Psalm 81 (Vulgate 80)

A Sermon to the people of Carthage.

We have undertaken to speak to you of the present Psalm; let your quietness aid our voice, for it is somewhat worn out: the attention of the hearers, and the help of Him Who bids me speak, will give it strength. For a Title this Psalm hath, Unto the end for the presses, on the fifth of the Sabbath, a Psalm to Asaph himself. Into one title many mysteries are heaped together, still so that the lintel of the Psalm indicates the things within. As we have to speak of the presses, let no one expect that we shall speak of a vat, of a press, of olive baskets *; because neither the Psalm hath

Troubles to be expected in the ' winepress' of the Church. 1 13 this, and therefore it indicateth the greater mystery. For indeed if the text of the Psalm contained any thing of the sort, there would be some one who would imagine that the presses were to be taken to the letter, and nothing more to be sought there, nor any thing put mystically, and signified in sacred meaning; but he would say, The Psalm speaketh simply of presses, and thou tellest me of I know not what beside that thou imaginest!

No such thing did ye hear in this when it was reading. Therefore take the presses for the mystery of the Church, which is now transacting. In the presses we observe three things, pressure, and of the pressure two things, one to be laid up, the other to be thrown away. There takes place then in the press a treading, a crushing, a weight: and with these the oil strains out secretly into the vat, the lees run openly down the streets.

Look intently on this great spectacle. For God ceaseth not to exhibit to us that which we may look upon with great joy, nor is the madness of the Circus to be compared with this spectacle. That belongeth to the lees, this to the oil. When therefore ye hear the blasphemers babble impudently and say that distresses abound in Christian times; for ye know that they love to say this: and it is an old proverb, yet one that began from Christian times, ' God gives no rain; count it to the Christians*!' Although it was those of old that said thus. But these now say also, 4 That God sends rain, count it to the Christians! God sends no rain; we sow not. God sends rain; we reap not!' And they wilfully make that an occasion of shewing pride, which ought to make them more earnest in supplication, choosing rather to blaspheme than to pray.

When therefore they talk of such things, when they make such boasts, when they say these things, and say them in defiance, not with fear, but with loftiness, let them not ii. c. 3. where a similar proverb is may be added, St. Aug. De Civ. Dei, disturb you. For suppose that pressures abound; be thou oil. Let the lees, black with the darkness of ignorance, be insolent; and let it, as though cast away in the streets, go gibing publicly: but do thou by thyself in thy heart, where He Who seeth in secret will requite thee, strain off into the vat

The olive on the tree is shaken indeed by some tempests, yet it is not crushed by the squeezings of the press; therefore both hang together from the tree, both what is to be thrown away, and what is to be stored up. But when it comes to the press, the squeezing, either is distinguished, is separated, and one thing is sought after, the other is rejected. Would ye know the force of these presses? To name some one thing about which even they murmur who make them: How great plunderings, they say, are there in our times, how great distresses of the innocent, how great robberies of other men's goods! Thus indeed thou takest notice of the lees, that other men's goods are seized; to the oil thou givest no heed, that to the poor are given even men's own. The old time had no such plunderers of other men's goods: but the old time had no such givers of their own goods. Be thou somewhat more curious about the press, choose not to see that only which flows off in public view, there is somewhat for thee to find by seeking. Discuss, listen, take knowledge, how many are doing that, which when one rich man heard from the mouth of the Lord, he went away sorrowful. From the Gospel many hear, Go9 sell all that thou possessest, and give to the poor, and thou shall have treasure in the heavens: and come, follow Me. Dost thou not observe how many are doing it? 6 But few,' they say, ' are those.' Yet those few are the oil; and those who make good use of the things that they possess belong to the oil. Add up all, and thou wilt see thy householder's store full. Thou seest such a plunderer, as thou hast never seen: see thou such a despiser of his own goods, as thou hast never seen. Praise the presses. Now is fulfilled the prophecy from the Apocalypse, Let the righteous become more righteous, and let the filthy grow filthier still. Behold the presses in this sentence; Let the righteous become more righteous, and let the filthy1 grow filthier still.

2. Wherefore also on the fifth of the sabbath? What is this? Let us go back to the first works of God, if perchance we may not there find somewhat in which we may also understand a mystery. For the sabbath is the seventh day, on which God rested from all His works, intimating the great mystery of our future resting from all our works. First2, of the sabbath then is called that first day, which we also call the Lord's day; second of the sabbath, the second day; third of the sabbath, the third day; fourth of the sabbath, the fourth day; the fifth of the sabbath, then, is the fifth from the Lord's day; after which the sixth of the sabbath is the sixth day, and the sabbath itself the seventh day. See ye therefore to whom this Psalm speaketh. For it seems to me that it speaketh to the baptized. For on the fifth day God from the waters created animals: on the fifth day, that is, on the ' fifth of the sabbath,' God said, Let the waters bring forth creeping things of living souls. See ye, therefore, ye in whom the waters have already brought forth creeping things of living souls. For ye belong to the presses, and in you, whom the waters have brought forth, one thing is strained out, another is thrown away. For there are many that live not worthily of the baptism which they have received. For how many that are baptized have chosen rather to be filling the Circus than this Basilica! How many that are baptized are either making booths in the streets, or complaining that they are not made!

But this Psalm, For the presses, and on the fifth of the sabbath, is sung unto Asaph. Asaph was a certain man called by this name, as Idithun, as Core, as other names that we find in the titles of the Psalms: yet the interpretation of this name intimates the mystery of a hidden truth. Asaph, in fact, in Latin is interpreted * congregation.' Therefore, For the presses, on the fifth of the sabbath, it is sung unto Asaph, that is, for a distinguishing pressure, to the baptized, born again of water, the Psalm is sung to the Lord's congregation. We have read the title on the lintel, and have understood what it means by these presses. Now if you please let us see the very house of the composition, that is, the interior of the press. Let us enter, look in, rejoice, fear, desire, avoid. For all these things ye are to find in this inward house, that is, in the text of the Psalm itself, when we shall have begun to read, and, with the Lord's help, to speak what He grants us.

3. Behold yourselves, O Asaph, congregation of the Lord, (ver. 1.) Exult ye unto God our helper. Ye who are gathered together to-day, ye are this day the congregation of the Lord, if indeed unto you the Psalm is sung, Exult ye unto God our helper. Others exult unto the Circus, ye unto God: others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. Jubilate unto the God of Jacob. Because ye also belong to Jacob: yea, ye are Jacob, the younger people to which the elder is servant. Jubilate unto the God of Jacob. Whatsoever ye cannot explain in words, yet do not therefore forbear exulting: what ye shall be able to explain, cry out; what ye cannot, jubilate. For from the abundance of joys, he that cannot find words sufficient, useth to break out into jubilating; Jubilate unto the God of Jacob.

4. Ver. 2. Take the Psalm, and give the tabrel. Both take, and give. What is, take? what, give? Take the Psalm, and give the tabret. The Apostle Paul saith in a certain place, reproving and grieving, that no one had communicated with him in the matter of giving and receiving. What is, 'in the matter of giving and receiving,' but that which he hath openly set forth in another place. If we have sowed unto you spiritual things, is it a great thing if we reap your carnal things. And it is true that a tabret, which is made of hide, belongs to the flesh. The Psalm, therefore, is spiritual, the tabret, carnal. Therefore, people of God, congregation of God, take ye the Psalm, and give the tabrel: take ye spiritual things, and give carnal. This also is what at that blessed Martyr's table b we exhorted you, that receiving spiritual things ye should give carnal. For these §. 23. namely, at Carthage, on the spot that very offering of his he prepared place," says St. Aug. Ser. 113, "a whereon sacrifice might be offered to called Cyprian's table, not because (Ben.) The Psaltery, heavenly thoughts. New Moon, new life, 1 17 which are built for the time, are needful for receiving the bodies either of the living or of the dead, but in time that is passing by. Shalr we after God's judgment take up these buildings to Heaven? Yet without these we shall not be able to do at this time the things which belong to the possessing of Heaven. If therefore ye are eager in getting spiritual things, be ye devout in expending carnal things. Take the psalm j and give the labret: take our voice, return your hands.

5. The pleasant psaltery1, with the harp. I remember that we once intimated to your charity the difference oi^fe6^ psaltery and harp: let the thoughtful who remember recol-****. lect, let those who either have not heard, or do not remember, learn. Of those two musical instruments, psaltery and harp, this is the difference, that the psaltery hath that hollow wood, by which the strings are made to ring, in the upper part: the chords are struck below, that they may sound above. But in the harp this same hollow of the wood holdeth the lower place: as though the other should be of heaven, this of earth. For heavenly is the preaching of the word of God. But if we wait for heavenly things, let us not be sluggish in working at earthly things; because, the psaltery is pleasant, but, with the harp. The same is expressed in another way as above, Take the psalm, and give the tabret: here for psalm, is put psaltery, for tabret, harp. Of this, however, we are admonished, that to the preaching of God's word we make answer by bodily works.

6. Ver. 8. Sound the trumpet. This is, Loudly and boldly preach, be not affrighted! as the Prophet says in a certain place, "Cry out, and lift up as with a trumpet thy voice" 'ls.58,1. Sound the trumpet in the beginning of the month of the trumpet. It was ordered, that in the beginning of the month there should be a sounding of the trumpet: and this even now the Jews do in bodily sort, after the spirit they understand it not. For the beginning of the month, is the new moon: the new moon, is the new life. What is the new moon? If any, then, is in Christ, he is a new creature. 2 What is, sound the trumpet in the beginning of the month of1*1' the trumpet? With all confidence preach ye the new life, not the noise of the old life. 118 Joseph sold into Egypt, Christ given over to Gentiles.

7. Ver. 4. Because it is a commandment for Israel, and a judgment for the God of Jacob. Where a commandment, there judgment. For, They that have sinned in the Law, by the Law shall be judged. And the very giver of the commandment, the Lord Christ, the Word made flesh, saith, For judgment I am come into the world, that they that see not may see, and they that see may be made blind. What is, That they that see not may see, they that see be made blind, but that the lowly be exalted, the proud thrown down? For not they that see are to be made blind, but those who to themselves seem to see are to be convicted of blindness. This is brought about in the mystery of the press, that they who see not may see, and they that see be made blind.

8. Ver. 5. A testimony in Joseph He made that. Look you, brethren, what is it? Joseph is interpreted augmentation. Ye remember, ye know of Joseph sold into Egypt: Joseph sold into T^gypt 1 is Christ passing over to the Gent^es* There Joseph after tribulations was exalted, and here Christ, after the suffering of the Martyrs, was glorified. Thenceforth to J oseph the Gentiles rather belong, and thenceforth augmentation; because, "Many are the children of her that was desolate, rather than of her that hath the husband."

A testimony in Joseph He made it, till he should go out of the land of Egypt. Observe that also here the fifth of the sabbath is signified: when Joseph went out from the land of Egypt, that is, the people multiplied through Joseph, he was caused to pass through the Red sea. Therefore then also the waters brought forth creeping things of living souls. No other thing was it that there in figure the passage of that people through the sea foreshewed, than the passing of the Faithful through Baptism; the apostle is witness: for I would not have you ignorant, brethren, he said, our fathers were all under the cloudy and all passed through the sea, andwere all baptized unto Moses in the cloud and in the sea. Nothing else then the passing through the sea did signify, but the Sacrament of the baptized; nothing else the pursuing Egyptians, but the multitude of past sins. Ye see most evident mysteries. The Egyptians press, they urge; so then sins follow close, but no farther than to the water. Why then dost thou fear, who hast not yet come, to come to the Baptism of Christ, to pass through the Red sea? What is Red? Consecrated with the Blood of the Lord. Why fearest thou to come? The consciousness, perhaps, of some huge offences goads and tortures in thee thy mind, and says to thee that it is so great a thing thou hast committed, that thou mayest despair to have it remitted thee. Fear lest there remain any thing of thy sins, if there lived any one of the Egyptians!

But when thou shalt have passed the Red sea, when thou shalt have been led forth out of thine offences with a mighty hand and with a strong arm, thou wiltExod. perceive mysteries that thou knowest not: since Joseph himself too, when he came out of the land of Egypt, heard21* a language which he knew not. Thou shalt hear a language which thou knowest not: which they that know now hear and recognise, bearing witness and knowing. Thou shalt hear where thou oughtest to have thy heart: which just now when I said many understood and answered by acclamation, the rest stood mute, because they have not heard the language which they knew not. Let them hasten, then, let them pass over, let them learn. A language which he had not known he heard.

9. Ver. 6. He turned away from burdens his back. Who turned away from burdens his back, but He that cried, Come unto Me, all ye that labour and are heavy laden? In another manner this same thing is signified. What the pursuit of the Egyptians did, the same thing do the burdens of sins. He turned away from burdens his back. As if thou shouldest say, From what burdens? His hands in the basket did serve. By the basket are signified servile works; to cleanse, to manure, to carry earth, is done with a basket6, such works are servile: because every one that doeth sin, is the slave of sin; and if the Son shall have made you free, then will ye be free indeed. Justly also are the rejected things of the world counted as baskets, but even baskets did God fill with morsels; Twelve baskets did He fill with morsels; because He chose the rejected things of this world foic0r.l, confound the things that were mighty. But also when2?- mth the basket Joseph did serve, he then carried earth, because he did make bricks. His hands in the basket did

10. Ver. 8. In tribulation thou didst call on Me, and I delivered thee. Let each Christian conscience recognise itself, if it have devoutly passed the Red sea, if with faith in believing and observing it hath heard a strange language which it knew not, let it recognise itself as having been heard in its tribulation. For that was a great tribulation, to be weighed down with loads of sins. How does the conscience, lifted from the earth, rejoice. Lo, thou art baptized, thy conscience which was yesterday overladen, to-day rejoiceth thee. Thou hast been heard in tribulation, remember thy tribulatiou. Before thou earnest to the water, what anxiety didst thou bear on thee! what fastings didst thou practise! what tribulations didst thou carry in thy heart! what inward, pious, devout prayers! Slain are thine enemies; all thy sins are bloated out. In tribulation thou didst call upon me, and I delivered thee.

11. / heard thee in the hidden part of the tempest. Not in a tempest of the sea, but in a tempest of the heart. I heard thee in the hidden part of the tempest: I proved thee in the tcaler of contradiction. Truly, brethren, truly, he that was heard in the hidden part of the tempest ought to be proved in the water of contradiction. For when he hath believed, when he hath been baptized, when he hath begun to go in the way of God, when he hath striven to be strained into the vat, and hath drawn himself out from the lees that run in the street, he will have many disturbers, many insulters, many detractors, many discouragers, many that even threaten where they can, that deter, that depress. This is all the 6 water of contradiction.' I suppose there are some here today, for instance, I think it likely there are some here whom their friends wished to hurry away to the circus, and to I know not what triflings of this day's festivity: perchance they have brought those persons with them to church. But whether they have brought those with them, or whether they have by them not permitted themselves to be led away to the circus, in the 6 water of contradiction' have they been tried. Do not then be ashamed to proclaim what thou The ( water £ of open contradiction nearly dried up. 121 knowest, to defend even among blasphemers what thou hast believed. For if thou art heard in the hidden part of the tempest, tenth the heart doth one believe unto righteousness: if thou art proved in the water of contradiction, with the10' mouth is confession made unto salvation. For how much is that water of contradiction? even now it is nearly dried up. Our ancestors felt it: when to the word of God, when to the mysteries of Christ, the Gentiles offered fierce resistance, the water was disturbed. For that waters are sometimes to be understood for peoples, the Scripture of the Apocalypse evidently sheweth, where when many waters were seen, and it was asked what they were, it was answered, Tliey are15' peoples. They therefore endured the water of contradiction, when the heathen raged, and the people imagined vain things; when the kings of the earth stood up, and the rulers1' took counsel together, against the Lord, and against His Christ. When the heathen raged, then did that lion roaring come to meet the strong man Samson, as\e went to take a6, wife from the foreigners; that is Christ going down to take a Church from the Gentiles. But what did he? He seized, held, crushed, tore the lion; he became in His hands like a kid of the goats. For what could the raging people become, but a sick sinner? But now that fierceness has been slain, no longer does the royal power so roar, no more does the people of the Gentiles rage as it meets Christ: yea, truly, in the very kingdom of the Gentiles we find laws for the Church, like as it were a honeycomb in the mouth of the lion. Why then should I now fear the water of contradiction, which is now nearly all dried up? That is now almost silent, if the lees do not contradict. However much the bad that are aliens may rage, O that our own bad people would not help them!

I heard thee in the hidden part of the tempest, I proved thee in the water of contradiction. Ye recollect what was said of Christ, that He was thus born for the fall of many, and the rising again of many, and for a sign to be spoken^4* against. We know, we see: the sign of the Cross has been set up, and it has been spoken against. There has been speaking against the glory of the Cross: but there was a, title over the Cross which was not to be corrupted. For 122 Caution to those in the Church. Vanity of 6 new gods? there is a title in the Psalm, For the inscription of the title, corruP* thou not. It was a sign to be spoken against: for the Jews said, Make it not, King of the Jews, but make it, faat jje j am t^e j£ing qf the Jews. Conquered was the contradiction; it was answered, " What I have written, I have written"

I heard thee in the hidden part of the tempest, I proved thee in the water of contradiction.

12. All this, from the beginning of the Psalm up to this verse, we have heard of the oil of the press. What remains is rather for grief and warning: for it belongs to the lees of the press, even to the end; perchance also not without a meaning in the interposition of the Diapsalma. But even this too is profitable to hear, that he who sees himself already of the oil may rejoice; he that is in danger of running among the lees may beware. To both give heed, choose the one, fear the other.

Ver. 8. Hear, © My people, and I will speak, and will bear witness unto thee. For it is not to a strange people, to a people that belongs not to the press: " Judge ye" He saith, " between Me and My vineyard"

Hear, O my people, and I will speak, and will bear witness unto thee.

13. Ver. 9. Israel, if thou shall have heard Me, there shall not be in thee any new god. A new god is one made for the time: but our God is not new, but from eternity to eternity. And our Christ is new, perchance, as Man d, but eternal God. For what before the beginning? And truly, In the beginning was the Word, and the Word was with God, and the Word was God. And our Christ Himself is the Word made flesh, that He might dwell in us. Far be it, then, that there should be in any one a new god. A new god is either a stone or a phantom. He is not, saith one, a stone; I have a silver and a gold one. Justly did he choose to name the very costly things, who said, The idols of the nations are silver and gold. Great are they, because they are of gold and silver; costly they are, shining they are; but yet, Eyes they have, and see not! New are these gods. Heretics, as well as Pagans, make new gods. 123 What newer than a god out of a workshop? Yea, though those now old ones spiders' webs have covered over, they that are not eternal are new.

So much for the Pagans. One beside, taking in vain the name of the Lord his God, hath made for himself a Christ that is a creature, a Christ unequal and not coeval with Him that begetteth, speaking of a Son of God, and denying the Son of God. For if He is the only Son, What the Father is He is, and That He is from eternity. But thou hast imagined some other thing in thy heart, thou hast set up a new god.

Another hath made to himself a god fighting against aMani-race of darkness, fearing lest he be invaded, busy lest he bechams' corrupted; yet in part corrupted, in order that he might, as a whole, be safe; but not whole, because in part corrupt. The Manichees say these things, these too make to themselves in their heart a new god. Not such is our God, not such is thy portion, O Jacob! But He that made heaven and earth, Himself is thy God, Who needeth not the good, and feareth not from the evil.

14. Many, therefore, Heretics together with Pagans, have made themselves gods, these and those; these gods and those have they feigned for themselves, and have placed them, although not in temples, yet, what is worse, in their hearts, and have themselves become temples of false and ridiculous images. It is a great work to break these idols within, and to cleanse a place for the living God, not for a new god. For all these, thinking one thing and another, framing to themselves first some then other gods, and varying their very faith through falsehood, seem to disagree with each other; but they all from earthly thoughts depart not, in earthly thoughts they agree among themselves. Their opinion is diverse, the vanity of it is one. Of them in another Psalm is said, They from vanity in one. Although by variety of opinions they disagree, yet by like vanity they are bound together. And ye know that vanity is backward, it is behind; therefore he who had forgotten the things behind, that is, had forgotten vanity, reaching forward to those things that are before, that is, unto the Truth, follows after the palm of the heavenly calling of God in Christ Jesus. 124 Well put alternatives, double nets for foxes. Therefore for the worse do they agree among themselves, although they seem to differ from one another. Therefore Samson tied together the tails of foxes. Foxes signify the insidious, and chiefly heretics, deceitful, given to fraud, hiding themselves and taking men in by the winding ways of their holes, and withal stinking with a nasty savour. Against which savour saith the Apostle, We are a sweet savour of Christ in every place. These foxes are signified in the Song of Songs, where it is said, Take ye for us the little foxes that spoil the vineyards, that hide in winding holes. Take them for us, convict them for us: for thou lakest one whom thou convictest of falsehood. Then when little foxes gainsay the Lord, and say, In what authority d°est Th°u these things? Do ye too answer Me, He says, one word: TJie baptism of John, whence is it? from heaven, or of men? Now foxes use to have such holes as that on one side they do enter, and on another side go out; at either entrance the taker of foxes hath placed his nets. Tell Me, is it from heaven, or of men? They perceive that He had spread a net on either side, whereby He might take them; and they say with themselves, If, say they, we shall say from heaven, He will say to us, Wherefore then did ye not believe? For he bore witness of Christ. If we shall say, Of men, the people stoneth us, because they hold him for a prophet. Perceiving therefore that on this side and that there were means to take them withal, they answered, We know not. And the Lord said, Neither do I tell you on what authority I do these things. Ye say that ye know not what ye know. I do not tell you what ye ask. Because on no side ye would venture to come out, in your own darkness ye have remained. Let us too therefore obey if we can the Word of God when He speaketh. Take ye for us the little foxes that spoil the vineyards. Let us see whether we too cannot take some little foxes. Let us set at either entrance that by which, what way soever a fox may have chosen to go out, he may be taken. For example, to a Manichaean, making himself a new god, and in his heart setting up that which is not, let us say, and put the question to him, Is the substance of God corruptible or incorruptible? Choose which thou wilt, and go out which way thou wilt, but thou shalt not escape. If thou shalt have said corruptible, not by the people, but by thy very self thou wilt be stoned: but if thou shalt have said that God is incorruptible, how then hath the Incorruptible stood in fear of the race of darkness? What is the race of darkness to do to Him Who is incorruptible? What remains but that it be said, We know not? But yet, if this is said not in craftiness but in ignorance, let him not remain in darkness, of a fox let him become a sheep, let him believe the invisible, sole incorruptible God, not a new god; sole by His soleness, not solarity% lest we ourselves should seem to have opened another hole for the fox to escape. Although we shall not be afraid even of the name " Sol." For there is in our Scriptures the Sun of Righteousness, and health in His wings. From the heat of this sun shade is desired: but2, under the wings of this other Sun is a refuge from the heat; for health is in His wings. This is the Sun of which the ungodly shall say, Therefore we have erred from the way o/'Wisd.s, truth, and the light of righteousness hath not shone upon us,6' and the sun is not arisen upon us. The worshippers of the sun shall say, The Sun is not arisen upon us; because whilst they adore the sun which He maketh to rise upon the good and the evil, to them the Sun is not arisen,Who enlighteneth the good alone. Each sort, then, make to themselves new gods, such as they will. For what hindereth the workshop of the deceived heart to frame to itself a phantom such as it may have chosen? But all these agree in the things behind, that is, are held in a similar vanity. Whence our Samson, which name is also interpreted ' their sun,' that is, of those to whom He shines; not of all, as is that which riseth upon the good and the evil, but the Sun of certain ones, the Sun of Righteousness: (for he bore a figure of Christ:) bound together, as I had begun to say, the tails of foxes, and then bound on fire; fire to set burning, but that the harvest of aliens. Such accordingly connected in things behind, as if tied together by their tails, draw along a fire that destroyeth; but they do not set burning the crops of our people. For the Lord knowelh them that are His; and let every one that calleth^9" on the name of the Lord depart from iniquity. But in a yfeat house there are not only vessels of gold and silver, but also of wood and of clay: and some one indeed unto honour, and others unto dishonour. But if any one shall have cleansed himself from such, he shall be a vessel unto honour, useful for the Lord, prepared for every good work; and therefore neither the tails of foxes, nor the faces of foxes, shall he fear.

But let us see concerning this people: If thou shall have heard Me, He saith, there shall not be in thee any new god. It moveth me that He hath said in thee, for He hath not said ' from thee1,' as if it were an image taken to one from without, but in thee, in thy heart, in the image of thy fancy, in the deception of thine error thou shalt carry with thee thy new god, if thou remain old. If, then, thou wilt hear Me.

Me," He says, because " I am I that Am?" There shall not be in thee any new god: nor shalt thou worship a strange god. For if there be error in thee, Thou wilt not worship a strange god. If thou think not of a false god, thou wilt not worship a manufactured god: for there will not be in thee any strange god.

15. Ver. 10. For I am. Why wouldest thou adore what is not? For I am the Lord thy God. Because I am I that 4#i,and indeed I Am He saith, I that Am, over every creature: yet to thee what good have I afforded in time? " Who brought thee out of the land of Egypt." Not to that people alone is it said. For we all were brought out of the land of Egypt, we have all passed through the Red sea; our enemies pursuing us have perished in the water. Let us not be ungrateful to our God; let us not forget God that abideth, and fabricate in ourselves anew god. 7, Who led thee out of the land of Egypt, saith God. Open wide thy mouth, and I will fill it. Thou sufferest straitness in thyself because of the new god set up in thy heart; break the vain image, cast down from thy conscience the feigned idol: open wide thy mouth, in confessing, in loving: and I will fill it, because with me is the fountain of life.

16. This indeed saith the Lord, but what followeth? (Ver. 11.) And My people obeyed not My voice. For He would not speak these things except to His own people. For, "we know that whatsoever things the Law saith, it saith to them that are in the Law.

And My people obeyed not My voice: and Israel did not listen to Me. Who? To whom? I srael to Me. O ud grateful soul! Through Me the soul, by Me the soul called, by Me brought back to hope, by Me washed from sins! And Israel did not listen to Me I For they are baptized and pass through the Red sea: but on the way they murmur, gainsay, complain, are stirred with seditions, ungrateful to Him Who delivered them from pursuing enemies, Who leads through the dry land, through the desert, yet with food and drink, with light by night and shade by day: And Israel did not listen to Me.

17. Ver. 12. And I let them go according to the affections of their heart. Behold the press: the orifices are open, the lees run. And I let them go, not according to the healthfulness of My commands; but, according to the affections of their heart: I gave them up to themselves. The Apostle also saith, " God gave them up to the desires of their own hearts." I let them go according to the affections of their*** heart, they shall go in their own affections. There is what ye shudder at, if at least ye are straining out into the hidden vats of the Lord, if at least ye have conceived a hearty love for His storehouses, there is what ye shudder at. Some stand up for the circus, some for the amphitheatre, some for the booths in the streets, some for the theatres, some for this, some for that, some finally for their "new gods;" they shall go in their own affections.

18. Ver. 13. If My people would have heard Me, if Israel would have walked in My ways. For perchance that Israel saith, Behold I sin, it is manifest, I go after the affections of my own heart: but what can I dof? The devil doth this. Demons do this. What is the devil? Who are the demons? Certainly thine enemies. If Israel uould have walked in My ways: unto nothing all their enemies I would have brought down. Therefore, If My people would have heard Me. For wherefore is it Mine, if it doth not hear Me? If My people would have heard Me. What is, My people? Israel. What is, Would have heard Mef If he had walked r Quid facio? Perhaps, What do J do? i. e. What of it is my doing? in My ways. He complaineth and groaneth under enemies: Unto nothing their enemies I would have brought down; and on them that oppress them I would have sent forth My hand.

19. But now what have they to do to complain of enemies? Themselves are become the worse enemies. For how? What followeth? Of enemies ye complain, yourselves, what are ye? (Ver. 15.) The enemies of God have lied unto Him. Dost thou renounce? I renounce*. And he returns to what he renounced. In fact, what things dost thou renounce, except bad deeds, diabolical deeds, deeds to be condemned of God, thefts, plunderings, perjuries, manslayings, adulteries, sacrileges, abominable rites, curious arts1. All these thou ^ost renounce, and again by these thou turnest back and art overcome. Thy latter erid is become worse than the former things. The dog is returned to his vomit, and the sow that was washed t0 her wallowing in the mire. The enemies of God have lied unto Him. And how great is the patience of the Lord! Why are they not laid low? why are they not slaughtered? why are they not swallowed by the gaping earth? why are they not burned up by the flaming sky? Because great is the patience of the Lord. And shall they be unpunished? Far be it! Let them not so flatter themselves about the mercy of God, as to promise themselves injustice on His part. Knowest thou not that the patience of God leadeth thee to repentance? But thou, according to the hardness of thy heart, and thine heart impenitent, treasurest up unto thyself wrath in the day of wrath, and of the revelation of the just judgment of God, Who shall render to every one according to his works. And if now He rendereth not, then He will render. For if now He rendereth, for a time He rendereth: but to one that is not converted nor corrected, for eternity He will render. See therefore that they shall not be unpunished, attend to what follows: The enemies of the Lord have lied unto Him. Thou wilt say, And what hath He done to them? Do they not live? Do they not breathe the air? Do they not enjoy the light? Do they not drink the fountains? Do they not eat the fruits of the earth? And their time shall be for ever.

20. Let not any man therefore flatter himself, because he belongs in a manner to ihe press: it is good for him, if he belongs to the oil in the press. Let not each one be promising to himself, while he has wicked deeds, which shall not possess the kingdom qf God, and say to himself, because21, I have the sign of Christ, and the Sacraments of Christ, I shall not be destroyed for ever; and if I undergo a cleansing, through fire I shall be saved. For what is that which the Apostle saith of those who have the foundation? Other foundation can no man lay beside that which is laid, which is Christ Jesus. What is it, they say, that follows? But let every one on that foundation take heed what lie buildeth. For one buildeth up gold, silver, precious stones; another ib.12-15. wood, hay, stubble. Every man's work of what sort it v$, the fire will prom: for the day of the Lord will declare it, because by fire it shall be revealed. If any man's work shall abide which he hath built thereon, he shall receive a reward: that is, because upon the foundation he hath built up righteous works, gold, silver, precious stones. But if sins, wood, hay, stubble; yet because of the foundation, himself shall be saved, yet so as by fire.

Brethren, I wish to be extremely fearful; for it is better not to give you a hurtful security. I will not give what I do not receive, as I fear, I will affright: I would make you secure if I were myself made secure: I myself fear eternal fire. And their time shall be for ever, I do not understand otherwise than of the eternal fire, of which in another place the Scripture saith, Their fire shall not be quenched, and their worm shall not die. But of the ungodly He said it, saith one, not of me, who though I be a sinner, though an adulterer, though a defrauder, though a robber, though a perjurer, yet have48- Christ for a foundation, am a Christian, am baptized: I get purged through fire, and because of the foundation perish not. Tell me again, What art thou? A Christian, he says. Now then pass on. What else? A robber, an adulterer, and the rest of which the Apostle says, that they who do such things shall not possess the kingdom of Ood. Certainly then, when not corrected of such things, and for such things committed doing no penance, dost thou hope for the kingdom of heaven? I think not. Because, they that do such things shall not possess the kingdom of God. And, Knowest thou not that the long-suffering of God leadeth thee to repentance? Thou, promising thyself I know not what, according to thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation of the just judgment of God, Who shall render to every man according to his works. Attend therefore to the Judge Himself Who is coming. Well: thanks be to God, He hath not kept silence about the definitive sentence, He hath not sent out the criminals, and drawn a curtain. Beforehand He hath willed to announce what He hath determined to do; namely, T7ien shall be gathered before Him all nations. What shall jq them? jje wm separate them, and will put some on the right hand and others on the left. Is there any place at all kept in the midst? What will He say to those on the right? Come, ye blessed of My Fatlier, receive the kingdom. What to those on the left? Go ye into eternal fire, which is prepared for the devil and his angels. If thou fearest not being sent for the place whither, look with whom it is. If therefore all those works shall not possess the kingdom of God; (yea not the works, but they that do such things; for such works there shall be none in the fire: for they shall not, while burning in that fire, be committing theft or adultery; but, they that do such things shall not possess the kingdom of God;) they shall not therefore be on the right hand, with those to whom it shall be said, Come, ye blessed of My Father, receive the kingdom: because, they that do such things shall not possess the kingdom of God. If therefore on the right they shall not be, there remaineth not but that they must be on the left. To those on the left what shall He say? Go ye into eternal fire. Because, their time shall be for ever.

21. Explain to us, then, saith one, how those that build wood, hay, stubble, on the foundation, do not perish, but are saved, yet so as by fire f An obscure question indeed that, but as I am able I tell you briefly. Brethren, there are men altogether despisers of this world, to whom nothing is pleasant that flows in the course of time, they cling not by love to earthly works, holy, chaste, continent, just, perchance selling all iheir goods and distributing to the poor, or possessing as though they possessed not, and using this world as though not using it. But there are others who cling to things allowed to infirmity with a degree of affection. He robs not another of his estate, but so loves his own, that if he loses it he will be disturbed. He does not covet another's wife, but so clings to his own, so cohabits with his own, as not therein to keep the measure prescribed in the laws, for the sake of begetting children. He does not take away other men's things, but reclaims his own, and has a law-suit with his brother. For to such it is said, Now indeed there is altogether a fault among you, because yeiCor.6, have law-suits with each other. But these very suits he7, orders to be tried in the Church, not to be dragged into court, yet he says they are faults. For a Christian contends for earthly things more than becomes one to whom the kingdom of Heaven is promised. Not the whole of his heart doth he raise upward, but some part of it he draggeth on the earth. Lastly, if there come the trial of martyrdom to be undergone*, they that have Christ for foundation and build up gold, silver, precious stones, what say they oniCor.3, such an opportunity? It is good for me to be dissolved, and to be with Christ. Cheerful they run, either not at all or but slightly are they saddened from earthly frailness. But all those others that love their own property, their own houses, are grievously disturbed; the hay, and the stubble, and the sticks are burned. They have then wood, hay, stubble on the foundation, but of allowable things, not of unlawful. For I say, brethren, thou hast the foundation, cleave to heaven, trample on earth. If such thou art, thou buildest not save gold, silver, and precious stones. But when thou sayest, I love that possession, I fear lest it be lost; and the loss approaches, and thou growest sad; thou dost not indeed prefer it to Christ; for in such sort thou lovest that possession, that if it be said to thee, Wilt thou have it or Christ? though thou art sad at losing it, yet thou dost rather embrace Christ, Whom thou hast laid for thy foundation: thou wilt ba saved as through fire. Hear another case. Thou canst not keep that possession unless thou bear false witness; and not to do this, is a 4 Ducendi Martyrii/ al. ' dicendi,' of * Martyr's testimony to be borne.' to lay Christ for a foundation: for the Truth hath said, The mouth that lieth slayeth the soul. Therefore if thou lovest thy possession, yet dost not for its sake commit violence, dost not for its sake bear false witness, dost not for its sake commit manslaughter, dost not for its sake swear falsely, dost not for its sake deny Christ: in that thou wilt not for its sake do these things, thou hast Christ for a foundation. But yet because thou lovest it, and art saddened if thou losest it, upon the foundation thou hast placed, not gold, or silver, or precious stones, but wood, hay, stubble. Saved therefore thou wilt be, when that begins to burn which thou hast built, yet so as by fire. For let no one on this foundation building adulteries, blasphemies, sacrileges, idolatries, perjuries, think he shall be saved through fire, as though they were the wood, hay stubble: but he that buildeth the love of earthly things on the foundation of the kingdom of Heaven, that is upon Christ, his love of temporal things shall be burned, and himself shall be saved through the right1 foundation.

22. The enemies of the Lord have lied unto Him; in saying, / go to the vineyard, and not going; and their time shall be, not for a time, but for ever. And who are these? (Ver. 16.) And He fed them of the fat of wheat. Ye know the fat of wheat, whereof many are fed that have lied unto Him. And He fed them of the fat of wheat: He mingled with His own Sacraments. Even Judas, when He gave him the sop, He fed of the fat of wheat. And the enemy of the Lord lied unto him, and his time shall be for ever. And He fed them of the fat of wheat, and from the rock with honey He satisfied them. In the wilderness from the rock He brought forth water, not honey. Honey is wisdom, holding the first place for sweetness among the viands of the heart. How many enemies of the Lord, then, that lie unto the Lord, are fed not only of the fat of wheat, but also from the rock with honey, from the wisdom of Christ? How many are delighted with His word, and with the knowledge of His sacraments, with the unfolding of His parables, how many are delighted, how many applaud with clamour! And this honey is not from any chance person, but the rock, But the Rock was Christ. How many, then The Christians Public Spectacles. God how among gods. 133 are satisfied with that honey, cry out, and say, It is sweet; say, Nothing better, nothing sweeter could bethought or said! and yet the enemies of the Lord have lied unto Him. I like not to dwell any more on matters of grief; although the Psalm endeth in terror to this purpose, yet from the end of it, I pray you, let us return to the heading: Exult unto God our Helper. Turned unto Godb. And after the word. Not lightly have your minds in the name of Christ been occupied with the Divine exhibitions, and raised to earnestness, not only for desiring some thiugs, but also for shunning some things. These are the exhibitions that are useful, healthful, building up, not destroying: yea both destroying and building up, destroying new gods, building up faith in the true and eternal God. Also for to-morrow we invite your love. To-morrow, they have, as we have heard, a sea in the theatre: let us have a harbour in Christ. But since the day after to-morrow, that is, the fourth of the week, we cannot meet at the ' Table of Cyprian,' because it is the festival of the holy Martyrs, to-morrow let us meet at that Table.