XXXIII.  What say I then, and what is my argument?  Yesterday you were a Canaanite soul bent together103    Luke xiii. 11, which S. Gregory has apparently mixed with a recollection of Matt. xv. 21. by sin; today you have been made straight by the Word.  Do not be bent gain, and condemned to the earth, as if weighed down by the Devil with a wooden collar, nor get an incurable curvature.  Yesterday you were being dried up104    Matt. ix. 20. by an abundant hæmorrhage, for you were pouring out crimson sin; today stanched and flourishing again, for you have touched the hem of Christ and your issue has been stayed.  Guard, I pray you, the cleansing lest you should again have a hæmorrhage, and not be able to lay hold of Christ to steal salvation; for Christ does not like to be stolen from often, though He is very merciful.  Yesterday you were flung upon a bed, exhausted and paralyzed, and you had no one when the water should be troubled to put you into the pool.105    John v. 1, &c.  Today you have Him Who is in one Person Man and God, or rather God and Man.  You were raised up from your bed, or rather you took up your bed, and publicly acknowledged the benefit.  Do not again be thrown upon your bed by sinning, in the evil rest of a body paralyzed by its pleasures.  But as you now are, so walk, mindful of the command,106    Ib. v. 14. Behold thou art made whole; sin no more lest a worse thing happen unto thee if thou prove thyself bad after the blessing thou hast received.  You have heard the loud voice, Lazarus, come forth,107    John xi. 43. as you lay in the tomb; not, however, after four days, but after many days; and you were loosed from the bonds of your graveclothes.  Do not again become dead, nor live with those who dwell in the tombs;108    Mark v. 3. nor bind yourself with the bonds of your own sins;109    Ps. lxviii. 9. for it is uncertain whether you will rise again from the tomb till the last and universal resurrection, which will bring every work into judgment,110    Eccles. xii. 14. not to be healed, but to be judged, and to give account of all which for good or evil it has treasured up.

ΛΓʹ. Τί οὖν φημι, καὶ τίς ὁ ἐμὸς λόγος; χθὲς ἦσθα Χαναναία ψυχὴ, καὶ διὰ τῆς ἁμαρτίας συγκύπτουσα: σήμερον ἀνωρθώθης ὑπὸ τοῦ Λόγου. Μὴ συγκύψῃς πάλιν, καὶ εἰς γῆν κλιθῇς, ὥσπερ κύφωνι παρὰ τοῦ πονηροῦ βαρηθεῖσα, καὶ δυσανάκλητον ἔχῃς τὴν ταπεινότητα. Χθὲς ἐξηραίνου θάλλουσα τῇ αἱμοῤῥοίᾳ (ἐπήγαζες γὰρ τὴν φοινικὴν ἁμαρτίαν): σήμερον ἀνέθηλας ξηρανθεῖσα. Ἥψω γὰρ τῶν Χριστοῦ κρασπέδων, καὶ τὴν ῥύσιν ἔστησας. Φύλασσέ μοι τὴν κάθαρσιν, μὴ πάλιν αἱμοῤῥοήσῃς, καὶ οὐκ ἰσχύσῃς λαβέσθαι Χριστοῦ, ἵνα κλέψῃς τὴν σωτηρίαν. Οὐ γὰρ πολλάκις φιλεῖ Χριστὸς κλεπτόμενος, καὶ εἰ λίαν ἐστὶ φιλάνθρωπος. Χθὲς ἐπὶ κλίνης ἔῤῥιψο παρειμένος καὶ λελυμένος, καὶ οὐκ εἶχες ἄνθρωπον, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλλῃ σε εἰς τὴν κολυμβήθραν: σήμερον εὗρες ἄνθρωπον, τὸν αὐτὸν καὶ Θεὸν, μᾶλλον δὲ, Θεὸν καὶ ἄνθρωπον. Ἤρθης ἀπὸ τοῦ κραββάτου, μᾶλλον δὲ ἦρας τὸν κράββατον, καὶ ἐστηλίτευσας τὴν εὐεργεσίαν: μὴ πάλιν ἐπὶ κραββάτου ῥιφῇς ἁμαρτήσας, τῆς κακῆς τοῦ σώματος ἀναπαύσεως παρειμένου ταῖς ἡδοναῖς: ἀλλ' ὡς ἔχεις, βάδιζε μεμνημένος τῆς ἐντολῆς: Ἰδοὺ ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται, κακῷ φανέντι μετὰ τὴν εὐποιίαν. Λάζαρε, δεῦρο ἔξω, ἤκουσας τῆς μεγάλης φωνῆς ἐν τάφῳ κείμενος (τί γὰρ τοῦ Λόγου μεγαλοφωνότερον;) καὶ προῆλθες, οὐ τετραήμερος νεκρὸς, ἀλλὰ πολυήμερος, τῷ τριημέρῳ συναναστὰς, καὶ τῶν ἐνταφίων δεσμῶν ἐξελύθης. Μὴ νεκρωθῇς πάλιν, καὶ γένῃ μετὰ τῶν κατοικούντων ἐν τάφοις, μηδὲ κατασφιγγῇς ταῖς σειραῖς τῶν οἰκείων ἁμαρτημάτων: ἄδηλον ὂν, εἰ πάλιν ἐξαναστήσῃ τῶν τάφων, μέχρι τῆς τελευταίας καὶ κοινῆς ἀναστάσεως, ἣ πᾶν τὸ ποίημα ἄξει εἰς κρίσιν, οὐ θεραπευθησόμενον, ἀλλὰ κριθησόμενον, καὶ λόγον ὑφέξον, ὧν εὖ ἢ κακῶς ἐθησαύρισεν.