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to the glory of God; but when she put on the garment of sin, then she was shameful. And you, putting on the garment of worldliness, then you appear more shameful. For that extravagance is not sufficient to show one beautiful, but it is even possible for one who is clothed to be more unseemly than one who is naked, I will say. If you ever put on the attire of a flute-player or a chorus-player, was it not a disgrace? And yet the garments are golden; but for this reason it is a disgrace, because they are golden. For the luxury of the stage befits the trag 62.373 edians, the actors, the mimes, the dancers, those who fight with wild beasts; but to a faithful woman other garments are given by God, the only-begotten Son of God himself. For as many, it says, as were baptized into Christ, have put on Christ. Tell me, if someone gave you a royal garment, and you, taking that of a slave, put it on over it, would you not be punished in addition to being disgraced? You have put on the Lord of heaven and of the angels, and do you still turn about the earth? These things have been said by me, because love of the world is a great evil in and of itself, even if nothing else were born from it, but it were possible to have it without danger (for it anoints for vainglory and pride); but now many other things are born from adornment: open suspicions, untimely expenses, blasphemies, occasions for covetousness. For why do you adorn yourself, tell me? In order to please your husband? Therefore do this in the house. But here the opposite happens. For if you wish to please your own husband, do not please others; but if you please others, you will not be able to please your own. So she ought to lay aside all adornment 62.374 when entering the marketplace, when proceeding to church. Otherwise, do not please your husband with these things, with which prostitutes also do, but rather with that, with which free women do. For in what, tell me, does a wife differ from a prostitute? Because the one looks to one thing only, how she may draw the lover by the beauty of her body; but this one also presides over a house, and shares in children, and in all other things. Do you have a little daughter? See that she does not succeed to the harm; for in some way morals are wont to be shaped by upbringing, and to imitate the mothers' morals. Be a model of modesty for your daughter, adorn yourself with that adornment, and see how you will despise this one. For truly those things are an adornment, but these are a disorder. What has been said is sufficient. But may God, who made the world, and gave us the adornment of the soul, adorn us, and clothe us with his own glory; that all of us, shining forth in good works, and living to his glory, may send up glory to the Father and to the Son and to the Holy Spirit.

HOMILY XI. Walk in wisdom toward them that are without, redeeming the ti me. Let your speech be always with grace, seasoned with salt, that you may know how you ought to each one

to answer. 1. What Christ said to the disciples, this Paul also now exhorts. And what did Christ say? Behold, I send you forth as sheep in the midst of wolves. Be ye therefore wise as serpents, and harmless as doves. That is, be on your guard, giving them no handle against you. For this is added, "Toward them that are without," that we may learn that toward our own members we do not need as much security as toward those without. For where there are brethren, there are also many pardons and loves. There ought to be security here also, but much more without; for it is not the same thing to be among enemies and foes, and among friends. Then, since he has caused fear, see how he encourages again. "Redeeming the time," he says; that is, the present time is short. But he said these things, not

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δόξῃ τοῦ Θεοῦ· ὅτε δὲ τὸ τῆς ἁμαρτίας ἱμάτιον ἐνεδύσατο, τότε ἦν αἰσχρά. Καὶ σὺ τῆς φιλοκοσμίας ἐνδυομένη τὸ ἱμάτιον, τότε αἰσχροτέρα φαίνῃ. Ὅτι γὰρ ἡ πολυτέλεια οὐκ ἀρκεῖ δεῖξαι εὔμορφον, ἀλλ' ἔστι καὶ ἐνδεδυμένην τῆς γυμνῆς μᾶλλον ἀσχημονεῖν, ἐγὼ ἐρῶ. Εἴ ποτε αὐλητοῦ ἢ χοραύλου σκεύη ἐνεδύσω, ἆρα οὐκ ἦν ἀσχημοσύνη; Καίτοι γε χρυσᾶ τὰ ἱμάτιά εἰσιν· ἀλλὰ διὰ τοῦτο ἀσχημοσύνη, ὅτι χρυσᾶ. Ἡ γὰρ πολυτέλεια τῆς σκηνῆς ἁρμόζει τοῖς τρα 62.373 γῳδοῖς, τοῖς ὑποκριταῖς, τοῖς μίμοις, τοῖς ὀρχησταῖς, τοῖς πρὸς τὰ θηρία μαχομένοις· γυναικὶ δὲ πιστῇ ἕτερα δέδοται ἱμάτια παρὰ τοῦ Θεοῦ, αὐτὸς ὁ μονογενὴς τοῦ Θεοῦ Παῖς. Ὅσοι γὰρ, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Εἰπέ μοι, εἴ τίς σοι βασιλικὸν ἔδωκεν ἱμάτιον, σὺ δὲ ἐπάνω ἐκείνου τὸ τοῦ εἵλωτος λαβοῦσα περιέθου, ἆρα οὐκ ἂν μετὰ τοῦ ἀσχημονεῖν καὶ ἐκολάσθης; τὸν τοῦ οὐρανοῦ ∆εσπότην καὶ τῶν ἀγγέλων ἐνεδύσω, καὶ περὶ τὴν γῆν ἔτι στρέφῃ; Ταῦτά μοι εἴρηται, ὅτι μέγα μὲν καὶ καθ' ἑαυτὸ κακὸν ἡ φιλοκοσμία, κἂν μηδὲν ἦν ἕτερον ἐντεῦθεν τικτόμενον, ἀλλ' ἐξῆν ἀκινδύνως ἔχειν (εἰς γὰρ κενοδοξίαν ἀλείφει καὶ τῦφον)· νῦν δὲ καὶ ἕτερα πολλὰ τίκτεται ἐκ τοῦ καλλωπισμοῦ, ὑποψίαι φανεραὶ, δαπάναι ἄκαιροι, βλασφημίαι, πλεονεξιῶν ὑποθέσεις. Τί γὰρ καλλωπίζῃ, εἰπέ μοι; ἵνα ἀρέσῃς τῷ ἀνδρί; Οὐκοῦν ἐπὶ τῆς οἰκίας τοῦτο ποίει. Ἐνταῦθα δὲ τοὐναντίον γίνεται. Εἰ γὰρ τῷ οἰκείῳ ἀρέσαι θέλεις ἀνδρὶ, τοῖς ἄλλοις μὴ ἄρεσκε· εἰ δὲ τοῖς ἄλλοις ἀρέσκεις, οὐ δυνήσῃ ἀρέσκειν τῷ οἰκείῳ. Ὥστε πάντα ἀποτίθεσθαι τὸν κόσμον ἔδει 62.374 εἰς ἀγορὰν ἐμβάλλουσαν, εἰς ἐκκλησίαν προϊοῦσαν. Ἄλλως δὲ, μὴ ἀπὸ τούτων ἄρεσκε τῷ ἀνδρὶ, ἀφ' ὧν καὶ αἱ πόρναι, ἀλλ' ἀπὸ τούτου μᾶλλον, ἀφ' οὗ αἱ γυναῖκες αἱ ἐλεύθεραι. Τίνι γὰρ, εἰπέ μοι, διέστηκε γυνὴ πόρνης; Ὅτι ἡ μὲν πρὸς ἓν[α] μόνον ὁρᾷ, ὅπως τῷ κάλλει τοῦ σώματος ἐφελκύσηται τὸν ἐρώμενον· αὕτη δὲ καὶ οἰκίας προΐσταται, καὶ τέκνων κοινωνεῖ, καὶ τῶν ἄλλων ἁπάντων. Θυγάτριον ἔχεις; ὅρα μὴ διαδέξηται τὴν βλάβην· φιλεῖ γάρ πως πρὸς τὰς ἀνατροφὰς τὰ ἤθη ῥυθμίζεσθαι, καὶ μιμεῖσθαι τὰ τῶν μητέρων ἤθη. Ἔσο ὑπόδειγμα τῇ θυγατρὶ σωφροσύνης, κόσμησαι τὸν κόσμον ἐκεῖνον, καὶ ὅρα πῶς τούτου καταφρονήσεις. Ὄντως γὰρ ἐκεῖνα κόσμος ἐστὶ, ταῦτα δὲ ἀκοσμία. Ἀρκεῖ τὰ εἰρημένα. Ὁ δὲ Θεὸς ὁ τὸν κόσμον ποιήσας, καὶ δοὺς ἡμῖν τὸν τῆς ψυχῆς κόσμον, κοσμήσειεν ἡμᾶς, καὶ τῇ αὑτοῦ δόξῃ ἀμφιάσειεν· ἵνα πάντες ἐν ἀγαθοῖς ἔργοις διαλάμποντες, καὶ εἰς δόξαν αὐτοῦ ζῶντες, δόξαν ἀναπέμψωμεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι.

ΟΜΙΛΙΑ ΙΑʹ. Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν και ρὸν ἐξαγοραζόμενοι. Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ

ἀποκρίνεσθαι. αʹ. Ὅπερ ὁ Χριστὸς πρὸς τοὺς μαθητὰς ἔλεγε, τοῦτο καὶ νῦν Παῦλος παραινεῖ. Τί δὲ ὁ Χριστὸς ἔλεγεν; Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων. Γίνεσθε οὖν φρόνιμοι ὡσεὶ ὄφεις, καὶ ἀκέραιοι ὡσεὶ περιστεραί. Τουτέστι, φυλακτικοὶ γίνεσθε, μηδεμίαν αὐτοῖς λαβὴν διδόντες καθ' ὑμῶν. ∆ιὰ γὰρ τοῦτο πρόσκειται, Πρὸς τοὺς ἔξω, ἵνα μάθωμεν, ὅτι πρὸς τὰ μέλη τὰ οἰκεῖα οὐ τοσαύτης ἡμῖν δεῖ ἀσφαλείας, ὅσης πρὸς τοὺς ἔξω. Ἔνθα μὲν γὰρ ἀδελφοὶ, εἰσὶ καὶ συγγνῶμαι πολλαὶ καὶ ἀγάπαι. ∆εῖ μὲν οὖν καὶ ἐνταῦθα ἀσφάλειαν εἶναι, πολλῷ δὲ πλέον ἔξω· οὐ γάρ ἐστιν ἴσον μεταξὺ ἐχθρῶν καὶ πολεμίων εἶναι, καὶ φίλων. Εἶτ' ἐπειδὴ ἐφόβησεν, ὅρα πῶς πάλιν θαῤῥύνει. Τὸν καιρὸν, φησὶν, ἐξαγοραζόμενοι· τουτέστι, βραχὺς ὁ παρὼν καιρός. Ταῦτα δὲ ἔλεγεν, οὐ