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the prophet swore to us, saying: “Amen I say to you, unless you are born again with living water, in the name of the Father, Son, and Holy Spirit, you shall not enter into the kingdom of heaven.” Therefore, come. For there is something merciful there from the beginning, hovering over the water, and it <recognizes> those who are baptized in the thrice-blessed name and delivers them from the coming punishment, offering as gifts to God [when] from their baptism the good works of those who have been baptized. Therefore, flee to the water, for this alone can extinguish the assault of the fire. He who does not yet wish to come to this still bears the spirit of madness, on account of which he does not wish to come to the “living water” for his own salvation. Come, therefore, whether you are righteous or unrighteous. For to you who are righteous, the only thing lacking for salvation was to be baptized, but for the unrighteous, besides being baptized for the remission of things done in ignorance, there remains good works before baptism in proportion to his impiety. Therefore, whether you are righteous or unrighteous, hasten to be born to God (for delay brings danger because the appointed time of death is uncertain), to the Father who begets you from water, showing your likeness through good works, as a lover of truth honoring the true God as a Father. And honor to him is for you to live as he himself, being righteous, wills; and the will of a righteous one is not to do wrong. And unrighteousness is to murder, to commit adultery, to hate, to be greedy, and things like these; and of these there are many kinds. But to these things one must contribute something which has no community with men, but happens to be peculiar to the religion of God. I mean, to be pure, not to have relations with one's own wife when she is in her separation, because the law of God commands this. What then? If purity were not also assigned to the religion of God, would you gladly have wallowed like beetles? Therefore, as men having something more than irrational animals (that is, being rational), cleanse your heart of evils with heavenly reasoning, and wash your body with a bath. For it is a good thing to be truly pure, not as though the purity of the body precedes the cleansing of the heart, but that the clean follows the good. For our teacher also convicted some of the Pharisees and scribes among us, who are set apart and as scribes know the laws more than others, nevertheless he convicted them as hypocrites, because, purifying only those things that appear to men, they were leaving aside the pure things of the heart which are seen by God alone. With this express voice, therefore, he spoke the truth to the hypocrites among them, not to all. For he said that some of them should even be heard, because they were entrusted with the seat of Moses. But to the hypocrites he said: “Woe to you, scribes and Pharisees, hypocrites, because you clean the outside of the cup and of the dish, but inside they are full of filth. Blind Pharisee, first clean the inside of the cup and of the dish, that the outside of them may be clean also.” And truly; for when the mind has been enlightened by knowledge, the one who has learned is able to be good, which is followed by becoming pure. For from the inner mind comes the good care of the outer body, whereas from the insensibility of the mind, care for the body cannot come into being. Thus

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ἡμῖν ὤμοσεν ὁ προφήτης εἰπών· «Ἀμὴν ὑμῖν λέγω, ἐὰν μὴ ἀναγεννηθῆτε ὕδατι ζῶντι, εἰς ὄνομα πατρός, υἱοῦ, ἁγίου πνεύματος, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν». διὸ προσέλθετε. ἔστιν γάρ τι ἐκεῖ ἀπ' ἀρχῆς ἐλεῆμον ἐπιφερόμενον τῷ ὕδατι, καὶ <ἐπιγινώσκει> τοὺς βαπτιζο- μένους ἐπὶ τῇ τρισμακαρίᾳ ἐπονομασίᾳ καὶ ·ύεται τῆς ἐσομένης κολάσεως, ὥσπερ δῶρα προσφέρον τῷ θεῷ [ὅταν] ἀπὸ τοῦ βαπτίσματος αὐτῶν τῶν βαπτισθέντων τὰς εὐποιίας. διὸ προσφεύγετε τῷ ὕδατι· τοῦτο γὰρ μόνον τὴν τοῦ πυρὸς ὁρμὴν σβέσαι δύναται. τούτῳ ὁ μήπω προσελθεῖν θέλων ἔτι τὸ τῆς λύσσης φέρει πνεῦμα, οὗ ἕνεκα ἐπὶ τῇ αὑτοῦ σωτηρίᾳ «ὕδατι ζῶντι» προσελθεῖν οὐ θέλει. πρόσελθε οὖν, κἂν δίκαιος ᾖς κἂν ἄδικος. δικαίῳ γὰρ ὄντι σοι μόνον ἔλειπε τὸ πρὸς σωτηρίαν βαπτισθῆναι, ἀδίκῳ δὲ πρὸς τῷ βαπτισθῆναι εἰς ἄφεσιν τῶν ἐν ἀγνοίᾳ πεπραγμέ- νων ὑποκαταλείπεται κατὰ ἀναλογίαν τῆς ἀσεβείας ἡ ἐπὶ τὸ βάπτι- σμα εὐποιία. διὸ εἴτε δίκαιος εἶ εἴτε ἄδικος, σπεῦσον γεννηθῆναι θεῷ (ὅτι ἡ ἀναβολὴ κίνδυνον φέρει διὰ τὸ ἄδηλον εἶναι τοῦ θανάτου τὴν προθεσμίαν) τῷ ἐξ ὕδατος γεννῶντί σε πατρί, διὰ τῆς εὐποιίας τὴν ὁμοιότητα δείξας, ὡς φιλαλήθης τὸν ἀληθῆ θεὸν τιμῶν ὡς πατέρα. τιμὴ δὲ αὐτῷ τὸ ζῆν σε ὡς αὐτὸς δίκαιος ὢν θέλει· δικαίου δὲ θέλημα τὸ μὴ ἀδικεῖν. ἀδικία δέ ἐστιν φονεύειν, μοιχεύειν, μισεῖν, πλεονεκτεῖν καὶ τὰ τούτοις ὅμοια· τούτων δὲ εἴδη πολλά. πλὴν τούτοις συνεισ- φέρειν δεῖ τί ποτε, ὃ κοινότητα πρὸς ἀνθρώπους μὲν οὐκ ἔχει, ἴδιον δὲ θρησκείας θεοῦ τυγχάνει. λέγω δὴ τὸ καθαρεύειν, τὸ ἐν ἀφέδρῳ οὔσῃ τῇ ἰδίᾳ γαμετῇ μὴ κοινωνεῖν, ὅτι τοῦτο ὁ θεοῦ κελεύει νόμος. τί δέ; εἰ μὴ καὶ τῇ τοῦ θεοῦ θρησκείᾳ τὸ καθαρεύειν ἀνέκειτο, ὑμεῖς ὡς οἱ κάνθαροι ἡδέως ἂν ἐκυλίεσθε; διὸ ὡς ἄνθρωποι ἔχοντές τι πλεῖον τῶν ἀλόγων ζσων (τὸ λογικοὶ εἶναι) τὴν μὲν καρδίαν τῶν κακῶν οὐρα- νίῳ καθάρατε λογισμῷ, λουτρῷ δὲ πλύνατε τὸ σῶμα. καλὸν γὰρ τὰ ἀληθῆ τὸ καθαρεύειν, οὐχ ὡς ὅτι προηγεῖται τῆς κατὰ τὴν καρδίαν κα- θάρσεως ἡ τοῦ σώματος ἁγνεία, ἀλλ' ὡς ὅτι ἕπεται τῷ ἀγαθῷ τὸ κα- θάριον. καὶ γὰρ ὁ διδάσκαλος ἡμῶν ἐνίους τῶν ἐν ἡμῖν Φαρισαίων καὶ γραμματέων, οἵ εἰσιν ἀφωρισμένοι καὶ τὰ νόμιμα ὡς γραμματεῖς τῶν ἄλλων πλεῖον εἰδότες, ὅμως διήλεγχεν αὐτοὺς ὡς ὑποκριτάς, ὅτι μόνα τὰ ἀνθρώποις φαινόμενα ἁγνεύοντες τὰ τῆς καρδίας καθαρὰ καὶ θεῷ μόνῳ ὁρώμενα παρελίμπανον. ·ητῇ οὖν ταύτῃ φωνῇ ἐχρήσατο τὰ ἀληθῆ πρὸς τοὺς ὑποκριτὰς αὐτῶν, οὐ πρὸς πάντας. ἐνίων γὰρ καὶ ἐπακούειν ἔλεγεν, ὅτι τὴν Μωυσέως ἐπιστεύθησαν καθέδραν. πλὴν πρὸς τοὺς ὑποκριτὰς ἔλεγεν· «Oὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔξωθεν, ἔσωθεν δὲ γέμει ·ύπους. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔσωθεν, ἵνα γένηται καὶ τὰ ἔξω αὐτῶν καθαρά». καὶ ἀληθῶς· φωτισθέντος γὰρ τοῦ νοῦ τῇ γνώσει ὁ μαθὼν δύναται ἀγαθὸς εἶναι, ᾧ παρέπεται τὸ καθαρὸν γενέσθαι. ἐκ τῆς ἔσω γὰρ δια- νοίας ἡ τοῦ ἔξω σώματος ἀγαθὴ γίνεται πρόνοια, ὡς ἀπό γε τῆς κατὰ τὸ σῶμα ἀναισθησίας τῆς διανοίας πρόνοια γενέσθαι οὐ δύναται. οὕτως