Homily XLII.

Matt. XII. 33.

“Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit.”

Again in another way He shames them, and is not content with His former refutations. But this He doth, not freeing Himself from accusations, (for what went before was quite enough), but as wishing to amend them.

Now His meaning is like this: none of you hath either found fault about the persons healed, as not being healed; nor hath said, that it is an evil thing to deliver one from a devil. For though they had been ever so shameless, they could not have said this.

Since therefore they brought no charge against the works, but were defaming the Doer of them, He signifies that this accusation is against both the common modes of reasoning, and the congruity of the circumstances. A thing of aggravated shamelessness, not only to interpret maliciously, but also to make up such charges as are contrary to men’s common notions.

And see how free He is from contentiousness. For He said not, “Make the tree good, forasmuch as the fruit also is good;” but, most entirely stopping their mouths, and exhibiting His own considerateness, and their insolence, He saith, Even if ye are minded to find fault with my works, I forbid it not at all, only bring not inconsistent and contradictory charges. For thus were they sure to be most clearly detected, persisting against what was too palpable. Wherefore to no purpose is your maliciousness, saith He, and your self-contradictory statements. Because in truth the distinction of the tree is shown by the fruit, not the fruit by the tree; but ye do the contrary. For what if the tree be the origin of the fruit; yet it is the fruit that makes the tree to be known. And it were consistent, either in blaming us to find fault with our works too, or praising these, to set us who do them free from these charges. But now ye do the contrary; for having no fault to find with the works, which is the fruit, ye pass the opposite judgment upon the tree, calling me a demoniac; which is utter insanity.

Yea, and what He had said before,1722   Matt. vii. 16–18.this He establishes now also; that a good tree cannot bring forth evil fruit, nor again can the converse be. So that their charges were against all consistency and nature.

Then since He is arguing not for Himself, but for the Spirit, He hath dealt out His reproof even as a torrent, saying, “O generation of vipers, how can ye, being evil, speak good things?”1723   Matt. xii. 34.

Now this is at once to accuse, and to give demonstration of His own sayings from their case. For behold, saith He, ye being evil trees, cannot bring forth good fruit. I do not then marvel at your talking thus: for ye were both ill nurtured, being of wicked ancestors, and ye have acquired a bad mind.

And see how carefully, and without any hold for exception, He hath expressed His accusations: in that He said not, “How can ye speak good things, being a generation of vipers? (for this latter is nothing to the former): but, “How can ye, being evil, speak good things?”

But He called them “broods of vipers,” because they prided themselves on their forefathers. To signify therefore that they had no advantage thereby, He both casts them out from their relationship to Abraham, and assigns them forefathers of kindred disposition, having stripped them of that ground of illustriousness.

“For out of the abundance of the heart the mouth speaketh.” Here again He indicates His Godhead, which knew their secrets: and that not for words only, but also for wicked thoughts, they shall suffer punishment; and that He knows it all, as God. And He saith, that it is possible even for men to know these things; for this is a natural consequence, that when wickedness is overflowing within, its words should be poured forth through the lips. So that when thou hearest a man speak wicked words, do not suppose only so much wickedness to be in him as the words display, but conjecture the fountain to be much more abundant; for that which is spoken outwardly, is the superabundance of that which is within.

See how vehemently He reprehends them. For if what they had said is so evil, and is of the very mind of the devil, consider the root and well-spring of their words, how far that must reach. And this is naturally the case; for while the tongue through shame often pours not forth all its wickedness at once, the heart having no human witness, fearlessly gives birth to whatever evils it will; for of God it hath not much regard.1724   [ο πολ λγο ατ, “it takes not much account.”—R.] Since then men’s sayings come to examination and are set before all, but the heart is concealed; therefore the evils of the former grow less, while those of the latter increase. But when that within is multiplied, all that hath been awhile hidden comes forth with a violent gushing. And as persons vomiting strive at first to keep down the humors that force their way out, but, when they are overcome, cast forth much abomination; so do they that devise evil things, and speak ill of their neighbors.

“A good man out of his good treasure,” saith He, “bringeth forth good things, and an evil man out of his evil treasure bringeth forth evil things.”1725   Matt. xii. 35. [R.V, “The good man…the evil man,” etc.]

For think not by any means, saith He, that it is so in respect of wickedness only, for in goodness also the same occurs: for there too the virtue within is more than the words without. By which He signified, that both they were to be accounted more wicked than their words indicated, and Himself more perfectly good than His sayings declared. And He calls it “a treasure,” indicating its abundance.

Then again He fences them in with great terror. For think not at all, saith He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, “ye,” partly in order to instruct our whole race, partly to make His saying the less burdensome.

“But I say unto you,” this is His word, “that every idle word that men shall speak, they shall give account thereof in the day of judgment.”1726   Matt. xii. 36.

And that is idle, which is not according to the fact, which is false, which hath in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse.

“For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”1727   Matt. xii. 37.

Seest thou how far the tribunal is from invidiousness? how favorable the account required? For not upon what another hath said of thee, but from what thou hast thyself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with thee it rests, either to speak, or not to speak.

2. Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Yea, and such an one is laying up an evil treasure in his soul. And if he that hath an evil humor in him doth himself first reap the fruits of the malady, much more he that is treasuring up in himself what is more bitter than any bile, I mean, wickedness, will suffer the utmost evils, gathering unto himself a grievous disease. And it is evident from the things that He vomits out. For if they pain others so much, far more the soul that gives them birth.

Thus the plotter destroys himself first; just as he that treads1728   πατν. Bened. from mss. ἀνπτων, “he that kindles:” which seems to agree with the tenor of the sentence better. [There are other various readings: ἅπτωνἄπτων. All can be more readily accounted for, if πατν is accepted as the original form.—R.]on fire burns up himself, and he that smites adamant spites himself, and he that kicks against the pricks draws blood from himself. For somewhat of this kind is he that knows how to suffer wrong, and to bear it manfully; he is adamant, and the pricks, and fire; but he that hath used himself to do wrong is feebler than any clay.

Not therefore to suffer wrong is evil, but to do it, and not to know how to bear being wronged. For instance, how great wrongs did David endure! How great wrongs1729   [Oxford Version: “things;” probably a misprint, the Greek being the same as before.—R.]did Saul commit! Which then was the stronger and happier? which the more wretched and miserable? was it not he that did wrong? And mark it. Saul had promised, if David should slay the Philistine, to take him for his son-in law, and to give him his daughter with great favor. He slew the Philistine; the other broke his engagements, and so far from bestowing her, did even go about to slay him. Which then became the more glorious? Was not the one choking with despair and the evil demon, while the other shone brighter than the sun with his trophies, and his loyalty to God? Again, before the choir of the women, was not the one suffocated with envy, while the other enduring all in silence, won all men, and bound them unto himself? And when he had even gotten him into his hands, and spared him, which again was happy? and which wretched? which was the weaker? which the more powerful? Was it not this man, who did not avenge himself even justly? And very naturally. For the one had armed soldiers, but the other, righteousness, that is more mighty than ten thousand armies, for his ally and helper. And for this reason, though unjustly conspired against, he endured not to slay him even justly. For he knew by what had taken place before, that not to do evil, but to suffer evil, this is what makes men more powerful. So it is with bodies also, so also with trees.

And what did Jacob? Was he not injured by Laban, and suffered evil? Which then was the stronger? he that had gotten the other into his hands, and durst not touch him, but was afraid and trembling;1730   Gen. xxxi. 29.or he whom we see without arms and soldiers proving more terrible to him than innumerable kings?

But that I may give you another demonstration of what I have said, greater than this, let us again in the instance of David himself try the reasoning on the opposite side. For this man who being injured was so strong, afterwards upon committing an injury became on the contrary the weaker party. At least, when he had wronged Uriah, his position was changed again, and the weakness passed to the wrong doer, and the might to the injured; for he being dead laid waste the other’s house. And the one being a king, and alive, could do nothing, but the other, being but a soldier, and slain, turned upside down all that pertained to his adversary.

Would ye that in another way also I should make what I say plainer? Let us look into their case, who avenge themselves even justly. For as to the wrong doers, that they are the most worthless of all men, warring against their own soul; this is surely plain to every one.

But who avenged himself justly, yet kindled innumerable ills, and pierced himself through with many calamities and sorrows? The captain of David’s host. For he both stirred up a grievous war, and suffered unnumbered evils; not one whereof would have happened, had he but known how to command himself.1731   See 2 Samuel iii. 23–30, and xx. 9, 10; 1 Kings ii. 5, 6.

Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong. For He said not, If thou slander, and summon a court of justice, but simply, If thou speak evil, though within thyself, even so shalt thou suffer the utmost punishment. Though it be true which thou hast said, though thou have spoken upon conviction, even so shall vengeance come upon thee. For not according to what the other hath done, but according to what thou hast spoken, will God pass sentence; “for by thy words thou shalt be condemned,” saith He. Art thou not told that the Pharisee also spake the truth, and affirmed what was manifest to all men, without discovering what was hidden? Nevertheless, he paid the utmost penalty.

But if we ought not to accuse men of things which are acknowledged, much less of those which are disputed; nay, for the offender hath a judge. Do not now, I warn thee, seize upon the privilege of the Only Begotten. For Him is the throne of judgment reserved.

3. Wouldest thou however be a judge? Thou hast a court of judgment which hath great profit, and bears no blame. Make consideration, as judge, to sit down upon thy conscience, and bring before it all thy transgressions, search out the sins of thy soul, and exact with strictness the account thereof, and say, “wherefore didst thou dare to do this and that?” And if she shun these, and be searching into other men’s matters, say to her, “Not about these am I judging thee, not for these art thou come here to plead. For what, if such a one be a wicked man? Thou, why didst thou commit this and that offense? Answer for thyself, not to accuse; look to thine own matters, do not those of others.” And be thou continually urging her to this anxious trial. Then, if she have nothing to say, but shrink back, wear her out with the scourge, like some restless and unchaste handmaid. And this tribunal do thou cause to sit every day, and picture the river of fire, the venomous worm, the rest of the torments.

And permit her not to be with the devil any more, nor bear with her shameless sayings, “he comes to me, he plots against me, he tempts me;” but tell her, “If thou wert not willing, all that would be to no purpose.” And if she say again, “I am entangled with a body, I am clothed with flesh, I dwell in the world, I abide on earth;” tell her, “All these are excuses and pretexts. For such an one too was encompassed with flesh, and such another dwelling in the world, and abiding on earth, is approved; and thou thyself too, when thou doest well, doest it encompassed with flesh.” And if she be pained at hearing this, take not off thine hand; for she will not die, if thou smite her, but thou wilt save her from death. And if she say again, “Such an one provoked me,” tell her, “But it is in thy power not to be provoked; often at least thou hast restrained thine anger.” And if she say, “The beauty of such a woman moved me;” tell her, “Yet wast thou able to have mastered thyself.” Bring forward those that have got the better, bring forward the first woman, who said, “The serpent beguiled me,”1732   Gen. iii. 13.and yet was not acquitted of the blame.

And when thou art searching out these things, let no man be present, let no man disturb thee; but as the judges sit under curtains to judge, so do thou too, instead of curtains, seek a time and place of quiet. And when after thy supper thou art risen up, and art about to lie down, then hold this thy judgment; this is the time convenient for thee, and the place, thy bed, and thy chamber. This the prophet likewise commanded, saying, “For the things which ye say in your hearts, be ye moved to compunction upon your beds.”1733   Ps. iv. 4, LXX. And for small offenses require great satisfaction, that unto the great thou mayest never even approach. If thou do this every day, thou wilt with confidence stand at that fearful judgment-seat.

In this way Paul became clean; therefore also he said, “For if we judged ourselves, we should not be judged.”1734   1 Cor. xi. 31. Thus did Job cleanse his sons.1735   Job. i. 5. For he that offered sacrifices for secret sins, much more did he require an account of such as were manifest.

4. But we do not so, but altogether the contrary. For as soon as we are laid down to rest, we rather think over all our worldly matters; and some introduce unclean thoughts, some usuries, and contracts, and temporal cares.

And if we have a daughter, a virgin, we watch her strictly; but that which is more precious to us than a daughter, our soul, her we suffer to play the harlot and defile herself, introducing to her innumerable wicked thoughts. And whether it be the love of covetousness, or that of luxury, or that of fair persons, or that of wrath, or be it what you will else that is minded to come in, we throw open the doors, and attract and invite it, and help it to defile our soul at its leisure. And what can be more barbarous than this, to overlook our soul that is more precious than all, abused by so many adulterers, and so long companying with them, even until they are sated? which will never be. So it is, therefore, that when sleep overtakes us, then only do they depart from her; or rather not even then, for our dreams and imaginations furnish her with the same images. Whence also, when day is come, the soul stored with such images often falls away to the actual performance of those fancies.

And thou, while into the apple of thine eye thou sufferest not so much as a grain of dust to enter, dost thou pass unnoticed thy soul, gathering to itself a heap of so great evils? When shall we then be able to clear out this filth, which we are daily laying up within us? when to cut up the thorns? when to sow the seed? Knowest thou not that henceforth the time of harvest is at hand? But we have not yet so much as ploughed our fields. If then the husbandman should come and find fault, what shall we say? and what answer shall we make? That no man gave us the seed? Nay, this is sown daily. That no man, then, hath cut up the thorns? Nay, every day we are sharpening the sickle. But do the necessary engagements of life distract thee? And why hast thou not crucified thyself to the world? For if he that repays that only, which is given him, is wicked, because he did not double it; he that hath wasted even this, what will be said to him? If that person was bound, and cast out where is gnashing of teeth, what shall we have to suffer, who, when numberless motives are drawing us toward virtue, shrink back and are unwilling?

For what is there, that hath not enough in it to persuade thee? Seest thou not the vileness of the world, the uncertainty of life, the toil, the sweat, for things present? What? is it the case that virtue must be toiled for, but may vice be had without toil? If then both in the one and in the other there is toil, why didst thou not choose this, which hath so great profit?

Or rather, there are some parts of virtue, which are free even from toil. For what kind of toil is it, not to calumniate, not to lie, not to swear, to lay aside our anger against our neighbor? Nay, on the contrary, to do these things is toilsome, and brings much anxiety.

What plea then shall we have, what excuse, not doing right even in these matters? For hereby it is plain, that out of remissness and sloth the more toilsome duties also altogether escape us.

All these things let us consider; let us flee vice, let us choose virtue, that we may attain both unto the good things that are present, and unto those that are to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ ΜΒʹ. Ἢ ποιήσατε τὸ δένδρον καλὸν, καὶ τὸν καρπὸν αὐ τοῦ καλόν: ἢ ποιήσατε τὸ δένδρον σαπρὸν, καὶ τὸν καρπὸν αὐτοῦ σαπρόν: ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. αʹ. Πάλιν ἑτέρως αὐτοὺς καταισχύνει, καὶ οὐκ ἀρκεῖται τοῖς προτέροις ἐλέγχοις. Τοῦτο δὲ ποιεῖ, οὐχ ἑαυτὸν ἀπαλλάττων ἐγκλημάτων (ἤρκει γὰρ τὸ πρότερον), ἀλλ' αὐτοὺς διορθῶσαι βουλόμενος. Ὃ δὲ λέγει τοιοῦτόν ἐστιν: Οὐδεὶς ὑμῶν οὔτε ἐμέμψατο τοῖς θεραπευθεῖσιν, ὡς οὐ θεραπευθεῖσιν, οὔτε εἶπεν, ὅτι πονηρὸν τὸ δαίμονος ἐλευθεροῦν. Εἰ γὰρ καὶ σφόδρα ἠναισχύντουν, οὐκ ἐδύναντο τοῦτο εἰπεῖν. Ἐπεὶ οὖν τοῖς μὲν ἔργοις οὐκ ἐπέσκηπτον, τὸν δὲ ταῦτα ἐργαζόμενον διέβαλλον: δείκνυσιν ὅτι καὶ παρὰ τοὺς κοινοὺς λογισμοὺς καὶ παρὰ τὴν τῶν πραγμάτων ἀκολουθίαν ἡ κατηγορία αὕτη. Ὅπερ ἐπιτεταμένης ἐστὶν ἀναισχυντίας, τὸ μὴ μόνον πονηρεύεσθαι, ἀλλὰ καὶ τοιαῦτα συντιθέναι, ἃ καὶ παρὰ τὰς κοινάς ἐστιν ἐννοίας. Καὶ ὅρα τὸ ἀφιλόνεικον. Οὐ γὰρ εἶπε: Ποιήσατε τὸ δένδρον καλὸν, ἐπειδὴ καὶ ὁ καρπὸς καλός: ἀλλὰ μεθ' ὑπερβολῆς αὐτοὺς ἐπιστομίζων, καὶ τὴν ἐπιείκειαν τὴν αὐτοῦ καὶ τὴν ἀναισχυντίαν τὴν ἐκείνων ἐνδεικνύμενός φησιν: Εἰ καὶ τῶν ἔργων βούλεσθε ἐπιλαβέσθαι, οὐδὲν κωλύω: μόνον μὴ ἀσύμφωνα, μηδὲ ἀνακόλουθα ἐγκαλεῖτε. Οὕτω γὰρ σαφέστερον ἁλίσκεσθαι ἔμελλον, πρὸς τὰ λίαν φανερὰ ἀναισχυντοῦντες. Ὥστε εἰκῆ πονηρεύεσθε, φησὶ, καὶ ἀνακόλουθα ἑαυτοῖς λέγετε. Καὶ γὰρ ἡ τοῦ δένδρου διάκρισις ἀπὸ τοῦ καρποῦ φαίνεται, οὐχ ὁ καρπὸς ἀπὸ τοῦ δένδρου: ὑμεῖς δὲ τοὐναντίον ποιεῖτε. Εἰ γὰρ καὶ τὸ δένδρον τοῦ καρποῦ αἴτιον, ἀλλ' ὁ καρπὸς τοῦ δένδρου γνωριστικός. Καὶ ἀκόλουθον ἦν, ἢ καὶ τὰ ἔργα διαβάλλειν ἡμᾶς αἰτιωμένους, ἢ ταῦτα ἐπαινοῦντας, καὶ ἡμᾶς τοὺς ἐργαζομένους τῶν ἐγκλημάτων ἀπαλλάττειν τούτων. Νῦν δὲ τοὐναντίον ποιεῖτε: τοῖς γὰρ ἔργοις οὐδὲν ἐγκαλεῖν ἔχοντες, ὅπερ ἐστὶν ὁ καρπὸς, τὴν ἐναντίαν περὶ τοῦ δένδρου φέρετε ψῆφον, ἐμὲ δαιμονῶντα καλοῦντες, ὅπερ ἐσχάτης ἐστὶ παροινίας. Καὶ γὰρ ὅπερ ἔμπροσθεν εἶπε, τοῦτο καὶ νῦν κατασκευάζει, ὅτι οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδ' αὖ τοὐναντίον πάλιν. Ὥστε παρὰ πᾶσαν ἀκολουθίαν καὶ φύσιν αὐτῶν τὰ ἐγκλήματα. Εἶτα ἐπειδὴ οὐχ ὑπὲρ ἑαυτοῦ, ἀλλ' ὑπὲρ τοῦ Πνεύματος ποιεῖται τὸν λόγον, καὶ καταφορικῶς κέχρηται τῇ κατηγορίᾳ λέγων: Γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες; Τοῦτο δὲ ὁμοῦ καὶ ἐγκαλοῦντός ἐστι, καὶ τῶν εἰρημένων τὴν ἀπόδειξιν ἐξ ἐκείνων παρέχοντος. Ἰδοὺ γὰρ ὑμεῖς, φησὶ, δένδρα ὄντες πονηρὰ, οὐ δύνασθε φέρειν καρπὸν ἀγαθόν. Οὐ τοίνυν θαυμάζω, ὅτι ταῦτα φθέγγεσθε: καὶ γὰρ ἐτράφητε κακῶς, προγόνων ὄντες πονηρῶν, καὶ διάνοιαν κέκτησθε πονηράν. Καὶ ὅρα πῶς ἀκριβῶς καὶ χωρὶς λαβῆς ἁπάσης τέθεικε τὰ ἐγκλήματα. Οὐ γὰρ εἶπε: Πῶς δύνασθε ἀγαθὰ λαλεῖν, γεννήματα ὄντες ἐχιδνῶν; οὐδὲν γὰρ τοῦτο πρὸς ἐκεῖνο: ἀλλὰ, Πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες; Γεννήματα δὲ ἐχιδνῶν αὐτοὺς εἴρηκεν, ἐπειδὴ ἐπὶ τοῖς προγόνοις ηὔχουν. Δεικνὺς τοίνυν, ὅτι οὐδὲν αὐτοῖς ἐντεῦθεν τὸ κέρδος, τῆς μὲν πρὸς τὸν Ἀβραὰμ ἐξέβαλεν αὐτοὺς συγγενείας: δίδωσι δὲ αὐτοῖς προγόνους ὁμοτρόπους, τῆς ἐκεῖθεν περιφανείας γυμνώσας αὐτούς. Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ Ἐνταῦθα πάλιν τὴν θεότητα αὐτοῦ δείκνυσιν εἰδυῖαν τὰ ἀπόῤῥητα: καὶ ὅτι οὐχὶ ῥημάτων μόνον, ἀλλὰ καὶ πονηρῶν ἐννοιῶν δώσουσι δίκην: καὶ ὅτι οἶδεν αὐτὰ ὡς Θεός. Λέγει δὲ ὅτι οὐκ ἀνθρώποις δυνατὸν ταῦτα εἰδέναι: φύσεως γὰρ ἀκολουθία τοῦτο, τὸ ὑπερβλυζούσης ἔνδον τῆς πονηρίας ἐκχεῖσθαι ἔξω διὰ τοῦ στόματος τὰ ῥήματα. Ὥστε ὅταν ἀκούσῃς ἀνθρώπου πονηρὰ φθεγγομένου, μὴ τοσαύτην νόμιζε πονηρίαν ἐγκεῖσθαι αὐτῷ, ὅσην τὰ ῥήματα ἐπιδείκνυται: ἀλλὰ πολλῷ πλείονα στοχάζου εἶναι τὴν πηγήν: τὸ γὰρ ἔξωθεν λεγόμενον, τὸ περιττόν ἐστι τοῦ ἔνδον. Εἶδες πῶς αὐτῶν καθήψατο σφοδρῶς; Εἰ γὰρ τὸ λεχθὲν οὕτω πονηρὸν, καὶ ἀπ' αὐτῆς τοῦ διαβόλου τῆς γνώμης ἐστὶν, ἐννόησον ἡ ῥίζα καὶ ἡ πηγὴ τῶν ῥημάτων ἡλίκη. Συμβαίνει δὲ τοῦτο εἰκότως: ἡ μὲν γὰρ γλῶττα αἰσχυνομένη πολλάκις οὐκ ἀθρόον ἐκχεῖ τὴν πονηρίαν: ἡ δὲ καρδία οὐδένα ἀνθρώπων ἔχουσα μάρτυρα, ἀδεῶς ὅσα ἂν θέλῃ τίκτει κακά: τοῦ γὰρ Θεοῦ οὐ πολὺς λόγος αὐτῇ. Ἐπεὶ οὖν τὰ μὲν λεγόμενα εἰς ἐξέτασιν ἔρχεται καὶ πᾶσι προτίθεται, ἐκείνη δὲ συνεσκίασται, διὰ τοῦτο τὰ μὲν ταύτης ἐλάττω, τὰ δὲ ἐκείνης πλείονα γίνεται. Ὅταν δὲ πολὺ τὸ πλῆθος γένηται τῶν ἔνδον, πολλῷ τῷ ῥοίζῳ τὰ τέως κρυπτόμενα πρόεισι. Καὶ καθάπερ οἱ ἐμοῦντες, παρὰ μὲν τὴν ἀρχὴν βιάζονται ἔνδον κατέχειν ἐκπηδῶντας τοὺς χυμοὺς, ἐπειδὰν δὲ ἐκνικηθῶσι, πολλὴν τὴν βδελυγμίαν προΐενται: οὕτω καὶ οἱ τὰ πονηρὰ βουλεύματα ἔχοντες, καὶ τοὺς πλησίον κακηγοροῦντες. Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ, φησὶν, ἐκβάλλει τὰ ἀγαθά: καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει τὰ πονηρά. βʹ. Μὴ γὰρ δὴ νομίσῃς, φησὶν, ἐπὶ τῆς πονηρίας τοῦτο γίνεσθαι μόνον: καὶ γὰρ καὶ ἐπὶ τῆς ἀγαθότητος τοῦτο συμβαίνει: καὶ γὰρ καὶ ἐκεῖ πλείων τῶν ἔξωθεν ῥημάτων ἔνδον ἡ ἀρετή. Ἐξ ὧν ἐδείκνυ, ὅτι κἀκείνους πονηροτέρους ἐχρῆν νομίζειν, ἢ τὰ ῥήματα ἐνεδείκνυτο, καὶ αὐτὸν ἀγαθώτερον, ἢ τὰ λεγόμενα ἐνέφαινε. Θησαυρὸν δέ φησι, τὸ πλῆθος ἐνδεικνύμενος. Εἶτα πάλιν πολὺν ἐπιτειχίζει τὸν φόβον. Μὴ γὰρ δὴ νομίσητε, φησὶ, μέχρι τούτου καὶ τῆς τῶν πολλῶν καταγνώσεως τὸ πρᾶγμα ἑστηκέναι: καὶ γὰρ τὴν ἐσχάτην δώσουσι δίκην ἅπαντες οἱ τὰ τοιαῦτα πονηρευόμενοι. Καὶ οὐκ εἶπεν, Ὑμεῖς: ὁμοῦ μὲν τὸ κοινὸν παιδεύων γένος, ὁμοῦ δὲ ἀνεπαχθέστερον τὸν λόγον ποιῶν. Λέγω δὲ ὑμῖν, ὅτι πᾶν ῥῆμα ἀργὸν, φησὶν, ὃ ἐὰν λαλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως. Ἀργὸν δὲ, τὸ μὴ κατὰ πράγματος κείμενον, τὸ ψευδὲς, τὸ συκοφαντίαν ἔχον: τινὲς δέ φασιν, ὅτι καὶ τὸ μάταιον: οἷον, τὸ γέλωτα κινοῦν ἄτακτον, ἢ τὸ αἰσχρὸν καὶ ἀναίσχυντον καὶ ἀνελεύθερον. Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου κατακριθήσῃ. Εἶδες πῶς ἀνεπαχθὲς τὸ δικαστήριον; πῶς ἥμεροι αἱ εὐθῦναι; Οὐ γὰρ ἐξ ὧν ἕτερος εἶπε περὶ σοῦ, ἀλλ' ἐξ ὧν αὐτὸς ἐφθέγξω, τὰς ψήφους ὁ δικαστὴς οἴσει: ὅπερ ἁπάντων ἐστὶ δικαιότατον. Καὶ γὰρ σὺ κύριος εἶ καὶ τοῦ εἰπεῖν καὶ τοῦ μὴ εἰπεῖν. Οὐ τοίνυν τοὺς κακηγορουμένους ἀγωνιᾷν δεῖ καὶ τρέμειν, ἀλλὰ τοὺς κακηγοροῦντας. Οὐ γὰρ ἐκεῖνοι ἀναγκάζονται ἀπολογεῖσθαι ὑπὲρ ὧν κακῶς ἤκουσαν, ἀλλ' οὗτοι ὑπὲρ ὧν κακῶς εἶπον: καὶ τούτοις ἐπικρέμαται ὁ κίνδυνος ἅπας. Ὥστε τοὺς μὲν κακῶς ἀκούοντας ἀμερίμνους δεῖ εἶναι: οὐ γὰρ παρέξουσιν εὐθύνας ὧν ἕτεροι εἶπον κακῶς: τοὺς δὲ κακῶς εἰρηκότας ἀγωνιᾷν καὶ τρέμειν, ἅτε αὐτοὺς μέλλοντας εἰς τὸ δικαστήριον ὑπὲρ τούτων ἕλκεσθαι. Καὶ γὰρ διαβολικὴ αὕτη παγὶς, καὶ ἁμαρτία οὐδεμίαν ἔχουσα ἡδονὴν, ἀλλὰ βλάβην μόνον. Καὶ γὰρ πονηρὸν ἐν τῇ ψυχῇ θησαυρὸν ἀποτίθεται ὁ τοιοῦτος. Εἰ δὲ ὁ χυμὸν πονηρὸν ἔχων, αὐτὸς καρποῦται πρῶτον τὴν νόσον, πολλῷ μᾶλλον ὁ τὸ χολῆς πάσης πικρότερον, τὴν πονηρίαν, ἐν ἑαυτῷ θησαυρίζων, τὰ ἔσχατα πείσεται, χαλεπὴν συνάγων νόσον. Καὶ δῆλον ἐξ ὧν ἐρεύγεται. Εἰ γὰρ τοὺς ἄλλους οὕτω λυπεῖ, πολλῷ μᾶλλον τὴν τίκτουσαν αὐτὰ ψυχήν. Ὁ γὰρ ἐπιβουλεύων, ἑαυτὸν ἀναιρεῖ πρῶτον: καὶ γὰρ ὁ πῦρ πατῶν, ἑαυτὸν κατακαίει: καὶ ὁ ἀδάμαντα παίων, ἑαυτῷ ἐπηρεάζει: καὶ ὁ πρὸς κέντρα λακτίζων, ἑαυτὸν αἱμάττει. Τοιοῦτον γάρ τί ἐστιν ὁ εἰδὼς ἀδικεῖσθαι καὶ φέρειν γενναίως, καὶ ἀδάμας, καὶ κέντρα, καὶ πῦρ: ὁ δὲ ἀδικεῖν μεμελετηκὼς, πηλοῦ παντὸς ἀσθενέστερος. Οὐ τοίνυν τὸ ἀδικεῖσθαι κακὸν, ἀλλὰ τὸ ἀδικεῖν, καὶ τὸ μὴ εἰδέναι φέρειν ἀδικούμενον. Πόσα γοῦν ἠδικεῖτο ὁ Δαυΐδ: πόσα δὲ ἠδίκει ὁ Σαούλ; Τίς οὖν ἰσχυρότερος γέγονε καὶ μακαριώτερος; τίς δὲ ἀθλιώτερος καὶ ἐλεεινότερος; οὐχ ὁ ἠδικηκώς; Σκόπει δέ: Ὑπέσχετο ὁ Σαοὺλ, εἰ καθέλοι τὸν ἀλλόφυλον Δαυῒδ, κηδεστὴν αὐτὸν λήψεσθαι, καὶ δοῦναι τὴν θυγατέρα αὐτῷ μετὰ πολλῆς τῆς χάριτος. Καθεῖλε τὸν ἀλλόφυλον: παρέβη τὰς συνθήκας ἐκεῖνος, καὶ οὐ μόνον οὐκ ἐδίδου, ἀλλὰ καὶ ἀνελεῖν ἐπεχείρει. Τίς οὖν γέγονε λαμπρότερος; Οὐχ ὁ μὲν ἀπεπνίγετο ὑπὸ τῆς ἀθυμίας καὶ τοῦ πονηροῦ δαίμονος, ὁ δὲ ὑπὲρ τὸν ἥλιον ἔλαμπε τοῖς τροπαίοις καὶ τῇ πρὸς τὸν Θεὸν εὐνοίᾳ; Πάλιν ἐπὶ τοῦ χοροῦ τῶν γυναικῶν, οὐχ ὁ μὲν ἀπηγχονίζετο τῷ φθόνῳ, ὁ δὲ τῇ σιγῇ πάντα φέρων, ἅπαντας εἷλε καὶ ἑαυτῷ προσέδησεν; Ἐπειδὴ δὲ καὶ αὐτὸς ἔλαβεν αὐτὸν εἰς χεῖρας, καὶ ἐφείσατο, τίς πάλιν μακάριος ἦν; τίς δὲ ἄθλιος; τίς δὲ ὁ ἀσθενέστερος; τίς δὲ ὁ δυνατώτερος; Οὐχ οὗτος ὁ μηδὲ δικαίως ἐπεξελθών; Καὶ μάλα εἰκότως. Ὁ μὲν γὰρ στρατιώτας ὡπλισμένους, ὁ δὲ τὴν δικαιοσύνην τὴν μυρίων στρατοπέδων ἰσχυροτέραν εἶχε σύμμαχον καὶ βοηθόν. Διά τοι τοῦτο ἐπιβουλευθεὶς ἀδίκως, οὐδὲ δικαίως ἀνελεῖν ὑπέμεινεν. Ἤ|δει γὰρ ἐκ τῶν ἔμπροσθεν, ὅτι οὐ τὸ ποιεῖν κακῶς, ἀλλὰ τὸ πάσχειν κακῶς, τοῦτο ποιεῖ δυνατωτέρους. Τοῦτο καὶ ἐπὶ τῶν σωμάτων γίνεται, τοῦτο καὶ ἐπὶ δένδρων. Τί δὲ ὁ Ἰακώβ; οὐκ ἠδικήθη παρὰ τοῦ Λάβαν, καὶ ἔπαθε κακῶς; Τίς οὖν ἦν ἰσχυρότερος; ὁ λαβὼν αὐτὸν εἰς χεῖρας, καὶ μὴ τολμῶν ἅψασθαι, ἀλλὰ δεδοικὼς καὶ τρέμων, ἢ οὗτος ὁ χωρὶς ὅπλων καὶ στρατιωτῶν μυρίων βασιλέων γενόμενος αὐτῷ φοβερώτερος; γʹ. Ἵνα δὲ καὶ ἑτέραν μείζονα ταύτης ἀπόδειξιν ὑμῖν παράσχωμαι τῶν εἰρημένων, ἐπ' αὐτοῦ πάλιν τοῦ Δαυῒδ εἰς τοὐναντίον τὸν λόγον γυμνάσωμεν. Ὁ γὰρ ἀδικηθεὶς οὗτος καὶ ἰσχύσας, ἀδικήσας ὕστερον πάλιν ἀσθενέστερος γέγονεν. Ὅτε γοῦν ἠδίκησε τὸν Οὐρίαν, μετέστη πάλιν ἡ τάξις, καὶ ἡ μὲν ἀσθένεια πρὸς τὸν ἀδικήσαντα, ἡ δὲ δύναμις πρὸς τὸν ἀδικηθέντα διέβη: νεκρὸς γὰρ ὢν ἐπόρθει τὴν οἰκίαν τὴν ἐκείνου. Καὶ αὐτὸς μὲν βασιλεὺς ὢν καὶ ζῶν οὐδὲν ἴσχυσεν: ἐκεῖνος δὲ καὶ στρατιώτης ὢν καὶ σφαγεὶς, πάντα ἄνω καὶ κάτω πεποίηκε τὰ ἐκείνου. Βούλεσθε καὶ ἑτέρωθεν, ὃ λέγω, ποιήσω σαφέστερον; Ἐξετάσωμεν καὶ τοὺς δικαίως ἀμυνομένους. Οἱ μὲν γὰρ ἀδικοῦντες, ὅτι πάντων εἰσὶν εὐτελέστεροι τῇ ἑαυτῶν πολεμοῦντες ψυχῇ, παντί που δῆλόν ἐστιν. Ἀλλὰ τίς ἠμύνατο δικαίως, καὶ μυρία ἀνῆψε κακὰ, καὶ πολλαῖς ἑαυτὸν περιέπειρε συμφοραῖς τε καὶ ὀδύναις; Ὁ τοῦ Δαυῒδ στρατηγός. Οὗτος γὰρ καὶ πόλεμον συνεκρότησε χαλεπὸν, καὶ μυρία ἔπαθε κακὰ, ὧν οὐδὲ ἓν ἂν ἐγεγόνει, εἴγε ἠπίστατο φιλοσοφεῖν. Φεύγωμεν τοίνυν τὴν ἁμαρτίαν ταύτην, καὶ μήτε ῥήμασι, μήτε πράγμασιν ἀδικῶμεν τοὺς πλησίον. Οὐδὲ γὰρ εἶπεν, ἐὰν κακηγορήσῃς καὶ δικαστήριον καθίσῃς: ἀλλ' ἁπλῶς: Ἐὰν κακῶς εἴπῃς, καὶ κατὰ σαυτὸν, καὶ οὕτω τὴν ἐσχάτην δώσεις δίκην. Κἂν ἀληθὲς ᾖ τὸ εἰρημένον, σὺ δὲ κἂν πεπεισμένος εἴπῃς, καὶ οὕτω τιμωρηθήσῃ. Οὐ γὰρ ἐξ ὧν ἔπραξεν ἐκεῖνος, ἀλλ' ἐξ ὧν εἶπες σὺ, τὴν ψῆφον ὁ Θεὸς οἴσει: Ἐκ γὰρ τῶν λόγων σου κατακριθήσῃ, φησίν. Οὐκ ἀκούεις, ὅτι καὶ ὁ Φαρισαῖος τἀληθῆ ἐφθέγξατο, καὶ τὰ πᾶσι κατάδηλα εἶπεν, οὐ τὰ λανθάνοντα ἐκκαλύψας: Ἀλλ' ὅμως τὴν ἐσχάτην ἔδωκε δίκην. Εἰ δὲ τῶν ὡμολογημένων οὐ δεῖ κατηγορεῖν, πολλῷ μᾶλλον τῶν ἠμφισβητημένων: καὶ γὰρ ἔχει δικαστὴν ὁ πεπλημμεληκώς. Μὴ τοίνυν ἁρπάσῃς τὴν ἀξίαν τοῦ Μονογενοῦς. Ἐκείνῳ τῆς κρίσεως ὁ θρόνος τετήρηται. Ἀλλὰ βούλει δικάζειν; Ἔστι σοι κριτήριον, πολὺ τὸ κέρδος ἔχον, καὶ οὐδὲν ἔγκλημα φέρον. Κάθισον ἐπὶ τοῦ συνειδότος τὸν δικάζοντα λογισμὸν, καὶ πάραγε εἰς μέσον τὰ πεπλημμελημένα σοι πάντα. Ἐξέτασόν σου τὰ ἁμαρτήματα τῆς ψυχῆς, καὶ ἀπαίτει μετὰ ἀκριβείας τὰς εὐθύνας, καὶ λέγε: Διατί τὸ καὶ τό σοι τετόλμηται; Κἂν ταῦτα μὲν φεύγῃ, τὰ δὲ ἑτέρων ἐξετάζῃ, λέγε πρὸς αὐτήν: Οὐχ ὑπὲρ τούτων σε κρίνω, οὐχ ὑπὲρ τούτων εἰσῆλθες ἀπολογησομένη. Τί γὰρ, ἂν ὁ δεῖνα πονηρός; Σὺ τίνος ἕνεκεν τὸ καὶ τὸ ἐπλημμέλησας; Ἀπολογοῦ, μὴ κατηγόρει: τὰ ἑαυτῆς σκόπει, μὴ τὰ ἑτέρων. Καὶ συνεχῶς αὐτὴν εἰς ταύτην ἐμβίβαζε τὴν ἀγωνίαν. Εἶτα, ἂν μηδὲν ἔχῃ λέγειν, ἀλλὰ καταδύηται, κατάξαινε μαστίζων αὐτὴν, καθάπερ τινὰ θεραπαινίδα μετέωρον καὶ πορνευομένην. Καὶ τοῦτο καθ' ἑκάστην ἡμέραν κάθιζε τὸ δικαστήριον, καὶ ὑπόγραφε τὸν ποταμὸν τοῦ πυρὸς, τὸν σκώληκα τὸν ἰοβόλον, τὰ ἄλλα βασανιστήρια. Καὶ μὴ ἀφῇς αὐτὴν συγγενέσθαι τῷ διαβόλῳ, λοιπὸν, μηδὲ ἀνάσχῃ ἀναίσχυντα λεγούσης, ὅτι Ἐκεῖνος πρός με ἔρχεται, αὐτός μοι ἐπιβουλεύει, αὐτός με πειράζει: ἀλλ' εἰπὲ πρὸς αὐτήν: Ἂν σὺ μὴ θέλῃς, πάντα ἐκεῖνα περιττά. Κἂν λέγῃ πάλιν, ὅτι Σώματι συμπέπλεγμαι, σάρκα ἐνδέδυμαι, κόσμον οἰκῶ, ἐν γῇ διατρίβω: εἰπὲ πρὸς αὐτὴν, ὅτι Πάντα ταῦτα σκήψεις καὶ προφάσεις. Καὶ γὰρ ὁ δεῖνα σάρκα περιέκειτο, καὶ ὁ δεῖνα κόσμον οἰκῶν καὶ ἐν γῇ διατρίβων εὐδοκιμεῖ: καὶ σὺ δὲ αὐτὴ, ὅταν εὐπραγῇς, σάρκα περικειμένη τοῦτο ποιεῖς. Κἂν ἀλγῇ ταῦτα ἀκούουσα, μὴ ἄρῃς τὴν χεῖρα: οὐ γὰρ ἀποθανεῖται, ἐὰν πατάξῃς, ἐκ θανάτου δὲ αὐτὴν ῥύσῃ. Κἂν λέγῃ πάλιν, ὅτι Ὁ δεῖνα παρώξυνεν, εἰπὲ πρὸς αὐτήν: Ἀλλ' ἔξεστί σοι μὴ παροξύνεσθαι: πολλάκις γοῦν κατέσχες ὀργῆς. Ἐὰν εἴπῃ, ὅτι Ἡ εὐμορφία τῆς δεῖνος ἀνεπτέρωσέ με, εἰπὲ πρὸς αὐτήν: Ἀλλ' ἠδύνασο κρατεῖν. Πάραγε τοὺς περιγενομένους, πάραγε τὴν γυναῖκα τὴν πρώτην, τὴν εἰποῦσαν, Ὁ ὄφις ἠπάτησέ με. καὶ οὐκ ἀπαλλαγεῖσαν τοῦ ἐγκλήματος. δʹ. Ὅταν δὲ ταῦτα ἐξετάζῃς, μηδεὶς παρέστω. μηδεὶς θορυβείτω: ἀλλ' ὥσπερ οἱ δικασταὶ ὑπὸ παραπετάσματα καθεζόμενοι κρίνουσιν, οὕτω καὶ σὺ ἀντὶ παραπετασμάτων καιρὸν ζήτησον ἡσυχίας καὶ τόπον. Καὶ ὅταν δειπνήσας ἀναστῇς καὶ μέλλῃς κατακλίνεσθαι, τότε ταῦτα δίκαζε: οὗτος ὁ καιρὸς ἐπιτήδειός σοι: τόπος δὲ ἡ κλίνη καὶ ὁ θάλαμος. Τοῦτο καὶ ὁ προφήτης ἐκέλευσεν, εἰπών: Ἃ λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε. Καὶ τῶν μικρῶν μεγάλας εὐθύνας ἀπαίτει, ἵνα τῶν μεγάλων μηδὲ ἐγγὺς γένῃ ποτέ. Ἂν τοῦτο ποιῇς καθ' ἑκάστην ἡμέραν, μετὰ παῤῥησίας στήσῃ παρὰ τὸ βῆμα ἐκεῖνο τὸ φοβερόν. Οὕτως ὁ Παῦλος ἐγένετο καθαρός: διὰ τοῦτο καὶ ἔλεγεν: Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Οὕτω τοὺς παῖδας ἐξεκάθαρεν ὁ Ἰώβ. Ὁ γὰρ ὑπὲρ ἀδήλων θυσίας ἀναφέρων, πολλῷ μᾶλλον τῶν δήλων εὐθύνας ἀπῄτει. Ἀλλ' ἡμεῖς οὐχ οὕτω ποιοῦμεν, ἀλλὰ τοὐναντίον ἅπαν. Ὁμοῦ τε γὰρ κατεκλίθημεν, καὶ τὰ βιωτικὰ στρέφομεν ἅπαντα: καὶ οἱ μὲν ἀκαθάρτους εἰσάγουσι λογισμοὺς, οἱ δὲ δανείσματα καὶ συμβόλαια καὶ φροντίδας ἐπικήρους. Καὶ θυγατέρα μὲν ἔχοντες παρθενευομένην, ἀκριβῶς φυλάττομεν ὃ δὲ θυγατρὸς ἡμῖν τιμιώτερον, ἡ ψυχὴ, ταύτην ἐῶμεν πορνεύεσθαι καὶ μολύνεσθαι, μυρίας ἐπεισάγοντες ἐννοίας πονηράς: κἂν ὁ τῆς πλεονεξίας ἔρως, κἂν ὁ τῆς τρυφῆς, κἂν ὁ τῶν λαμπρῶν σωμάτων, κἂν ὁ τοῦ θυμοῦ. κἂν ὁστισοῦν ἕτερος ἐπεισελθεῖν βούληται, τὰς θύρας ἀναπετάσαντες ἕλκομεν καὶ καλοῦμεν, καὶ μετὰ ἀδείας αὐτῇ παρέχομεν μίγνυσθαι. Οὗ τί γένοιτ' ἂν βαρβαρικώτερον, τὴν πάντων ἡμῖν τιμιωτέραν ψυχὴν ὑπὸ τοσούτων μοιχῶν ὑβριζομένην περιορᾷν, καὶ μέχρι τοσούτου συγγινομένην, ἕως ἂν κορεσθῶσιν ἐκεῖνοι; Ὅπερ οὐδέποτε ἔσται. Διὰ δὴ τοῦτο ὅταν ὕπνος καταλάβῃ, τότε μόνον ἀφίστανται: μᾶλλον δὲ οὐδὲ τότε: καὶ γὰρ τὰ ὀνείρατα καὶ αἱ φαντασίαι τὰ αὐτὰ αὐτῇ φέρουσιν εἴδωλα. Ὅθεν καὶ ἡμέρας γενομένης, ἡ τοιαῦτα φανταζομένη ψυχὴ καὶ εἰς τὸ ἔργον τῶν φαντασιῶν ἐκείνων πολλάκις ἐξέπεσε. Σὺ δὲ τῇ μὲν κόρῃ τῶν ὀφθαλμῶν οὐδὲ μικρὰν κόνιν ἐπεισελθεῖν ἐᾷς, τὴν δὲ ψυχὴν φορυτὸν τοσούτων κακῶν ἐπισυρομένην περιορᾷς; Πότε οὖν τὴν κόπρον ταύτην ἐξαντλῆσαι δυνησόμεθα, ἢν καθ' ἑκάστην ἡμέραν ἀποτιθέμεθα; πότε τὰς ἀκάνθας ἐκτεμεῖν; πότε τὰ σπέρματα καταβαλεῖν; Οὐκ οἶσθα, ὅτι τοῦ ἀμήτου λοιπὸν ἐφέστηκεν ὁ καιρός; Ἡμεῖς δὲ οὐδὲ ἐνεώσαμεν οὐδέπω τὰς ἀρούρας. Ἂν οὖν παραγένηται ὁ γεωργὸς καὶ ἐγκαλῇ, τί ἐροῦμεν; τί δὲ ἀποκρινούμεθα; Ὅτι τὰ σπέρματα οὐδεὶς ἔδωκε; Καὶ μὴν καθ' ἑκάστην καταβάλλεται ταῦτα τὴν ἡμέραν. Ἀλλ' ὅτι τὰς ἀκάνθας οὐδεὶς ἐξέτεμε; Καὶ μὴν καθ' ἑκάστην ἡμέραν τὴν δρεπάνην θήγομεν. Ἀλλ' αἱ βιωτικαὶ περιέλκουσιν ἀνάγκαι; Καὶ διατί μὴ ἐσταύρωσας σαυτὸν τῷ κόσμῳ; Εἰ γὰρ ὁ τὸ δοθὲν ἀποδιδοὺς μόνον πονηρὸς, ἐπειδὴ μὴ ἐδιπλασίασεν: ὁ καὶ τοῦτο διαφθείρας, τί ἀκούσεται; Εἰ ἐκεῖνος δεθεὶς ἐξηνέχθη ὅπου ὁ βρυγμὸς τῶν ὀδόντων, ἡμεῖς τί πεισόμεθα, μυρίων ἡμᾶς ἑλκόντων ἐπ' ἀρετὴν, ἀναδυόμενοι καὶ ὀκνοῦντες; Τί γὰρ οὐχ ἱκανόν σε προτρέψαι; Οὐχ ὁρᾷς τὸ εὐτελὲς τοῦ βίου; τὸ ἄδηλον τῆς ζωῆς; τὸν πόνον τὸν ἐν τοῖς παροῦσι; τὸν ἱδρῶτα; Μὴ γὰρ τὴν μὲν ἀρετὴν μετὰ πόνου, τὴν δὲ κακίαν ἄνευ πόνου ἔστι μετελθεῖν; Εἰ οὖν καὶ ἐνταῦθα καὶ ἐκεῖ πόνος, διατί μὴ ταύτην εἵλου τὴν πολὺ τὸ κέρδος ἔχουσαν; Μᾶλλον δὲ ἔστι τινὰ τῆς ἀρετῆς, ἃ μηδὲ πόνον ἔχει. Ποῖος γὰρ πόνος τὸ μὴ κακηγορεῖν, μηδὲ ψεύδεσθαι, τὸ μὴ ὀμνύναι, τὸ τὴν ὀργὴν ἀφιέναι τῷ πλησίον; Τοὐναντίον μὲν οὖν τὸ ταῦτα ποιεῖν ἐπίπονον, καὶ πολλὴν φέρει τὴν φροντίδα. Τίς οὖν ἡμῖν ἔσται ἀπολογία, ποία συγγνώμη, μηδὲ ταῦτα κατορθοῦσιν; Ἀπὸ γὰρ τούτων δῆλον, ὅτι καὶ τὰ ἐπιπονώτερα ἀπὸ ῥᾳθυμίας ἡμᾶς διαφεύγει καὶ ὄκνου. Ἅπερ ἅπαντα ἐννοήσαντες, φύγωμεν κακίαν, ἑλώμεθα ἀρετήν: ἵνα καὶ τῶν παρόντων καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.