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the fire, where is the sheep? see how with gentleness and a philosophical mind he answers, and says: God will provide for himself a sheep, my child; being turned neither by nature, nor by sympathy toward the words of the child, alone with him alone, when it was especially likely that the flames of affection would burn more intensely. For lest anyone should say that he did not mourn out of respect for others, being separated from them and being alone he showed the strength of his philosophy. 6. Did you see those who are punished for laughter? See those who are saved through weeping and fasting, having considered the Ninevites. Did you see those who are punished for reviling? Consider those who receive a reward for good speech. He who blesses you is blessed, and he who curses you is cursed. Bless those who persecute you, pray for those who mistreat you, that you may be like your Father who is in heaven. Do you see that one must neither be completely closed, nor open to everything, but to know the right time for each? The prophet, knowing these things, also said, 55.436 Set, Lord, a guard for my mouth, and a door of enclosure for my lips. What other guard could there be, than a thought fearfully standing by, holding in its hands the fire that is to burn up those who use their mouth carelessly? Set this one as a gatekeeper and a guard threatening the conscience, and he will never open this door at the wrong time, but at the right time, and for profit and countless good things. Therefore someone said: At all times remember your end, and you will never sin. Did you see how this one also set up this thought? But I made it even more fearful, not only by death, but also after death, by saying it has fire in its hands. If this is so, nothing evil will be born in the mind. With this, set before it also another, the one saying, that for every idle word you will give an account on the day of judgment. Consider that death also entered from here. For if the woman had not spoken to the serpent what she spoke, if she had not received the words, she would not have received the harm, she would not have given to the man, he would not have eaten. And I say these things, not blaming the tongue and mouth; far from it; but their untimely use, which comes from the sluggishness of the mind. And there is another way of destruction that comes through the mouth, when kisses are shameful and unclean, when they are deceitful and treacherous. And for these set a guard. Such a kiss was that of Judas, full of deceit; but not such was that of Paul, with which he commanded to love one another, saying: Greet one another with a holy kiss; just as neither was that of David to Jonathan, but holy and venerable, and full of genuine love, and such as was that of those who fell on Paul's neck, and kissed him. For this reason he says: Set, Lord, a guard for my mouth, and a door; not simply a Door, but adding Of enclosure, so as to contain and secure everything. There is also another kind of destruction through the tongue, that is, to say: Why this? For what purpose has this happened? For this reason Paul rebukes those who speak so recklessly: But who are you, O man, to answer back to God? But one must guard not only the mouth, but also the mind before the mouth. Therefore someone also said: Who will set scourges over my thoughts, that they may not spare me in my ignorances? Therefore Christ also destroys evil thoughts from within, saying: He who has looked at a woman to lust for her, has already committed adultery with her. Do you see how he does not allow them to sprout, nor to take root, neither desire, nor anger? For He who is angry, he says, with his brother, will be liable to the hell of fire. And it is no small thing for security not to speak much; therefore he says, In a multitude of words you will not escape sin;

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τὸ πῦρ, ποῦ τὸ πρόβατον; ὅρα πῶς μετὰ ἐπιεικείας καὶ φιλοσόφου διανοίας ἀποκρίνεται, καὶ λέγει· Ὄψεται ἑαυτῷ ὁ Θεὸς πρόβατον, τέκνον· οὔτε ὑπὸ τῆς φύσεως, οὔτε ὑπὸ τῆς συμπαθείας ἐπιστραφεὶς πρὸς τὰ τοῦ παιδὸς ῥήματα, μόνος πρὸς μόνον ἃ ἐποιεῖτο, ὅτε μάλιστα καὶ τὰ τοῦ πόθου σφοδρότερον ἀνάπτεσθαι εἰκὸς ἦν. Ἵνα γὰρ μή τις εἴπῃ, ὅτι ἑτέρους αἰδούμενος οὐκ ἐπένθησε, χωρισθεὶς αὐτῶν καὶ μόνος ὢν ἔδειξε τῆς φιλοσοφίας τὸν τόνον. ςʹ. Εἶδες τοὺς διὰ γέλωτος κολαζομένους; Ὅρα τοὺς διὰ θρήνων καὶ νηστειῶν σωζομένους, τοὺς Νινευίτας ἐννοήσας. Εἶδες τοὺς διὰ λοιδορίας τιμωρουμένους; Σκόπει τοὺς δι' εὐφημίαν μισθὸν λαμβάνοντας. Ὁ εὐλογῶν σε εὐλογημένος, καὶ ὁ καταρώμενός σε, ἐπικατάρατος. Εὐλογεῖτε τοὺς διώκοντας ὑμᾶς, εὔχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, ὅπως γένησθε ὅμοιοι τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς. Ὁρᾷς ὅτι οὐδὲ κεκλεῖσθαι δεῖ δι' ὅλου, οὐδὲ ἀνεῷχθαι εἰς πάντα, ἀλλ' εἰδέναι τὸν καιρὸν ἑκάστου; Ταῦτα καὶ ὁ προφήτης εἰδὼς ἔλεγε, 55.436 Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν περιοχῆς περὶ τὰ χείλη μου. Τίς δ' ἂν γένοιτο φυλακὴ ἄλλη, ἢ λογισμὸς φοβερῶς ἐφεστὼς, μετὰ χεῖρας ἔχων τὸ πῦρ τὸ μέλλον κατακαίειν τοὺς ἁπλῶς τῷ στόματι κεχρημένους; Τοῦτον στῆσον πυλωρὸν καὶ φύλακα ἀπειλοῦντα τῷ συνειδότι, καὶ οὐδέποτε ἀνοίξει τὴν θύραν ταύτην ἀκαίρως, ἀλλ' εἰς καιρὸν, καὶ ἐπὶ κέρδει καὶ μυρίοις ἀγαθοῖς. ∆ιό τις ἔλεγε· ∆ιὰ παντὸς μιμνήσκου τὰ ἔσχατά σου, καὶ εἰς τὸν αἰῶνα οὐ μὴ ἁμάρτῃς. Εἶδες πῶς καὶ οὗτος τοῦτον ἐπέστησε τὸν λογισμόν; Ἐγὼ δὲ καὶ φοβερώτερον ἐποίησα αὐτὸν, οὐχὶ τῇ τελευτῇ μόνον, ἀλλὰ καὶ μετὰ τὴν τελευτὴν, εἰπὼν αὐτὸν μετὰ χεῖρας ἔχειν. Ἂν τοῦτο ᾖ, οὐδὲ τεχθήσεταί τι πονηρὸν ἐν τῇ διανοίᾳ. Μετὰ τούτου καὶ ἕτερον αὐτῷ παράστησον τὸν λέγοντα, ὅτι παντὸς ῥήματος ἀργοῦ λόγον ἀποδώσεις ἐν ἡμέρᾳ κρίσεως. Ἐννόησον ὅτι καὶ ὁ θάνατος ἐντεῦθεν εἰσῆλθεν. Εἰ γὰρ μὴ διελέχθη ἡ γυνὴ πρὸς τὸν ὄφιν ἐκεῖνα ἃ διελέχθη, εἰ μὴ προσήκατο τὰ ῥήματα, οὐκ ἂν ἐδέξατο τὴν βλάβην, οὐκ ἂν ἔδωκε τῷ ἀνδρὶ, οὐκ ἂν ἔφαγεν ἐκεῖνος. Καὶ ταῦτα λέγω, οὐ γλῶτταν καὶ στόμα αἰτιώμενος· ἄπαγε· ἀλλὰ τὴν ἄκαιρον αὐτῶν χρῆσιν, ἣ παρὰ ῥᾳθυμίαν γίνεται τοῦ λογισμοῦ. Ἔστι δὲ καὶ ἄλλη ὁδὸς ἀπωλείας διὰ στόματος γινομένη, ὅταν φιλήματα αἰσχρὰ ᾖ καὶ ἀκάθαρτα, ὅταν δολερὰ καὶ ὕπουλα. Καὶ τούτοις τίθει φυλακήν. Τοιοῦτον φίλημα ἦν τὸ τοῦ Ἰούδα, δόλου γέμον· ἀλλ' οὐ τὸ τοῦ Παύλου τοιοῦτον, ᾧ φιλεῖν ἀλλήλους ἐκέλευσε, λέγων· Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ· ὥσπερ οὐδὲ τοῦ ∆αυῒδ τὸ πρὸς τὸν Ἰωνάθαν, ἀλλὰ ἅγιον καὶ σεμνὸν, καὶ γνησίας ἀγάπης γέμον, καὶ οἷον ἦν τὸ τῶν ἐπιπεσόντων τῷ τοῦ Παύλου τραχήλῳ, καὶ καταφιλούντων αὐτόν. ∆ιὰ τοῦτό φησι· Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν· οὐχ ἁπλῶς Θύραν, ἀλλὰ Περιοχῆς ἐπαγαγὼν, ὥστε περιέχειν τὸ πᾶν καὶ ἀσφαλίζεσθαι. Ἔστι καὶ ἕτερον εἶδος ἀπωλείας διὰ γλώττης, τὸ λέγειν. ∆ιὰ τί τοῦτο; εἰς τί τοῦτο γέγονε; ∆ιὰ τοῦτο καθαπτόμενος ὁ Παῦλος τῶν οὕτω φθεγγομένων ἀπερισκέπτως· Μενοῦν γε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; Οὐ στόμα δὲ δεῖ φυλάττειν μόνον, ἀλλὰ καὶ διάνοιαν πρὸ τοῦ στόματος. ∆ιὸ καί τις ἔλεγε· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας, ἵνα ἐν τοῖς ἀγνοήμασί μου μὴ φείσωνται; ∆ιὸ καὶ ὁ Χριστὸς ἔνδοθεν αὐτοὺς ἀναιρεῖ τοὺς πονηροὺς λογισμοὺς, λέγων· Ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτήν. Ὁρᾷς πῶς οὐκ ἀφίησιν αὐτοὺς βλαστῆσαι, οὐδὲ ἀρχὴν λαβεῖν, οὐκ ἐπιθυμίαν, οὐκ ὀργήν; Καὶ γὰρ Ὁ ὀργιζόμενος, φησὶ, τῷ ἀδελφῷ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. Οὐ μικρὸν δὲ καὶ τὸ μὴ πολλὰ φθέγγεσθαι εἰς ἀσφάλειαν· διό φησιν, Ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν·