{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/103/1030487.htm","path":"chr/ecf/103/1030487.htm","source_url":"https://sacred-texts.com/chr/ecf/103/1030487.htm","text":"4. For which cause our Lord Himself also with His own mouth saith, \u201cCleanse what are within, and what are without will be clean.\u201d 1813 And, also, in another place, when He was refuting the foolish speeches of the Jews, in that they spake evil against His disciples, eating with unwashen hands; \u201cNot what entereth into the mouth,\u201d said He, \u201cdefileth the man: but what cometh forth out of the mouth, that defileth the man.\u201d 1814 Which sentence, if the whole of it be taken of the mouth of the body, is absurd. For neither doth vomit defile him, whom food defileth not. Forsooth food entereth into the mouth, vomit proceedeth forth out of the mouth. But without doubt the former words relate to the mouth of the flesh, where He says, \u201cNot what entereth into the mouth defileth the man,\u201d but the latter words to the mouth of the heart, where He saith, \u201cBut what proceedeth forth out of the mouth, this defileth the man.\u201d 1815 Lastly, when the Apostle Peter sought of Him an explanation of this as of a parable, He answered, \u201cAre ye also yet without understanding? understand ye not, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught?\u201d Here surely we perceive the mouth of the flesh, into which the food enters. But in what He next adds, in order that we might recognize the mouth of the heart, the slowness of our heart would not follow, did not the Truth deign to walk even with the slow. For He saith, \u201cBut what things go forth from the mouth, go out of the heart;\u201d as though He should say, When you hear it said \u201cfrom the mouth,\u201d understand \u201cfrom the heart.\u201d I say both, but I set forth one by the other. The inner man hath an inner mouth, and this the inner ear discerns: what things go forth from this mouth, go out of the heart, and they defile the man. Then having left the term mouth, which may be understood also of the body, He shows more openly what He is saying. \u201cFor from the heart go out,\u201d saith He, \u201cevil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; these are what defile the man.\u201d There is surely no one of those evils, which can be committed also by the members of the body, but that the evil thoughts go before and defile the man, although something hinder the sinful and wicked deeds of the body from following. For if, because power is not given, the hand is free from the murder of a man, is the heart of the murderer forsooth therefore clean from sin? Or if she be chaste, whom one unchaste wishes to commit adultery with, hath he on that account failed to commit adultery with her in his heart? Or if the harlot be not found in the brothel, doth he, who seeks her, on that account fail to commit fornication in his heart? Or if time and place be wanting to one who wishes to hurt his neighbor by a lie, hath he on that account failed already to speak false witness with his inner mouth? Or if any one fearing men, dare not utter aloud blasphemy with tongue of flesh, is he on this account guiltless of this crime, who saith in his heart, \u201cThere is no God.\u201d 1816 Thus all the other evil deeds of p. 381 men, which no motion of the body performs, of which no sense of the body is conscious, have their own secret criminals, who are also polluted by consent alone in thought, that is, by evil words of the inner mouth. Into which he (the Psalmist) fearing lest his heart should fall aside, asks of the Lord that the door of Continence be set around the lips of this mouth, to contain the heart, that it fall not aside into evil words: but contain it, by not suffering thought to proceed to consent: for thus, according to the precept of the Apostle, sin reigneth not in our mortal body, nor do we yield our members as weapons of unrighteousness unto sin. 1817 From fulfilling which precept they are surely far removed, who on this account turn not their members to sin, because no power is allowed them; and if this be present, straightway by the motions of their members, as of weapons, they show, who reigneth in them within. Wherefore so far as is in themselves, they yield their members weapons of unrighteousness unto sin; because this is what they wish, which for this reason they yield not, because they are not able.","title":"Nicene and Post-Nicene Fathers, Vol. III: Moral Treatises...","type":"page"}