4.
Many have contended nobly for what is fitting, and some died manfully with courage, keeping their purpose for the common Master; the lovers of wisdom cared for prudence in the words to be examined, and the righteous gave themselves to righteousness, purposing to live justly. Against every virtue wars either 'the mind of the flesh,' or, more often, outward things. But for godliness alone wars the 'choice' 'race, the royal priesthood, the holy nation, the people for possession.' The rest of men show, short of seeming, that — if things antagonistic to the godly exist — they purpose to die for godliness, preferring death with godliness to life with ungodliness. And each who wishes to be of the choice race is persuaded to hear God saying in every season — even when those who, on pretext of being polytheists, are atheists, plot against him — the 'Thou shalt have no other gods beside me,' and the 'The name of other gods you shall not remember in your hearts, nor be named from your mouth.' That is why God is 'believed in the heart' by such 'unto righteousness,' and 'confessed with the mouth' by such 'unto salvation' — who grasp that neither shall they be justified unless they so believe God with their heart so disposed, nor be in salvation unless, as the disposition is, so too the word. For they deceive themselves who think the 'for with the heart is believed unto righteousness' suffices toward obtaining an end in Christ — even if the 'but with the mouth confession is made unto salvation' be not added. One might even say it is rather honoring with lips, with the heart 'far' from God, than honoring him 'with the heart,' when the mouth confesses not 'unto salvation.'
Greek (GCS)
τε κατ᾽ ἀσϑένειαν περιλίπῳ γιρομένῃ καὶ συνταρασσομένῃ καὶ λέγων" οὔτε 10 διελεύσομαι ἐν τόπῳ σκηνῆς ϑαυμαστῆς ἕως τοὺ οἴχου τοῦ ϑεοῦ, ἐν φωνῇ a ἰγαλλιάσεως κεὼ ἐξομολογήσεως ἤχου ἑορτάζοντος." IV. Εὐχόμην οὖν ὑμᾶς παρ᾽ ὅλον τὸν ἐνεστηκότα ἀγῶνα μεμνη- μένους τοῦ ἀποχειμένου πολλοῦ ἐν οὐρανοῖς μισϑοῦ τοῖς διωχϑεῖσε καὶ ὀνειδισϑεῖσιν ,ἕνεκεν δικαιοσύνης" καὶ ἕνεχεν τοῦ υἱοῦ τοῦ an- 15 ϑρώπου χαίρειν καὶ ἀγαλλιᾶν χιὼὰ σκιρτῶν, ὥσπερ οἱ ἀπόστολοι ἐχάρησάν ποτε χκαταξιωϑέντες „UREO τοῦ ὀνόματος αὐτοῦ ἀτιμασϑῆ- ναι. εἰ δὲ καί ποτε αἰσϑάνοισϑε συστολῆς περὶ τὴν ψυχὴν ὑμῶν, εἰπάτω αὐτῇ ὁ ἐν ἡμῖν Χριστοῦ νοῦς ϑελούσῃ τὸ ὅσον ἐφ᾽ ἑαυτῇ καὶ αὐτὸν συγχεῖν" οἵνα τί περίλυπος εἶ ψυχή; καὶ ἵνα τί συνταράσσεις 20 με; ἔλπισον ἐπὶ τὸν ϑεὸν, ὅτι ἐξομολογήσομαι αὐτῷ" καὶ πάλιν. εἴϑε μὲν μηδαμῶς un, ταραχϑείη ἡ ψυχὴ, ἀλλὰ καὶ παρ᾽ αὐτοῖς τοῖς δικαστηρίοις καὶ παρὰ γυμνοῖς τοῖς ξίφεσιν ἐ ἐπιφερομένοις τῷ τραχήλῳ φρουροῖτο ὑπὸ τῆς ὑπερεχούσης »πάντα τοῦν". εἰρήνης τοῦ ϑεοῦ καὶ γαληνιάζοι, λογιζομένη ὅτι οἱ ἐχδημοῦντες „ex τοῦ σώματος" ἐνόδη- 25 μοῦσιν αὐτῷ τῷ τῶν ὅλων κυρίῳ" εἰ ὁὲ μὴ τηλικοῦτοί ἔσμεν, ὡς ἀεὶ τὸ ἀτάραχον διατηρεῖν, κἂν μὴ ἐκχέοιτο μηδὲ τοῖς ἔξω ἐμφαίνοιτο ἡ τῆς ψυχῆς ταραχὴ, ἵνα ἀπολογίας χώραν ἔχωμεν πρὸς ϑεὸν λέγον- mutet bier den Ausfall einer der vorhergehenden ähnlichen Schriftstelle, wohl mit Unrecht, da καὶ πάλιν auf die Wiederholung des 6. Verses am Schluss des Psalms τες αὐτῷ" (ὁ ϑεός μου, πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχϑη.“ με- μνῆσϑαι δὲ ἡμᾶς ὃ λόγος παρακαλεῖ καὶ τοῦ ἐν Ἡσαΐᾳ τοῦτον εἰρη- μένου τὸν τρόπον" „u φοβεῖσϑε ὀνειδισμὸν ἀνθρώπων, καὶ τῷ φαυ- λισμῷ αὐτῶν μὴ ἡττᾶσϑε." καὶ γὰρ ἄτοπον ἐναργῶς ἐφεστῶτος ϑεοῦ δ τῇ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ κινήσει καὶ τοῖς ἐν γῇ καὶ ϑαλάσσῃ ὑπὸ τῆς ϑείας τέχνης αὐτοῦ ἐπιτελουμένοις ἐν παντοδαπῶν ζῴων καὶ φυτῶν γενέσεσι καὶ συστάοεσι καὶ τροφαῖς καὶ αὐξήσεσι καμμύσαι μὲν καὶ μὴ ἐνορᾶν ϑεῷ, τρέψαι δὲ τοὺς ὀφϑαλμοὺς ἐπὶ φόβον τῶν μετ᾿ ὀλίγον τεϑνηξομένων χαὶ παραδοϑησομένων τῇ κατ᾽ ἀξίαν 10 αὐτῶν δίκῃ. ᾿