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sending up, when the Red Sea, with no one dividing it, nor holding it together, it stood together by itself, as if bound in a wineskin, the divine command not allowing it to be poured out. Placing, he says, the deeps in storehouses. It would have been more consistent to say, according to the common understanding, Placing the treasures in the deeps; that is, holding his own wealth in a mystery. But now he says the deeps are like some heirlooms worthy of the divine treasures. Perhaps then the reasons concerning divine judgment, being unspeakable and incomprehensible to human thoughts, are called deeps, the reasons being stored away in God's knowledge alone, according to which he administers all things? For that the judgments concerning each thing were called a deep, we have been taught in another psalm which says: Your judgments are a great deep. If then you seek, why the life of the sinner is prolonged, but the days of the sojourning of the righteous are shortened, why the unjust thrives, but the righteous is afflicted, why the child was snatched away before coming to completion, whence come wars, why shipwrecks, earthquakes, droughts, heavy rains, why destructive things for humans have been created, why one is a slave, another free, one is rich, another is poor (and there is a great difference also in things sinned or done rightly; for the one sold to a pimp is by necessity in sin; but the one who immediately found a good mistress was brought up together in virginity), why this one was well-treated, but that one was condemned; and what is the recompense from the judge for each of these things; having taken all these things into consideration, reflect, that the judgments of God are a deep, and by being locked away in the divine storehouses, are not easy to grasp for ordinary people. And to the one who believes 29.337 a promise has been given from God, that I will give you hidden, unseen treasures. When therefore we are deemed worthy of the face to face knowledge, we will also see the deeps in the storehouses of God. But by collecting the things said in Scripture about wineskins, you will become more in understanding of the prophetic will. Those therefore who are being renewed day by day, and who receive the new wine from the true vine, are said in the Gospel to be new wineskins; but those who have not yet put off the old man are old wineskins, not able to be entrusted with the reception of the new wine. For no one puts new wine into old wineskins, lest the wine also be spilled, and those wineskins be completely destroyed, being deemed worthy of no more forgiveness, if they spill the good and new wine. For new wine must be put into new wineskins. The new and spiritual wine, and fermenting with the Holy Spirit, the mind of truth that never grows old must be put into the new man; who, because he always carries around in the body the death of Jesus, would rightly be called a new wineskin. Let all the earth fear the Lord; and by him let them be moved, all who inhabit the world. Since the fear of the Lord is the beginning of understanding, let those who mind earthly things be disciplined through fear. For as introductory to piety fear is necessarily accepted, but love, then receiving those who have been regulated by instructive fear, perfects. To all the earth therefore the word commands fear. And let them be moved, he says, by him, all who inhabit the world. As it were, let every movement, whether performed according to the mind or according to bodily action, be activated for them according to the will of God. For thus I understand, Let them be moved by him. As it were, let not the eye be moved without God; let not the hand be moved without God; let not the heart think things not well-pleasing to God. And in short, let them be moved by nothing else, nor let anything move them, except the fear of God. Because he himself spoke, and they were made; he himself commanded, and they were created. To the two preceding things he added two: Let all the earth fear, and, Let all be moved who

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ἀνα πέμποντος, ὅτε ἡ Ἐρυθρὰ θάλασσα, οὐδενὸς αὐτὴν διαιροῦντος, οὐδὲ συνέχοντος, αὐτὴ πρὸς ἑαυτὴν συν ειστήκει, οἷον ἀσκῷ τινι ἐνδεδεμένη, τοῦ θείου προστάγματος προχυθῆναι αὐτὴν οὐκ ἐῶντος. Τιθεὶς, φησὶν, ἐν θησαυροῖς ἀβύσσους. Ἀκολουθότερον ἦν ὡς πρὸς τὴν κοινὴν ἔννοιαν εἰπεῖν, Τιθεὶς ἐν ἀβύσ σοις τοὺς θησαυρούς· τουτέστιν, ἐν μυστηρίῳ συν έχων τὸν ἑαυτοῦ πλοῦτον. Νῦν δὲ ὥσπερ τινὰ κειμή λια ἄξια τῶν θείων θησαυρῶν τὰς ἀβύσσους εἶναί φη σι. Μήποτε οὖν οἱ περὶ τῆς θείας κρίσεως λόγοι, ἄῤ ῥητοι ὄντες καὶ ἀκατάληπτοι ταῖς ἀνθρωπίναις ἐν νοίαις, ἄβυσσοι λέγονται, ἐν μόνῃ τῇ τοῦ Θεοῦ γνώσει ἀποκειμένων τῶν λόγων, καθ' οὓς ἕκαστα οἰκονο μεῖ; Ὅτι γὰρ τὰ περὶ ἕκαστον κρίματα ἄβυσσος προσηγορεύθη, ἐν ἑτέρῳ ψαλμῷ δεδιδάγμεθα λέγον τι· Τὰ κρίματά σου ἄβυσσος πολλή. Ἐὰν οὖν ἐπι ζητῇς, διὰ τί τοῦ μὲν ἁμαρτωλοῦ ἡ ζωὴ παρατείνε ται, τοῦ δὲ δικαίου αἱ ἡμέραι τῆς παροικίας συντέμνονται, διὰ τί ὁ μὲν ἄδικος εὐθηνεῖται, ὁ δὲ δίκαιος θλίβεται, διὰ τί τὸ παιδίον πρὶν εἰς τελείωσιν ἐλθεῖν ἀνηρπάσθη, πόθεν πόλεμοι, διὰ τί τὰ ναυάγια, οἱ σεισμοὶ, οἱ αὐχμοὶ, αἱ ἐπομβρίαι, διὰ τί τὰ φθαρ τικὰ τῶν ἀνθρώπων δεδημιούργηται, διὰ τί ὁ μὲν δοῦλος, ὁ δὲ ἐλεύθερος, ὁ μὲν πλουτεῖ, ὁ δὲ πένεται (πολὺ δὲ καὶ ἐν τοῖς ἁμαρτανομένοις ἢ κατορθουμέ νοις ἐστὶ τὸ διάφορον· ἡ μὲν γὰρ πορνοβοσκῷ πρα θεῖσα πρὸς ἀνάγκην ἐστὶν ἐν τῇ ἁμαρτίᾳ· ἡ δὲ εὐθὺς ἀγαθῆς δεσποίνης ἐπιτυχοῦσα συνεξετράφη τῇ παρθενίᾳ), διὰ τί αὕτη μὲν εὐηργετήθη, ἐκείνη δὲ κατεδικάσθη· καὶ τίς ἡ ἐφ' ἑκάστου τούτων παρὰ τοῦ κριτοῦ ἀνταπόδοσις· ταῦτα πάντα λαβὼν εἰς ἔν νοιαν, ἐνθυμήθητι, ὅτι ἄβυσσός ἐστι τὰ κρίματα τοῦ Θεοῦ, καὶ τῷ τοῖς θησαυροῖς τοῖς θείοις ἐναποκε κλεῖσθαι, οὐκ εὔληπτα τοῖς τυχοῦσι. Καὶ τῷ πιστεύ 29.337 οντι δὲ ἐπαγγελία δέδοται παρὰ Θεοῦ, ὅτι ∆ώσω σοι θησαυροὺς ἀποκρύφους, ἀοράτους. Ἐπειδὰν οὖν καταξιωθῶμεν τῆς πρόσωπον πρὸς πρόσωπον γνώ σεως, ὀψόμεθα καὶ τὰς ἐν τοῖς θησαυροῖς τοῦ Θεοῦ ἀβύσσους. Συνάγων δὲ τὰ ἐν τῇ Γραφῇ περὶ ἀσκῶν εἰρημένα, μᾶλλον γενήσῃ ἐν περινοίᾳ τοῦ βουλήματος τοῦ προφητικοῦ. Οἱ μὲν οὖν ἀνακαινούμενοι ἡμέ ρᾳ καὶ ἡμέρᾳ, καὶ τὸν καινὸν οἶνον ἀπὸ τῆς ἀμπέλου τῆς ἀληθινῆς χωροῦντες, ἀσκοὶ εἶναι λέγονται ἐν τῷ Εὐαγγελίῳ καινοί· οἱ δὲ μηδέπω τὸν παλαιὸν ἄνθρω πον ἀποθέμενοι ἀσκοί εἰσι παλαιοὶ, μὴ δυνάμενοι πι στεύεσθαι τὴν ὑποδοχὴν τοῦ νέου οἴνου. Οὐδεὶς γὰρ βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιοὺς, ἵνα μὴ καὶ ὁ οἶνος ἐκχυθῇ, καὶ πάντη ἀπόλωνται ἐκεῖνοι οἱ ἀσκοὶ, οὐδεμιᾶς ἀξιούμενοι συγγνώμης ἔτι, ἐὰν τὸν καλὸν καὶ καινὸν ἐκχέωσιν οἶνον. Οἶνον γὰρ καινὸν εἰς ἀσκοὺς καινοὺς βλητέον. Τὸν καινὸν καὶ πνευ ματικὸν οἶνον, καὶ τῷ Πνεύματι τῷ ἁγίῳ ζέον τα, τὸν μηδέποτε παλαιούμενον τῆς ἀληθείας νοῦν εἰς τὸν καινὸν ἄνθρωπον βλητέον· ὃς, διὰ τὸ πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώμα τι περιφέρειν, ἀσκὸς ἂν λέγοιτο εἶναι καινὸς δικαίως. Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ· ἀπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Ἐπειδὴ φόβος Κυρίου ἀρχὴ αἰσθή σεως, οἱ τὰ γήινα φρονοῦντες διὰ φόβου παιδευέ σθωσαν. Ὡς μὲν γὰρ εἰσαγωγικὸς εἰς εὐσέβειαν ἀναγκαίως παραλαμβάνεται ὁ φόβος, ἀγάπη δὲ, λοι πὸν παραλαβοῦσα τοὺς ῥυθμισθέντας ἀπὸ τοῦ ἐπιστη μονικοῦ φόβου, τελειοῖ. Πάσῃ οὖν τῇ γῇ φόβον παρ αγγέλλει ὁ λόγος. Σαλευθήτωσαν δὲ, φησὶ, ἀπ' αὐ τοῦ πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Οἱονεὶ πᾶν κίνημα, εἴτε κατὰ νοῦν, εἴτε κατὰ σωμα τικὴν ἐνέργειαν ἐπιτελούμενον, κατὰ τὸ βούλημα αὐ τοῖς τοῦ Θεοῦ ἐνεργείσθω. Οὕτω γὰρ νοῶ τὸ, Σαλευ θήτωσαν ἀπ' αὐτοῦ. Οἱονεὶ μήτε ὀφθαλμὸς σαλευέ σθω ἄνευ Θεοῦ· μὴ χεὶρ κινείσθω ἄνευ Θεοῦ· μὴ ἡ καρδία διανοείσθω τὰ μὴ εὐάρεστα τῷ Θεῷ. Καὶ ὅλως ἀπὸ μηδενὸς ἄλλου σαλευθήτωσαν, μηδὲ αὐτούς τι κινείτω, εἰ μὴ ὁ τοῦ Θεοῦ φόβος. Ὅτι αὐ τὸς εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. Πρὸς δύο τὰ προάγοντα δύο ἐπήγαγε· Φοβηθήτω πᾶσα ἡ γῆ, καὶ, Σαλευθήτωσαν πάντες οἱ