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For to enter in with filthy garments is this: to depart from hence having an unclean life; therefore he was muzzled. Do you see how, although the matter was so manifest, He does not punish him before the sinner himself has cast the vote? For by having nothing to say in opposition, he condemned himself, and thus he is taken away to the unspeakable punishments. For when you hear of darkness, do not suppose that he is punished by this alone, by being sent to a place without light, but to a place where there is also the weeping and the gnashing of teeth. This He says, indicating the intolerable pains. Hear, all you who have enjoyed the mysteries, and have come to the wedding feast, yet clothe your soul in filthy deeds. Hear from whence you were called. From the crossroads. Being what? Lame and crippled in soul, which is much worse than the maiming of the body. Reverence the loving-kindness of Him who called you, and let no one remain with filthy garments, but let each of us carefully attend to the robe of the soul. Hear, women; hear, men. We do not need these garments woven with gold [that adorn us outwardly,] but those [that adorn] within. As long as we have these, it is difficult to put on those. It is not possible both to adorn the soul and the body at the same time. It is not possible both to serve mammon, and to obey Christ as one ought. Let us therefore put away this harsh tyranny. For if someone were to adorn the house, hanging up golden curtains, but made you sit naked in rags, you would not bear it meekly. But behold, now you are doing this to yourself, adorning the house of your soul, I mean the body, with countless curtains, but leaving the soul to sit in rags. Do you not know that the king of the city ought to be adorned more? For this reason, for the city curtains of linen have been made, but for the king, a purple robe and a diadem. So you too, clothe the body with a much humbler garment, but put a purple robe on your mind, and place a crown upon it, and set it on a high and conspicuous chariot. For now you are doing the opposite, adorning the city in various ways, but allowing the king, your mind, to be dragged along, bound behind the irrational passions. Do you not consider that you have been called to a wedding, and the wedding of God? do you not reason how the soul that was called ought to enter into these bridal chambers, clothed in golden tassels, intricately embroidered? 3. Do you wish me to show you those who are thus arrayed? those who have a wedding garment? Remember those saints, about whom I lately discoursed to you, those who had garments of haircloth, those who dwelled in the deserts. These are especially the ones who have the garments of that wedding; and this is clear from this: However many purple robes you might give them, they would not choose to receive them; but just as a king, if someone took the rags of a poor man and commanded him to put them on, would loathe the garment; so too do they loathe his purple robe. And they feel this for no other reason than because they know the beauty of their own garment. For this reason they spit upon that purple cloak as if it were a spider's web. For their sackcloth has taught them these things; and indeed they are far higher and more radiant than the 58.652 king himself. And if you could open the gates of your mind, and look upon their soul, and all its inward adornment, you would even fall to the ground, not bearing the splendor of their beauty, and the brightness of those garments, and the lightning of their conscience. For we can also speak of ancient men, great and wonderful; but since visible examples more readily lead the duller sort, for this reason I am sending you to the tents of those saints. For they have nothing grievous, but inasmuch as they have pitched their huts in the heavens, they are thus encamped far from the evils of the present life, setting up their camp against the devil, and as if dancing, so they war against him. For this reason, having pitched their huts, they fled from cities and marketplaces and houses. For it is not possible for one who is at war to sit in a house, but having improvised his dwelling, as one about to depart immediately, so

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Τὸ γὰρ ῥυπαροῖς ἱματίοις εἰσελθεῖν τοῦτό ἐστι· βίον ἀκάθαρτον ἔχοντα ἀπελθεῖν ἐντεῦθεν· διὸ καὶ ἐφιμοῦτο. Ὁρᾷς πῶς, καίτοι οὕτω τοῦ πράγματος ὄντος καταδήλου, οὐ πρότερον κολάζει, ἕως ἂν αὐτὸς ὁ ἡμαρτηκὼς τὴν ψῆφον ἐξενέγκῃ; Τῷ γὰρ μηδὲν ἔχειν ἀντειπεῖν κατέκρινεν ἑαυτὸν, καὶ οὕτω πρὸς τὰς ἀποῤῥήτους αἴρεται κολάσεις. Μὴ γὰρ δὴ σκότος ἀκούσας, τούτῳ νομίσῃς αὐτὸν τιμωρεῖσθαι, τῷ εἰς ἀφεγγὲς πέμπεσθαι χωρίον μόνον, ἀλλ' ὅπου καὶ ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς τῶν ὀδόντων. Τοῦτο δὲ λέγει, τὰς ἀκαρτερήτους ἐνδεικνύμενος ὀδύνας. Ἀκούσατε ὅσοι μυστηρίων ἀπολαύσαντες, καὶ τοῖς γάμοις παραγενόμενοι, ῥυπαραῖς τὴν ψυχὴν περιβάλλετε πράξεσιν. Ἀκούσατε πόθεν ἐκλήθητε. Ἀπὸ τῆς τριόδου. Τί ὄντες; Χωλοὶ καὶ ἀνάπηροι κατὰ ψυχὴν, ὃ πολλῷ χαλεπώτερον τῆς τοῦ σώματος λώβης. Αἰδέσθητε τὴν φιλανθρωπίαν τοῦ καλέσαντος, καὶ μηδεὶς μενέτω ῥυπαρὰ ἔχων ἱμάτια, ἀλλ' ἕκαστος ἡμῶν περιεργαζέσθω τὴν στολὴν τῆς ψυχῆς. Ἀκούσατε, γυναῖκες· ἀκούσατε, ἄνδρες. Οὐ τούτων ἡμῖν δεῖ τῶν ἱματίων τῶν χρυσοπάστων [τῶν τὰ ἔξωθεν ἡμῖν καλλωπιζόντων,] ἀλλ' ἐκείνων τῶν [τὰ] ἔνδον. Ἕως ἂν ταῦτα ἔχωμεν, ἐκεῖνα περιθέσθαι δύσκολον. Οὐκ ἔστιν ὁμοῦ καὶ ψυχὴν καὶ σῶμα καλλωπίζειν. Οὐκ ἔστιν ὁμοῦ καὶ μαμωνᾷ δουλεύειν, καὶ Χριστῷ ὑπακούειν ὡς χρή. Ἀποθώμεθα τοίνυν ταύτην τὴν τυραννίδα τὴν χαλεπήν. Οὐδὲ γὰρ εἴ τις τὸν μὲν οἶκον ἐκόσμει, παραπετάσματα χρυσᾶ κρεμάσας, σὲ δὲ ἐν ῥακίοις γυμνὸν ἐποίει καθῆσθαι, πράως ἂν ἤνεγκας. Ἀλλ' ἰδοὺ νῦν τοῦτο σὺ σαυτὸν ἐργάζῃ, τὴν μὲν οἰκίαν τῆς ψυχῆς σου, τὸ σῶμα λέγω, μυρίοις παραπετάσμασι καλλωπίζων, ἐκείνην δὲ ἐν ῥακίοις ἀφεὶς καθῆσθαι. Οὐκ οἶσθα, ὅτι τὸν βασιλέα τῆς πόλεως μᾶλλον κοσμεῖσθαι δεῖ; ∆ιά τοι τοῦτο τῇ μὲν πόλει παραπετάσματα ἐκ λίνου κατεσκεύασται, τῷ δὲ βασιλεῖ ἁλουργὶς καὶ διάδημα. Οὕτω καὶ σὺ, τὸ μὲν σῶμα πολλῷ φαυλοτέρᾳ περίβαλε στολῇ, τὸν δὲ νοῦν ἁλουργίδα ἔνδυσον, καὶ στέφανον ἐπίθες αὐτῷ, καὶ κάθισον ἐπὶ ὀχήματος ὑψηλοῦ καὶ περιφανοῦς. Νῦν γὰρ τοὐναντίον ποιεῖς, τὴν μὲν πόλιν καλλωπίζων ποικίλως, τὸν δὲ βασιλέα νοῦν ἀφεὶς σύρεσθαι δεδεμένον ὀπίσω τῶν ἀλόγων παθῶν. Οὐκ ἐννοεῖς, ὅτι εἰς γάμον ἐκλήθης, καὶ Θεοῦ γάμον; οὐ λογίζῃ πῶς εἰς ταύτας τὰς παστάδας τὴν κληθεῖσαν ψυχὴν εἰσιέναι χρὴ, κροσσωτοῖς χρυσοῖς περιβεβλημένην, πεποικιλμένην; γʹ. Βούλει σοι δείξω τοὺς οὕτως ἐστολισμένους; τοὺς ἔνδυμα ἔχοντας γάμου; Ἀναμνήσθητι τῶν ἁγίων ἐκείνων, ὑπὲρ ὧν πρώην ὑμῖν διελέχθην, τῶν τὰ τρίχινα ἐχόντων ἱμάτια, τῶν τὰς ἐρήμους οἰκούντων. Οὗτοι μάλιστά εἰσιν οἱ τὰ ἐνδύματα τῶν γάμων ἐκείνων ἔχοντες· καὶ δῆλον ἐντεῦθεν· Ὅσας ἂν αὐτοῖς δῷς πορφυρίδας, οὐκ ἂν ἕλοιντο λαβεῖν· ἀλλ' ὥσπερ βασιλεὺς, εἰ τοῦ πτωχοῦ τὰ ῥάκιά τις λαβὼν, κελεύει ταῦτα αὐτὸν ἐνδυθῆναι, βδελύξαιτο ἂν τὴν στολήν· οὕτω καὶ ἐκεῖνοι τὴν ἁλουργίδα τὴν ἐκείνου. Οὐδαμόθεν δὲ ἑτέρωθεν τοῦτο πάσχουσιν, ἀλλ' ἢ διὰ τὸ εἰδέναι τὸ κάλλος τῆς ἑαυτῶν στολῆς. ∆ιὰ τοῦτο καὶ τὴν ἁλουργὸν ἐκείνην χλανίδα διαπτύουσιν ὡς ἀράχνην. Ταῦτα γὰρ αὐτοὺς ὁ σάκκος ἐδίδαξε· καὶ γάρ εἰσιν αὐτοῦ τοῦ 58.652 βασιλεύοντος ὑψηλότεροι πολλῷ καὶ λαμπρότεροι. Κἂν δυνηθῇς τὰς πύλας ἀναπτύξαι τοῦ νοῦ, καὶ τὴν ψυχὴν αὐτῶν κατιδεῖν, καὶ τὸν ἔνδον ἅπαντα κόσμον, κἂν εἰς τὴν γῆν καταπέσοις, οὐ φέρων τῆς εὐμορφίας τὴν λαμπηδόνα, καὶ τὴν αἴγλην τῶν ἱματίων ἐκείνων, καὶ τὴν ἀστραπὴν τοῦ συνειδότος αὐτῶν. Ἔχομεν γὰρ εἰπεῖν καὶ παλαιοὺς ἄνδρας μεγάλους καὶ θαυμαστούς· ἀλλ' ἐπειδὴ τοὺς παχυτέρους τὰ ὁρώμενα ὑποδείγματα μᾶλλον ἐνάγει, διὰ τοῦτο ὑμᾶς καὶ ἐπὶ τὰς σκηνὰς πέμπω τῶν ἁγίων ἐκείνων. Οὐδὲν γὰρ ἔχουσι λυπηρὸν, ἀλλ' ἅτε ἐν οὐρανοῖς πηξάμενοι τὰς καλύβας, οὕτω πόῤῥω τῶν ἐν τῷ παρόντι βίῳ μοχθηρῶν ἐσκήνωνται, στρατοπεδευόμενοι κατὰ τοῦ διαβόλου, καὶ ὥσπερ χορεύοντες, οὕτω πολεμοῦσιν αὐτῷ. ∆ιά τοι τοῦτο καλύβας πηξάμενοι, πόλεις καὶ ἀγορὰς καὶ οἰκίας ἔφυγον. Τὸν γὰρ πολεμοῦντα οὐκ ἔνι ἐν οἰκίᾳ καθῆσθαι, ἀλλὰ σχεδιάσαντα τὴν οἴκησιν, ὡς μέλλοντα εὐθέως ἀπανίστασθαι, οὕτω