and drink, for to-morrow we die." And that He reckons such luxury to be sin, is shown by what He adds, "And your sin shall not be forgiven you till you die,"[1]—not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. "Take no pleasure in abominable delicacies," says Wisdom.[2] At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly
"Souls from Erebus of inanimate corpses."—Odyss. xi. 37.
"For I would not that ye should have fellowship with demons,"[3] says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God."[4] "For it is, not that which entereth in that defileth a man, but that which goeth out of his mouth."[5] The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse."[6] But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives?" But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak."
For it were not seemly that we, after the fashion of the rich man's son in the Gospel,[7] should, as prodigals, abuse the Father's gifts; but we should use them, without undue
