Homily XLIII.

Matt. XII. 38, 39.

“Then certain of the Scribes and Pharisees answered Him, saying, Master, we would see a sign from Thee. But He answered and said,1736   [“Unto them” is omitted in the Greek text here, against all our New Testament codices.—R.]An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas.”

Could then anything be more foolish than these men (not more impious only), who after so many miracles, as though none had been wrought, say, “We would see a sign from Thee?” With what intent then did they so speak? That they might lay hold of Him again. For since by His words He had stopped their mouths, once and twice and often, and had checked their shameless tongue, they come to His works again. At which also the evangelist marvelling again, said,

“Then certain of the scribes answered Him, asking a sign.”

“Then,” when? When they ought to be stooping before Him, to admire, to be amazed and give way, “then” they desist not from their wickedness.

And see their words too, teeming with flattery and dissimulation. For they thought to draw Him towards them in that way. And now they insult, now they flatter Him; now calling Him a demoniac, now again “Master,” both out of an evil mind, how contrary soever the words they speak.

Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what saith He?

“An evil and adulterous generation seeketh after a sign.” Now what He saith is to this effect: What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.1737   See Ezek. xvi. 23, etc.

Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them “an evil generation,” because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness.

And He called it “adulterous,” declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it “adulterous.”

2. Then, after His reproach, what saith He? “There shall no sign be given to it, but the sign of Jonas the prophet.” Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type.

What then? one may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learnt His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these hath drawn you to me, neither were ye willing to adore my power. Ye shall know therefore my might by the contrary tokens, when ye shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when ye shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one hath been able to reverse1738   διορθσαι.the judgment once gone forth against them.

All this however He saith not, but leaves it to after time to make it clear to them, but for the present He is making trial of1739   γυμνζει.the doctrine of His resurrection, which they were to come to know by the things which they should afterwards suffer.

“For as Jonas,” saith He, “was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth.”1740   Matt. xxii. 40. Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, “That deceiver said,” these are their words, “while He was yet alive, After three days I will rise again;”1741   Matt. xxvii. 63. [The citation is not exact: at the close a different verb, in a different tense, is given.—R.]and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned.

But see how exactly He expresses it, even though in a dark saying. For He said not, “In the earth,” but, “In the heart of the earth;” that He might designate His very sepulchre, and that no one might suspect a mere semblance.1742   δκησιν: so Δοκητα was the name of those heretics who denied the reality of our Lord’s incarnation and death. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only doth He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale’s belly a mere appearance? Nay, thou canst not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”1743   Gal. vi. 14. [R.V., “Far be it from me to glory,” etc.]

Whence it is clear, that they who are diseased in Marcion’s way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion.

3. Therefore He said elsewhere also, “Destroy this temple, and in three days I will raise it up:”1744   John ii. 19.and, “The days will come when the Bridegroom shall be taken away from them:1745   Matt. ix. 15.and here, “There shall no sign be given it, but the sign of Jonas the prophet:” declaring both that He should die1746   [πεσεταιστηθοδεσμδο.and “the ox that knoweth his owner, and the ass that remembereth his crib.”1747   Is. i. 3. Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also.

What then can the saying mean? As the possessed, saith He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also ye were possessed by a devil, when ye were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I am come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, “There shall be great tribulation, such as never was, neither shall be.”1748   Matt. xxiv. 21. But not this only doth the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God’s providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils.

Ye know accordingly even in our generation, when he who surpassed all in impiety, I mean Julian, was transported with his fury, how they ranged themselves with the heathens, how they courted their party. So that, even if they seem to be in some small degree chastened now, the fear of the emperors makes them quiet; since, if it were not for that, far worse than the former had been their daring. For in all their other evil works they surpass their predecessors; sorceries, magic arts, impurities, they exhibit in great excess. And amongst the rest, moreover, strong as is the curb which holds them down, they have often made seditions, and risen up against kings, which has resulted in their being pierced through with the worst of evils.

Where now are they that seek after signs? Let them hear that a considerate mind is needed, and if this be wanting, signs are of no profit. See, for instance, how the Ninevites without signs believed, while these, after so many miracles, grew worse, and made themselves an habitation of innumerable devils, and brought on themselves ten thousand calamities; and very naturally. For when a man, being once delivered from his ills, fails to be corrected, he will suffer far worse than before. Yea, therefore He said, “he finds no rest,” to indicate, that positively and of necessity such an one will be overtaken by the ambush of the devils. Since surely by these two things he ought to have been sobered, by his former sufferings, and by his deliverance; or rather a third thing also is added, the threat of having still worse to endure. But yet by none of these were they made better.

5. All this might be seasonably said, not of them only, but of us also, when after having been enlightened,1749   Heb. vi. 4.and delivered from our former ills, we again cleave unto the same wickedness, for more grievous also thenceforth will be the punishment of our subsequent sins. Therefore to the sick of the palsy also Christ said, “Behold, thou art made whole; sin no more, lest a worse thing come unto thee;”1750   John v. 14.and this to a man who was thirty-eight years in his infirmity. And what, one might ask, was he to suffer worse than this? Something far worse, and more intolerable. For far be it from us, that we should endure as much as we are capable of enduring. For God is at no loss for inflictions. For according to the greatness of His mercy, so also is His wrath.

With this He charges Jerusalem also by Ezekiel. “I saw thee,” saith He, “polluted in blood; and I washed thee, and anointed thee; and thou hadst renown for thy beauty; and thou pouredst out thy fornications,” saith He, “on those who dwell near thee,”1751   Ezek. xvi. 6, 9, 14, 26.wherefore also the more grievous are His threatenings to thee when thou sinnest.

But from hence infer not thy punishment only, but also the boundless longsuffering of God. How often at least have we put our hands to the same evil deeds, and yet He suffers long! But let us not be sanguine, but fear; since Pharaoh too, had he been taught by the first plague, would not have experienced the later ones; he would not afterwards have been drowned, his host and all together.

And this I say, because I know many, who like Pharaoh are even now saying, “I know not God,”1752   Exod. v. 2.and making those that are in their power cleave to the clay and to the bricks. How many, though God bids them assauge their “threatening,”1753   Ephes. vi. 9.cannot bear so much as to relax the toil!

“But we have no Red Sea now, to pass through afterwards.” But we have a sea of fire, a sea not like that, either in kind or in size, but far greater and fiercer, having its waves of fire, of some strange and horrible fire. A great abyss is there, of most intolerable flame. Since everywhere fire may be seen roving quickly round, like some savage wild beast. And if here this sensible and material fire leaped like a wild beast out of the furnace, and sprang upon those who were sitting without,1754   Dan. iii. 22.what will not that other fire do to such as have fallen into it?

Concerning that day, hear the prophets, saying, “The day of the Lord is incurable, full of anger and wrath.”1755   Is. xiii. 9. For there will be none to stand by, none to rescue, nowhere the face of Christ, so mild and calm. But as those who work in the mines are delivered over to certain cruel men, and see none of their friends, but those only that are set over them; so will it be then also: or rather not so, but even far more grievous. For here it is possible to go unto the king, and entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the scorching torment,1756   ἀποτηγανιζμενοι.and in so great anguish, as it is not possible for words to tell. For if, when any are in flames here, no speech can describe their sharp pangs, much less theirs, who suffer it in that place: since here indeed all is over in a brief point of time, but in that place there is burning indeed, but what is burnt is not consumed.

What then shall we do there? For to my self also do I say these things.

6. “But if thou,” saith one, “who art our teacher, speakest so of thyself, I care no more; for what wonder, should I be punished?” Nay, I entreat, let no man seek this consolation; for this is no refreshment at all. For tell me; was not the devil an incorporeal power? Was he not superior to men? Yet he fell away. Is there any one who will derive consolation from being punished along with him? By no means. What of all who were in Egypt? did they not see those also punished who were in high places, and every house in mourning? Were they then hereby refreshed, and comforted? No surely; and it is manifest by what they did afterwards, as men tortured by some kind of fire, rising up together against the king, and compelling him to cast out the people of the Hebrews.

Yea, and very unmeaning is this saying, to suppose that it gives comfort to be punished with all men, to say, “As all, so I too.” For why should I speak of hell? Think, I pray you, of those that are seized with gout, how, when they are racked by sharp pain, though you show them ten thousand suffering worse, they do not so much as take it into their mind. For the intensity of their anguish allows not their reason any leisure for thinking of others, and so finding consolation. Let us not then feed ourselves with these cold hopes. For to receive consolation from the ills of our neighbors, takes place in ordinary sufferings; but when the torment is excessive, and all our inward parts full of tempest, and the soul is now come to be unable so much as to know itself, whence shall it derive consolation? So that all these sayings are an absurdity, and fables of foolish children. For this, of which thou speakest, takes place in dejection, and in moderate dejection, when we are told, “the same thing hath befallen such an one;” but sometimes not even in dejection: now if in that case it hath no strength, much less in the anguish and burden unspeakable, which “the gnashing of teeth” indicates.

And I know that I am galling you, and giving you pain by these words; but what can I do? For I would fain not speak thus, but be conscious of virtue both in myself, and in all of you; but since we are in sins, the more part of us, who will grant me ability to pain you indeed, and to penetrate the understanding of them that hear me? Then might I so be at rest. But now I fear lest any despise my sayings, and their punishments become the greater for their indifferent way of hearing. Since, when a master utters a threat, should one of the fellow-servants hear and make light of his menace, not without punishment would he hasten by him, provoked as he is, but rather it would be a ground for increasing his chastisement. Wherefore I entreat you, let us pierce our own hearts, when we hear His sayings regarding hell. For nothing is more delightful than this discourse, by how much nothing is more bitter than the reality. But how delightful to be told of hell? one may ask. Because it were so far from delight to fall into hell, which result, our words that appear so galling, keep off. And before this they furnish another pleasure: in that they brace up our souls, and make us more reverent, and elevate the mind, and give wings to the thoughts, and cast out the desires that so mischievously beset us; and the thing becomes a cure.

7. Wherefore, to proceed, together with the punishment let me speak also of the shame. For as the Jews shall then be condemned by the Ninevites, so we too by many that seem beneath us now.

Let us imagine then how great the mockery, how great the condemnation; let us imagine, and cast some foundation at length, some door of repentance.

To myself I say these things, to myself first I give this advice, and let no one be angry, as though he were condemned. Let us enter upon the narrow way. How long shall it be luxury? how long sloth? Have we not had enough of indolence, mirth, procrastination? Will it not be the same over again, feasting, and surfeiting, and expense, and wealth, and acquisitions, and buildings? And what is the end? Death. What is the end? Ashes, and dust, and coffins, and worms.

Let us show forth then a new kind of life. Let us make earth, heaven; let us hereby show the Greeks, of how great blessings they are deprived. For when they behold in us good conversation, they will look upon the very face of the kingdom of Heaven. Yea, when they see us gentle, pure from wrath, from evil desire, from envy, from covetousness, rightly fulfilling all our other duties, they will say, “If the Christians are become angels here, what will they be after their departure hence? if where they are strangers they shine so bright, how great will they become when they shall have won their native land!” Thus they too will be reformed, and the word of godliness “will have free course,”1757   2 Thess. iii. 1.not less than in the apostles’ times. For if they, being twelve, converted entire cities and countries; were we all to become teachers by our careful conduct, imagine how high our cause will be exalted. For not even a dead man raised so powerfully attracts the Greek, as a person practising self-denial. At that indeed he will be amazed, but by this he will be profited. That is done, and is past away; but this abides, and is constant culture to his soul.

Let us take heed therefore to ourselves, that we may gain them also. I say nothing burdensome. I say not, do not marry. I say not, forsake cities, and withdraw thyself from public affairs; but being engaged in them, show virtue. Yea, and such as are busy in the midst of cities, I would fain have more approved than such as have occupied the mountains. Wherefore? Because great is the profit thence arising. “For no man lighteth a candle, and setteth it under the bushel.”1758   Matt. v. 15; Luke xi. 33. Therefore I would that all the candles were set upon the candlestick, that the light might wax great.

Let us kindle then His fire; let us cause them that are sitting in darkness to be delivered from their error. And tell me not, “I have a wife, and children belonging to me, and am master of a household, and cannot duly practise all this.” For though thou hadst none of these, yet if thou be careless, all is lost; though thou art encompassed with all these, yet if thou be earnest, thou shalt attain unto virtue. For there is but one thing that is wanted, the preparation of a generous mind; and neither age, nor poverty, nor wealth, nor reverse of fortune, nor anything else, will be able to impede thee. Since in fact both old and young, and men having wives, and bringing up children, and working at crafts, and serving as soldiers, have duly performed all that is enjoined. For so Daniel was young, and Joseph a slave, and Aquila wrought at a craft, and the woman who sold purple was over a workshop, and another was the keeper of a prison, and another a centurion, as Cornelius; and another in ill health, as Timothy; and another a runaway, as Onesimus; but nothing proved an hindrance to any of these, but all were approved, both men and women, both young and old, both slaves and free, both soldiers and people.

Let us not then make vain pretexts, but let us provide a thoroughly good mind, and whatsoever we may be, we shall surely attain to virtue, and arrive at the good things to come; by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΜΓʹ. Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων, λέγοντες: «Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.» Ὁ δὲ ἀποκριθεὶς εἶπε: «Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου.» αʹ. Ἆρά τι γένοιτ' ἂν τούτων ἀνοητότερον, οὐκ ἀσεβέστερον μόνον; οἳ μετὰ τοσαῦτα σημεῖα, ὡς οὐδενὸς γενομένου, λέγουσι: Θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. Τίνος οὖν ἕνεκεν τοῦτο ἔλεγον; Ἵνα ἐπιλάβωνται πάλιν. Ἐπειδὴ γὰρ ἀπὸ τῶν ῥημάτων αὐτοὺς ἐπεστόμισε, καὶ ἅπαξ καὶ δὶς καὶ πολλάκις, καὶ τὴν ἀναίσχυντον ἔφραξε γλῶτταν, ἐπὶ τὰ ἔργα πάλιν ἔρχονται: ὅπερ καὶ θαυμάζων πάλιν ὁ εὐαγγελιστὴς ἔλεγε: Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων, σημεῖον αἰτοῦντες. Τότε, πότε; Ὅτε ὑποκύπτειν ἐχρῆν, ὅτε θαυμάζειν: ὅτε ἐκπλήττεσθαι καὶ παραχωρεῖν, τότε τῆς πονηρίας οὐκ ἀφίστανται. Ὅρα δὲ καὶ τὰ ῥήματα κολακείας γέμοντα καὶ εἰρωνείας. Προσεδόκων γὰρ αὐτὸν ἐπισπάσασθαι διὰ τούτων. Καὶ νῦν μὲν ὑβρίζουσι, νῦν δὲ κολακεύουσι: νῦν μὲν δαιμονῶντα καλοῦντες, νῦν δὲ διδάσκαλον: ἀμφότερα ἀπὸ πονηρᾶς γνώμης, εἰ καὶ ἐναντία τὰ λεγόμενα. Διὰ τοῦτο αὐτῶν καὶ σφόδρα καθάπτεται. Καὶ ὅτε μὲν αὐτὸν τραχέως ἠρώτων καὶ ὕβριζον, ἐπιεικῶς αὐτοῖς διελέγετο: ὅτε δὲ ἐκολάκευον, ὑβριστικῶς καὶ μετὰ πολλῆς τῆς σφοδρότητος, δεικνὺς ὅτι ἑκατέρου τοῦ πάθους ἐστὶν ἀνώτερος, καὶ οὔτε τότε εἰς ὀργὴν ἐξάγεται. οὔτε νῦν ὑπὸ κολακείας μαλακίζεται. Ὅρα δὲ καὶ τὴν ὕβριν οὐχ ἁπλῶς λοιδορίαν οὖσαν, ἀλλ' ἀπόδειξιν ἔχουσαν τῆς πονηρίας αὐτῶν. Τί γάρ φησι; Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Τί θαυμαστὸν, εἰ ἐπ' ἐμοῦ ταῦτα ποιεῖτε τοῦ τέως ἀγνοουμένου παρ' ὑμῶν, ὅπου γε καὶ ἐπὶ τοῦ Πατρὸς, οὗ τοσαύτην ἐλάβετε πεῖραν, τὸ αὐτὸ τοῦτο πεποιήκατε: καταλιπόντες αὐτὸν, ἐπὶ τοὺς δαίμονας ἐτρέχετε, ἐραστὰς ἐπισπώμενοι πονηρούς; ὃ συνεχῶς αὐτοῖς καὶ ὁ Ἰεζεχιὴλ ὠνείδιζε. Ταῦτα δὲ ἔλεγε, δεικνὺς ἑαυτὸν τῷ Πατρὶ συμφωνοῦντα, καὶ τούτους οὐδὲν ξένον ποιοῦντας, καὶ τὰ ἀπόῤῥητα αὐτῶν ἐκκαλύπτων: καὶ ὅτι μεθ' ὑποκρίσεως καὶ ὡς ἐχθροὶ ᾔτουν. Διὰ τοῦτο αὐτοὺς εἶπε γενεὰν πονηρὰν, ὅτι ἀγνώμονες ἀεὶ γεγόνασι περὶ τοὺς εὐεργέτας, ὅτι εὖ πάσχοντες γίνονται χείρους: ὅπερ ἐσχάτης ἐστὶ πονηρίας. Μοιχαλίδα δὲ ἐκάλεσε καὶ τὴν προτέραν καὶ τὴν παροῦσαν ἀπιστίαν δηλῶν: ὅθεν δείκνυσιν ἑαυτὸν πάλιν τῷ Πατρὶ ἴσον, εἴγε καὶ τὸ μὴ πιστεῦσαι αὐτῷ μοιχαλίδα ποιεῖ. Εἶτα ὑβρίσας, τί φησι; Καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Ἤδη τὸν περὶ τῆς ἀναστάσεως προανακρούεται λόγον, καὶ πιστοῦται αὐτὸν ἀπὸ τοῦ τύπου. Τί οὖν; οὐκ ἐδόθη αὐτῇ σημεῖον; φησίν. Οὐκ ἐδόθη αὐτῇ αἰτούσῃ. Οὐ γὰρ ὥστε αὐτοὺς ἐνάγειν ἐποίει τὰ σημεῖα (ᾔδει γὰρ πεπωρωμένους), ἀλλ' ὥστε ἑτέρους διορθοῦν. Ἢ τοῦτο οὖν ἔστιν εἰπεῖν, ἢ ὅτι τοιοῦτον οὐ λήψονται σημεῖον, οἷον ἐκεῖνο. Σημεῖον γὰρ αὐτοῖς γέγονεν, ὅτε διὰ τῆς οἰκείας κολάσεως ἔγνωσαν αὐτοῦ τὴν δύναμιν. Ἐνταῦθα τοίνυν ἀπειλῶν λέγει, καὶ τοῦτο αὐτὸ αἰνιττόμενος, ὡσανεὶ ἔλεγε: Μυρίας εὐεργεσίας ἐπεδειξάμην: οὐδὲν τούτων ὑμᾶς ἐπεσπάσατο, οὐδὲ ἠθελήσατε προσκυνῆσαί μου τὴν δύναμιν. Γνώσεσθε τοίνυν διὰ τῶν ἐναντίων τὴν ἰσχὺν τὴν ἐμὴν, ὅταν τὴν πόλιν χαμαὶ ἐῤῥιμμένην ἴδητε, ὅτε καὶ τὰ τείχη περιῃρημένα, ὅτε τὸν ναὸν ἐρείπιον γεγενημένον, ὅταν καὶ τῆς πολιτείας καὶ τῆς ἐλευθερίας ἐκπέσητε τῆς προτέρας, καὶ πάλιν ἄοικοι καὶ φυγάδες πανταχοῦ περιέρχησθε. Πάντα γὰρ ταῦτα μετὰ τὸν σταυρὸν γέγονε. Ταῦτα οὖν ὑμῖν ἀντὶ σημείων ἔσται μεγάλων. Καὶ γὰρ σφόδρα μέγα σημεῖόν ἐστι, τὸ ἀκίνητα αὐτῶν μένειν τὰ κακὰ, τὸ μυρίων ἐπιχειρησάντων μηδένα δυνηθῆναι διορθῶσαι τὴν ἅπαξ κατ' αὐτῶν ἐξενεχθεῖσαν δίκην. Ἀλλὰ ταῦτα μὲν οὐ λέγει, καταλιμπάνει δὲ τῷ μετὰ ταῦτα χρόνῳ γενέσθαι αὐτοῖς σαφῆ: τέως δὲ τὸν περὶ τῆς ἀναστάσεως γυμνάζει λόγον, ὃν ἔμελλον εἴσεσθαι δι' ὧν ἔμελλον ὕστερον ὑπομένειν. Ὥσπερ γὰρ ἦν Ἰωνᾶς, φησὶν, ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται καὶ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Φανερῶς μὲν γὰρ οὐκ εἶπεν, ὅτι ἀναστήσεται: ἐπεὶ ἂν καὶ κατεγέλασαν: ᾐνίξατο δὲ οὕτως, ὡς ἐκείνους πιστεῦσαι ὅτι προῄδει. Ὅτι γὰρ ᾔδεσαν, λέγουσι πρὸς τὸν Πιλάτον: Εἶπε, φησὶν, ὁ πλάνος ἐκεῖνος ἔτι ζῶν, Μετὰ τρεῖς ἡμέρας ἀναστήσομαι: καίτοιγε οἱ μαθηταὶ τοῦτο ἠγνόουν: καὶ γὰρ ἀσυνετώτεροι αὐτῶν ἔμπροσθεν ἦσαν: διὸ καὶ αὐτοκατάκριτοι γεγόνασιν: οὗτοι. βʹ. Ὅρα δὲ πῶς καὶ αἰνιττόμενος ἀκριβῶς αὐτὸ τίθησιν. Οὐ γὰρ εἶπεν, Ἐν τῇ γῇ, ἀλλ', Ἐν τῇ καρδίᾳ τῆς γῆς, ἵνα καὶ τὸν τάφον δηλώσῃ, καὶ μηδεὶς δόκησιν ὑποπτεύσῃ. Καὶ τρεῖς δὲ ἡμέρας διὰ τοῦτο συνεχώρησεν, ἵνα πιστευθῇ ὅτι ἀπέθανεν. Οὐ γὰρ τῷ σταυρῷ αὐτὸ μόνον βεβαιοῦται, καὶ τῇ πάντων ὄψει, ἀλλὰ καὶ τῷ χρόνῳ τῶν ἡμερῶν. Τῇ μὲν γὰρ ἀναστάσει πᾶς ὁ μετὰ ταῦτα ἔμελλε μαρτυρήσειν χρόνος: ὁ σταυρὸς δὲ, εἰ μὴ τότε πολλὰ ἔσχε τὰ μαρτυροῦντα αὐτῷ σημεῖα, κἂν ἠπιστήθη: τούτου δὲ ἀπιστηθέντος, καὶ ἡ ἀνάστασις ἂν διηπιστήθη. Διὰ τοῦτο καὶ σημεῖον αὐτὸ καλεῖ. Εἰ δὲ μὴ ἐσταυρώθη, οὐκ ἂν ἐδόθη τὸ σημεῖον. Διὰ τοῦτο καὶ τὸν τύπον φέρει εἰς μέσον, ἵνα πιστευθῇ ἡ ἀλήθεια. Εἰπὲ γάρ μοι, φαντασία ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους; Ἀλλ' οὐκ ἂν ἔχοις τοῦτο εἰπεῖν. Οὐκοῦν οὐδὲ ὁ Χριστὸς ἐν τῇ καρδίᾳ τῆς γῆς. Οὐ γὰρ δήπου ὁ μὲν τύπος ἐν ἀληθείᾳ, ἡ δὲ ἀλήθεια ἐν φαντασίᾳ. Διὰ τοῦτο πανταχοῦ τὸν θάνατον αὐτοῦ καταγγέλλομεν, καὶ ἐν τοῖς μυστηρίοις, καὶ ἐν τῷ βαπτίσματι, καὶ ἐν τοῖς ἄλλοις ἅπασι. Διὰ τοῦτο καὶ ὁ Παῦλος λαμπρᾷ βοᾷ τῇ φωνῇ: Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὅθεν δῆλον, ὅτι τέκνα τοῦ διαβόλου εἰσὶν οἱ τὰ Μαρκίωνος νοσοῦντες, ταῦτα ἐξαλείφοντες, ἅπερ ὥστε μὴ ἀφανισθῆναι μυρία ἐποίησεν ὁ Χριστὸς, καὶ ὥστε ἀφανισθῆναι μυρία ἐσπούδακεν ὁ διάβολος, τὸν σταυρὸν λέγω καὶ τὸ πάθος. Διὰ τοῦτο ἔλεγε καὶ ἀλλαχοῦ: Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν: καὶ, Ἔσονται ἡμέραι, ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος: καὶ ἐνταῦθα, Οὐ δοθήσεται αὐτῇ σημεῖον, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου: καὶ ὅτι ὑπὲρ αὐτῶν πείσεται δηλῶν, καὶ ὅτι οὐδὲν κερδανοῦσι: τοῦτο γὰρ μετὰ ταῦτα ἐδήλωσεν. Ἀλλ' ὅμως καὶ ταῦτα εἰδὼς ἀπέθανε: τοσαύτη ἦν αὐτοῦ ἡ κηδεμονία. Ἵνα γὰρ μὴ νομίσῃς ὅτι καὶ τὰ ἑξῆς τοιαῦτα ἔσται ἐπὶ τῶν Ἰουδαίων, οἷα ἐπὶ τῶν Νινευϊτῶν, καὶ ἐπιστραφήσονται, καὶ καθάπερ ἐκείνοις σειομένην τὴν πόλιν ἔστησε, καὶ τοὺς βαρβάρους ἐπέστρεψεν, οὕτω καὶ οὗτοι μετὰ τὴν ἀνάστασιν ἐπιστρέψουσιν, ἄκουσον πῶς τοὐναντίον ἅπαν δηλοῖ. Ὅτι γὰρ οὐδὲν καρπώσονται ἐντεῦθεν εἰς τὴν οἰκείαν εὐεργεσίαν, ἀλλὰ καὶ ἀνήκεστα πείσονται, καὶ τοῦτο ἑξῆς ἐδήλωσε διὰ τοῦ κατὰ τὸν δαίμονα παραδείγματος. Τέως δὲ ὑπὲρ ὧν μέλλουσι πάσχειν μετὰ ταῦτα ἀπολογεῖται, δεικνὺς ὅτι δικαίως πείσονται. Τὰς μὲν γὰρ συμφορὰς αὐτῶν καὶ τὴν ἐρημίαν ἀπὸ τοῦ παραδείγματος ἐκείνου παρίστησι: τέως δὲ δείκνυσιν, ὅτι δικαίως ταῦτα πάντα ὑπομενοῦσιν: ὅπερ καὶ ἐπὶ τῆς Παλαιᾶς ἐποίει, Καὶ γὰρ τὰ Σόδομα μέλλων καθαιρεῖν, ἀπελογήσατο τῷ Ἀβραὰμ πρότερον, τὴν ἐρημίαν δείξας καὶ τὴν σπάνιν τῆς ἀρετῆς, ὅπου γε οὐδὲ δέκα εὑρέθησαν ἄνδρες ἐν πόλεσι τοσαύταις σωφρόνως ζῇν προῃρημένοι. Καὶ τῷ Λὼτ δὲ ὁμοίως δείξας τὴν μισοξενίαν καὶ τοὺς ἀτόπους αὐτῶν ἔρωτας, τότε ἐπάγει τὸ πῦρ. Καὶ ἐπὶ τοῦ κατακλυσμοῦ δὲ τὸ αὐτὸ τοῦτο ἐποίησε, διὰ τῶν ἔργων ἀπολογησάμενος τῷ Νῶε. Καὶ τῷ Ἰεζεχιὴλ δὲ ὁμοίως, ὅτε. ἐν Βαβυλῶνι διάγοντα τὰ ἐν Ἱεροσολύμοις ἰδεῖν ἐποίησε κακά. Καὶ τῷ Ἱερεμίᾳ δὲ πάλιν, ὅτε ἔλεγε, Μὴ προσεύχου, ἀπολογούμενος ἔλεγεν: Ἢ οὐχ ὁρᾷς τί οὗτοι ποιοῦσι; Καὶ πανταχοῦ τὸ αὐτὸ τοῦτο ποιεῖ, ὃ δὴ καὶ ἐνταῦθα. Τί γάρ φησιν; Ἄνδρες Νινευῗται ἀναστήσονται, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην: ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ: καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε. Ὁ μὲν γὰρ δοῦλος, ἐγὼ δὲ Δεσπότης: καὶ ὁ μὲν ἐκ κήτους ἐξῆλθεν, ἐγὼ δὲ ἐκ θανάτου ἀνέστην: καὶ ὁ μὲν καταστροφὴν ἐκήρυξεν, ἐγὼ δὲ βασιλείαν ἦλθον εὐαγγελιζόμενος. Καὶ οἱ μὲν χωρὶς σημείου ἐπίστευσαν, ἐγὼ δὲ πολλὰ σημεῖα ἐπεδειξάμην. Καὶ οἱ μὲν οὐδὲν πλέον ἤκουσαν τῶν ῥημάτων ἐκείνων, ἐγὼ δὲ πᾶσαν ἐκίνησα φιλοσοφίας ἰδέαν. Καὶ ὁ μὲν διακονούμενος παρεγένετο, ἐγὼ δὲ αὐτὸς ὁ Δεσπότης καὶ ὁ πάντων Κύριος ἦλθον, οὐκ ἀπειλῶν, οὐκ ἀπαιτῶν εὐθύνας, ἀλλὰ συγχώρησιν κομίζων. Καὶ οἱ μὲν βάρβαροι, οὗτοι δὲ προφήταις συνανεστράφησαν μυρίοις. Καὶ περὶ ἐκείνου μὲν οὐδεὶς προεῖπεν, περὶ ἐμοῦ δὲ ἅπαντες, καὶ τὰ ἔργα τοῖς λόγοις συνέβαινε. Κἀκεῖνος μὲν ἐδραπέτευσεν, ἀπιέναι μέλλων ὑπὲρ τοῦ μὴ γελασθῆναι: ἐγὼ δὲ εἰδὼς ὅτι καὶ σταυροῦσθαι καὶ γελᾶσθαι μέλλω, παρεγενόμην. Καὶ ἐκεῖνος μὲν οὐδὲ ὀνειδισθῆναι ἤνεγκεν ὑπὲρ τῶν σωζομένων: ἐγὼ δὲ καὶ θάνατον ὑπέμεινα, καὶ θάνατον τὸν αἴσχιστον, καὶ μετὰ ταῦτα πάλιν ἑτέρους ἀποστέλλω. Καὶ ὁ μὲν ξένος τις ἦν καὶ ἀλλότριος καὶ ἄγνωστος: ἐγὼ δὲ συγγενὴς κατὰ σάρκα, καὶ προγόνων τῶν αὐτῶν. Καὶ πολλὰ δὲ ἕτερα ἄν τις συναγάγοι, τὸ πλέον ἐπιζητῶν. γʹ. Αὐτὸς δὲ οὐδὲ ἐνταῦθα ἵσταται, ἀλλὰ καὶ ἕτερον προστίθησι παράδειγμα, λέγων ὅτι Καὶ βασίλισσα Νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινεῖ αὐτούς: ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος: καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. Τοῦτο τοῦ προτέρου πλέον ἦν. Ὁ μὲν γὰρ Ἰωνᾶς πρὸς ἐκείνους ἀπῆλθεν: ἡ δὲ βασίλισσα τοῦ Νότου οὐκ ἀνέμεινε τὸν Σολομῶνα πρὸς αὐτὴν ἐλθεῖν, ἀλλ' αὐτὴ πρὸς αὐτὸν παρεγένετο, καὶ γυνὴ καὶ βάρβαρος οὖσα, καὶ τοσοῦτον ἀφεστηκυῖα, οὐκ ἀπειλῆς ἐπικειμένης, οὐ θάνατον δεδοικυῖα, ἀλλ' ἔρωτι ῥημάτων μόνον σοφῶν. Ἀλλ' ἰδοὺ καὶ πλεῖον Σολομῶνος ὧδε. Ἐκεῖ μὲν γὰρ ἡ γυνὴ παρεγένετο, ἐνταῦθα δὲ ἐγὼ ἦλθον. Καὶ ἡ μὲν ἀπὸ τῶν περάτων τῆς γῆς ἀνέστη, ἐγὼ δὲ καὶ πόλεις καὶ κώμας περιέρχομαι. Κἀκεῖνος μὲν ὑπὲρ δένδρων καὶ ξύλων διελέγετο, τὰ μηδὲν μέγα ὠφελῆσαι τὴν παραγενομένην δυνάμενα: ἐγὼ δὲ ὑπὲρ ἀποῤῥήτων πραγμάτων καὶ μυστηρίων φρικωδεστάτων. Ἐπεὶ οὖν αὐτοὺς κατέκρινε, δείξας ἐκ πολλοῦ τοῦ περιόντος ἀσύγγνωστα ἁμαρτάνοντας, καὶ τῆς αὐτῶν ἀγνωμοσύνης, οὐ τῆς τοῦ διδασκάλου ἀσθενείας, τὴν παρακοὴν οὖσαν, καὶ τοῦτο ἀπό τε ἄλλων πολλῶν, καὶ τῶν Νινευϊτῶν καὶ τῆς βασιλίσσης ἀπέδειξε: τότε λέγει καὶ τὴν καταληψομένην αὐτοὺς κόλασιν: αἰνιγματωδῶς μὲν, λέγει δὲ ὅμως, πολὺν τὸν φόβον ἐνυφαίνων τῷ διηγήματι. Ὅταν γὰρ, φησὶν, ἐξέλθῃ τὸ ἀκάθαρτον πνεῦμα ἐκ τοῦ ἀνθρώπου, πορεύεται δι' ἀνύδρων τόπων, ζητοῦν ἀνάπαυσιν: καὶ μὴ εὑρίσκον, λέγει: Ἐπιστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον. Καὶ ἐλθὸν, εὑρίσκει σχολάζοντα καὶ σεσαρωμένον καὶ κεκοσμημένον. Τότε πορεύεται, καὶ παραλαμβάνει μεθ' ἑαυτοῦ ἕτερα ἑπτὰ πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ. Ἐντεῦθεν δείκνυσιν, ὅτι οὐκ ἐν τῷ μέλλοντι αἰῶνι μόνον, ἀλλὰ καὶ ἐνταῦθα χαλεπώτατα πείσονται. Ἐπειδὴ γὰρ εἶπεν, Ἄνδρες Νινευῗται ἀναστήσονται ἐν τῇ κρίσει, καὶ κατακρινοῦσι τὴν γενεὰν ταύτην: ἵνα μὴ διὰ τὴν τοῦ χρόνου μέλλησιν καταφρονήσωσι, καὶ ῥᾳθυμότεροι γένωνται, ἐντεῦθεν ἐφίστησιν αὐτοῖς τὰ δεινά. Ὃ καὶ ὁ προφήτης Ὠσηὲ αὐτοῖς ἀπειλῶν ἔλεγεν, ὅτι ἔσονται, Ὥσπερ ὁ προφήτης ὁ παρεξεστηκὼς, ἄνθρωπος ὁ πνευματοφόρος: τουτέστιν, ὥσπερ οἱ μαινόμενοι καὶ βακχευόμενοι ὑπὸ τῶν πονηρῶν πνευμάτων, οἱ ψευδοπροφῆται. Προφήτην γὰρ ἐνταῦθα παρεξεστηκότα τὸν ψευδοπροφήτην φησὶν, οἷοί εἰσιν οἱ μάντεις. Τοῦτο δὴ καὶ ὁ Χριστὸς δηλῶν φησιν, ὅτι τὰ ἔσχατα πείσονται. Εἶδες πῶς πανταχόθεν αὐτοὺς ὠθεῖ ἐπὶ τὸ προσέχειν τοῖς λεγομένοις, ἀπὸ τῶν παρόντων, ἀπὸ τῶν μελλόντων, ἀπὸ τῶν εὐδοκιμησάντων (ἀπὸ τῶν Νινευϊτῶν λέγω καὶ τῆς βασιλίσσης), ἀπὸ τῶν προσκεκρουκότων Τυρίων καὶ Σοδομηνῶν; Ὃ καὶ οἱ προφῆται ἐποίουν, τοὺς υἱοὺς Ῥηχαβὶν παράγοντες, καὶ τὴν νύμφην τὴν οὐκ ἐπιλανθανομένην τοῦ κόσμου τοῦ οἰκείου καὶ τῆς στηθοδεσμίδος, καὶ τὸν βοῦν τὸν εἰδότα τὸν κτησάμενον, καὶ τὸν ὄνον τὸν τὴν φάτνην ἐπιγινώσκοντα. Οὕτω δὴ καὶ ἐνταῦθα ἀπὸ συγκρίσεως παραστήσας αὐτῶν τὴν ἀγνωμοσύνην, λέγει καὶ τὴν τιμωρίαν λοιπόν. Τί ποτ' οὖν ἐστι τὸ εἰρημένον; Καθάπερ οἱ δαιμονῶντες, φησὶν, ὅταν ἀπαλλαγῶσι τῆς ἀῤῥωστίας ἐκείνης, ἂν ῥᾳθυμότεροι γένωνται, χαλεπωτέραν ἐπισπῶνται καθ' ἑαυτῶν τὴν φαντασίαν: οὕτω καὶ ἐφ' ὑμῶν γίνεται. Καὶ γὰρ καὶ ἔμπροσθεν κατείχεσθε δαίμονι, ὅτε τὰ εἴδωλα προσεκυνεῖτε, καὶ τοὺς υἱοὺς ὑμῶν ἐσφάττετε τοῖς δαιμονίοις, πολλὴν ἐπιδεικνύμενοι μανίαν: ἀλλ' ὅμως οὐκ ἐγκατέλιπον ὑμᾶς, ἀλλ' ἐξέβαλον τὸν δαίμονα ἐκεῖνον διὰ τῶν προφητῶν, καὶ δι' ἐμαυτοῦ πάλιν ἦλθον ἐπὶ πλεῖον ἐκκαθᾶραι ὑμᾶς βουλόμενος. Ἐπεὶ οὖν οὐ βούλεσθε προσέχειν, ἀλλὰ καὶ εἰς πλείονα ἐξωκείλατε πονηρίαν (τοῦ γὰρ προφήτας ἀνελεῖν πολλῷ μεῖζον καὶ χαλεπώτερον τὸ καὶ αὐτὸν κατασφάξαι): διὰ τοῦτο χαλεπώτερα πείσεσθε τῶν προτέρων, τῶν κατὰ Βαβυλῶνα λέγω, καὶ κατ' Αἴγυπτον, καὶ κατὰ Ἀντίοχον τὸν πρῶτον. Τὰ γὰρ ἐπὶ Οὐεσπασιανοῦ καὶ Τίτου συμβάντα αὐτοῖς πολλῷ μᾶλλον τούτων χαλεπώτερα. Διὸ καὶ ἔλεγεν: Ἔσται θλῖψις μεγάλη, οἵα οὐδέποτε γέγονεν, οὐδὲ μὴ ἔσται. Οὐ τοῦτο δὲ μόνον δηλοῖ τὸ ὑπόδειγμα, ἀλλ' ὅτι καὶ ἀρετῆς ἁπάσης ἔσονται ἔρημοι καθόλου, καὶ τῇ τῶν δαιμόνων ἐνεργείᾳ εὐεπιχείρητοι μᾶλλον ἢ τότε. Τότε μὲν γὰρ εἰ καὶ ἡμάρτανον, ἀλλ' ὅμως ἦσαν καὶ οἱ κατορθοῦντες ἐν αὐτοῖς, καὶ παρῆν ἡ τοῦ Θεοῦ πρόνοια, καὶ ἡ τοῦ Πνεύματος χάρις, ἐπιμελουμένη, διορθουμένη, τὰ παρ' ἑαυτῆς ἅπαντα πληροῦσα: νυνὶ δὲ καὶ ταύτης καθόλου ἐρημωθήσονται τῆς κηδεμονίας, φησὶν, ὥστε καὶ ἀρετῆς πλείων σπάνις νῦν, καὶ συμφορᾶς ἐπίτασις, καὶ δαιμόνων ἐνέργεια τυραννικωτέρα. Ἴστε οὖν καὶ ἐπὶ τῆς γενεᾶς τῆς ἡμετέρας, ὅτε ὁ πάντας ἀσεβείᾳ νικήσας Ἰουλιανὸς ἐξεβακχεύθη, πῶς μετὰ τῶν Ἑλλήνων ἑαυτοὺς ἔταττον, πῶς τὰ ἐκείνων ἐθεράπευον. Ὥστε κἂν μικρόν τι δοκῶσι σωφρονεῖν νῦν, διὰ τὸν τῶν βασιλέων φόβον ἡσυχάζουσιν: ὡς εἰ μὴ τοῦτο ἦν, πολλῷ τῶν προτέρων χαλεπώτερα ἐτόλμησαν ἄν. Ἐν γὰρ τοῖς ἄλλοις πονηροῖς ἔργοις νικῶσι τοὺς ἔμπροσθεν, γοητείας, μαγγανείας, ἀσελγείας μετὰ πολλῆς ἐπιδεικνύμενοι τῆς ὑπερβολῆς. Καὶ ἐν τοῖς ἄλλοις δὲ, καίτοι τοσούτῳ χαλινῷ κατεχόμενοι, πολλάκις ἐστασίασαν, καὶ βασιλέων κατεξανέστησαν, ὡς καὶ τοῖς ἐσχάτοις περιπαρῆναι κακοῖς. δʹ. Ποῦ νῦν εἰσιν οἱ τὰ σημεῖα ζητοῦντες; Ἀκουέτωσαν ὅτι γνώμης χρεία εὐγνώμονος: κἂν μὴ αὕτη παρῇ, σημείων οὐδὲν ὄφελος. Ἰδοὺ γοῦν οἱ μὲν Νινευῗται χωρὶς σημείων ἐπίστευσαν: οὗτοι δὲ μετὰ τοσαῦτα θαύματα χείρους ἐγένοντο, καὶ δαιμόνων ἀπείρων οἰκητήριον ἑαυτοὺς κατέστησαν, καὶ μυρίας ἐπεσπάσαντο συμφοράς: καὶ μάλα εἰκότως. Ὅταν γὰρ ἅπαξ τις ἐλευθερωθεὶς τῶν κακῶν μὴ σωφρονισθῇ, πολλῷ χαλεπώτερα πείσεται τῶν προτέρων. Διὰ γὰρ τοῦτο εἶπεν, ὅτι οὐχ εὑρίσκει ἀνάπαυσιν, ἵνα δείξῃ ὅτι πάντως καὶ ἐξ ἀνάγκης λήψεται τὸν τοιοῦτον ἡ τῶν δαιμόνων ἐπιβουλή. Καὶ γὰρ ἀπὸ δύο τούτων σωφρονισθῆναι ἔδει, ἀπό τε τοῦ παθεῖν πρότερον, ἀπό τε τοῦ ἀπαλλαγῆναι: μᾶλλον δὲ καὶ τρίτον πρόσεστιν, ἡ τοῦ χείρονα πείσεσθαι ἀπειλή. Ἀλλ' ὅμως οὐδενὶ τούτων ἐγένοντο βελτίους. Ταῦτα μὴ πρὸς ἐκείνους μόνον, ἀλλὰ καὶ πρὸς ἡμᾶς εἰρῆσθαι καιρὸν ἂν ἔχοι, ὅταν φωτισθέντες καὶ τῶν προτέρων ἀπαλλαγέντες κακῶν, πάλιν τῆς αὐτῆς ἐχώμεθα πονηρίας: καὶ γὰρ χαλεπωτέρα λοιπὸν ἔσται ἡ κόλασις τῶν μετὰ ταῦτα ἁμαρτημάτων. Διὰ τοῦτο καὶ τῷ παραλύτῳ ὁ Χριστὸς ἔλεγεν: Ἴδε, ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται: καὶ ταῦτα πρὸς ἄνθρωπον τριάκοντα ὀκτὼ ἔτη ἔχοντα ἐν τῇ ἀσθενείᾳ. Καὶ τί χεῖρον ἔμελλε, φησὶ, πείσεσθαι τούτων; Πολλῷ χεῖρον καὶ χαλεπώτερον. Μὴ γὰρ δὴ γένοιτο τοσαῦτα ἡμᾶς ὑπομένειν, ὅσα δυνάμεθα παθεῖν. Οὐδὲ γὰρ ἀπορεῖ τιμωριῶν ὁ Θεός. Κατὰ γὰρ τὸ πολὺ ἔλεος αὐτοῦ, οὕτω καὶ ἡ ὀργὴ αὐτοῦ. Τοῦτο καὶ τῇ Ἰερουσαλὴμ ἐγκαλεῖ διὰ τοῦ Ἰεζεχιήλ: Εἶδον γάρ σε, φησὶ, πεφυρμένην ἐν αἵματι, καὶ ἔλουσα καὶ ἔχρισα, καὶ ἐγένετό σοι ὄνομα ἐν τῷ κάλλει σου: καὶ ἐξεπόρνευσας, φησὶν, ἐπὶ τοὺς ὁμοροῦντάς σοι: διὸ καὶ χαλεπώτερα ἀπειλεῖ σοι ἁμαρτανούσῃ. Ἐντεῦθεν δὲ μὴ τὴν κόλασιν λογίζου μόνον, ἀλλὰ καὶ τὴν ἄπειρον τοῦ Θεοῦ μακροθυμίαν. Ποσάκις γοῦν τῶν αὐτῶν ἡψάμεθα κακῶν, καὶ ἔτι μακροθυμεῖ! Ἀλλὰ μὴ θαῤῥῶμεν, ἀλλὰ φοβηθῶμεν. Καὶ γὰρ ὁ Φαραὼ, εἰ ἐκ τῆς πρώτης πληγῆς ἐπαιδεύθη, οὐκ ἂν ἔλαβε πεῖραν τῶν ὑστέρων, οὐκ ἂν μετὰ ταῦτα ἅμα αὐτῷ τῷ στρατεύματι κατεποντίσθη. Ταῦτα δὲ λέγω, ἐπειδὴ πολλοὺς οἶδα κατὰ τὸν Φαραὼ καὶ νῦν λέγοντας, Οὐκ οἶδα τὸν Θεὸν, καὶ τῷ πηλῷ καὶ τῇ πλινθείᾳ προσηλοῦντας τοὺς ὑπευθύνους. Πόσοι, τοῦ Θεοῦ κελεύοντος ἀνιέναι τὴν ἀπειλὴν, οὐδὲ τὸν πόνον ἀνέχονται χαλάσαι; Ἀλλ' οὐκ ἔστιν Ἐρυθρὰν θάλατταν λοιπὸν διαβῆναι νῦν. Ἀλλὰ πέλαγός ἐστι πυρὸς, πέλαγος οὐ τοιοῦτον, οὐδὲ τοσοῦτον, ἀλλὰ πολλῷ μεῖζον καὶ ἀγριώτερον, ἐκ τοῦ πυρὸς ἔχον τὰ κύματα, πυρὸς ξένου τινὸς καὶ φρικώδους. Ἄβυσσός ἐστιν ἐκεῖ μεγάλη φλογὸς χαλεπωτάτης. Πανταχοῦ γὰρ πῦρ περιτρέχον ἔστιν ἰδεῖν, ἀγρίῳ τινὶ θηρίῳ ἐοικός. Εἰ γὰρ ἐνταῦθα τὸ αἰσθητὸν τοῦτο καὶ ὑλικὸν πῦρ, ὥσπερ θηρίον ἐκπηδῆσαν τῆς καμίνου, ἐφήλατο τοῖς ἔξω καθημένοις, τί οὐκ ἐργάσεται ἐκεῖνο τοὺς ἐμπεσόντας; Ἄκουσον περὶ τῆς ἡμέρας ἐκείνης λεγόντων τῶν προφητῶν: Ἡμέρα Κυρίου ἀνίατος, θυμοῦ καὶ ὀργῆς πλήρης. Οὐδεὶς γὰρ ἔσται ὁ παριστάμενος, οὐδεὶς ὁ ἐξαιρούμενος: οὐδαμοῦ τοῦ Χριστοῦ τὸ πρόσωπον τὸ ἥμερον καὶ γαληνόν. Ἀλλ' ὥσπερ οἱ τὰ μέταλλα ἐργαζόμενοι χαλεποῖς τισι παραδίδονται ἀνθρώποις, καὶ οὐδένα τῶν οἰκείων βλέπουσιν, ἀλλὰ τοὺς ἐφεστηκότας μόνους: οὕτω δὴ καὶ τότε: μᾶλλον δὲ οὐχ οὕτως, ἀλλὰ καὶ πολλῷ χαλεπώτερον. Ἐνταῦθα μὲν γὰρ δυνατὸν καὶ προσελθεῖν καὶ δεηθῆναι τοῦ βασιλέως, καὶ λῦσαι τὸν καταδικασθέντα: ἐκεῖ δὲ οὐκέτι: οὐ γὰρ ἐφίεται: ἀλλὰ μένουσιν ἀποτηγανιζόμενοι, καὶ τοσαύτην ὀδύνην ἔχοντες, ὅσην οὐδὲ εἰπεῖν δυνατόν. Εἰ γὰρ τῶν ἐνταῦθα καιομένων τὰς δριμείας ἀλγηδόνας οὐδεὶς δύναται παραστῆσαι λόγος, πολλῷ μᾶλλον τῶν ταῦτα ἐκεῖ πασχόντων. Ἐνταῦθα μὲν γὰρ ἐν βραχείᾳ καιροῦ ῥοπῇ τὸ πᾶν γίνεται: ἐκεῖ δὲ καίεται μὲν, οὐ δαπανᾶται δὲ τὸ καιόμενον. Τί τοίνυν ποιήσομεν ἐκεῖ; Καὶ γὰρ πρὸς ἐμαυτὸν ταῦτα λέγω. Καὶ εἰ σὺ, φησὶν, ὁ διδάσκαλος, περὶ σεαυτοῦ ταῦτα λέγεις, οὐδὲν ἐμοὶ μέλει λοιπόν. Τί γὰρ θαυμαστὸν ἐμὲ κολάζεσθαι; Μὴ, παρακαλῶ, μηδεὶς ταύτην ζητείτω τὴν παραμυθίαν: οὐ γάρ ἐστιν αὕτη παραψυχή. Εἰπὲ γάρ μοι, οὐχὶ ἀσώματος δύναμις ἦν ὁ διάβολος; οὐ τῶν ἀνθρώπων βελτίων; Ἀλλ' ὅμως ἐξέπεσεν. Ἆρ' οὖν ἔστιν ὅστις παραμυθίαν ἐκ τοῦ μετ' ἐκείνου κολάζεσθαι λήψεται; Οὐδαμῶς. Τί δὲ οἱ ἐν Αἰγύπτῳ πάντες; οὐχὶ καὶ τοὺς ἐν ἀρχαῖς ἑώρων κολαζομένους, καὶ ἑκάστην οἰκίαν πένθος ἔχουσαν; Ἆρ' οὖν ἐντεῦθεν ἀνέπνευσαν καὶ παρεκλήθησαν; Οὐ δῆτα: καὶ δῆλον ἐξ ὧν μετὰ ταῦτα ἐποίησαν, ὥσπερ ὑπό τινος φλογὸς μαστιζόμενοι, συνεπιστάντες τῷ βασιλεῖ, καὶ ἀναγκάσαντες ἐκβαλεῖν τῶν Ἑβραίων τὸν δῆμον. Καὶ γὰρ σφόδρα ψυχρὸς οὗτος ὁ λόγος, τὸ νομίζειν παραμυθίαν φέρειν τὸ μετὰ πάντων κολάζεσθαι: τὸ λέγειν, ὡς πάντες καὶ ἐγώ. Τί γὰρ χρὴ λέγειν τὴν γέενναν; Ἐννόησόν μοι τοὺς ὑπὸ ποδαλγίας κατεχομένους, οἳ ὅταν ὑπὸ δριμείας ὀδύνης κατατείνωνται, κἂν μυρίους δείξῃς χαλεπώτερα πάσχοντας, οὐδ' εἰς νοῦν λαμβάνουσι. Τὸ γὰρ ἐπιτεταμένον τῆς ἀλγηδόνος οὐ συγχωρεῖ τῷ λογισμῷ σχολήν τινα ἔχειν, εἰς τὸ λογίσασθαι ἑτέρους καὶ παραμυθίαν εὑρεῖν. Μὴ τοίνυν ταῖς ψυχραῖς ταύταις ἐλπίσι τρεφώμεθα. Τὸ γὰρ δέξασθαι παραμυθίαν ἐκ τῶν τοῦ πέλας κακῶν, ἐν τοῖς συμμέτροις γίνεται τῶν παθῶν: ὅταν δὲ ὑπερέχῃ ἡ βάσανος, καὶ ζάλης ᾖ πάντα μεστὰ τὰ ἔνδον, καὶ μηδὲ ἑαυτὴν εἰδέναι ἡ ψυχὴ λοιπὸν ἔχῃ, πόθεν καρπώσεται παραμυθίαν; εʹ. Ὥστε γέλως πάντα ταῦτα τὰ ῥήματα, καὶ μῦθοι παίδων ἀνοήτων εἰσίν. Τοῦτο γὰρ, ὃ λέγεις, ἐν ἀθυμίᾳ συμβαίνει, καὶ ἐν ἀθυμίᾳ συμμέτρῳ, ὅταν ἀκούσωμεν, ὅτι ὁ δεῖνα τὸ αὐτὸ ἔπαθεν: ἔστι δὲ ὅτε οὐδὲ ἐν ἀθυμίᾳ: εἰ δὲ ἐκεῖ οὐδεμίαν ἰσχὺν ἔχει, πολλῷ μᾶλλον ἐν ὀδύνῃ καὶ πόνῳ ἀῤῥήτῳ, ἢν ὁ βρυγμὸς τῶν ὀδόντων δείκνυσι. Καὶ οἶδα μὲν φορτικὸς ὢν καὶ λυπῶν ὑμᾶς διὰ τῶν ῥημάτων τούτων: ἀλλὰ τί πάθω; Οὐ γὰρ ἐβουλόμην ταῦτα λέγειν, ἀλλὰ καὶ ἐμαυτῷ καὶ πᾶσιν ὑμῖν ἀρετὴν συνειδέναι: ἐπειδὴ δὲ ἐν ἁμαρτήμασίν ἐσμεν οἱ πλείους, τίς ἄν μοι δοίη ἀληθῶς δυνηθῆναι λυπῆσαι ὑμᾶς, καὶ καθικέσθαι τῆς διανοίας τῶν ἀκροωμένων; Τότε ἂν οὕτως ἀνεπαυσάμην. Νῦν δὲ δέδοικα μή τινες καταφρονήσωσι τῶν λεγομένων, καὶ μείζων ἡ κόλασις διὰ τὴν ὀλιγωρίαν τῆς ἀκροάσεως γένηται. Οὐδὲ γὰρ εἰ, δεσπότου τινὸς ἀπειλοῦντος, τῶν συνδούλων τις ἀκούων κατεφρόνει τῆς ἀπειλῆς, ἀτιμωρητὶ παρέδραμεν ἂν αὐτὸν ὁ ἀγανακτήσας, ἀλλὰ καὶ τοῦτο ὑπόθεσις αὐτῷ κολάσεως ἂν ἐγένετο μείζονος. Διὸ παρακαλῶ, κατανύξωμεν ἑαυτοὺς τῶν περὶ γεέννης ἀκούοντες λόγων. Οὐδὲ γὰρ ἥδιόν ἐστί τι τῆς διαλέξεως ταύτης, ἐπειδὴ τῶν πραγμάτων οὐδὲν πικρότερον. Καὶ πῶς ἡδὺ τὸ περὶ γεέννης ἀκοῦσαι; φησίν. Ἐπειδὴ ἀηδὲς τὸ εἰς γέενναν ἐμπεσεῖν, ὅπερ ἀποκρούεται τὰ δοκοῦντα φορτικὰ εἶναι ῥήματα, καὶ πρὸ τούτου ἑτέραν τίθησιν ἡδονήν: συστρέφει γὰρ ἡμῶν τὰς ψυχὰς, καὶ εὐλαβεστέρους ποιεῖ, καὶ μετεωρίζει τὴν διάνοιαν, καὶ πτεροῖ τὸν λογισμὸν, καὶ τὴν πονηρὰν τῶν ἐπιθυμιῶν ἐκβάλλει πολιορκίαν, καὶ ἰατρεία τὸ πρᾶγμα γίνεται. Διὸ δὴ μετὰ τῆς κολάσεως δότε μοι καὶ τὴν αἰσχύνην εἰπεῖν. Καθάπερ γὰρ τοὺς Ἰουδαίους οἱ Νινευῖται κατακρινοῦσι τότε, οὕτω καὶ ἡμᾶς πολλοὶ κατακρινοῦσι τῶν δοκούντων καταδεεστέρων νῦν. Ἐννοήσωμεν τοίνυν ὅσος ὁ γέλως, ὅση ἡ κατάγνωσις: ἐννοήσωμεν καὶ βάλωμέν τινα ἀρχὴν κἂν νῦν, καὶ θύραν μετανοίας. Πρὸς ἐμαυτὸν ταῦτα λέγω, πρῶτον ἐμαυτῷ ταῦτα παραινῶ, καὶ μηδεὶς ὀργιζέσθω ὡς κατακρινόμενος. Ἁψώμεθα τῆς ὁδοῦ τῆς στενῆς. Μέχρι πότε τρυφή; μέχρι πότε ἄνεσις; Οὐκ ἐνεπλήσθημεν ῥᾳθυμοῦντες, γελῶντες, ἀναβαλλόμενοι; Οὐ τὰ αὐτὰ πάλιν ἔσται, τράπεζα, καὶ κόρος, καὶ πολυτέλεια, καὶ χρήματα, καὶ κτήσεις, καὶ οἰκοδομαί; Καὶ τί τὸ τέλος; Θάνατος. Τί τὸ τέλος; Τέφρα καὶ κόνις καὶ σοροὶ καὶ σκώληκες. Ἐπιδειξώμεθα τοίνυν καινήν τινα ζωήν: ποιήσωμεν τὴν γῆν οὐρανόν: ἐντεῦθεν δείξωμεν Ἕλλησιν, ὅσων εἰσὶν ἀπεστερημένοι καλῶν. Ὅταν γὰρ ἴδωσι καλῶς ἡμᾶς πολιτευομένους, τὴν ὄψιν αὐτὴν θεάσονται τῆς βασιλείας τῶν οὐρανῶν. Ὅταν γὰρ ἴδωσιν ἐπιεικεῖς, ὀργῆς καθαροὺς, ἐπιθυμίας πονηρᾶς, βασκανίας, πλεονεξίας, τὰ ἄλλα πάντα κατορθοῦντας, ἐροῦσιν: Εἰ ἐνταῦθα ἄγγελοι γεγόνασιν οἱ Χριστιανοὶ, τί ἔσονται μετὰ τὴν ἐντεῦθεν ἀποδημίαν; εἰ ἔνθα ξένοι εἰσὶν, οὕτω λάμπουσιν, ὅταν τὴν πατρίδα αὐτῶν ἀπολάβωσιν, ἡλίκοι γενήσονται; Οὕτω καὶ ἐκεῖνοι βελτίους ἔσονται, καὶ ὁ λόγος τῆς εὐσεβείας δραμεῖται, οὐκ ἔλαττον ἢ ἐπὶ τῶν ἀποστόλων. Εἰ γὰρ δώδεκα ὄντες ἐκεῖνοι πόλεις ὁλοκλήρους καὶ χώρας ἐπέστρεψαν: εἰ πάντες γενησόμεθα διδάσκαλοι διὰ τῆς κατὰ τὸν βίον ἐπιμελείας, ἐννόησον ποῦ ἀρθήσεται τὰ ἡμέτερα. Οὐδὲ γὰρ οὕτως ἐπισπᾶται τὸν Ἕλληνα νεκρὸς ἀνιστάμενος, ὡς ἄνθρωπος φιλοσοφῶν. Πρὸς μὲν γὰρ ἐκεῖνο ἐκπλαγήσεται, ἀπὸ δὲ τούτου κερδανεῖ. Ἐκεῖνο γέγονε, καὶ παρῆλθε: τοῦτο δὲ μένει, καὶ διαπαντὸς αὐτοῦ γεωργεῖ τὴν ψυχήν. Ἐπιμελησώμεθα τοίνυν ἡμῶν αὐτῶν, ἵνα καὶ ἐκείνους κερδάνωμεν. Οὐδὲν λέγω φορτικόν: οὐ λέγω, Μὴ γάμει: οὐ λέγω, Καταλίμπανε πόλεις, καὶ ἀφίστασο πολιτικῶν πραγμάτων: ἀλλ' ἐν αὐτοῖς ὢν δεῖξον τὴν ἀρετήν. Καὶ γὰρ τοὺς ἐν μέσαις πόλεσι στρεφομένους βούλομαι μᾶλλον εὐδοκιμεῖν τῶν τὰ ὄρη κατειληφότων. Διατί; Ὅτι πολὺ τὸ κέρδος ἐντεῦθεν γίνεται. Οὐδεὶς γὰρ καίει λύχνον, καὶ τίθησιν αὐτὸν ὑπὸ τὸν μόδιον. Διὰ τοῦτο βούλομαι ἐπὶ τῆς λυχνίας κεῖσθαι τοὺς λύχνους ἅπαντας, ἵνα πολὺ τὸ φῶς γένηται. Ἀνάψωμεν τοίνυν αὐτοῦ τὸ πῦρ, ποιήσωμεν τοὺς ἐν σκότῳ καθημένους ἀπαλλαγῆναι τῆς πλάνης. Καὶ μή μοι λέγε, ὅτι Γυναῖκα ἔχω, καὶ παιδία κέκτημαι, καὶ οἰκίας προΐσταμαι, καὶ οὐ δύναμαι ταῦτα κατορθοῦν. Κἂν γὰρ τούτων μηδὲν ἔχῃς, ῥᾴθυμος δὲ ᾖς, πάντα οἴχεται: κἂν ταῦτα πάντα ᾖς περικείμενος, σπουδαῖος δὲ ᾖς, περιέσῃ τῆς ἀρετῆς. Ἓν γάρ ἐστι τὸ ζητούμενον, γνώμης γενναίας παρασκευή: καὶ οὔτε ἡλικία, οὔτε πενία, οὐ πλοῦτος, οὐ πραγμάτων περίστασις, οὐκ ἄλλο οὐδὲν, ἐμποδίσαι δυνήσεται. Καὶ γὰρ καὶ γέροντες καὶ νέοι, καὶ γυναῖκας ἔχοντες, καὶ παῖδας τρέφοντες, καὶ τέχνας μεταχειριζόμενοι, καὶ στρατευόμενοι, κατώρθωσαν τὰ ἐπιταχθέντα ἅπαντα. Καὶ γὰρ ὁ Δανιὴλ νέος ἦν, καὶ ὁ Ἰωσὴφ δοῦλος ἦν, καὶ ὁ Ἀκύλας τέχνην μετεχειρίζετο, καὶ ἡ πορφυρόπωλις ἐργαστηρίου προειστήκει, καὶ ἄλλος δεσμοφύλαξ ἦν, καὶ ἄλλος ἑκατοντάρχης, ὡς ὁ Κορνήλιος, καὶ ἕτερος ἀσθενὴς, ὡς ὁ Τιμόθεος, καὶ ἄλλος δραπέτης, ὡς Ὀνήσιμος: ἀλλ' οὐδὲν οὐδενὶ τούτων γέγονε κώλυμα, ἀλλὰ πάντες εὐδοκίμησαν, καὶ ἄνδρες καὶ γυναῖκες, καὶ νέοι καὶ γέροντες, καὶ δοῦλοι καὶ ἐλεύθεροι, καὶ στρατιῶται καὶ ἰδιῶται. Μὴ τοίνυν περιττὰ σκηπτώμεθα, ἀλλὰ γνώμην παρασκευάσωμεν ἀρίστην: κἂν ὁτιοῦν ὦμεν, πάντως ἐπιληψόμεθα ἀρετῆς, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.