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He did not say, Having become, but, Having come, that is, having come for this very purpose, not succeeding another; He did not first come, and then become, but He came at the same time. And He did not say, Having come as high priest of the things sacrificed, but, Of the good things to come; as if the word was not able to express the whole. Nor through the blood, he says, of goats and calves. All things are changed. But through His own blood, he says, He entered once for all into the holy places. Behold, this is what He called heaven. Once for all, he says, He entered into the holy places, having obtained eternal redemption; and the word, Having obtained, was exceedingly among the things difficult and beyond expectation, how through one entrance He obtained eternal redemption. Then the persuasive argument: For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the blood of Christ, who through the Holy Spirit offered 63.120 Himself without spot to God, purge your conscience from dead works, to serve the living God? For if, he says, the blood of bulls can cleanse the flesh, much more will the blood of Christ wipe away the stain of the soul. For lest when you hear, Sanctifies, you should think it something great, he marks and shows the difference of each purification, and how this one is exalted, and that one lowly; and he says that it is with good reason, if indeed that was the blood of bulls, but this of Christ. And he was not content with the name, but also sets forth the manner of the offering: Who through the Holy Spirit, he says, offered Himself without spot to God; that is, the victim was without spot, pure from sins. And the phrase, Through the Holy Spirit, shows that it was not offered through fire, nor through any other things. Will purge your conscience, he says, from dead works. And he well said, From dead works; for if anyone then touched a dead person, he was defiled; and here if anyone touches a dead work, he is polluted through the conscience. To serve the living, he says, and true God. Here he shows that it is not possible for one who has dead works to serve the living God. And he reasonably said, to the true and living God, showing from this that the things brought to Him are also of such a kind. So that these things among us are both living and true; but those among the Jews are both dead and false; and reasonably so. 3. Let no one, therefore, who has dead works enter here. For if he who touched a dead body ought not to enter, much more he who has dead works; for it is a most grievous pollution. And dead works are all things that have no life, that breathe forth a foul smell. For just as a dead body is useful for no perception, but also grieves those who draw near; so also sin immediately strikes the reasoning faculty, and does not allow even the mind itself to be at rest, but disturbs and troubles it. And pestilence is said also to be generated to corrupt bodies. Such also is sin; it differs in nothing from a pestilence, not corrupting the air first, and then the bodies, but immediately leaping into the soul. Do you not see those afflicted with pestilence, how they are inflamed, how they are contorted, how they are filled with foul smells, how their appearances are shameful, how they are entirely unclean? Such also are those who sin, even if they do not see it. For tell me, is not he who is caught by the desire for money, or for bodies, worse than anyone with a fever? is he not more unclean than all these, both doing and suffering all shameless things? For what is more shameful than a man who loves money? as many things as prostituting women, as many as those on the stage do not refuse to do, so many things even he does not; or rather it is likely that they would refuse, but not he. What am I saying, he does not refuse? and he endures servile things, flattering those whom he ought not, being insolent again where he ought not, everywhere inconsistent; he often sits beside wicked and corrupt impostors, much poorer and more insignificant than himself, flattering them, and insulting other good and virtuous men in every way and being insolent. Have you seen the unseemliness, the shamelessness, on both sides? and he is humble beyond measure, and arrogant. But the prostitutes stand at a house, and this is the

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Οὐκ εἶπε, Γενόμενος, ἀλλὰ, Παραγενόμενος, τουτέστιν, εἰς αὐτὸ τοῦτο ἐλθὼν, οὐχ ἕτερον διαδεξάμενος· οὐ πρότερον παρεγένετο, καὶ τότε ἐγένετο, ἀλλ' ἅμα ἦλθε. Καὶ οὐκ εἶπε, Παραγενόμενος ἀρχιερεὺς τῶν θυομένων, ἀλλὰ, Τῶν μελλόντων ἀγαθῶν· ὡς οὐκ ἰσχύοντος τοῦ λόγου παραστῆσαι τὸ πᾶν. Οὐδὲ δι' αἵματος, φησὶ, τράγων καὶ μόσχων. Πάντα ἐξηλλαγμένα, ∆ιὰ δὲ τοῦ ἰδίου αἵματος, φησὶν, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια. Ἰδοὺ τὸν οὐρανὸν τοῦτο ἐκάλεσεν. Ἐφάπαξ, φησὶν, εἰσῆλθεν εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος· καὶ τὸ, Εὑράμενος, σφόδρα τῶν ἀπόρων ἦν καὶ τῶν παρὰ προσδοκίαν, πῶς διὰ μιᾶς εἰσόδου αἰωνίαν λύτρωσιν ηὕρατο. Εἶτα τὸ πιθανόν· Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους, ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος ἁγίου ἑαυτὸν προσήνεγ 63.120 κεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν Θεῷ ζῶντι; Εἰ γὰρ σάρκα, φησὶ, δύναται καθαρίσαι τὸ αἷμα τῶν ταύρων, πολλῷ μᾶλλον τῆς ψυχῆς τὸν ῥύπον ἀποσμήξει τὸ αἷμα τοῦ Χριστοῦ. Ἵνα γὰρ μὴ ἀκούσας, Ἁγιάζει, μέγα τι νομίσῃς, ἐπισημαίνεται καὶ δείκνυσιν ἑκατέρου τοῦ καθαρμοῦ τὸ μέσον, καὶ πῶς οὗτος μὲν ὑψηλὸς, ἐκεῖνος δὲ ταπεινός· καὶ λέγει, ὅτι εἰκότως, εἴ γε ἐκεῖνο μὲν τὸ αἷμα ἦν ταύρων, τοῦτο δὲ τοῦ Χριστοῦ. Καὶ οὐκ ἠρκέσθη τῷ ὀνόματι, ἀλλὰ καὶ τὸν τρόπον τίθησι τῆς προσφορᾶς· Ὃς διὰ Πνεύματος ἁγίου, φησὶν, ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ· τουτέστι, τὸ ἱερεῖον ἄμωμον ἦν ἁμαρτιῶν καθαρόν. Τὸ δὲ, ∆ιὰ Πνεύματος ἁγίου, δηλοῖ ὅτι οὐ διὰ πυρὸς προσήνεκται, οὐδὲ δι' ἄλλων τινῶν. Καθαριεῖ τὴν συνείδησιν ὑμῶν, φησὶν, ἀπὸ νεκρῶν ἔργων. Καὶ καλῶς εἶπεν, Ἀπὸ νεκρῶν ἔργων· εἴ τις γὰρ ἥψατο τότε νεκροῦ, ἐμιαίνετο· καὶ ἐνταῦθα εἴ τις ἅψαιτο νεκροῦ ἔργου, μολύνεται διὰ τῆς συνειδήσεως. Εἰς τὸ λατρεύειν Θεῷ ζῶντι, φησὶ, καὶ ἀληθινῷ. Ἐνταῦθα ἐμφαίνει, ὅτι τὸν νεκρὰ ἔργα ἔχοντα οὐκ ἔνι δουλεύειν τῷ ζῶντι Θεῷ. Ἀληθινῷ δὲ καὶ ζῶντι Θεῷ εἰκότως εἶπε, δηλῶν ἐντεῦθεν ὅτι καὶ τὰ προσαγόμενα αὐτῷ τοιαῦτα. Ὥστε ταῦτα τὰ παρ' ἡμῖν καὶ ζῶντα καὶ ἀληθινά· ἐκεῖνα δὲ τὰ παρὰ Ἰουδαίοις καὶ νεκρὰ καὶ ψευδῆ· καὶ εἰκότως. γʹ. Μηδεὶς τοίνυν νεκρὰ ἔργα ἔχων εἰσίτω ἐνταῦθα. Εἰ γὰρ τὸν νεκροῦ σώματος ἁπτόμενον οὐκ ἔδει εἰσιέναι, πολλῷ μᾶλλον τὸν νεκρὰ ἔργα ἔχοντα· μολυσμὸς γάρ ἐστι χαλεπώτατος. Νεκρὰ δὲ ἔργα ἐστὶ πάντα τὰ ζωὴν οὐκ ἔχοντα, τὰ δυσωδίας πνέοντα. Ὥσπερ γὰρ τὸ νεκρὸν σῶμα πρὸς οὐδεμίαν αἴσθησίν ἐστι χρήσιμον, ἀλλὰ καὶ λυπεῖ τοὺς πλησιάζοντας· οὕτω καὶ ἡ ἁμαρτία εὐθέως τὸ λογιστικὸν πλήττει, καὶ οὐκ ἀφίησιν οὐδὲ αὐτὴν τὴν διάνοιαν ἠρεμεῖν, ἀλλὰ θορυβεῖ καὶ ταράττει. Λέγεται δὲ καὶ λοιμὸς τικτόμενος διαφθείρειν τὰ σώματα. Τοιαύτη ἐστὶ καὶ ἡ ἁμαρτία· λοιμοῦ οὐδὲν διενήνοχεν, οὐ τὸν ἀέρα διαφθείρουσα πρῶτον, εἶτα τὰ σώματα, ἀλλ' εὐθέως εἰς τὴν ψυχὴν εἰσπηδῶσα. Οὐχ ὁρᾷς τοὺς λοιμώττοντας πῶς φλεγμαίνουσι, πῶς περιστρέφονται, πῶς δυσωδίας εἰσὶν ἐμπεπλησμένοι, πῶς αὐτῶν αἰσχραὶ αἱ ὄψεις, πῶς ὅλοι ἀκάθαρτοι; Τοιοῦτοί εἰσι καὶ οἱ ἁμαρτάνοντες, κἂν μὴ βλέπωσιν. Εἰπέ μοι γὰρ, πυρέττοντος παντὸς οὐκ ἔστι χείρων ὁ τῇ ἐπιθυμίᾳ τῶν χρημάτων, ἢ τῶν σωμάτων ἁλούς; οὐχὶ ἀκαθαρτότερος τούτων πάντων ἐστὶ, πάντα τὰ ἀναίσχυντα καὶ ποιῶν καὶ πάσχων; Τί γὰρ αἰσχρότερον ἀνδρὸς χρημάτων ἐρῶντος; ὅσα αἱ ἑταιριζόμεναι γυναῖκες, ὅσα αἱ ἐπὶ τῆς σκηνῆς οὐ παραιτοῦνται ποιεῖν, τοσαῦτα οὐδὲ οὗτος· μᾶλλον δὲ ἐκείνας εἰκός ἐστι παραιτήσασθαι, ἢ τοῦτον. Τί λέγω, οὐ παραιτεῖται; καὶ δουλοπρεπῆ πράγματα ὑπομένει, κολακεύων οὓς οὐ δεῖ, θρασυνόμενος πάλιν ἔνθα μὴ δεῖ, πανταχοῦ ἀνώμαλος· πονηροὺς ἄνδρας καὶ γόητας πολλάκις διεφθαρμένους, πολλῷ καὶ πενεστέρους καὶ εὐτελεστέρους αὐτοῦ παρακάθηται κολακεύων, καὶ ἑτέρους ἀγαθοὺς καὶ πάντοθεν ἐναρέτους ὑβρίζων καὶ θρασυνόμενος. Εἶδες ἑκατέρωθεν τὴν ἀσχημοσύνην, τὴν ἀναισχυντίαν; καὶ ταπεινός ἐστι πέρα τοῦ μέτρου, καὶ ἀλαζών. Ἀλλ' ἑστήκασιν ἐπὶ οἰκήματος αἱ πόρναι, καὶ τοῦτό ἐστι τὸ