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For not even those things cause sins, but the intentions of those who sin. And that these are the cause, I will make this clear from those who pay attention. For when another man appears, living with poverty, and having desire, and being subject to the necessities of nature, and does not sin in these things, what excuse will these others have? For this reason a certain wise man rightly said thus: Who will set scourges over my thoughts, that they may not spare me for my ignorances? See David not making excuses when he sinned, but saying: I have sinned against the Lord. And yet he could have said: Why was the woman naked? Why was she bathing before my eyes? But he knew that this was an irrational excuse; and for this reason he came to the clear defense, by saying, I have sinned. But not so Saul, but when accused concerning the woman with a familiar spirit, he said, I am distressed, and the foreigners are warring against me. For this very reason he was especially punished. For he should have said, I have sinned, and, I have transgressed; but he did not say this, but went about seeking irrational excuses. With men who work iniquity. He added this, showing that it is especially characteristic of them to make excuses, to be shameless. For this very reason David continually puts this forward as a virtue, to flee such gatherings, or rather, he even begins the entire book from here, saying: Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent. For this very reason you find him always well-disposed in his sins. For instance, when he numbered the people, he said: I have sinned, and I the shepherd have done wickedly. He did not say: What is it, that I numbered them? but he condemns himself, for which reason he also obtains forgiveness. For nothing so makes God merciful, as to confess one's own sins. This would come from fleeing the gatherings which dissolve the fear of sins, and cast one into indifference. Wherefore both Paul and Jeremiah speak at length about this, each commanding to flee the company of the wicked, and of those who are thus indifferent. And Job also places this in the order of virtue, saying: If I walked with mockers. But this one shows that he did not even sit 55.439 with such people, saying: I have not sat in the council of those who jest. For this very reason Paul does not permit eating with the wicked, nor simply associating with them, saying: But if anyone does not obey our word by this letter, take note of this person, and do not associate with him. And I will not have fellowship with their elect. Another: Nor would I eat their delicacies. Another: May I not lodge in their delights. The apostolic word here says that one must flee both their luxuries and their symposia, where things of sin especially increase, where greater license occurs. 8. And this is no small sign of virtue, no small path of correction, to flee such symposia and gatherings, and neither to revere friendship, nor, by serving the belly, to relax the tone of the soul, and to paralyze the vigor of philosophy. Thus many, having revered friendship, were rolled down into the surging wave of drunkenness, thus they were captured by fornication, and kindled the fire of pleasure, having pursued symposia and theaters that have much lawlessness. He himself shows that he has done this, so as not even to partake of such a table. The righteous one will chasten me with mercy, and will reprove me; but let not the oil of the sinner anoint my head. Another: Let the righteous one have mercy on me with mercy, and reprove me. And this is no small kind of virtue along with the former, not to flee reproofs, nor the rebukes that come from the righteous. What he says is something like this: Of those who converse for the sake of favor to one's harm, may I never partake, he says, of the

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Οὐδὲ γὰρ ἐκεῖνα ποιεῖ τὰς ἁμαρτίας, ἀλλ' αἱ γνῶμαι τῶν ἁμαρτανόντων. Καὶ ὅτι αὗται, ἀπὸ τῶν προσεχόντων τοῦτο ποιήσω φανερόν. Ὅταν γὰρ φαίνηται ἕτερος ἄνθρωπος, καὶ πενίᾳ συζῶν, καὶ ἐπιθυμίαν ἔχων, καὶ ταῖς ἀνάγκαις τῆς φύσεως ὑποκείμενος, καὶ ταῦτα μὴ ἁμαρτάνων, ποίαν ἕξουσιν οὗτοι ἀπολογίαν; ∆ιὰ τοῦτο σοφός τις καλῶς οὕτως εἶπε· Τίς δώσει ἐπὶ διανοίας μου μάστιγας, ἵνα ἐπὶ τοῖς ἀγνοήμασί μου μὴ φείσωνται; Ὅρα τὸν ∆αυῒδ οὐ προφασιζόμενον ἡνίκα ἥμαρτεν, ἀλλὰ λέγοντα· Ἡμάρτηκα τῷ Κυρίῳ. Καίτοι γε εἶχεν εἰπεῖν· Τί γὰρ ἐγυμνοῦτο ἡ γυνή; τί γὰρ ἐλούετο πρὸ τῶν ὀφθαλμῶν τῶν ἐμῶν; Ἀλλ' ᾔδει ὅτι ταῦτα πρόφασις ἦν ἄλογος· καὶ διὰ τοῦτο ἦλθεν ἐπὶ τὴν σαφῆ ἀπολογίαν, τῷ εἰπεῖν, Ἥμαρτον. Ἀλλ' οὐχ ὁ Σαοὺλ οὕτως, ἀλλ' ἐγκαλούμενος περὶ τῆς ἐγγαστριμύθου, ἔλεγε, Θλίβομαι, καὶ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν ἐμοί. ∆ιὰ δὴ τοῦτο μάλιστα ἐκολάζετο. ∆έον γὰρ εἰπεῖν, Ἥμαρτον, καὶ, Παρηνόμησα· ὁ δὲ τοῦτο μὲν οὐκ εἶπε, περιήρχετο δὲ προφάσεις ἀλόγους ζητῶν. Σὺν ἀνθρώποις ἐργαζομένοις τὴν ἀνομίαν. Τοῦτο ἐπήγαγε δεικνὺς, ὅτι ἐκείνων ἐστὶ μάλιστα τὸ προφασίζεσθαι, τὸ ἀναισχυντεῖν. ∆ιὰ δὴ τοῦτο καὶ ὁ ∆αυῒδ συνεχῶς ἀντὶ ἀρετῆς τοῦτο προβάλλεται, τὸ φεύγειν τοὺς τοιούτους συλλόγους, μᾶλλον δὲ καὶ ἐντεῦθεν τοῦ βιβλίου παντὸς ἄρχεται λέγων· Μακάριος ἀνὴρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισε. ∆ι' αὐτὸ δὲ τοῦτο εὑρίσκεις αὐτὸν ἀεὶ ἐν τοῖς ἁμαρτήμασιν εὐγνώμονα. Ὅτε γοῦν ἠρίθμησε τὸν λαὸν, ἔλεγεν· Ἐγὼ ἥμαρτον, καὶ ἐγὼ ὁ ποιμὴν ἐκακοποίησα. Οὐκ εἶπε· Τί γάρ ἐστι, ὅτι ἠρίθμησα; ἀλλ' ἑαυτὸν καταδικάζει, διὸ καὶ συγγνώμης τυγχάνει. Οὐδὲν γὰρ οὕτω τὸν Θεὸν ἵλεων ποιεῖ, ὡς τὸ τὰ οἰκεῖα ὁμολογεῖν ἁμαρτήματα. Τοῦτο γένοιτ' ἂν ἐκ τοῦ φεύγειν τοὺς συλλόγους τοὺς ἐκλύοντας τὸν ἐκ τῶν ἁμαρτημάτων φόβον, καὶ εἰς ῥᾳθυμίαν ἐμβάλλοντας. ∆ιὸ καὶ Παῦλος καὶ Ἱερεμίας πολὺν ὑπὲρ τούτου ποιοῦνται λόγον, φεύγειν κελεύοντες ἑκάτεροι τῶν πονηρῶν τὰς συνουσίας, καὶ τῶν οὕτω ῥᾳθύμων. Καὶ ὁ Ἰὼβ δὲ ἐν τάξει ἀρετῆς καὶ τοῦτο τίθεται λέγων· Εἰ ἤμην πορευόμενος μετὰ γελοιαστῶν. Οὗτος δὲ μηδὲ καθίσαι δείκνυσιν ἑαυτὸν 55.439 μετὰ τοιούτων, λέγων· Οὐκ ἐκάθισα ἐν συνεδρίῳ παιζόντων. ∆ιά τοι τοῦτο καὶ Παῦλος οὐκ ἀφίησι συνεσθίειν τοῖς πονηροῖς, οὐδὲ ἁπλῶς συγγίνεσθαι, λέγων· Εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε, καὶ μὴ συναναμίγνυσθε αὐτῷ. Καὶ οὐ μὴ συνδυάσω μετὰ τῶν ἐκλεκτῶν αὐτῶν. Ἕτερος, Μηδὲ συμφάγοιμι τὰ ἡδέα αὐτῶν. Ἄλλος, Μὴ συναυλισθῶ ἐν ταῖς τερπνότησιν αὐτῶν. Τὸ ἀποστολικὸν ἐνταῦθα λέγει, ὅτι καὶ τρυφὰς αὐτῶν καὶ συμπόσια φεύγειν δεῖ, ἔνθα μάλιστα τὰ τῆς ἁμαρτίας αὔξεται, ἔνθα πλείων ἡ ἄδεια γίνεται. ηʹ. Οὐ μικρὸν δὲ τοῦτο ἀρετῆς σημεῖον, οὐ μικρὰ διορθώσεως ὁδὸς, τὸ φεύγειν τὰ τοιαῦτα συμπόσια καὶ τοὺς συλλόγους, καὶ μήτε φιλίαν αἰδεῖσθαι, μήτε γαστρὶ δουλεύοντας τὸν τόνον ἐκλύειν τῆς ψυχῆς, καὶ τὸ τῆς φιλοσοφίας εὔτονον παραλύειν. Οὕτω πολλοὶ φιλίαν αἰδεσθέντες εἰς τὸ τῆς μέθης κατεκυλίσθησαν κλυδώνιον, οὕτως ὑπὸ πορνείας ἑάλωσαν, καὶ πῦρ ἡδονῆς ἀνῆψαν, συμπόσια διώξαντες καὶ θέατρα πολλὴν ἔχοντα παρανομίαν. Τοῦτο καὶ αὐτὸς δείκνυσιν ἑαυτὸν πεποιηκέναι, ὡς μηδὲ μετασχεῖν τῆς τοιαύτης τραπέζης. Παιδεύσει με δίκαιος ἐν ἐλέει, καὶ ἐλέγξει με· ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου. Ἄλλος, Κατελεησάτω με δίκαιος ἐλέους, καὶ ἐλεγξάτω. Καὶ τοῦτο οὐ μικρὸν ἀρετῆς εἶδος μετὰ τοῦ προτέρου, τὸ μὴ φεύγειν ἐλέγχους, μηδὲ ἐπιτιμήσεις τὰς παρὰ τῶν δικαίων γινομένας. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· Τῶν μὲν πρὸς χάριν διαλεγομένων ἐπὶ βλάβῃ μηδέποτε μεταλάβοιμι, φησὶ, τῶν