The impartial judge, that is, conscience, arose, cried out with a loud voice, reproached them, showed them, and as it were exposed before their eyes the gravity of the crime. For this reason the Lord, loving mankind, first creating man, placed in him a conscience, as an unceasing accuser who cannot be deceived or deceived. Even if he who has committed a sin and committed a lawless deed has time to hide from all people, he cannot hide from this judge, on the contrary, he always carries within himself this accuser, who rests him, torments him, punishes him, never subsides, but attacks him at home, and in the square, and in meetings, and at the table, and during sleep, and when he wakes up, He demands an account of his transgressions, and makes visible both the gravity of his sins and the punishment that threatens him, and, like a zealous physician, he does not cease to apply his actions, although he sees that she will not be listened to, does not retreat, but continues to constantly care.

2. It is precisely its purpose, to constantly remind (of sin) and not to allow it (the sinner) to ever come to forget about his transgressions, but to expose them. in view of him, so that at least through this he may not be so inclined to repeat former sins. If many of us do not overcome carelessness, and with such assistance and help of conscience, having within us such a powerful accuser and punisher, conscience, which torments the heart and strikes more than any executioner, then without this help would we not immediately perish? That is why now the first-created one, having felt this feeling in himself and having the thought of the presence of God, at the same moment hides himself. Why (this), tell me? Because he saw that a strong accuser, i.e. conscience, had risen up against him. He had no other accuser and witness of sin than the one he carried within himself. And on the other hand, together with the conviction of conscience, the loss of glory, which had hitherto clothed them like a bright garment, made them, through (the sensation of) nakedness, to understand the gravity of the sin committed. When, therefore, they were covered with shame after that grievous sin, they tried to hide. He heard the voice of the Lord God, walking in the garden at noon, and Adam and his wife hid themselves from the presence of the Lord God in the midst of the tree of paradise.

There is nothing, beloved, worse than sin: when it comes, it not only covers us with shame, but also makes fools those who were formerly prudent and full of great wisdom. Think to what madness the one who had previously possessed such wisdom, who in fact showed us the wisdom bestowed upon him, who uttered such a prophecy, finally descended. Hearing, as it is said, the voice of the Lord God, walking in paradise at noon, he, together with his wife, hid from the face of the Lord God in the midst of the tree of paradise. What kind of madness is it to want to hide from God, Who is omnipresent, from the Creator, Who called everything from non-existence to being, Who knows the unseen, Who created the hearts of people separately, Who knows all their deeds, Who searches the heart and the womb, and Who sees the very movements of our hearts? But do not be surprised, beloved! Such is the custom of sinners: although they cannot hide themselves, they nevertheless try to hide themselves. That they did this, unable to bear the shame with which they were covered after sin, deprived of that imperishable glory, think where they are hiding? In the midst of paradise. As worthless and ungrateful servants, unable to hide from their master, rush from one corner of the house to another, because fear troubles their souls, so these (the ancestors), finding no refuge, take refuge in the house itself, that is, in paradise. It is not without intention that the time (of God's coming) is indicated; heard the voice of the Lord God, walking in paradise at noon, and in order that you might know the love for mankind of the Lord, as He did not hesitate in the least, but as soon as He saw what had happened and the severity of the wound, He immediately hastened to heal, so that the wound, having become inflamed, would not become incurable. Therefore, He hastens to warn and immediately stops the growth of the wound, and, following the attraction of His goodness, He did not leave it unattended for a moment. The enemy of our salvation, always envious of our blessedness, showed such malice that at the very beginning he arranged intrigues and through his disastrous advice deprived them of that wondrous state. But the all-wise God, Who arranges our (life) according to His wisdom, seeing both the wickedness of the devil and the carelessness of man, by which he, being deceived together with his wife, plunged himself into such shame, appears, and, as a meek and humane judge, reveals a judgment full of fear and trembling, makes an exact investigation, instructing us through this to judge our neighbors not before having made an exact investigation.

3. Let us, then, hear, if you will, what the Judge asks, what the defendants answer, what punishment is determined for them, and what condemnation is subjected to him who has made such a slander against them.

But if you listen attentively, you will see what a difference there is between God's love for mankind and the cruelty of people towards their neighbors. And the Lord God called Adam, and said unto him, Adam, where art thou, v. 9? The very question already makes one marvel at God's boundless love for mankind, not only in the sense that He called, but also in the fact that He Himself called, which people do not do in relation to others like themselves, who have the same nature as them. You know that when judges, sitting on a high seat, judge criminals, they do not deign them their (personal) answer, showing them also through this what disgrace they have subjected themselves to by committing evil deeds; Although the judge answers, his answers are passed on to the defendant and then the defendant's words are reported to the judge by someone else, standing between them. Such, as everyone knows, is the custom of judges everywhere. But God (acted) not in this way - how so? He Himself calls. And the Lord God called Adam, and said unto him, Adam, where art thou? See what power is contained in this short utterance. To summon the guilty is already the work of great and unspeakable love for mankind; to one who is covered with shame and does not dare to open his mouth and move his tongue to give a reason (to be justified) with a question, is a deed of great goodness. But the words: Where art thou? are also of great importance besides (indications of) philanthropy. It was as if God was saying to Adam, "What has happened?" To some I have forsaken thee, and to others I find thee now; leaving you clothed with glory, now I find you naked.

Where did you get the consciousness of nakedness? Tell Me, what is this news and strangeness? Who could ever have told you this, if you had not caused yourself such shame, if you had not eaten of that one tree of which I commanded you not to eat? Pay attention to the love of humanity and the extreme kindness of the Lord. He could immediately, without even deigning to give an answer to the person who committed such a sin, subject him to the punishment which He had already determined in advance for the crime, but He endures for a long time, delays, questions and listens to the answer, and asks again, as if summoning the guilty person to acquittal, in order to show him His love for mankind even after such a crime. By this means He inspires us not to treat them rudely and not to show brutal cruelty towards them, judging the guilty; but they would show their magnanimity and leniency, as if passing judgment on their members, and remembering that they are of the same nature as us, they would dissolve punishment with love for mankind. It was not without intention that the divine Scripture used such leniency (in words); by the coarseness of speech it teaches us God's love for mankind and arouses zeal to imitate the goodness of the Lord to the best of human ability. And he said to him, "Who shall tell thee that thou art naked, except of the tree, whose commandments thou alone hast eaten, of which thou hast eaten" (v. 11)? How could you, he says, know this and be covered with such shame, if you had not given yourself over to extreme intemperance and neglected My commandment?

4. Pay attention, beloved, to the abundance of God's goodness: He speaks to him (Adam) as to one another, and rebukes him for breaking His commandment. Who shall tell thee that he is naked, if not of the tree, which thou alone hast eaten, of which thou hast eaten? Not a little power is contained in the words: of this one. Have I, he says, hindered thee in the enjoyment (of the pleasures of paradise)? Have I not given you complete freedom and given you over to the power of all that is in paradise, commanding you to abstain from only one tree, so that you may see that you are under the Lord and must show some obedience? What kind of carelessness is this, that you, having so many pleasures, could not abstain from this one (tree), but so soon violated the commandment I gave and exposed yourself to so many calamities? What benefit have you received? Have I not spoken of these things beforehand? Did he not restrain and protect with fear of punishment? Didn't you say what would happen to you? Did He not forbid you to eat (of the tree), so that you would not be exposed to these (calamities)?

You have learned by your own experience how pernicious this advice is. Do you see the love of humanity of the Judge? Do you see his unspeakable meekness and gentleness? Do you see the condescension that surpasses all word and thought? You see, as with the question and the words: Who shall tell thee that this is naked, if not of the tree, whose commandments thou alone didst not eat, thou didst eat of it? - (God) wants to open the door to justification for him, in order to show such a sinner His love for mankind. Let us listen to the guilty one, what does he answer to this? And Adam said, "Woman, whom thou hast given with me, she shall give me of the tree, and the poison" (v. 12). Unfortunate words, arousing great pity and capable of moving the Lord to love mankind, Who is so meek and so good-willed to overcome our iniquities. Since (God) by His great long-suffering shook his soul and showed him the gravity of his sin, Adam, in his justification, said to Him: "Woman, whom you gave with me, she gave me of the tree, and poison." I confess myself, he says, a sinner; but the woman whom Thou hast given with me, of whom Thou Thyself said, Let us make him a helper for him, she was the cause of my destruction. Woman, whom Thou hast given with me. Could I have expected that she who was created to give me consolation would subject me to such shame? Thou hast given it to me; You brought her to me. She, I don't know from what motive, gave me from the tree, and poison. This has some kind of justification, but it does not bring forgiveness. What forgiveness, says (God to Adam), can you deserve, forgetting My commandments, and preferring My wife's words? Even though the wife gave it, My commandment and the fear of punishment were enough to make you flee from the taste. Didn't you know? Didn't you know? Taking care of you, I have spoken beforehand, that you should not be subjected to this. And so, although your wife has given you a pretext for transgressing the commandment, you will not be innocent because of this. You should have shown more confidence in My commandment, and not only should you refrain from eating it yourself, but you should also show your wife the importance of sin. Thou art the head of the woman; it was made for you; but you have perverted the order, and not only did you not correct it, but you yourself were carried away; the body should obey the head, but it turned out the other way around: the head followed the body and the higher became lower. Since you have perverted the whole order, you are now in such a state, you who have hitherto been clothed with such glory. Who will worthily mourn you for the loss of so many blessings? And for all that has happened to you, blame no one else but yourself and your carelessness. If you had not wanted to, your wife could not have brought you to this destruction. She did not beg you, did not persuade you, did not seduce you. It only gave it, and you immediately decided to eat with such ease, not remembering My commandment in the least, but thinking that I had deceived you and did not allow you to eat, so that you would not gain greater blessings. And for what purpose could you be deceived by Me, Who has poured out so many blessings on you? And the very fact that I foresaw you and commanded abstinence, so that you would not be exposed to a real calamity, and what a blessing it was! But you, having counted all this for nothing, have learned by experience the gravity of your sin. Therefore, do not attribute the guilt to one wife, but also to your own carelessness.

5. After the all-good Lord has had enough of conversing with Adam and he has made a confession of sin, laying the blame on the wife, as he thought, - see what condescension (the Lord) uses again, how He vouchsafes the wife to answer before Him. God saith unto the woman, saying, What hast thou done this, v. 13? Thou hast heard, he says, that the husband lays the blame on thee, and attributes everything to thee, which was given to help him, and was created to give him all the consolation thou canst, as being like unto him, and having a common nature with him. Why did you do this, wife? Why did she become the culprit of such shame both for herself and for her husband? What is the benefit to you of such intemperance? What profit do you have from the deception to which you have voluntarily succumbed, and in which you have made a partaker of your husband? What about the wife? The serpent deceived me, she answered, and poisoned. Behold, she is seized with great fear and is justified in the sin she has committed. As the husband thought to lay the blame on his wife, saying, "The wife brought and gave it to me, and I ate," so she, finding no refuge, confesses what she has done, and says, "The serpent deceives me, and the poison." This evil animal, he says, has caused us such destruction; His pernicious counsel put us so ashamed, it deceived me, and I ate. Let us not, beloved, pass over these words without heeding, but let us examine them carefully, so that we may receive great benefit from them. The judgment here is terrible and full of horror, and it is necessary to listen attentively to everything that is said, to gather from it a great treasure for the mind. Behold, and the husband saith, Woman, whom thou hast given with me, she hath given me, and poison. There is no coercion, no coercion, one can see the will and determination: only to give, not to force, not to force. And again the wife did not say in her defense: "The serpent has forced me, and the poison is poisoned," but what? The serpent deceived me; and to yield or not to yield to deception was in her power. The serpent, he says, deceive me. And indeed, the enemy of our salvation, who acted and gave advice through this evil animal, deceived (the woman), i.e. did not force or force her, but put his deception into action through destructive advice, because he found that the wife could easily accept a deception that did not deserve any excuse. The serpent deceived me, and poisoned. See how the all-good Lord is satisfied with their words and no longer compels them to speak. For He did not ask about this because He did not know: He knew, and knew it perfectly, but in order to show His love for mankind, He condescends to their weakness and calls them to confess their sin. Therefore, He does not ask anything else. It was also necessary to know the type of deception; but in order to show us that the question (to the wife and husband) was not made through ignorance, God is satisfied with what they say. By saying, "The serpent deceives me, and the poison," the woman thereby pointed to the pernicious suggestion which she had received from the devil through the serpent, i.e., that after eating you would be as God. Have you seen how carefully Adam was questioned? With what condescension was the wife brought into the judgment seat? How did both of them justify themselves? Now look at the abundance of the Judge's unspeakable love for mankind. When the woman said, "The serpent deceives me, and the poison," then (God) no longer deigns the serpent to answer, does not allow him to justify himself, and does not ask him, as He did (asked) husband and wife; but, having accepted justification from them, he rushes at him as the author of all evil. And since He, as God, who knows and hidden, knew that the serpent served as an instrument of the devil's wiles and malice against man, so that you may know His goodness to men, by which, although He knew this, He nevertheless said to one thing: Where art thou? Who shall tell thee that thou art naked? - Another: What have you done this? - Not so does he act in relation to this evil beast, but how? And the Lord God said to the serpent, "For thou hast created this." Do you see the difference? He said to the woman, "What have you done this?" - And to the serpent: For thou hast created this. Because you, he says, have done this evil, given this disastrous advice, served as an instrument of such great malice, so sharpened (the sting) of envy against what I have created, then you are cursed from all cattle and from all the beasts of the earth; Thou shalt walk on the belly and on the belly, and thou shalt bear the earth all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and that seed. He shall keep thy head, and thou shalt keep his heel, v. 14, 15.

6. Обрати здесь внимание на порядок и последовательность, вполне обнаруживающия человеколюбие (Господа). Делая допрос, Он начал с мужа, потом перешел к жене. И когда она указала на виновника, Он, приступив к змию и не потребовав уже от него ответа, налагает (на него) наказание и притом такое, которое бы продолжалось всегда и, будучи на виду, постоянно учило все последующие (роды) - не принимать подобнаго гибельнаго совета и не обольщаться его хитростями. Но, может быть, скажет кто: если совет дал диавол, употребив змия в орудие, то за что же это животное подверглось такому наказанию? И это было делом неизреченнаго человеколюбия Божия. Как чадолюбивый отец, наказывая убийцу своего сына, ломает и нож и меч, которым тот совершил убийство, и разбивает их на мелкия части, - подобным образом и всеблагий Бога, когда это животное, как меч какой, послужило орудием злобы диавола, подвергает его постоянному наказанию, чтобы мы из этого чувственнаго и видимаго явления заключали, в каком находится он безчестии. Если послуживший орудием подвергся такому гневу, то какое наказание должен понести тот? Это особенно показал нам Христос, говоря в божественном Евангелии к стоящим ошуюю: отыдите от мене прокляти во огнь вечный, уготованный диаволу и аггелом его (Матф. XXV, 41). Ему уготован издревле, его ожидает тот неугасимый огнь. Что же может быть несчастнее тех людей, которые, по небрежению о своем спасении, делают себя повинными той же казни, которая уготована диаволу? Что нам, если захотим творить добродетель и исполнять постановленные Иисусом Христом законы, уготовано царство, - об этом послушай, что Он (Христос) говорит: приидите, благословении Отца моего, наследуйте уготованное вам царствие от сложения мира (ст. 34). Видишь, тому уготован неугасающий огнь, а нам, если не будем безпечны, царство? Помышляя об этом, позаботимся о жизни, будем избегать зла и никогда не будем обольщаться хитростями диавола. Если хотите и не чувствуете себя утомленными, еще подвергнем разсмотрению наказание, наложенное на змея, чтобы таким образом, мало-по-малу обозревши суд до конца, мы могли видеть величие человеколюбия Божия.

Что же Он говорит? И рече Господь Бог змию: яко сотворил еси сие, проклят ты от всех скотов и от всех зверей земных. На персех и чреве ходити будеши, и землю снеси вся дни живота твоего. И вражду положу между тобою и между женою, и между семенем твоим и между семенем тоя. Той твою блюсти будет главу, и ты блюсти будеши его пяту.

7. Велик и силен гнев, потому что чрезмерно велик и обман, который лукавый диавол сделал чрез змия. И рече Господь Бог змию: яке сотворил еси сие. Так как ты, говорит, послужил орудием такой злобе и таким образом привел в исполнение обман, подавши гибельный совет и растворив для (прародителей)

Змий, сказано, бе мудрейший всех скотов и зверей земных. За это ты будешь проклят от всех скотов и зверей земных. Но так как предмет проклятия не подлежал чувствам и не был видим для глаз, поэтому-то (Бог) налагает на него и чувственное наказание, чтобы мы могли постоянно иметь перед глазами следы его казни. На персех и чреве ходити будеши и землю снеси вся дни живота твоего, - за то, говорит, что ты воспользовался (своим) устройством не по надлежащему, но дерзнул вступить в беседу с созданным Мною разумным животным. Как действовавший чрез тебя и употребивший тебя в орудие диавол за то, что возмечтал (о себе) выше своего достоинства, низвергнут с неба, таким же образом и тебе повелеваю принять другой образ устройства - пресмыкаться по земле и ею питаться, так что тебе уже невозможно будет смотреть вверх, но постоянно должно находиться в таком положении и одному между всеми зверями питаться землею. И не это только, но и вражду положу между тобою и между женою, и между семенем твоим, и между семенем тоя. Не удовольствуюсь и этим, чтобы ты ползал по земле, но сделаю еще и жену непримиримым врагом тебе; да и не ее одну, но и семя ея сделаю также постоянно враждебным твоему семени. Той твою блюсти будет главу, ты же блюсти будеши его пяту. Я дам ему (семени жены) такую силу, что оно всегда будет наступать на твою голову, а ты будешь под его ногами. Смотри, возлюбленный, как и в наказании этого животнаго Бог показывает нам Свою попечительность о роде человеческом! И это относится только к чувственному змию; но желающий может после вникнуть в смысл написаннаго и понять, что, если это сказано о чувственном (змие), то еще более нужно прилагать сказанное к мысленному змию. И его, уничтожив, поверг под наши ноги Бог и дал нам власть наступать на его голову. Не на это ли Он указывает, когда говорит: наступайте на змию и на скорпия (Лук. X, 19)? Чтобы мы не подумали, будто это сказано о чувственных животных, Он прибавил: и на всю силу вражию. Видели вы безмерное человеколюбие Божие и из наказания, наложеннаго на орудие диавола? Перейдем, если угодно, опять к жене. Так как он (змей) ввел в обман, то первый и получил наказание; итак как он первую соблазнил жену, и потом она уже увлекла и мужа, то ее первую и подвергает (Бог) наказанию, которое впрочем имело целию исправление. И жене рече: умножая умножу, печали твоя и воздыхания твоя: в болезнех родиши чада: и к мужу твоему обращение твое, и той тобою обладати будет (ст. 16). Смотри на благость Господа, какую показывает Он кротость после такого преступления. Умножая умножу печали твоя и воздыхания твоя. Я, говорит, хотел, чтобы ты проводила безпечальную безболезненную жизнь, свободную от всякой скорби и горести и исполненную всякаго удовольствия, (хотел, чтобы ты), будучи облечена телом, не чувствовала ничего телеснаго. Но как ты не воспользовалась по надлежащему таким счастием, но избыток благ довел тебя до столь великой неблагодарности, то чтобы ты не предалась еще большему своеволию, Я налагаю на тебя узду, и осуждаю тебя на печали и воздыхания. Умножая умножу печали твоя и воздыхания твоя: в болезнех родиши чада. Я, говорит, сделаю, что у тебя рождение детей - источник великаго утешения - будет начинаться печалию, чтобы ты сама в повседневных скорбях и печалях при деторождении имела постоянное напоминание о том, как велик этот грех и преслушание, чтобы с течением времени не предала ты забвению случившагося теперь, но знала бы, что причиною этого был для тебя обман. Поэтому умножая умножу печали твоя и воздыхания твоя: в болезнех родиши чада. Здесь разумеются болезни рождения и тот великий труд, какой должна терпеть (жена), нося плод, как бремя, в продолжение стольких месяцев, - также некоторыя особенныя, происходящия отсюда, боли, растяжение членов и те нестерпимыя страдания, которыя знают только те (жены), которыя испытали (их).

8. Однако человеколюбивый Бог даровал, вместе с скорбями, и столь великое утешение, что радость о рождении младенца равняется тем болезням, которыя, в продолжение стольких месяцев, терзают утробу матери. Переносящия такой труд, столько терзаемыя болезнями и, так сказать, отчаивающияся в самой жизни, после того как родят и насладятся радостью за (свои) страдания, опять, как бы забывши все, что было, предаются деторождению: так устроил Бог для непрерывнаго сохранения людей! Надежда будущих благ всегда облегчает перенесение настоящих скорбей. Это всякий может видеть на предприимчивых купцах которые переплывают обширныя моря, переносят кораблекрушения и (нападения) морских разбойников и часто, после многих таких опасностей, обманываются в своих надеждах, и не смотря на это, не останавливаются, но снова принимаются за тоже. Это же можно сказать и о земледельцах: и они, после того, как прорежут глубокия борозды, употребят на обработку земли много трудов и щедро посеют семена, часто обманываются в надежде, вследствие засухи, или безведрия, или напавшей ржавчины при самом конце (созревания) колосьев, не смотря однако на это, они не отстают, но опять, когда придет время, берутся за земледелие. Это можно приметить и во всяком занятии. Так точно и жена: часто и она, после многих тех месяцев (чревоношения)