to be faithful men, so likewise the incorruptible timbers are they who persevere in the faith. In that same ark, then, the timbers were incorruptible. Now the ark is the Church, it is there the dove baptizeth; for the ark was borne on the water, the incorruptible tim.bers were baptized within. We find that certain timbers were baptized without, such as all the trees that were in the world. Nevertheless the water was the same, not another sort; all had come from heaven, or from abysses of the fountains. It was the same water in which the incorruptible timbers which were in the ark were baptized, and in which the timbers that were without were baptized. The dove was sent forth, and at first found no rest for its feet; it returned to the ark, for all was full of water, and it preferred to return rather than be rebaptized. But the raven was sent out before the water was dried up. Rebaptized, it desired not to return, and died in those waters. May God avert from us that raven's death. For why did not the raven return, unless because it was taken off by the waters? But on the other hand, the dove not finding rest for its feet, whilst the water was crying to it on every side, " Come, come, dip thyself here;" just as these heretics cry, "Come, come, here thou hast it; " the dove, finding no rest for its feet, returned to the ark. And Noah sent it out a second time, just as the ark sends you out to speak to them; and what did the dove afterwards? Because there were timbers without that were baptized, it l)rought back to the ark an olive branch. That branch had both leaves and fruit. Let there not be in thee words only, nor leaves only; let there be fruit, and thou returnest to the ark, not of thyself, the dove calls thee back. Groan ye without, that ye may call them back within.
20. Moreover, as to this fruit of the olive, if the matter be examined, you will find what it was. The fruit of the olive signifies charity. How do we prove this? Just as oil is kept down by no liquid, but bursting through all, bounds up and overtops them; so likewisecharity cannot be pressed to the bottom, but must of necessity show itself at the top. Therefore the apostle says of it, " Yet show I unto you a more excellent' way." Since we have said of oil that it overtops other liquids, in case it should not be of charity, the apostle said, " I show you a more excellent way," let us hear what follows. " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." Go I Superenitncntioreni, now, Donatus, and cry, "I am eloquent;'' go now, and cry, " I am learned." How far eloquent? How far learned? Hast thou spoken with the tongues of angels? Yet though thou wert to speak with the tongues of angels, not having charity, I should hear only sounding brass and tinkling cymbals. I want solidity; let me find fruit among the leaves; let there be not words merely, let them have the olive, let them return to the ark.
21. But I have the sacrament, thou wilt say. Thou sayest the truth; the sacrament is divine; thou hast baptism, and that I confess. But what says the apostle? "If I should know all mysteries,^ and have prophecy and all faith, so that I could remove mountains;'' in case thou shouldest say this, " I believe; enough for me." But what says James? " The devils believe and tremble." ^ Faith is mighty, but without charity it profits nothing. The devils confessed Christ. Accordingly it was from believing, but not from loving, they said, " What have we to do with Thee?''-* They had faith, but not charity; hence they were devils. Boast not of faith; so far thou art on a level with the devils. Say not to Christ, What have I to do with Thee? For Christ's unity speaks to thee. Come, learn peace, return to the bowels of the dove. Thou hast been baptized without; have fruit, and thou returnest to the ark.
22. But sayest thou, " Why do you seek us if we are bad men? " That you may be good. The reason why we seek you is, because you are bad; for if you were not bad, we should have found you, and would not be seeking you. He who is good is already found; he who is bad is still sought after. Consequently, we are seeking you; return ye to the ark. " But I have baptism already." " Though I should know all mysteries, ^ and have prophecy and all faith, so as to remove mountains, but have not charity, I am nothing." Let me see fruit there; let me see the olive there, and thou art called back to the ark.
23. But what sayest thou? "Behold, we suffer many evils." Would that ye suffered these for Christ, not for your own honor! Hear what follows: They, indeed, boast sometimes, because they do many alms, give to the poor: because they suffer afflictions: but it is for Donatus, not for Christ. Consider how thou sufferest; for if thou sufferest for Donatus, it is for a proud man: thwi art not in the dove if thou art suffering for Donatus. Donatus was not the friend of the Bridegroom; for had he been, he would have sought the glory of the Bridegroom, not his own.. See the 3 Jas. ii. 19. 5 Sacrainenta.
Tractate VI.]
friend of the Bridegroom saying, " This is He that baptizeth." He, for whom thou art suffering, was not the friend of the Bridegroom. Thou hast not the wedding garment; and if thou art come to the feast, thou wilt be put out of doors; nay, thou hast been cast out of doors already, and for that reason thou art wretched: return at length, and do not boast. Hear what the apostle says: ' ' Though I should distribute all my goods to the poor, and give my body to be burnt, but have not charity." See what thou dost not have. " Though," he saith, " I should give my body to be burnt; " and that, too, for the name of Christ; but since there are many who do this boastfully, not with charity, therefore, " Though I should give my body to be burnt, and have not charity, it profiteth me nothing."' It was by charity those martyrs, who suffered in time of persecution, did this; but these men do it of their vanity and pride; for in the absence of a persecutor, they throw themselves headlong into destruction. Come, then, that thou mayest have charity. " But we have our martyrs." What martyrs? They are not doves; hence they attempted to fly, and fell over the rock.
24. You see then, my brethren, that all things cry against them, all the divine pages, all prophecy, the whole gospel, all the apostolic letters, every sigh of the dove, and yet they awake not, they do not yet rouse from their sleep. But if we are the dove, let us groan, let us persevere, let us hope; God's compassion will be with you, that the fire of the Holy Spirit may glow in your simplicity; and they will come. There must be no despairing; pray, preach, love; the Lord is able to the utmost. Already they begin to be sensible of their shame; many have become sensible of it, and blushed; Christ will aid, that the rest also may become sensible of it. However, my brethren, at least let the chaff alone remain there; let all the grain be gathered together; let whatever has borne fruit among them return to the ark by the dove.
25. Failing everywhere else, what do they now allege against us, not finding what to say? They have taken away our houses, they have taken away our estates. They bring forward wills. " See, Gaius Seius made a grant of an estate to the church over which Faustinus presided." Of what church was Faustinas bishop? What is the church? To the church over which Faustinus presided, said he. But Faustinus presided not over a church, but over a sect. The tlove, however, is the Church. Why cry out? We have not devoured houses; let the dove have them. Let inquiry be made who the dove is, and let her have them. For you know, my brethren, that those houses of theirs are not Augustin's; and if you know it not, and imagine that I delight in the possession of them, God knows, yea, knows my judgment respecting those estates, and even what I suffer in that matter; He knows my groaning, since He has deigned to impart to me somewhat of the dove. Behold, there are those estates; by what right dost thou assert thy claim to them? By divine right, or by human? Let them answer: Divine right we have in the Scriptures, human right in the laws of kings. By what right does every man possess what he possesses? Is it not by human right? For by divine right, " The earth is the Lord's, and the fullness thereof." % The poor and the rich God made of one clay; the same earth supports alike the poor and the rich. By human right, however, one says. This estate is mine, this house is mine, this servant is mine. By human right, therefore, is by right of the emperors. Why so? Because God has distributed to mankind these very human rights through the emperors and kings of this world.
Do you wish us to read the laws of the emperors, and to act by the estates according to these laws? If you will have your possession by human right, let us recite the laws of the emperors; let us see whether they would have the heretics possess anything. But what is the emperor to me? thou sayest. It is by right from him that thou possessest the land. Or take away rights created by emperors, and then who will dare say. That estate is mine, or that slave is mine, or this house is mine? If, however, in order to their possessing these things, men have received rights derived from kings, will ye that we read the laws, that you may be glad in having even a single garden, and impute it to nothing but the clemency of the dove that you are permitted to rem:iin in possession even there? For there are to be read well known laws, in which the emperors have directed that those who, being outside the communion of the Catholic Church, usurp to themselves the name of Christians, and are not willing in peace to worship the Author of peace, may not dare to possess anything in the name of the Church.
26. But what have we to do with the emperor? But I have already said that we are treating of human right. And yet the ajiostle would have us obey kings, would have us honor kings, and said, " Honor the king."^ Do not say. What have I to do with the king?
[Tractate VII.
as in that case, what have you to do with the possession ' It is by the rights derived from kings that possessions are enjoyed. Thou hast said, What have I to do with the king? Say not then that the possessions are thine; because it is to those same human rights, by which men enjoy their possessions, thou hast referred them. But it is with divine right I have to do, saith he. Well, let us read the Gospel; let us see how far extends the Catholic Church of Christ, upon whom the dove came, which taught, "This is He that baptizeth." In what way, then, can he possess by divine right, who says, "I baptize;" whilst the dove says, " This is He that baptizeth;" whilst theScripture says, " My dove is one, the only one of her mother"? Whyhave you torn the dove? — nay, rather, have torn your own bowels? for while you are yourselves torn to pieces, the dove continues entire. Therefore, my brethren, if, driven from every point, they have nothing to say, I will tell them what to do; let them come to the Catholic Church, and together with us, they will have not only the earth, but Him also who made heaven and earth.
TRACTATE VIL Chapter I. 34-51.
I. We rejoice at your numbers, for you have come together with readiness and in greater numbers than we could have hoped. This it is that delights and consoles us in all the labors and dangers of this life, your love towards God, and pious zeal, and assured hope, and fervor of spirit. You heard when the psalm was read, " that the needy and poor man cries to God in this world."' For it is the voice, as you have often heard, and ought to remember, not of one man, and yet of one man; not of one, because the faithful are many — many grains groaning -amid the chaff diffused throughout the whole world — but of one, because all are members of Christ, and thus one body. This people, then, poor and needy, does not know to rejoice with the world: its grief is within, and its joy is within, where no one sees but He who listens to him who groans, and crowns him who hopes. The rejoicing of the world is vanity. With great expectation is it hoped for, and it cannot, when it comes, be held fast. For this day which is a day of rejoicing in this city to the lost, to-morrow will, of course, cease to be; nor will they themselves be the same tomorrow that they are to-day. And all things pass away, fly away, and vanish like smoke; and woe to those who love such things! For every soul follows what it loves. " All flesh is grass, and all the goodliness thereof as the flower of the field: the grass withereth, the flower fadeth; but the word of the Lord abideth forever." = Behold what thou must love if thou dost desire to abide for ever.
I Ps. Ixxiv. 21.
2 Isa. xl. 1-8 But thou hadst this to reply: How can I apprehend the word of God? " The Word was made flesh, and dwelt among us." ^ 2. Wherefore, beloved, let it belong to our neediness and poverty to grieve for those who seem to themselves to abound. For their joy is as that of niadmen. But as a madman rejoices for the most part in his madness, and laughs, and grieves over him who is in his senses, so let us, beloved, if we have received the medicine coming from heaven, because we all were madmen, as if made whole, because those things which we did love we do not love, — let us, I say, groan unto God for those who are yet in madness, for He is able to save them also. And there is need that they should look upon themselves and be displeased with themselves: to behold they desire, and to behold themselves they have not known. For if they for a little turn their eyes upon themselves, they see • their own confusion. But until this take place, \pi our pursuits be different, let the recreations of our souls be different; our grief avails more than their joy. As far as regards the number of the brethren, it is difficult to conceive that any one of the men should have been carried away by that celebration; but as regards the number of the sisters, it grieves us, and this is a greater cause for grief, that they do not rather repair to the Church, whom if not fear, modesty at all events ought to deter from the public scene. May He see to this who sees it; and may His mercy be present to heal all. Let us who have come together feed upon the 3 John i, 14.
Tractate VII.]
feast of God, and let our joy be His word. For He has invited us to His gospel, and He IS our food, than whom nothing is sweeter, if only a man have a healthy palate in his heart.
3. But I imagine, beloved brethren, that you remember that this Gospel is read in order in suitable portions; and I think that it has not escaped you what has lately been treated of, specially the recent matters concerning John and the dove. Concerning John, namely, what new thing he learned concerning the Lord by means of the dove, although he had already known the Lord. And this was discovered by the inspiration of the Spirit of God, that John indeed already knew the Lord, but that the Lord Himself was to baptize, that the power of baptizing He would not transfer from Himself to any one, this he learned by means of the dove, because it was said to him, " On whom thou shalt see the Spirit descending as a dove, and abiding upon Him, this is He which baptizeth with the Holy Ghost." ' What is " This is He "? Not another, although by means of another. But why by means of a dove? Many things were said, and I am not able, nor is there need that I should go over all; — principally, however, to denote peace, because also the trees which were baptized outside, because the dove found in them fruit, it brought to the ark, as you remember the dove sent out by Noah from the ark, which floated on the flood and was washed by baptism, was not submerged. When, then, it was sent forth, it brought an olive branch; but it had not leaves alone, it had also fruit.- This, then, we ought to wish for our brethren who are baptized outside, that they may have fruit; the dove will not permit them to remain outside, but bring them back to the ark. For the whole of fruit is charity, without which a man is nothing, whatever else he have. And this, which is most fully said by the apostle, we have mentioned and recounted. For he says, " Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal; and though I should have all knowledge, and know all mysteries, and have all prophecy, and should have all faith '' (but in what sense did he say all faith?), "so that I could remove mountains, and have not charity, I am nothing. And though I should distribute all my goods to the poor, and though I should give my body to be burned, and have not chnrity, it profiteth me nothing." ^ But in no manner are they able to say that they have charity who divide unity. These things were said: let us see what follows.
4. John bare record because he saw. What record did he bear? " That this is the Son of God." It behoved, then, that He should baptize who is God's only Son, not His adopted son. Adopted sons are the ministers of the only Son: the only Son has power; the adopted, the ministry. In the case that a minister baptizes who does not belong to the number of sons, because he lives evilly and acts evilly, what is our consolation? " This is He which baptizeth."
5. " The next day, John stood, and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God! " Assuredly, in a special sense, the Lamb; for the disciples were also called lambs: " Behold, I send you as lambs in the midst of wolves.''* They were also called light: "Ye are the light of the world; "5 but in another sense is He called so, concerning whom it was said, " That was the true light, which lighteth every m.an that cometh into the world." ^ In like manner was He called the dove in a special sense, alone without stain, without sin; not one whose sins have been washed away, but One who never had stain. For what? Because John said concerning the Lord, "Behold the Lamb of God," was not John himself a lamb? Was he not a holy man? Was he not the friend of the Bridegroom? Wherefore, with a special meaning, said John of Him, " This is the Lamb of God;" because solely by the blood of this Lamb alone could men be redeemed.
6. My brethren, if we acknowledge our price, that it is the blood of the Lamb, who are they who this day celebrate the festival of the blood of I know not what woman? and how ungrateful are they! The gold was snatched, they say, from the ear of a woman, and the blood ran, and the gold was placed on a pair of scales or on a balance, and the advantage was much on the side of the blood. If the blood of a woman was sufliciently weighty to outweigh the gold, what power to outweigh the world has the blood of the Lamb by whom the world was made? And, indeed, that spirit, I know not who, was pacified by the blood that he should depress the weight. Impure sjiirits knew that Jesus Christ would come, they had heard of His coming from the angels, they had heard of it from the prophets, and they expected it. For if they were not exiiecting it, why did they exclaim, " Wliat have we to do with Thee? art Tliou come before the time to destroy us?
' John i. 33.
^ O en. viu. B-i I.
3 I Cor.
4 Matt. X. 16.
5 Matt.
V. 14.
6 John i. 9.
[Tractate VII.
We know who Thou art; the Holy One of God." ' They expected that He would come, but they were ignorant of the time. But what have you heard in the psalm regarding Jerusalem? " For Thy servants have taken pleasure in her stones, and will pity the dust thereof. Thou shalt arise," says he, "and have mercy upon Zion: for the time is come that Thou wilt have mercy upon her."^ When the time came for God to have mercy, the Lamb came. What sort of a Lamb whom wolves fear? What sort of a Lamb is it who, when slain, slew a lion? For the devil is called a lion, going about and roaring, seeking whom he may devour.^ By the blood of the Lamb the lion was vanquished. Behold the spectacles of Christians. And what is more: they with the eyes of the flesh behold vanity, we with the eyes of the heart behold truth. Do not think, brethren, that our Lord God has dismissed us without spectacles; for if there are no spectacles, why have ye come together to-day? Behold, what we have said you saw, and you exclaimed; you would not have exclaimed if you had not seen. And this is a great thing to see in the whole world, the lion vanquished by the blood of the Lamb; members of Christ delivered from the teeth of the lions, and joined to the body of Christ. Therefore some spirit or other contrived the counterfeit that His image should be bought for blood, because he knew that the human race was at some time to be redeemed by the precious blood. For evil spirits counterfeit certain shadows of honor to themselves, that they may deceive those who follow Christ. So much so, my brethren, that those who seduce by means of amulets, by incantations, by the devices of the enemy, mingle the name of Christ with their incantations: because they are not now able to seduce Christians, so as to give them poison they add some honey, that by means of the sweet the bitter may be concealed, and be drunk to ruin. So much so, that I know that the priest of that Pilleatus was sometimes in the habit of saying, Pilleatus himself also is a Christian. Why so, brethren, unless that they were not able otherwise to seduce Christians?
7. Do not, then, seek Christ elsewhere than where Christ wished Himself to be preached to you; and as He wished Himself to be preached to you, in that fashion hold Him fast, in that manner write Him on your heart. It. is a wall against all the assaults, and against all the snares of the enemy. Do not fear, he does not tempt unless he has been permitted; it is certain that he does nothing unless permitted or sent. He is sent as an I Mark i. 24.
2 Ps. cii. 13, 14.
3 I Pet. V. 8.
evil angel by a power holding him in control: he is permitted when he asks anything; and this, brethren, does not take place unless that the just may be tried, the unjust punished. Why, then, dost thou fear? Walk in the Lord thy God; be thou assured, what He does not wish thee to suffer thou dost not suffer"; what He permits thee to suffer is the scourge of one correcting, not the punishment of one condemning. We are being educated for an eternal inheritance, and do we spurn to be scourged? My brethren, if a boy were to refuse the punishment of cuffs or stripes from his father, would he not be called proud, incorrigible, ungrateful towards paternal discipline? And for what does an earthly father educate his son? That he may not lose the temporal things which he has acquired for him, which he has collected for him, which he does not wish him to lose, which he who leaves them cannot retain eternally. Fie does not teach a son with whom he is to possess, but one who is to possess after him My brethren, if a father teaches a son who is to succeed him, and teaches him also that he will have to pass through all these things, in same way as he who is admonishing him is destined to pass through them, how do you wish that He educate us, our Father to whom we are not to succeed, but to whom we are to approach, and with whom we are to abide eternally in an inheritance which does not decay nor die, and which no storms can desolate? He is Himself both the inheritance and the Father.
Shall we possess Him, and ought we not to undergo training? Let us hear the instruction of the Father. When our head aches, let us not have recourse to the superstitious intercessor, to the diviners and remedies of vanity. My brethren, shall I not mourn over you? Daily do I find these things; and what shall I do? Not yet have I persuaded Christians that their hope ought to be placed in God. Behold, if one dies to whom one of these remedies has been given (and^how many have died with remedies, and how many have lived without them!), with what confidence does the spirit go forth to God? He has lost the sign of Christ, and has received the sign of the devil. Perhaps he may say that he has not lost the sign of Christ. Thou canst have, then, the sign of Christ along with the sign of the devil. Christ does not desire community of ownership, but He desires to possess alone what He has purchased. He has bought at so great a price that He may possess alone: thou makest Him the partner of that devil to whom thou didst sell thyself by thy sin. " Woe to the double-hearted,"'* to those who in 4 Ecclus. ii. 12.
Tractate VII.]
their hearts give part to God and part to the devil. God, being angry that the devil has part there, departs, and the devil will possess the whole. Not in vain, therefore, says the apostle, "Neither give place to the devil."' Let us know the Lamb, then, brethren; let us know our price.
8. " John stood, and two of his disciples.'' Behold two of John's disciples: since John, the friend of the Bridegroom, was such as he was, he sought not his own glory, but bore witness to the truth. Did he wish that his disciples should remain with him and not follow the Lord? Rather he himself showed his disciples whom they should follow. For they accounted of him as though he were the lamb; and he said, " Why do you give heed to me? I am not the lamb; behold the Lamb of God," of whom also he had already said. Behold the Lamb of God. And what benefit does the Lamb of God confer upon us? " Behold, ' ' he says, " who taketh away the sin of the world.-" The two who were with John followed Him when they heard this.
9. Let us see what follows: "Behold the Lamb of God." This John said, and the two disciples heard him speak, and followed Jesus. Then Jesus turned and saw them following, and saith unto them, "What seek ye? " And they said, " Rabbi (that is to say, being interpreted. Master), where dwellest Thou?" They did not follow Him in such manner as that they should cleave to Him; for it is plain when they clave unto Him, for He called them from the ship. For one of the two was Andrew, as you have just heard, and Andrew was the brother of Peter; and we know from the Gospel that the Lord called Peter and Andrew from the ship, saying, "Come ye after me, and I will make you fishers of men." "^ And from that time they clave unto Him, so as not to go away. On the present occasion these two followed Him, not as those who were not again to leave Him, but to see where He dwelt, and to fulfill the Scripture: "Let thy foot wear out the threshold of His doors; arise to come to Him continually, and be instructed in His precepts." ^ He showed them wliere He dwelt: they came and remained with Him. What a blessed day they spent, what a blessed night! Who can make known to us those things which they heard from the Lord? Let us also build in our heart, and make a house into which He may come and teach us, and have converse with us.
10. "What seek ye?" They said unto Him, " Rabbi (which is to say, being interpreted, INLaster), where dwellest Thou? He says to them, Come and see. And they came and saw where He dwelt, and abode with Him that day: and it was about the tenth hour."
Do we think that it did in no wise pertain to the evangelist to tell us what hour it was? Is it possible that he wished us to give heed to nothing in that, to inquire after nothing? It was the tenth hour. That number signifies the law, because the law was given in ten commandments. But the time had come for the law to be fulfilled by love, because it could not be fulfilled by the Jews by fear. Hence the Lord says, " I am not come to destroy the law, but to fulfill."'' Suitably, then, at the tenth hour did these two follow Him, at the testimony of the friend of the Bridegroom, and that He at the tenth hour heard " Rabbi (which is interpreted. Master)." If at the tenth hour the Lord heard Rabbi, and the tenth number pertains to the law, the master of the law is no other than the giver of the law. Let no one say that one gave the law, and that another teaches the law: for the same teaches it who gave it; He is the Master of His own law, and teaches it. And mere}' is in His tongue, therefore mercifully teacheth He the law, as it is said regarding wisdom, " The law and mercy doth she carry in her tongue, "s Do not fear that thou art not able to fulfill the law, flee to mercy. If thou canst not fulfill the law, make use of that covenant, make use of the bond, make use of the prayers which the heavenly One, skilled in the law, has ordained and composed for you.
II. For those who have a cause, and wish to supplicate the emperor, seek for some one skilled in the law, and trained in the schools, to compose their petition for them; lest perchance, if they ask in an unbecoming manner, they not only do not obtain what they seek, but get punishment instead of a benefit. When, therefore, the apostles sought to petition, and could not fincl how to approach the Emperor God, they said unto Christ, " Lord, teach us to pray;" that is to say, "O thou who art our skilled One in the law, our Assessor, yea, the Concessor of God, compose for us prayers." And the Lord taught them from the book of the celestial law, taught them how to pray; and in that which He taught. He laid down a certain condition: " Forgive us our debts, as we also forgive our j debtors." * If thou seekest not according to the law, thou becomest guilty. Dost tliou! not tremlile before the Emperor, having become guilty? Offer the sacrifice of humility, offer the sacrifice of mercy; pray, saying.
Eph.
27- 2 Matt. iv. 19.
4 Miitt. V. 17.
5 Prov. x.xxi. 26.
6 Luke xi. 1-4.
[Tractate VIT.
Forgive me, for I also forgive. But if tiiou sayest, do. For what wilt thou do? whither wilt thou go if thou hast lied in thy prayers? Not as it is said in the forum, thou shalt lose the benefit of the rescript; but thou shalt not obtain a rescript. For it is the law of the forum that he who shall have lied in his petition shall derive no benefit from that which he has obtained. But this among men, because a man can be deceived: the emperor might have been deceived, when thou didst address to him thy petition; for thou saidest what thou wouldest, and he to whom thou didst speak knew not whether it was true or false; he sent thee away to thy adversary to be confuted if possible, so that if before the judge thou shouldest be convicted of falsehood (because he was not able not to grant the rescript, not knowing whether thou hadst lied), thou shouldest lose the benefit of the rescript, in the place to which thou hadst taken it. But God, who knows whether thou liest or speakest the truth, does not cause thee to lose in the judgment the benefit, but does not permit thee to obtain it, because thou hast dared to lie to the Truth.