Brethren, wish to be
extremely
fearful for better
uot to give you hurtful security.
uot to give you hurtful security.
Augustine - Exposition on the Psalms - v4
Do ye loo ansutr Me, He says, 2.
&c one word: Tfie baptism of John, whence is it?
from heaven,
savour of Christ in every place. These foxes are signified Song of in the Song of Songs, where it is said, Take ye for us the 16! '2' little foxes that spoil the vineyards, that hide in winding
holes. Take them for us, convict them for us : for thou
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 far a prophet. Perceiving therefore that on this side and that there were means to take them withal, they aInswered, We
know not. And
tell on you
what authority
I the Lord said, Neither do do these things. Ye say that
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 dark
ness ye have remained. Let us too therefore obey if we can Song of the Word of God when He speaketh. Take ye for us the 15. ' ' 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
ye
What 4 SujC Christians worship. Foxes with firfbrands. 125
shalt not escape. If thou shalt have said corruptible, not Ver.
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 incor ruptible 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 HisMal. 4, 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 q/-Wisd. 6, truth, and the light of righteousness hath not shone upon us,e'
and the sun is not arisen upon us. The worshippers of the
sun shall say, Hie Sun is not arisen upon us; because whilst
they adore the sun which He maketh to rise upon the good Mat. 6, 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 of those to whom He shines not of all, as that which riseth upon the good
and the evil, but the Sun of certain ones, the Sun of Righ teousness (for he bore figure of Christ bound together, Judge* as had begun to say, the tails of foxes, and then bound on l6' fire; fire to set burning, but that the harvest of aliens. Such accordingly connected in things behind, as tied together
by their tails, draw along fire that destroyeth but they
do not set burning the crops of our people. For the Lord2 Tim. knoweth them that are His; and let every one that calleth
l. Soli ab eo quod est solus, non ab the sun to be God. Soli would be the eo quod est sol. " The Manichees held dative case of either word.
?
I
:
\
;
nj1
-
a
a
is
:) if
is,
;
126 Fake gods toithin. Our deliverance from Egypt.
Psalm on the name of the Lord depart from iniquity. But in a LxI"' great 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,
1 <1l>>>> Ms 'to thee. '
shall he fear.
But let us see concerning this people: If
thou shalt 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 thee',' 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.
Bxod. 3, " Me," He says, because "lam I 14'
that Am. " There shall not be in thee any new god: nor shall thou worship a strange jjod. 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 Iwhat
/
Am He saith, I that Am, over every creature:
am the Lord thy God. Because is not ? For II
am
that
Am, and indeed "
yet to thee what good have I afforded in time ?
brought thee out of the land of Etjypt. " 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 un grateful to our God ; let us not forget God that abideth, and
in ourselves a new god. I, Who led thee out of the
I will fill it. Thou BUfferest straitness in thyself because of the new god set up in thy heart ; break the vain image, cast
fabricate
land of Egypt, saith God. Open wide thy mouth, and
down from thy conscience the feigned idol : open wide thy
mouth, in confessing, in loving : and 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.
I will fill it, because
Who
The disobedient left to themselves -- their own fault. 127
For, "we know that whatsoever things the Law saith, it Ver. saith to them that are in the Law. Bora. 3.
And My people obeyed not My voice : and Israel did not 10.
listen to Me. Who? To whom?
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 ! For they are baptized and pass through the Red sea : but on the way they murmur, gainsay, com
plain, 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. I
17. Ver. 12. And
of their heart. Behold the press : the orifices are open,
let them
go according to the affections
Israel to Me. O ungrateful
the lees run. And I
fulness of My commands ; but, according to the affections of
their heart: I gave them up to themselves. The Apostle
also saith, I" God gave them up io the desires of their own Rom. l,
let them to the
hearts. " go according affections of their'2'*'
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 oion affections.
18. Ver. 13. If My people would have heard Me, if Israel
let them not go,
according to the hcalth-
uould have walked in My ways. For perchance that Israel saith, Behold I sin, it is manifest, I go after the affections of my own heait : but what can I do ' ? 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 1 would have brought down. Therefore, If My people would have heard Me. For wherefore is it Mine, if it doth not hear Me ?
If Aly people would have heard Me. What My people?
Israel. What is, Would hate heard Me? Ifhe had walked Quid facio Perhaps, What do do e. What of my doing
?
J
? i.
it is
is,
?
l
128 Returning to sin is falsehood toward God.
Psalm in My ways. He complaineth and groaneth under enemies:
I and on them that oppress them
lxxxI' Unto nothing their enemies
down ; 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, "curio- sacrileges, abominable rites, curious arts'. All these thou bargee dost renounce, and again by these thou tumest back and art Acts 19, overcome. Thy latter end is become worse than the former
2 Pet. 2, things. The dog is returned to his vomit, and the sow that 20. 22. was watile(i f0 fwr uallowing 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 them selves about the mercy of God, as to promise themselves
Rom. 2, 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 r 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.
. . . . .
would have brought I
* He alludes to the form of interrogatory at Baptism.
Wicked Christians will not be ' saved byfire. ' 129
20. Let not any man therefore flatter himself, because he Ver.
16,
foundation can no man lay beside that which is laid, which
is Christ Jesus. What is they say, that follows? But let&. to. every one on that foundation take heed what he buildeth.
For one buildeth up gold, silver, precious stones; another ib. 12-16. wood, hay, stubble. Every mail's work of what sort is,
the fire will prove: for the day of the Lord will declare it, because fire 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 sins, wood, hay, stubble; yet because of the foundation, himself shall be saved, yet so as
belongs in a manner to the 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 Ga1- 6, not possess the kingdom of God, and say to himself, because
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 1 Cor. 3,
fire.
Brethren, wish to be extremely fearful for better
uot to give you hurtful security. will not give what do
not receive, as fear, will affright: would make you secure
if were myself made secure: myself fear eternal fire. And
their time shall be for ever, do not understand otherwise
than of the eternal fire, of which in another place the Scrip
ture saith, Their fire shall not be quenched, and their worm Is. 66, shall not die. Bui of the ungodly He said saith one, not Mark of me, who though be sinner, though an adulterer, though *4, *6'
defrauder, though robber, though perjurer, yet have Christ for a foundation, am Christian, am baptized get purged through fire, and because of the foundation perish not. Tell me again, What art thou Christian, he says. Now then pass on. What else robber, an adulterer, and
the rest of which the Apostle says, that they who do such Gal. things shall not possess the kingdom God. Certainly then, when not corrected of such things, and for such things com mitted doing no penance, dost thou hope for the kingdom of heaven? think not. Because, they that do such things
VOL. IV. k
I
by it
a ?
it,
A
?
I
I
of
Aa
:I 6,
it is
a
I
I
I a
a I
a
by II
it,
;
9,
I
if
I it
130 No middle place in the last Judgment.
Psalm 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 ofwrath, 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,
Mat. 26, Then shall be gathered before Him all nations. What shall He do with them? He will separate them, and will put some on the right hand and others on the left. Is there any place
*-- 6.
ib. 34. ib. 41.
at all kept in the midst ? What will He say to those on the right ? Come, ye blessed of My Father, 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 Gal. 6, 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, wilh those to whom it shall be said, Come, ye blessed ofMy Father, receive the kingdom: because, they that do
such things shall not possess the kingdom of God. If there fore 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 ? 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
any earthly works, holy, chaste, continent, just, perchance even selling all iheir goods and distributing to the poor, or
l Wood, hay, stubble,' is too much love of lawful things. 131
possessing as though they possessed not, and using this Ver. world as though not using it. But there are others who - -10, - cling to things allowed to infirmity with a degree of affection. 30. si. He robs not another of his estate, but so loves his own, that
if he loses it he will be disturbed.
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 yet Cor. 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 on 1 Cor. 3,
such an opportunity ?
and to be with Christ. Cheerful they run, either not at 23. all or but slightly are they saddened from earthly frail ness. 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, Will thou have it or Christ ? though thou art sad at losing yet thou dost rather embrace Christ, Whom thou hast laid for thy foundation thou wilt be saved as through fire. Hear another case. Thou canst not keep that pos session unless thou bear false witness and not to do this,
Ducendi Martyrii,' al. dicendi,' of Martyr's testimony to be borne. '
He does not covet
It is good me to be for
dissolved, jjjvi i
K 2
'
:
>> '
'
;
is
it,
132 Wilful crimes cut offfrom Christ. Hypocrites.
Psalm to lay Christ for a foundation : for the Truth hath said, The lxxxi. mouth thal Heth siayetft uie Therefore if thou lovest
Wisd. 1, 11.
3
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 and art saddened if thou losest 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 found ation 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 upon Christ, his love of temporal things shall be burned, and himself shall be saved through the
. . . . . .
Mdo-
Mat. 21, saying, go to the vineyard, and not going and their time
30-
shall be, not for time, but for ever. And who are these (Ver. 16. ) And He fed them of the fat 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
right1 foundation. Him; 22. The enemies of the Lard have lied unto
in
John 13, them with His own Sacraments. Even Judas, when He 26. .
gave him the sop, He fed of ihe 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
Ex. 17, the rock with honey He satisfied them. In the wilderness from the rock He brought forth water, not honey. Honey 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 not from any chance person, but
\CoT. \o,from the rock. But the Rock was Christ. How many, then
is
is
:
of
;
a
?
/
is
it,
:
it,
The Christians Public Spectacles. God how among gods. 1 33
are satisfied with that honey, cry out, and say, It is sweet; Ver. say, Nothing better, nothing sweeter could be thought 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 earnest ness, not only for desiring some things, 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.
PSALM LXXXII. Lat. A Ptalm for Asaph himself.
This Psalm, like others similarly named, was so entitled either from the name of the man who wrote or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies especially as this intimated in the first verse. For begins, (ver. 1. ) God stood
in the synagogue gods. Far however be from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for little after this verse the same Psalm relates and explains what Gods means in whose synagogue God stood, where says,
hare said, Ye are gods, and ye are all the children of the Most High but ye shall die like men, and fall like one of the
In the synagogue of these children of the Most High,
of whom the same Most High said by the mouth of Isaiah, /Is. 2.
Possibly alluding to the last verse similar incidental addition occurs at the of Ps. lxxx. Or may direct them to end of the expositiou of Ps. lxii.
tarn to God and repeat the Psalm. A
princes.
it
b/
1,
it :
it it a
it,
of
it
;
is
134 The Jews spoken of as Children of God.
Psalm ha ve begotten sons and brought them up, but they despised Me, lx"IL stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them,
although they w ere also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia; whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has its name, and a convocation whence
w<<<A,i-the Church is called Ecclesia': for the word congregation kJw. (or flocking together) is used of cattle, and particularly of that ? greges ljin(i properly called "flocks*," whereas convocation (or calling
Ps. 73, 23'
ib. 16.
together) is more of reasonable creatures, such as men are.
Inother Psalm, / Accordingly in the person of Asaph is sung in a
became as it vcere a beast before Thee ; yet
Thee. Yet although the properly of the one true God, instead of the greatest and highest benefits, they used to ask Him for carnal, earthly, temporal things. We find that they were also often called sons, not by that grace which belongs to the New Testament, but by that of the Old, the grace by which He chose Abraham, and from his flesh raised up so great a nation, by which before they were yet born he loved Jacob but hated Esau, by which He freed them from Egypt, by which He cast out the nations, and brought them into the land of promise. For if this also" were not grace, it certainly
am always by
John 1, would not presently be said of us, who have power given us to become sons of God, not for the sake of obtaining an earthly but an heavenly kingdom, in the same Gospel, that we have received grace for grace, that for the promises of the Old Testament the promises of the New Testament. think then that clear in what synagogue of gods God stood.
2. The next question is, whether we should understand the Father, or the Son, or the Holy Spirit, or the Trinity, to have stood among the congregation gods, and in the midst to distinguish the gods because Each One God, and the Trinity Itself One God. It not indeed easy to make this clear, because cannot be denied that not bodily but spiritual presence of God, agreeable to His nature, exists widi created things in wonderful manner, and one which but few
e. the Old Testament adoption, as well as the New.
? i.
it is
a it
a
a
I
a
is
;
is
of
is
is,
God's presence universal. Christ's, as Man, special. 135
do understand, and that imperfectly : as to God it is said, IfI Ver.
shall ascend into heaven, Thou art there; if I shall qo down -- Ps. 139 '
into hell, Thou art there also. Hence it is rightly said, that 8. God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Pro- Jer. 23, phet's mouth; and He is not only said, but is, in a way, 24. known to stand in those things which He hath created, as
far as the human mind can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the Psalm intimates something that took place at a particular time, by God's standing in the con gregation of gods. For that standing by which He fills heaven and earth, neither belongs peculiarly to the synagogue, nor varies from time to time. God, therefore, stood inIthe
congregation of gods; that is, He Who said of Himself,
not sent but to the lost sheep of the house of Israel.
cause too is mentioned ; but in the midst, to judge of the
gods. I acknowledge that God stood in the congregation of
gods, of those whose are the fathers, and from whom ac-Rom. 9, cording to the flesh Christ came. For in order that He6' might stand in the congregation of gods, on that account Rom. l, He was of them according to the flesh. But what is God? J'
Not such as those gods in whose synagogue of gods He
stood : but as the Apostle continues, Who is over all, God
blessed for ever. I acknowledge, I say, that He stood ;
I acknowledge God the Bridegroom in the midst ? , of Whom
one who was His friend said, He standeth in the midst of you, John l, Whom ye know not. For they are those of whom a little
after it is said in the Psalm, Theg did not know, neither did
they understand, they walk on in darkness. The Apostle
also bears witness, That blindness hath in part happened^0"*-
'
His grace, of the same lump making some vessels for honour Rom. 9,
unto Israel, that the fulness of the Gentiles might come in.
For they saw Him when He stood in the midst of them ; but
they did not see Him to be God, as He wished to be seen,
Who said, He who hath seen Me hath seen the Father also. Johnl4, He distinguishes the gods, not by their own merits, but by 9
and others for dishonour. For who distinguishelh
What hast thou that thou hast not received? But if thou 7.
* Oxf. Mss. ' in the midst of the gods. '
am Mat. 16, The24,
'/'ee? iCor4
136 The Jews called on to give just judgment for Christ.
Psalm hast received it, why boastest thou as if thou hast not re- cetvedf
3. Hear now the voice of God decreeing, hear the voice Ps. 29,7. of the Lord dividing the flames of fire: (ver. 2. ) How long will ye judge unrighteously, and accept the persons of the Ps.
savour of Christ in every place. These foxes are signified Song of in the Song of Songs, where it is said, Take ye for us the 16! '2' little foxes that spoil the vineyards, that hide in winding
holes. Take them for us, convict them for us : for thou
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 far a prophet. Perceiving therefore that on this side and that there were means to take them withal, they aInswered, We
know not. And
tell on you
what authority
I the Lord said, Neither do do these things. Ye say that
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 dark
ness ye have remained. Let us too therefore obey if we can Song of the Word of God when He speaketh. Take ye for us the 15. ' ' 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
ye
What 4 SujC Christians worship. Foxes with firfbrands. 125
shalt not escape. If thou shalt have said corruptible, not Ver.
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 incor ruptible 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 HisMal. 4, 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 q/-Wisd. 6, truth, and the light of righteousness hath not shone upon us,e'
and the sun is not arisen upon us. The worshippers of the
sun shall say, Hie Sun is not arisen upon us; because whilst
they adore the sun which He maketh to rise upon the good Mat. 6, 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 of those to whom He shines not of all, as that which riseth upon the good
and the evil, but the Sun of certain ones, the Sun of Righ teousness (for he bore figure of Christ bound together, Judge* as had begun to say, the tails of foxes, and then bound on l6' fire; fire to set burning, but that the harvest of aliens. Such accordingly connected in things behind, as tied together
by their tails, draw along fire that destroyeth but they
do not set burning the crops of our people. For the Lord2 Tim. knoweth them that are His; and let every one that calleth
l. Soli ab eo quod est solus, non ab the sun to be God. Soli would be the eo quod est sol. " The Manichees held dative case of either word.
?
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:
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;
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126 Fake gods toithin. Our deliverance from Egypt.
Psalm on the name of the Lord depart from iniquity. But in a LxI"' great 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,
1 <1l>>>> Ms 'to thee. '
shall he fear.
But let us see concerning this people: If
thou shalt 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 thee',' 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.
Bxod. 3, " Me," He says, because "lam I 14'
that Am. " There shall not be in thee any new god: nor shall thou worship a strange jjod. 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 Iwhat
/
Am He saith, I that Am, over every creature:
am the Lord thy God. Because is not ? For II
am
that
Am, and indeed "
yet to thee what good have I afforded in time ?
brought thee out of the land of Etjypt. " 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 un grateful to our God ; let us not forget God that abideth, and
in ourselves a new god. I, Who led thee out of the
I will fill it. Thou BUfferest straitness in thyself because of the new god set up in thy heart ; break the vain image, cast
fabricate
land of Egypt, saith God. Open wide thy mouth, and
down from thy conscience the feigned idol : open wide thy
mouth, in confessing, in loving : and 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.
I will fill it, because
Who
The disobedient left to themselves -- their own fault. 127
For, "we know that whatsoever things the Law saith, it Ver. saith to them that are in the Law. Bora. 3.
And My people obeyed not My voice : and Israel did not 10.
listen to Me. Who? To whom?
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 ! For they are baptized and pass through the Red sea : but on the way they murmur, gainsay, com
plain, 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. I
17. Ver. 12. And
of their heart. Behold the press : the orifices are open,
let them
go according to the affections
Israel to Me. O ungrateful
the lees run. And I
fulness of My commands ; but, according to the affections of
their heart: I gave them up to themselves. The Apostle
also saith, I" God gave them up io the desires of their own Rom. l,
let them to the
hearts. " go according affections of their'2'*'
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 oion affections.
18. Ver. 13. If My people would have heard Me, if Israel
let them not go,
according to the hcalth-
uould have walked in My ways. For perchance that Israel saith, Behold I sin, it is manifest, I go after the affections of my own heait : but what can I do ' ? 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 1 would have brought down. Therefore, If My people would have heard Me. For wherefore is it Mine, if it doth not hear Me ?
If Aly people would have heard Me. What My people?
Israel. What is, Would hate heard Me? Ifhe had walked Quid facio Perhaps, What do do e. What of my doing
?
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it is
is,
?
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128 Returning to sin is falsehood toward God.
Psalm in My ways. He complaineth and groaneth under enemies:
I and on them that oppress them
lxxxI' Unto nothing their enemies
down ; 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, "curio- sacrileges, abominable rites, curious arts'. All these thou bargee dost renounce, and again by these thou tumest back and art Acts 19, overcome. Thy latter end is become worse than the former
2 Pet. 2, things. The dog is returned to his vomit, and the sow that 20. 22. was watile(i f0 fwr uallowing 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 them selves about the mercy of God, as to promise themselves
Rom. 2, 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 r 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.
. . . . .
would have brought I
* He alludes to the form of interrogatory at Baptism.
Wicked Christians will not be ' saved byfire. ' 129
20. Let not any man therefore flatter himself, because he Ver.
16,
foundation can no man lay beside that which is laid, which
is Christ Jesus. What is they say, that follows? But let&. to. every one on that foundation take heed what he buildeth.
For one buildeth up gold, silver, precious stones; another ib. 12-16. wood, hay, stubble. Every mail's work of what sort is,
the fire will prove: for the day of the Lord will declare it, because fire 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 sins, wood, hay, stubble; yet because of the foundation, himself shall be saved, yet so as
belongs in a manner to the 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 Ga1- 6, not possess the kingdom of God, and say to himself, because
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 1 Cor. 3,
fire.
Brethren, wish to be extremely fearful for better
uot to give you hurtful security. will not give what do
not receive, as fear, will affright: would make you secure
if were myself made secure: myself fear eternal fire. And
their time shall be for ever, do not understand otherwise
than of the eternal fire, of which in another place the Scrip
ture saith, Their fire shall not be quenched, and their worm Is. 66, shall not die. Bui of the ungodly He said saith one, not Mark of me, who though be sinner, though an adulterer, though *4, *6'
defrauder, though robber, though perjurer, yet have Christ for a foundation, am Christian, am baptized get purged through fire, and because of the foundation perish not. Tell me again, What art thou Christian, he says. Now then pass on. What else robber, an adulterer, and
the rest of which the Apostle says, that they who do such Gal. things shall not possess the kingdom God. Certainly then, when not corrected of such things, and for such things com mitted doing no penance, dost thou hope for the kingdom of heaven? think not. Because, they that do such things
VOL. IV. k
I
by it
a ?
it,
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of
Aa
:I 6,
it is
a
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by II
it,
;
9,
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if
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130 No middle place in the last Judgment.
Psalm 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 ofwrath, 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,
Mat. 26, Then shall be gathered before Him all nations. What shall He do with them? He will separate them, and will put some on the right hand and others on the left. Is there any place
*-- 6.
ib. 34. ib. 41.
at all kept in the midst ? What will He say to those on the right ? Come, ye blessed of My Father, 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 Gal. 6, 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, wilh those to whom it shall be said, Come, ye blessed ofMy Father, receive the kingdom: because, they that do
such things shall not possess the kingdom of God. If there fore 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 ? 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
any earthly works, holy, chaste, continent, just, perchance even selling all iheir goods and distributing to the poor, or
l Wood, hay, stubble,' is too much love of lawful things. 131
possessing as though they possessed not, and using this Ver. world as though not using it. But there are others who - -10, - cling to things allowed to infirmity with a degree of affection. 30. si. He robs not another of his estate, but so loves his own, that
if he loses it he will be disturbed.
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 yet Cor. 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 on 1 Cor. 3,
such an opportunity ?
and to be with Christ. Cheerful they run, either not at 23. all or but slightly are they saddened from earthly frail ness. 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, Will thou have it or Christ ? though thou art sad at losing yet thou dost rather embrace Christ, Whom thou hast laid for thy foundation thou wilt be saved as through fire. Hear another case. Thou canst not keep that pos session unless thou bear false witness and not to do this,
Ducendi Martyrii,' al. dicendi,' of Martyr's testimony to be borne. '
He does not covet
It is good me to be for
dissolved, jjjvi i
K 2
'
:
>> '
'
;
is
it,
132 Wilful crimes cut offfrom Christ. Hypocrites.
Psalm to lay Christ for a foundation : for the Truth hath said, The lxxxi. mouth thal Heth siayetft uie Therefore if thou lovest
Wisd. 1, 11.
3
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 and art saddened if thou losest 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 found ation 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 upon Christ, his love of temporal things shall be burned, and himself shall be saved through the
. . . . . .
Mdo-
Mat. 21, saying, go to the vineyard, and not going and their time
30-
shall be, not for time, but for ever. And who are these (Ver. 16. ) And He fed them of the fat 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
right1 foundation. Him; 22. The enemies of the Lard have lied unto
in
John 13, them with His own Sacraments. Even Judas, when He 26. .
gave him the sop, He fed of ihe 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
Ex. 17, the rock with honey He satisfied them. In the wilderness from the rock He brought forth water, not honey. Honey 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 not from any chance person, but
\CoT. \o,from the rock. But the Rock was Christ. How many, then
is
is
:
of
;
a
?
/
is
it,
:
it,
The Christians Public Spectacles. God how among gods. 1 33
are satisfied with that honey, cry out, and say, It is sweet; Ver. say, Nothing better, nothing sweeter could be thought 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 earnest ness, not only for desiring some things, 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.
PSALM LXXXII. Lat. A Ptalm for Asaph himself.
This Psalm, like others similarly named, was so entitled either from the name of the man who wrote or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies especially as this intimated in the first verse. For begins, (ver. 1. ) God stood
in the synagogue gods. Far however be from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for little after this verse the same Psalm relates and explains what Gods means in whose synagogue God stood, where says,
hare said, Ye are gods, and ye are all the children of the Most High but ye shall die like men, and fall like one of the
In the synagogue of these children of the Most High,
of whom the same Most High said by the mouth of Isaiah, /Is. 2.
Possibly alluding to the last verse similar incidental addition occurs at the of Ps. lxxx. Or may direct them to end of the expositiou of Ps. lxii.
tarn to God and repeat the Psalm. A
princes.
it
b/
1,
it :
it it a
it,
of
it
;
is
134 The Jews spoken of as Children of God.
Psalm ha ve begotten sons and brought them up, but they despised Me, lx"IL stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them,
although they w ere also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia; whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has its name, and a convocation whence
w<<<A,i-the Church is called Ecclesia': for the word congregation kJw. (or flocking together) is used of cattle, and particularly of that ? greges ljin(i properly called "flocks*," whereas convocation (or calling
Ps. 73, 23'
ib. 16.
together) is more of reasonable creatures, such as men are.
Inother Psalm, / Accordingly in the person of Asaph is sung in a
became as it vcere a beast before Thee ; yet
Thee. Yet although the properly of the one true God, instead of the greatest and highest benefits, they used to ask Him for carnal, earthly, temporal things. We find that they were also often called sons, not by that grace which belongs to the New Testament, but by that of the Old, the grace by which He chose Abraham, and from his flesh raised up so great a nation, by which before they were yet born he loved Jacob but hated Esau, by which He freed them from Egypt, by which He cast out the nations, and brought them into the land of promise. For if this also" were not grace, it certainly
am always by
John 1, would not presently be said of us, who have power given us to become sons of God, not for the sake of obtaining an earthly but an heavenly kingdom, in the same Gospel, that we have received grace for grace, that for the promises of the Old Testament the promises of the New Testament. think then that clear in what synagogue of gods God stood.
2. The next question is, whether we should understand the Father, or the Son, or the Holy Spirit, or the Trinity, to have stood among the congregation gods, and in the midst to distinguish the gods because Each One God, and the Trinity Itself One God. It not indeed easy to make this clear, because cannot be denied that not bodily but spiritual presence of God, agreeable to His nature, exists widi created things in wonderful manner, and one which but few
e. the Old Testament adoption, as well as the New.
? i.
it is
a it
a
a
I
a
is
;
is
of
is
is,
God's presence universal. Christ's, as Man, special. 135
do understand, and that imperfectly : as to God it is said, IfI Ver.
shall ascend into heaven, Thou art there; if I shall qo down -- Ps. 139 '
into hell, Thou art there also. Hence it is rightly said, that 8. God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Pro- Jer. 23, phet's mouth; and He is not only said, but is, in a way, 24. known to stand in those things which He hath created, as
far as the human mind can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the Psalm intimates something that took place at a particular time, by God's standing in the con gregation of gods. For that standing by which He fills heaven and earth, neither belongs peculiarly to the synagogue, nor varies from time to time. God, therefore, stood inIthe
congregation of gods; that is, He Who said of Himself,
not sent but to the lost sheep of the house of Israel.
cause too is mentioned ; but in the midst, to judge of the
gods. I acknowledge that God stood in the congregation of
gods, of those whose are the fathers, and from whom ac-Rom. 9, cording to the flesh Christ came. For in order that He6' might stand in the congregation of gods, on that account Rom. l, He was of them according to the flesh. But what is God? J'
Not such as those gods in whose synagogue of gods He
stood : but as the Apostle continues, Who is over all, God
blessed for ever. I acknowledge, I say, that He stood ;
I acknowledge God the Bridegroom in the midst ? , of Whom
one who was His friend said, He standeth in the midst of you, John l, Whom ye know not. For they are those of whom a little
after it is said in the Psalm, Theg did not know, neither did
they understand, they walk on in darkness. The Apostle
also bears witness, That blindness hath in part happened^0"*-
'
His grace, of the same lump making some vessels for honour Rom. 9,
unto Israel, that the fulness of the Gentiles might come in.
For they saw Him when He stood in the midst of them ; but
they did not see Him to be God, as He wished to be seen,
Who said, He who hath seen Me hath seen the Father also. Johnl4, He distinguishes the gods, not by their own merits, but by 9
and others for dishonour. For who distinguishelh
What hast thou that thou hast not received? But if thou 7.
* Oxf. Mss. ' in the midst of the gods. '
am Mat. 16, The24,
'/'ee? iCor4
136 The Jews called on to give just judgment for Christ.
Psalm hast received it, why boastest thou as if thou hast not re- cetvedf
3. Hear now the voice of God decreeing, hear the voice Ps. 29,7. of the Lord dividing the flames of fire: (ver. 2. ) How long will ye judge unrighteously, and accept the persons of the Ps.
