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this madness. For this has been the cause of all their evils, the doing everything for show. This both led them away from the faith, and prepared them to neglect true virtue, and persuaded them to be occupied only with bodily cleansings, while neglecting the purifications of the soul. For this reason, leading them to true virtue, and the purifications of the soul, He makes mention of mercy and judgment and faith. For these are the things that hold our life together, these are the things that cleanse the soul: righteousness, love for mankind, truth. The one leading us to forgiveness, and not allowing us to be exceedingly harsh to sinners, and unforgiving; (for thus we shall gain in two ways, both becoming lovers of mankind, and also ourselves enjoying much love for mankind from the God of all;) and preparing us both to feel with those who are mistreated and to defend them; the other not permitting us to be deceitful and treacherous. But neither when He says, These you ought to have done, and not to leave the others undone, does He say it as introducing a legal observance; far from it; for this we have shown before. Nor when He says of the dish and of the cup, Cleanse that which is within the cup and of the dish, that the outside may be clean also, does He lead us to the old scrupulosity; but on the contrary, He does everything showing that it is superfluous. For He did not say, Cleanse the outside also, but, The inside; and the other surely follows this. Besides, He is not speaking of the cup and the dish, but is discoursing about the soul and the body; calling the body the outside, and the soul the inside. But if in the case of the dish the inside is needed, much more in your case. But you do the contrary, He says; while observing the small and outward things, you neglect the great and inward things; from which the greatest harm comes, because thinking you have accomplished everything, you despise the rest; and despising them, you do not even strive or attempt to set them right. Then again He mocks their vainglory, calling them whitewashed tombs, and saying to them all, Hypocrites; which is the cause of all evils, and the ground of their destruction. He did not simply call them whitewashed tombs, but also said they were full of uncleanness and hypocrisy. And He said these things, showing the cause for which they did not believe, that they were full of hypocrisy and lawlessness. And not only Christ, but also the prophets continually charge them with these things, that they plunder, that their rulers do not judge according to the word of justice; and everywhere you would find sacrifices being cast out, but these things being sought after. So that there is nothing strange, nor new, either in the legislation or in the accusation; nor yet in the image of the tomb. For the prophet makes mention of it, not himself simply calling it a tomb, but Their throat is an open sepulchre. Such also are many men now, adorned on the outside, but filled with all lawlessness within. For even now of the 58.676 outward cleansings there is much manner, much care; but of those according to the soul, not one. But if one were to break open the conscience of each, he will find many worms and pus, and an unspeakable stench; I mean monstrous desires and wickednesses, which are more unclean than worms. 3. But that they should be such is not so terrible, although it is terrible; but that you, who were counted worthy to become temples of God, should suddenly become tombs, having so great a stench, this is the utmost misery. Where Christ dwells, and the Holy Spirit has worked, and so many mysteries, for this to be a tomb, of how great misery is this? of how many lamentations and wailings, when the members of Christ become a tomb of uncleanness? Consider how you were born, of what things you were deemed worthy, what a garment you received, how you were constructed a temple, unbreakable, how beautiful; not adorned with gold, nor with pearls, but with the Spirit more precious than these. Consider that no tomb is built in a city; therefore neither will you be able to appear in the city above. For if this is forbidden here, much more there. Rather, even here you are a laughingstock to all, carrying about a dead soul; not

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τοῦτο λύσσαν. Τοῦτο γὰρ αἴτιον πάντων τῶν κακῶν αὐτοῖς γέγονε, τὸ πρὸς ἐπίδειξιν πάντα ποιεῖν. Τοῦτο καὶ τῆς πίστεως αὐτοὺς ἀπήγαγε, καὶ τῆς ὄντως ἀρετῆς ἀμελεῖν παρεσκεύασε, καὶ περὶ καθάρσια ἀσχολεῖσθαι σωματικὰ μόνα ἔπειθε, τῶν τῆς ψυχῆς καθαρμῶν ἀμελοῦντας. ∆ιὰ δὴ τοῦτο ἄγων αὐτοὺς εἰς τὴν ὄντως ἀρετὴν, καὶ τὰ καθάρσια τῆς ψυχῆς, ἐλέου καὶ κρίσεως καὶ πίστεως μέμνηται. Ταῦτα γὰρ τὰ συνέχοντα ἡμῶν τὴν ζωὴν, ταῦτα τὰ καθαίροντα τὴν ψυχὴν, δικαιοσύνη, φιλανθρωπία, ἀλήθεια· ἡ μὲν εἰς συγγνώμην ἡμᾶς ἄγουσα, καὶ μὴ ἀφιεῖσα χαλεποὺς μεθ' ὑπερβολῆς εἶναι τοῖς ἁμαρτάνουσι, καὶ ἀσυγγνώστους· (οὕτω γὰρ διπλῇ κερδανοῦμεν, φιλάνθρωποί τε γινόμενοι, καὶ φιλανθρωπίας ἐντεῦθεν πολλῆς καὶ αὐτοὶ παρὰ τοῦ τῶν ὅλων ἀπολαύοντες Θεοῦ·) καὶ παρασκευάζουσα συναλγεῖν τε τοῖς ἐπηρεαζομένοις καὶ ἀμύνειν αὐτοῖς· ἡ δὲ οὐκ ἐῶσα ἀπατεῶνας εἶναι καὶ ὑπούλους. Ἀλλ' οὔτε ὅταν λέγῃ, Ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι, ὡς νομικὴν παρατήρησιν εἰσάγων λέγει· ἄπαγε· τοῦτο γὰρ ἀπεδείξαμεν ἔμπροσθεν· οὔτε ἐπὶ τῆς παροψίδος καὶ τοῦ ποτηρίου εἰπὼν, Καθάρισον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς καθαρὸν, ἐπὶ τὴν παλαιὰν ἡμᾶς ἄγει μικρολογίαν· ἀλλὰ τοὐναντίον μὲν οὖν, ἅπαντα ποιεῖ δεικνὺς αὐτὴν περιττὴν οὖσαν. Οὐ γὰρ εἶπε, Καὶ τὸ ἔξωθεν καθαρίσατε, ἀλλὰ, Τὸ ἔνδον· καὶ πάντως ἕπεται τούτῳ ἐκεῖνο. Ἄλλως δὲ, οὐδὲ περὶ ποτηρίου καὶ παροψίδος λέγει, ἀλλὰ περὶ ψυχῆς καὶ σώματος διαλέγεται· τὸ μὲν ἔξω τὸ σῶμα καλῶν, τὸ δὲ ἔνδον τὴν ψυχήν. Εἰ δὲ ἐπὶ τῆς παροψίδος τοῦ ἔνδον χρεία, πολλῷ μᾶλλον ἐπὶ σοῦ. Ὑμεῖς δὲ τοὐναντίον ποιεῖτε, φησί· τὰ μικρὰ καὶ ἔξω φυλάττοντες, τῶν μεγάλων καὶ ἔνδον ἀμελεῖτε· ὅθεν μεγίστη γίνεται βλάβη, ὅτι νομίζοντες τὸ πᾶν κατωρθωκέναι, τῶν λοιπῶν καταφρονεῖτε· καταφρονοῦντες δὲ, οὐδὲ σπουδάζετε ἢ ἐπιχειρεῖτε αὐτὰ κατορθοῦν. Εἶτα πάλιν εἰς κενοδοξίαν αὐτοὺς σκώπτει, τάφους κεκονιαμένους καλῶν, καὶ πᾶσιν ἐπιλέγων, Ὑποκριταί· ὃ πάντων αἴτιόν ἐστι τῶν κακῶν, καὶ ἀπωλείας αὐτοῖς ὑπόθεσις. Οὐχ ἁπλῶς δὲ τάφους κεκονιαμένους ἐκάλεσεν, ἀλλὰ καὶ ἀκαθαρσίας γέμειν καὶ ὑποκρίσεως ἔφησε. Ταῦτα δὲ ἔλεγε, δεικνὺς τὴν αἰτίαν, δι' ἣν οὐκ ἐπίστευσαν, ὅτι μεστοὶ ἦσαν ὑποκρίσεως καὶ ἀνομίας. Ταῦτα δὲ οὐχ ὁ Χριστὸς μόνον, ἀλλὰ καὶ οἱ προφῆται συνεχῶς ἐγκαλοῦσιν, ὅτι ἁρπάζουσιν, ὅτι οὐ κρίνουσιν οἱ ἄρχοντες αὐτῶν κατὰ τὸν τοῦ δικαίου λόγον· καὶ πανταχοῦ εὕροις ἂν τὰς μὲν θυσίας ἐκβαλλομένας, ταῦτα δὲ ἐπιζητούμενα. Ὥστε οὐδὲν ξένον, οὐδὲ καινὸν, οὔτε τῆς νομοθεσίας, οὔτε τῆς κατηγορίας· ἀλλ' οὐδὲ τὸ τῆς εἰκόνος τοῦ τάφου. Μέμνηται γὰρ αὐτῆς ὁ προφήτης, οὐδὲ αὐτὸς ἁπλῶς τάφον καλέσας, ἀλλὰ Τάφον ἀνεῳγμένον τὸν λάρυγγα αὐτῶν. Τοιοῦτοι καὶ νῦν εἰσι πολλοὶ ἄνθρωποι, καλλωπιζόμενοι μὲν ἔξωθεν, πάσης δὲ ἀνομίας ἔνδον πεπληρωμένοι. Καὶ γὰρ καὶ νῦν τῶν μὲν 58.676 ἔξωθεν καθαρμῶν πολὺς ὁ τρόπος, πολλὴ ἡ φροντίς· τῶν δὲ κατὰ ψυχὴν οὐδὲ εἷς. Ἀλλ' εἴγε τὸ ἑκάστου συνειδὸς ἀναῤῥήξειέ τις, πολλοὺς τοὺς σκώληκας καὶ τὸν ἰχῶρα εὑρήσει, καὶ δυσωδίαν ἄφατον· ἐπιθυμίας ἀτόπους λέγω καὶ πονηρίας, αἳ σκωλήκων εἰσὶν ἀκαθαρτότεραι. γʹ. Ἀλλὰ τὸ μὲν ἐκείνους τοιούτους εἶναι, οὐχ οὕτω δεινὸν, καίπερ ὃν δεινόν· τὸ δὲ ὑμᾶς, τοὺς καταξιωθέντας ναοὺς γενέσθαι Θεοῦ, τάφους ἐξαίφνης γενέσθαι, τοσαύτην ἔχοντας δυσωδίαν, τοῦτο ἀθλιότητος ἐσχάτης. Ἔνθα ὁ Χριστὸς κατοικεῖ, καὶ Πνεῦμα ἅγιον ἐνήργησε, καὶ μυστήρια τοσαῦτα, τάφον εἶναι τοῦτον, πόσης τοῦτο ἀθλιότητος; πόσων θρήνων καὶ ὀδυρμῶν, ὅταν τὰ μέλη τοῦ Χριστοῦ τάφος ἀκαθαρσίας γένηται; Ἐννόησον πῶς ἐγεννήθης, τίνων κατηξιώθης, οἵαν ἔλαβες στολὴν, πῶς ναὸς κατεσκευάσθης ἀῤῥαγὴς, πῶς καλός· οὐ χρυσῷ καλλωπισθεὶς, οὐδὲ μαργαρίταις, ἀλλὰ τῷ τούτων τιμιωτέρῳ πνεύματι. Ἐννόησον ὅτι οὐδεὶς τάφος ἐν πόλει κατασκευάζεται· οὐκοῦν οὐδὲ σὺ εἰς τὴν ἄνω φανῆναι δυνήσῃ πόλιν. Εἰ γὰρ ἐνταῦθα τοῦτο ἀπείρηται, πολλῷ μᾶλλον ἐκεῖ. Μᾶλλον δὲ καὶ ἐνταῦθα πᾶσιν εἶ καταγέλαστος, νεκρὰν περιφέρων ψυχήν· οὐ