On the question why certain Names in the Holy Scriptures are changed (241-245)

But why it is a more grievous offence to say what is wrong than only to think it, is very easy to see. For some times a person thinks without any deliberate previous intention of so thinking, but inconsiderately: for he is compelled to admit ideas in his mind which he does not wish to admit; and nothing which is involuntary is blameable:

but a man speaks intentionally, so that if he utters words which are not proper he is unhappy and is committing offence, since he does not even by chance choose to say anything that is proper, and it would be more for his advantage to adopt that safest expedient of silence: and, in the second place, anyone who is not silent can be silent if he pleases.

But what is even a still more grievous offence than speaking wrongly, is unjust action. For the word, as it is said, is the shadow of the deed; and how can an injurious deed help being more mischievous than a shadow of the same character? On this account Moses released the mind, even when it yielded to many involuntary perversions and errors, from accusations and from penalties, thinking that it was rather acted upon by notions which forced their way into it, than was itself acting. But whatever goes out through the mouth that he makes the utterer responsible for and brings him before the tribunal, since the act of speaking is one which is in our own power.

But the investigation to which words are subject is a more

Therefore he has called the purifying victims which are to be offered up for the three offenders, the mind, speech, and the action, a sheep, and a pair of turtle doves or pigeons, and the tenth part of a sacred measure of fine flour; thinking it fit that the mind should be purified by a sheep, the speech by winged creatures, and the action by fine flour: Why is this?