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"Put on Christ Jesus", and "Put on bowels of mercy", that is: Be adorned with a merciful manner and with a life according to Christ, and again: "Let us put on the armor of light" in order to prepare ourselves to wage war against our adversaries. Since, therefore, he was deprived of these garments through the transgression, and was convicted by his conscience, he did not have the confidence to look upon God; for this reason he says: "I was afraid, because I am naked"; for just as one who has done wrong, if he were sought by a ruler, hides for fear of his deeds, so also Adam, his conscience, conscious of sin, not preserving his confidence. To which, with correction, the Lord of all again, stirring up his thought, says: "Who told you that you are naked, unless you have eaten from the tree from which alone I commanded you not to eat?" The word is loving; for God again takes hold of the one who has sinned, showing the reasoning of the commandment. For it was necessary to partake of the knowledge of good and evil along with all things, and not alone. For, as was said before, human cleverness without the working of virtue is most harmful, but with all things it is beneficial; which is what God commanded, in the manner of a good physician, providing a most useful draught for health, which when mixed together is 93 beneficial, but when separated is harmful, as was said before concerning the so-called 93 theriac. Teaching such a thing in the gospels, the Lord says: "Be wise as serpents and innocent as doves." But to these things Adam, blaming the woman, says: "The woman whom you gave to be with me, she gave me from the tree, and I ate." Wickedness is fond of blaming, and it is characteristic of sinners not to confess their sin quickly, but to invent reasons for their error. For some men, giving their life over to fate, think that they are compelled to sin by it, while others, saying that all things happen by chance and at random, believe that these things also happen thus; but the first-formed man, having disobeyed the commandment, says: "The woman whom you gave to be with me." But he should have considered that, first, having received her from God, he rightly received her also for his benefit, then, he did not receive her as a teacher, but as a follower. And this we noted in what came before from the response of Eve to the serpent, when she said to it: "We may eat of the fruit of the tree of paradise, but of the fruit of the tree which is in the midst of paradise, God said: 'You shall not eat of it, neither shall you touch it, lest you die'", for God had not commanded concerning touching, but she heard this "neither shall you touch it" from Adam, having learned it from him as he instructed her to be more cautious, since she was weak. How then was the teacher and guide led into deceit by the one who was learning? But there are those who defend Adam from what was said by him: "The woman" for he says "whom you gave to be with me"; for since he said, "you have given her to be with me," knowing that she would be cast out on account of her disobedience, he followed her, they say, not in transgression, but for her benefit; for teachers often condescend to the weaker, in order that by this they may bring about their return. And they strengthen 94 this from the things said by Paul, which he referred to Christ and to the church: "And Adam was not deceived, but the woman being deceived, was in the transgression." But it is the mark of an intelligent person, with the woman being referred to the church and Adam to Christ, to preserve the train of thought of the allegory and to consider whether the race of men, from which the church is filled, by committing the transgression became the cause of the Savior's descent, so that He might use the economy through which He became a curse and sin, not being these things, but having taken them on for our sake. iii, 13. And the Lord God said to the woman: What is this you have done? And the woman said: The serpent deceived me, and I ate.

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"6Ἐνδύσασθε τὸν Χριστὸν Ἰησοῦν"6, καὶ "6Ἐνδύσασθε σπλάγχνα οἰκ-τιρμοῦ"6, ὅ ἐστιν· Ἐλεημονικῷ τρόπῳ καὶ τῇ κατὰ Χριστὸν πολιτείᾳ κοσμήθητε, καὶ πάλιν· "6Ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτὸς"6 πρὸς τὸ παρασκευάσαι ἑαυτοὺς προσπολεμεῖν κατὰ τῶν ἀντικειμένων. Ἐπεὶ οὖν τούτων ἐστέρητο τῶν ἐνδυμάτων διὰ τῆς παραβάσεως, ἠλέγχετό τε ἐκ τοῦ συνειδότος, οὐκ εἶχεν παρρησίαν πρὸς Θεὸν ἀτενίζειν· διὰ τοῦτό φησιν· "6Ἐφοβήθην, ὅτι γυμνός εἰμι"6· ὡς γὰρ ἄτοπα πράξας, εἰ ζητοῖτο, πρὸς ἄρχοντος δέει τῶν πεπραγμένων κρύπτεται, οὕτως καὶ ὁ Ἀδάμ, τοῦ μὴ συνειδότος ἑαυτῷ ἁμάρτημα φυλάττοντος παρρησίαν. Πρὸς ἃ μετὰ διορθώσεως πάλιν ὁ τοῦ παντὸς δεσπότης ἀνακινῶν αὐτοῦ τὴν ἔννοιάν φησιν· "6Τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφα̣γε̣ς;"6 Φιλάνθρωπος ὁ λόγος· πάλιν γὰρ ἀντέχεται τοῦ ἁμαρτήσαντος Θεός, ὑποδεικνὺς τῆς ἐντολῆς τὸν λογισμόν. Ἔδει γὰρ μ̣ετὰ πάντων καὶ τοῦ γνωστοῦ καλοῦ καὶ πονηροῦ μεταλαμβάνειν καὶ μὴ μόνου. Ἡ γάρ, ὡς προείρηται, ἐντρέχεια ἀνθρωπίνη χωρὶς τῆς ἐνεργείας τῆς ἀρετῆς ἐπιβλαβέστατον, μετὰ δὲ πάντων ὠφέλιμον· ὅπερ καὶ ὁ Θεὸς προσέταξεν ἀγαθοῦ ἰατροῦ δίκην, προπότισμα χρησιμώτατον πρὸς ὑγίειαν παρέχων, ὃ συγκραθὲν μὲν 93 λυσιτελεῖ, διαιρεθὲν δὲ βλάπτει, ὥσπερ ἐπὶ τῆς καλουμένης 93 θηριακῆς προείρηται. Τοιοῦτον ὁ Κύριος ἐν τοῖς εὐαγγελίοις παιδεύων φησίν· "6Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί."6 Ἀλλὰ πρὸς αὐτὰ ὁ Ἀδὰμ τὴν γυναῖκα αἰτιώμενός φησιν· "6Ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον."6 Φιλαίτιον ἡ <κα>κία, καὶ τῶν ἁμαρτανόντων ἴδιον τὸ μὴ ταχέως ὁμολογεῖν τὸ ἁμάρτημα, ἀλλὰ ἀναπλάττεσθαι αἰτίας τοῦ σφάλματος. Οἱ μὲν γὰρ τῶν ἀνθρώπων εἱμαρμένῃ διδόντες τὸν βίον ἀπ' ἐκείνης καὶ εἰς ἁμαρτίαν ἀναγκάζεσθαι οἴονται, οἱ δὲ εἰκῇ καὶ ὡς ἔτυχεν τὰ πάντα γίνεσθαι λέγοντες καὶ ταῦτα οὕτω συμβαίνειν νομίζουσιν· ὁδὲ πρωτόπλαστος τῆς ἐντολῆς παρακούσας φησίν· "6Ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ."6 Ἔδει δ' αὐτὸν ἐννοῆσαι ὅτι πρῶτον μέν, ἀπὸ Θεοῦ ταύτην δεξάμενος, δεόντως αὐτὴν καὶ τὸ πρὸς τὸ συμφέρον ἐδέξατο, ἔπειτα οὐχ ὡς διδάσκαλον ἔλαβεν, ἀλλ' ὡς ἑπομένην. Καὶ τοῦτο ἐν τοῖς φθάσασιν παρεση- μειωσάμεθα ἐκ τῆς ἀποκρίσεως τῆς Εὕας πρὸς τὸν ὄφιν, φασκούσης πρὸς αὐτόν· "6Ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα, ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐμμέσῳ τῷ παραδείσῳ εἶπεν ὁ Θεός· Οὐ φάγεσθε ἀπ' αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε"6, περὶ γὰρ ἁφῆς ὁ Θεὸς οὐκ ἦν ἐντειλάμενος, τοῦτο δὲ ὡς ἐκ τοῦ Ἀδὰμ μαθοῦσαν παιδεύοντος αὐτὴν εὐλαβεστέραν εἶναι, ἅτε ἀσθενῆ, ἀκοῦσαι παρ' αὐτοῦ τὸ μηδὲ ἁψῆσθαι αὐτοῦ. Πῶς οὖν ὁ διδάσκαλος καὶ ὑφηγητὴς παρὰ τῆς μανθα- νούσης εἰς ἀπάτην ἤχθη; Εἰσὶ δ' οἱ ἀπολογούμενοι ὑπὲρ τοῦ Ἀδὰμ ἐκ τοῦ εἰρημένου πρὸς αὐτοῦ· "6Ἡ γυνὴ"6 γάρ φησιν "6ἣν ἔδωκας μετ' ἐμοῦ"6· ἐπεὶ γὰρ μετ' ἐμοῦ αὐτὴν δέδωκας εἶπεν, ἐπιστάμενος ὡς διὰ τὴν παρακοὴν ἐξώβλητος ἔσται, συνηκολούθησεν οὐ κατὰ παράβασίν φασιν αὐτῇ, ἀλλὰ πρὸς ὠφέλειαν αὐτῆς· πολλάκις γὰρ τοῖς ἀσθενεστέροις οἱ διδάσκαλοι συγκατίασιν, ἵν' ἐκ τούτου ὑποστροφὴν αὐτοῖς ἐργάσωνται. Καὶ ταῦτα κρατύ- 94 νουσιν ἐκ τῶν παρὰ Παύλῳ λεγομένων, ἅπερ εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν ἀνήγ̣[αγεν· "6Ὁ δ̣' Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐνπαραβάσει γέγονεν."6 Συνετοῦ δέ ἐστιν, εἰς τὴν ἐκκλησίαν τῆς γυναικὸς ἀναφερο- μένης καὶ εἰς Χριστὸν τοῦ Ἀδάμ, σῶσαι τὸν εἱρμὸν τῆς ἀλληγορίας καὶ συνεπισκέψαι μήποτε τὸ μὲν γένος τὸ ἀνθρώπων, ἐξ οὗπερ συμπληροῦται ἡ ἐκκ̣λησία, τῇ παραβάσει χρησάμενον αἴτιον κατέστη τῆς τοῦ Σωτῆρος καθόδου, ἵνα τῇ οἰκονομίᾳ χρήσηται, δι' ἣν κατάρα κα̣ὶ ἁμαρτία γέγονεν, οὐκ ὢν ταῦτα, ἀλλὰ δι' ἡμᾶς αὐτὰ ἀναδεξάμενος. ιιι, 13. Καὶ εἶπεν Κύριος ὁ Θεὸς τῇ γυναικί· Τί τοῦτο ἐποίησας; Καὶ εἶπεν ἡ γυνή· Ὁ ὀ´̣φις ἠπάτησέν με καὶ ἔφαγον.