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the Father, when he judges, would not have judged otherwise than I do; and I would not judge otherwise than the Father does. But for what reason did He also make mention of the Father? For they did not consider the Son to be trustworthy, unless He added the testimony of the Father; otherwise, what was said does not even stand. For in the case of men, when two testify to another's matter, then the testimony is true; for this is for two to testify; but if someone should testify for himself, they are no longer two. Do you see that He said this for no other reason than to show Himself consubstantial, and through Himself again to show that He does not need another's testimony; and to show that He has nothing less than the Father? See, then, the authority. I am He who testifies of Myself, and the Father who sent Me testifies of Me. But if He were of a lesser substance, He would not have put it this way. But now, lest you think that He is included for the sake of number, behold the authority having 59.291 nothing altered. A man testifies when he is trustworthy on his own account, not when he needs testimony, and this in another's matter; but in his own matter, when he needs the testimony of another, he is no longer trustworthy. But here it is the very opposite. For both testifying in His own matter, and saying He is testified to by another, He says He is trustworthy, showing His own authority from every side. For why, after saying, 'I am not alone, but I and the Father who sent Me,' and, 'The testimony of two men is true,' did He not remain silent, but added, 'I am He who testifies of Myself'? Clearly, to declare His authority. And He placed Himself first: 'I am He who testifies of Myself.' Here He shows both His equal honor, and that they gain nothing by saying they know God the Father, while not knowing Him. And He says this is the cause, that they do not wish to know Him. He says, therefore, that it is not possible to know the Father without Him, so that even in this way He might draw them to the knowledge of Himself. For since, leaving Him aside, they were always seeking to learn of the Father, He says, 'You cannot know the Father without Me.' So that those who blaspheme the Son, blaspheme not only Him, but also Him who begot Him. 4. Let us flee these things, and glorify the Son. And yet if He were not of the same nature, He would not have spoken thus. For if He only taught, but was of a different substance, it would be possible both for one not knowing Him to know the Father; and again, it would not be that one knowing Him would necessarily know the Father. For neither does one who knows a man, know an angel. 'Yes,' one says, 'for he who knows the creation, knows God.' Not at all. For many are they who know creation; or rather all men (for they see it), and yet they do not know God. Let us therefore glorify the Son of God, not with this glory only, but also with that which is through works. For this without that is nothing. 'Behold,' it says, 'you are called a Jew, and rest in the law, and make your boast in God.' You therefore who teach another, do you not teach yourself? you who boast in the law, 59.292 do you dishonor God through the transgression of the law? See lest we too, boasting in the orthodoxy of our faith, by not displaying a life consistent with the faith, dishonor God, causing Him to be blasphemed. For He wills the Christian to be a teacher of the world, and leaven, and light, and salt. And what is the light? A shining life, having nothing darkened. The light is not useful to itself, nor the salt, nor the leaven, but shows its benefit to others. Thus not only our own benefit is required of us, but also that of others. For if the salt does not salt, it is not salt. And it indicates something else, that if we ourselves act rightly, there will surely be others also; but as long as we ourselves do not act rightly, we will not be able to benefit others either. Let there be nothing foolish, nothing vain among us. For such are worldly affairs; such are the cares of this life. For this reason the virgins were called foolish, because they were occupied with foolish things, worldly affairs; gathering here, but not storing up where they ought. There is fear, therefore, lest we also suffer the same thing; fear lest we also depart clothed in filthy garments where all have bright and splendid ones. For nothing of sin

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ἂν ἄλλως ἔκρινεν ὁ Πατὴρ κρίνων, εἰ μὴ ὡς ἐγώ· καὶ οὐκ ἂν ἄλλως ἐγὼ, εἰ μὴ ὡς ὁ Πατήρ. Τίνος δὲ ἕνεκεν καὶ τοῦ Πατρὸς ἐμνημόνευσεν; Οὐ γὰρ ἐνόμιζον ἀξιόπιστον εἶναι τὸν Υἱὸν, εἰ μὴ τοῦ Πατρὸς τὴν μαρτυρίαν προσέλαβεν· ἄλλως δὲ, οὐδὲ ἕστηκε τὸ λεχθέν. Ἐπὶ μὲν γὰρ τῶν ἀνθρώπων, ὅταν δύο ἀλλοτρίῳ πράγματι μαρτυρῶσι, τότε ἡ μαρτυρία ἐστὶν ἀληθής· τοῦτο γάρ ἐστι δύο μαρτυρεῖν· εἰ δὲ μέλλοι τις ἑαυτῷ μαρτυρεῖν, οὐκ ἔτι δύο εἰσίν. Ὁρᾷς ὅτι δι' οὐδὲν ἕτερον τοῦτο εἴρηκεν, ἢ ἵνα δείξῃ ὁμοούσιον ἑαυτὸν, καὶ δι' ἑαυτοῦ πάλιν δείξῃ οὐ δεόμενον αὐτὸν ἄλλης μαρτυρίας· καὶ δείξῃ οὐδὲν ἔλαττον ἔχοντα τοῦ Πατρός; Ὅρα γοῦν τὴν αὐθεντίαν. Ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατήρ. Οὐκ ἂν δὲ εἰ ἐλάττονος οὐσίας ἦν, τοῦτο ἂν ἔθηκεν. Νυνὶ δὲ, ἵνα μὴ νομίσῃς ὅτι ἀριθμοῦ ἕνεκεν παρείληπται, θέα τὴν ἐξουσίαν οὐδὲν 59.291 ἔχουσαν παρηλλαγμένον. Μαρτυρεῖ ἄνθρωπος, ὅταν ἀφ' ἑαυτοῦ ἀξιόπιστος ᾖ, οὐχ ὅταν μαρτυρίας δέηται, καὶ τοῦτο ἐν ἀλλοτρίῳ πράγματι· ἐν δὲ ἰδίῳ ὅταν μαρτυρίας δέηται τῆς παρ' ἑτέρου, οὐκ ἔτι ἐστὶν ἀξιόπιστος. Ἐνταῦθα δὲ πᾶν τοὐναντίον. Καὶ γὰρ ἐν ἰδίῳ πράγματι μαρτυρῶν, καὶ παρ' ἑτέρου λέγων μαρτυρεῖσθαι, ἀξιόπιστον ἑαυτὸν εἶναί φησι, πανταχόθεν δεικνὺς ἑαυτοῦ τὴν αὐθεντίαν. ∆ιατί γὰρ εἰπὼν, Οὐκ εἰμὶ μόνος, ἀλλ' ἐγὼ καὶ ὁ πέμψας με Πατὴρ, καὶ τὸ, ∆ύο ἀνθρώπων ἡ μαρτυρία ἐστὶν ἀληθὴς, οὐκ ἀπεσιώπησεν, ἀλλ' ἐπήγαγεν, Ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ; ∆ῆλον ὅτι τὴν αὐθεντίαν δηλῶν. Καὶ πρῶτον μὲν ἑαυτὸν τέθεικεν· Ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ. ∆είκνυσιν ἐνταῦθα τό τε ὁμότιμον, καὶ ὅτι οὐδὲν ὠφελοῦνται, τὸν Θεὸν λέγοντες εἰδέναι Πατέρα, αὐτὸν οὐκ εἰδότες. Καὶ τοῦτο αἴτιον εἶναί φησι, τὸ αὐτὸν μὴ θέλειν εἰδέναι. Λέγει οὖν, ὅτι οὐ δυνατὸν εἰδέναι τὸν Πατέρα αὐτοῦ χωρὶς, ἵνα κἂν οὕτως αὐτοὺς ἐπισπάσηται εἰς τὴν αὐτοῦ γνῶσιν. Ἐπειδὴ γὰρ ἀφιέντες αὐτὸν, ἀεὶ τὸν Πατέρα ἐζήτουν μαθεῖν, λέγει· Οὐ δύνασθε εἰδέναι τὸν Πατέρα χωρὶς ἐμοῦ. Ὥστε οἱ τὸν Υἱὸν βλασφημοῦντες, οὐκ αὐτὸν βλασφημοῦσι μόνον, ἀλλὰ καὶ τὸν γεγεννηκότα. δʹ. Ταῦτα φύγωμεν ἡμεῖς, καὶ δοξάσωμεν τὸν Υἱόν. Καίτοι εἰ μὴ φύσεως ἦν τῆς αὐτῆς, οὐκ ἂν οὕτως εἶπεν. Εἰ γὰρ ἐδίδασκε μόνον, ἑτεροούσιος δὲ ἦν, ἐνῆν καὶ αὐτὸν ἀγνοοῦντα εἰδέναι τὸν Πατέρα· καὶ πάλιν οὐκ ἦν αὐτὸν εἰδότα πάντως, εἰδέναι τὸν Πατέρα. Οὐδὲ γὰρ ὁ ἄνθρωπον εἰδὼς, οἶδεν ἄγγελον. Ναὶ, φησί· καὶ γὰρ ὁ τὴν κτίσιν εἰδὼς, οἶδε τὸν Θεόν. Οὐδαμῶς. Πολλοὶ γάρ εἰσιν οἱ τὴν κτίσιν εἰδότες· μᾶλλον δὲ πάντες ἄνθρωποι (ὁρῶσι γὰρ αὐτὴν), καὶ τὸν Θεὸν οὐκ ἴσασι. ∆οξάζωμεν τοίνυν τὸν Υἱὸν τοῦ Θεοῦ, μὴ τῇ δόξῃ ταύτῃ μόνον, ἀλλὰ καὶ τῇ διὰ τῶν ἔργων. Αὕτη γὰρ ἐκείνης ἐκτὸς οὐδέν ἐστιν. Ἴδε σὺ, φησὶν, Ἰουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύσῃ τῷ νόμῳ, καὶ καυχᾶσαι ἐν Θεῷ. Ὁ οὖν διδάσκων τὸν ἕτερον, σεαυτὸν οὐ διδάσκεις; ὁ ἐν νόμῳ καυ 59.292 χώμενος, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; Ὅρα μή ποτε καὶ ἡμεῖς ἐπὶ τῇ ὀρθότητι τῆς πίστεως καυχώμενοι, διὰ τοῦ μὴ συμβαίνοντα τῇ πίστει τὸν βίον ἐπιδείκνυσθαι, τὸν Θεὸν ἀτιμάζωμεν, ποιοῦντες αὐτὸν βλασφημεῖσθαι. Καὶ γὰρ διδάσκαλον τῆς οἰκουμένης, καὶ ζύμην, καὶ φῶς, καὶ ἅλας εἶναι βούλεται τὸν Χριστιανόν. Τί δέ ἐστι τὸ φῶς; βίος λάμπων, μηδὲν ἔχων ἐσκοτισμένον. Τὸ φῶς οὐχ ἑαυτῷ χρήσιμον, οὐδὲ τὸ ἅλας, οὐδὲ ἡ ζύμη, ἀλλ' εἰς ἑτέρους ἐπιδείκνυται τὴν ὠφέλειαν. Οὕτως οὐ τὴν ἑαυτῶν ὠφέλειαν ἀπαιτούμεθα μόνον, ἀλλὰ καὶ τὴν ἑτέρων. Τὸ γὰρ ἅλας ἐὰν μὴ ἁλίζῃ, οὐκ ἔστιν ἅλας. Καὶ ἕτερον δέ τι ἐνδείκνυται, ὅτι ἐὰν αὐτοὶ κατορθώσωμεν, ἔσονται πάντως καὶ ἕτεροι· ἕως δ' ἂν αὐτοὶ μὴ κατορθώσωμεν, οὐδὲ ἑτέρους ὀνῆσαι δυνησόμεθα. Μηδὲν μωρὸν, μηδὲν χαῦνον παρ' ἡμῖν. Τοιαῦτα γὰρ τὰ κοσμικὰ πράγματα· τοιαῦται αἱ βιωτικαὶ φροντίδες. ∆ιὰ τοῦτο αἱ παρθένοι μωραὶ ἐκλήθησαν, ὅτι περὶ τὰ μωρὰ, τὰ κοσμικὰ πράγματα, ἠσχόληντο· ἐνταῦθα μὲν συνάγουσαι, ἔνθα δὲ ἐχρῆν μὴ ἀποτιθέμεναι. ∆έος οὖν μὴ καὶ ἡμεῖς τὸ αὐτὸ πάθωμεν· δέος μὴ καὶ ἡμεῖς ῥυπαρὰ ἀπέλθωμεν ἐνδεδυμένοι ἱμάτια ἔνθα πάντες ἔχουσι λαμπρὰ καὶ περιφανῆ. Οὐδὲν γὰρ ἁμαρτίας