Gregory the Great: Book of Job

9 - 97 Where is the shadow of death, without any order.

As external death divides the flesh from the soul, so internal death severs the soul from God. Thus the ‘shadow of death’ is the darkness of separation, in that every one of the damned, whilst he is consumed with everlasting fire, is in darkness to the internal light. Now it is the nature of fire to give out both light and a property of consuming from itself, but the fire that is the avenger of past sins has a consuming property but no light. It is hence that ‘Truth’ saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. Mat. 25, 4And representing in one individual the whole body of them all, He saith, Bind him hand and foot, and take him away, and cast him into outer darkness. Mat. 22, 1 Accordingly, if the fire that torments the lost could have had light, he that is cast off would never be said to ‘be cast into darkness.’ Hence too the Psalmist hath it; Fire hath fallen upon them, and they have not seen the sun. Ps. 58, 8. Vulg. For ‘fire falls’ upon the ungodly, but ‘the sun is not seen’ on the fire falling; for as the flame of hell devours them, it blinds them to the vision of the true Light, that at the same time both the pain of consuming fire should torment them without, and the infliction of blindness darken them within, so that they, who have done wrong against their Maker both in body and in heart, may at one and the same time be punished in body and in heart, and that they may be mad

9 - 98 Punishments are ordered precisely, proportioned to sins, never arbitrary or chaotic.

But that is very wonderful that is said, without order, since Almighty God, Who punishes evil things well, never permits even the torments to be ‘without order;’ because read ‘quia’ the very punishments that proceed from the scales of justice, cannot in any way be inflicted ‘without order.’ For how is it that there is no order in His punishment, since according to the measure of his guilt is likewise the recompense of vengeance which pursues everyone of the damned. For hence it is written, But mighty men, shall be mightily tormented, and stronger torment shall come upon the stronger ones. Wisd. 6, 6. 8. Hence it is uttered in the sentence of Babylon, How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. Rev. 18, 7 If then the infliction is marked out according to the measure of the sin, it is undeniably true that there is order preserved in the punishments, and except the acts of desert did distribute His aggregate of torment, the Judge that shall come would never declare that He will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them. Mat. 13, 30 For if there were no order observed in dealing punishment, why are the tares that are to be burnt bound in bundles? But doubtless to bind up the bundles for the burning, is to unite like to like of those that are destined to be given over to everlasting fire, that all whom a like sin pollutes, an equal punishment may bind in one, and that they who were defiled by iniquity in no degree dissimilar, may suffer by torments not dissimilar either, that condemnation may dash to the earth together those whom pride uplifted together, and that all, whom ambition made to swell in no unlike proportion, no unlike proportion of suffering may wring hard, and a like flame of punishment torment those whom a like flame of sin kindled in the fire of lust. For as in the house of our Father there are ‘many mansions’ John 14, 2 according to the diversities in virtue, so a difference in guilt subjects the damned to a difference of punishment in the fires of hell, which hell, though it be one and the same for all, by no means burns all men in one and the same sort. For as we are all reached by one sun, yet we do not all glow beneath it in one class; for it is according to the kind of the body that the burthen of the heat too is felt, in the same way there is to the damned, but one hell that torments all, yet not one that consumes all men in one kind of manner, for what on the one side an unequal degree of healthiness in bodies occasions, that same on the other an unequal case of merit produces. How then is it said that there is ‘no order’ in the punishments, wherein without doubt every man is tormented after the measure of his sin?

9 - 99 Damned souls suffer ordered justice, yet inward confusion makes punishment chaotic.

But after the holy man brought in the shadow of death he adds what great disorder there is in the souls of the damned, since the very punishments, which come well ordered by justice, are doubtless far from well ordered in the heart of those undergoing death. For as we have said above, whilst every one of the damned is consumed with flames without, he is devoured by the fire of blindness within, and being in the midst of woe, he is confounded both within and without; so that he is worse tormented by his own confusion. Thus to rejected souls there will be ‘no order’ in their punishment, because their very confusion of mind torments most cruelly in their death; which same His equity in judging appoints by His wonderful power, that a punishment as it were ‘without order’ may confound the soul. Or, verily, order is said to be wanting to His punishments, in that when things arise for their punishment, their proper character is not preserved to them. Whence the words are forthwith introduced;

9 - 100 And everlasting horror dwells.

In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has already begun to suffer what it feared. But hell both ‘the shadow of death’ darkens and ‘everlasting horror inhabits;’ in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread What they are suffering. For it is written concerning them, For their worm shall not die, neither their fire be quenched. Is. 66, 24 Here the flame that burns gives light; There, as we have shewn by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afraid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments doth torture those that are plunged therein beyond their powers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end. Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the present life, the punishments are without order, in that they do not retain their own character through all particulars.

9 - 101 Hellfire gives sight, intensifying torment by showing loved ones punished.

Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a purpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation. Which doubtless we gather from the testimony of the Gospel, wherein, as ‘Truth’ declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time. Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might, be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we shew it from the reverse.

9 - 102 Hellfire both binds and reveals, tormenting sinners with visible punishment.

For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chaldaea, were cast into it with hands and feet tied. Yet when that king commiserating them sought them in the fire of the furnace, he saw them walking about with untouched garments. Where it is plain to infer, that by the wonderful dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may shew how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast off are brought to torments along with their leader.

9 - 103 MORAL INTERPRETATION: Angels and humans sharing sin share hell, united in punishment.

And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is there and all his company: his graves are about him. Ezek. 32, 22 For who is set forth by the title of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now ‘graves’ are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life? And when human hearts admit him in this state of death, assuredly they become his graves. Now ‘his graves are about him,’ in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within themselves by committing unlawful deeds, then the graves will burn together with the dead.

9 - 104 Use present time wisely to live well and escape future punishment.

See how we are informed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, how great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness. But what does it advantage us to foreknow these things, if it is not our lot to escape them? Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Eccles. 9, Hence Isaiah saith, Seek ye the Lord while He may be found, call ye upon Him while He is near. Is. 55, 6 Hence Paul says, Behold now is the accepted time; behold now is the day of salvation. 2 Cor. 6, 2 Hence he says again,

9 - 105 Whilst we have opportunity, let us do good unto all men.

But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above. When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn ‘Truth’ uproots with the hand of holy exhortation by Himself, saying, Take therefore no thought for the morrow. Matt. 6, 34 And in opposition to this, it is said by Paul, Make not provision for the flesh to fulfil the lusts thereof. Rom. 13, 14 But in, these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein.

9 - 106 Care for flesh moderately, obedient to mind, trusting God, avoiding pride.

For whilst we still live in mortal flesh, concern for the flesh is not wholly cut away from us; but it is regulated so that it should serve the mind as discretion dictates. For whereas ‘Truth’ forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most certainly he does permit it to be made in things of necessity. Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off at a beck of the heart; that it may scarcely shew itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham is related to have met the three Angels. Gen. 18, 2. 9. &c. For he met them by himself, as they were coming, without the door of the tent, but Sarah stood behind the door; for the Man and the master as it were of the spiritual house, i.e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below; but let care of the flesh, as a woman, not shew herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the Spirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty. But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fruitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived in a withered womb; in that when care of the flesh has ceased to entertain confidence in self, by promise from God it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i.e. ‘laughing,’ in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be ‘the useful’ that we owe to life. And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrand of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God with temporal heed, we may escape the woes of ‘everlasting horror.’

10 Job endures accusations; charity manifold; God inscrutable; humility exposes rebukes. 55 79.1 1:05:55

10 - 1 Job, a mighty wrestler, withstands his adversaries' attacks.

As often as a mighty wrestler is gone down into the arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fresh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and Angels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says,

10 - 2 Should not he that talketh much hear in his turn? and should a man full of words be justified?

It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ‘much,’ in that as they cut their evil habits to the quick, they fall heavy upon the hearing, whence that is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For froward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ‘that a man full of words could never be justified,’ in that so long as anyone lets himself out in words, the gravity of silence being gone, he parts with the safe keeping of the soul. For hence it is written, And the work of righteousness, silence. Is. 32, 17 Hence Solomon saith, He that hath no rule over his own spirit in talking, is like a city that is broken down, and without walls. Prov. 25, 28Hence he says again, In the multitude of words there wanteth not sin. Prov. 10, 19 Hence the Psalmist bears witness, saying, Let not a man full of words be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. Ps. 140, 1Vulg. Thus it is a certain truth, that ‘a man full of words cannot be justified,’ but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us, in that he subjoins;

10 - 3 Should men hold their peace at thee only? and when thou mockest at others, shall no man confute thee?

The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is touched with consciousness within, it is stirred up to eagerness in gainsaying without; it cannot bear the voice, in that, being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity so the froward reckon it to be the insult of mockery. The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence ‘Truth’ says by Solomon in commendation of the righteous man, Give instruction to a wise man, and he will hasten to receive it Prov. 9, 9; hence he makes nothing of the obstinacy of the wicked, saying, He that reproveth a scorner getteth to himself wrong ver. 7. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips,

10 - 4 For Thou hast said, My speech is pure, and I am clean in Thine eyes.

Whoso remembers the words of blessed Job, knows how falsely this charge is fastened upon his voice. For how could he call himself pure, who says, If I justify myself, mine own mouth shall condemn me Job 9, 20; but there is this in the wickedness of the unrighteous, that, while it refuses to bewail real evil things in itself it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection. Whence too Zophar forthwith subjoins, saying,

10 - 5 But oh that God would speak with thee, and open His lips unto thee!

For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Divine Being from the sense of carnal wisdom; when the flesh puts forth a sense, and inviting the mind as it were to the understanding of it, sends it forth abroad. And hence ‘Truth’ saith to Peter, who was still full of earthly notions, For thou savourest not the things that be of God, but the things that be of men. Mark 8, 33 Yet, when he made a good confession, the words are spoken, Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. Mat. 16, 17 Now what do we understand by ‘the lips’ of God saving His judgments? For when the lips are closed the voice is kept in, and the meaning of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the person speaking is found out. So ‘God opens His lips’ when He, manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbear to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing. Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and shew what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he does not know to be so, saying, But oh that God would speak with thee, and open His lips with thee. As if he were to say in plain words, ‘I feel for thy uninstructedness more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.’ And because when Almighty God raises us to take a view of His judgments, He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shews by adding in the words,

10 - 6 And that He would shew thee the secrets of wisdom, and that her law is manifold.

The public works of Supreme Wisdom are when Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty, He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us, He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed, He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.

10 - 7 Zophar wishes for Job to receive wisdom from God Himself.

Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be bidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible nature, in that though we fail in the actual investigation of His secret counsels, yet by that very failure we more thoroughly learn Whom we should fear. Paul had strained to reach these secrets of that wisdom, when he said, O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His Judgments, and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor? Rom. 133 He, in a part above, turning faint even with the mere search, and yet through faintness advancing to the knowledge of his own weakness, saith beforehand the words, Nay but O man, who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Rom. 9, 20 He, then, that being unable to attain to the secrets of God, returned back to the recognition of his own weakness, and by thus falling short, recalled himself to the instructing of himself, in not finding out the secrets of wisdom, so to say, he did find them out. For when his strength failed him for the investigation of the counsels of the most High, he learned how to entertain fear with greater humility, and the man whom his own weakness kept back from the interior knowledge, humility did more thoroughly unite thereto. Thus Zophar, who is both instructed by the pursuit of knowledge, and uninstructed by the effrontery of highswoln speech, because he has no weight himself, wishes for a better man that thing which he has, saying, But oh that God would speak with thee, and open His lips unto thee; that He might shew thee the secrets of wisdom. And by wishing he also shews off that wisdom wherewith he reckons himself to be equipped above his friend, when he thereupon adds, And that her law is manifold. What should the ‘law’ of God be here taken to mean, saving charity, whereby we ever read in the inward parts after what manner the precepts of life should be maintained in outward action? For concerning this Law it is delivered by the voice of ‘Truth,’ This is My commandment, that ye love one another. John 15, Concerning it Paul says, Love is the fulfilling of the law. Rom. 13, Concerning it he saith again, Bear ye one another's burthens, and so fulfill the law of Christ. Gal. 6, 2 For what can the Law of Christ be more fitly understood to mean than charity, which we then truly fulfil when we bear the burthens of our brethren from the principle of love?

10 - 8 MORAL INTERPRETATION: Charity’s manifold law expands love of God and neighbor into virtues.

But this same Law is called ‘manifold;’ in that charity, full of eager solicitude, dilates into all deeds of virtue. It sets out indeed with but two precepts, but it reaches out into a countless number. For the beginning of this Law is, the love of God, and the love of our neighbour. But the love of God is distinguished by a triple division. For we are bidden to love our Maker ‘with all our heart’ and ‘with all our soul’ and ‘with all our might.’ Wherein we are to take note that when the Sacred Word lays down the precept that God should be loved, it not only tells us with what, but also instructs us with how much, in that it subjoins, ‘with all;’ so that indeed he that desires to please God perfectly, must leave to himself nothing of himself. And the love of our neighbour is carried down into two precepts, since on the one hand it is said by a certain righteous man, Do that to no man which thou hatest. Tob. 4, 15And on the other ‘Truth’ saith by Himself, Therefore all things whatsoever ye would that men should do to you, do ye even so to them. Mat. 7, By which two precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, and again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbour in kindness of heart. But while these same two are thought on with heedful regard, the heart is made to open itself wide in innumerable offices of virtue, lest whether for the admitting of things which it ought not, the mind being agitated be heated by passions; or for the setting forth of whatsoever it ought, being undone by indolence, it may be rendered inactive. For when it guards against doing to another what it would not on any account itself undergo at the hands of another, it looks about itself on every side with a heedful eye, lest pride lift it up, and while cutting down set up the soul even to contempt of our neighbour; lest coveting mangle the thought of the heart, and while stretching it wide to desire the things of another, straitly confine it; lest lust pollute the heart, and corrupt it, thus become the slave of its passions, in forbidden courses; lest anger increase, and inflame it even to giving vent to insult; lest envy gnaw it, and lest jealous of the successes of others it consume itself with its own torch; lest loquacity drive on the tongue beyond all bounds of moderation, and draw it out even to the extent of license in slander; lest bad feeling stir up hatred, and set on the lips even to let loose the dart of cursing. Again, when it thinks how it may do to another what it looks for at the hands of another for itself, it considers how it may return good things for evil, and better things for good; how to exhibit towards the impertinent the meekness of longsuffering; how to render the kindness of good will to them that pine with the plague of malice, how to join the contentious with the bands of peace, how to train up the peaceable to the longing desire of true Peace; how to supply necessary things to those that are in need; how to shew to those that be gone astray the path of righteousness; how to soothe the distressed by words and by sympathy; how to quench by rebuke those that burn in the desires of the world; how by reasoning to soften down the threats of the powerful, how to lighten the bands of the oppressed by all the means that he is master of; how to oppose patience to those that offer resistance without; how to set forth to those that are full of pride within a lesson of discipline together with patience; how, with reference to the misdeeds of those under our charge, mildness may temper zeal, so that it never relax from earnestness for the rule of right; how zeal may be so kindled for revenge, that yet by kindling thus it never transgress the bounds of pity; how to stir the unthankful to love by benefits; how to preserve in love all that are thankful by services; how to pass by in silence the misdoings of our neighbour, when he has no power to correct them; how when they may be amended by speaking to dread silence as consent to them; how to submit to what he passes by in silence, yet so that none of the poison of annoyance bury itself in his spirit; how to exhibit the service of good will to the malicious, yet not so as to depart from the claims of righteousness from kindness; how to render all things to his neighbours that he is master of, yet in thus rendering them not to be swelled with pride; in the good deeds which he sets forth to shrink from the precipice of pride, yet so as not to slacken in the exercise of doing good; so to lavish the things which he possesses as to take thought how great is the bounteousness of his Rewarder, lest in bestowing earthly things he think of his poverty more than need be, and in the offering of the gift a sad look obscure the light of cheerfulness.

10 - 9 Therefore, the Law of God is rightly called manifold.

Therefore the Law of God is rightly called manifold, in this respect, that whereas it is one and the same principle of charity, if it has taken full possession of the mind, it kindles her in manifold ways to innumerable works. The diverseness whereof we shall set forth in brief if we go through and enumerate her excellencies in each of the Saints severally. Thus she in Abel both presented chosen gifts to God, and without resistance submitted to the brother's sword; Enoch she both taught to live in a spiritual way among men, and even in the body carried him away from men to a life above. Noah she exhibited the only one pleasing to God when all were disregarded, and she exercised him on the building of the ark with application to a long labour, and she preserved him the survivor of the world by the practice of religious works. In Shem and Japhet she humbly felt shame at the father's nakedness, and with a cloak thrown over their shoulders hid that which she looked not on. She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after. She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the extent of slaying the people; so that he should both offer himself to die in behalf of the perishing multitude, and in the stead of the Lord in His indignation straightway let loose his rage against them when they sinned. She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and afterwards asserted it with his sword against foreign enemies. She both rendered Samuel lowly in authority, and kept him unimpaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down. David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy she both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly prostrated him in making request. She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. Is. 20, 2 She, for that she taught Elijah to live spiritually with the earnestness of a fervent soul, carried him off even in the body also to enter into life. She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions. She, in the Three Children, for that she quenched the flames of evil inclinations in them whilst in a condition of peace, in the season of affliction abated the very flames in the furnace. She in Peter both stoutly withstood the threats of frowning rulers, and in the setting aside of the rite of circumcision, she heard the words of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circumcision boldly rebuked the notion of one by great inequality his superior. ‘Manifold’ then is this Law of God, which undergoing no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions.

10 - 10 Charity’s virtues endure, forgive, humble pride, seek truth, reject envy.

The multiplicity of which same law, Paul rightly counts up, in the words, Charity suffereth long, and is kind, envieth not, vaunteth not itself; is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth. For charity ‘suffereth long,’ in that she bears with composure the ills that are brought upon her. She ‘is kind,’ in that she renders good for evil with a bounteous hand, She ‘envieth not,’ in that from her coveting nought in the present life, she thinketh not to envy earthly successes. She ‘is not puffed up,’ in that whereas she eagerly desires the recompense of the interior reward, she does not lift herself up on the score of exterior good things. She ‘doth not behave herself unseemly,’ in that in proportion as she spreads herself out in the love of God and our neighbour alone, whatever is at variance with the rule of right is unknown to her. She is not covetous, in that as she is warmly busied within with her own concerns, she never at all covets what belongs to others, ‘She seeketh not her own,’ in that all that she holds here by a transitory tenure, she disregards as though it were another's, in that she knows well that nothing is her own but what shall stay with her. She ‘is not easily provoked,’ in that even when prompted by wrongs she never stimulates herself to any motions of self avenging, whilst for her great labours she looks hereafter for greater rewards. She ‘thinketh no evil,’ in that basing the soul in the love of purity, while she plucks up all hatred by the roots, she cannot harbour in the mind aught that pollutes. She ‘rejoiceth not in iniquity,’ in that as she yearns towards all men with love alone, she does not triumph even in the ruin of those that are against her, but she ‘rejoiceth in the truth,’ in that loving others as herself, by that which she beholds right in others she is filled with joy as if for the growth of her own proficiency. ‘Manifold,’ then, is this ‘Law of God,’ which by the defence of its instructiveness is proof against the dart of every sin which assaults the soul for its destruction, so that whereas our old enemy besets us with manifold encompassing, she may in many ways rid us of him. Which Law if we consider with heedful attention, we are made to know how greatly we sin each day against our Maker. And if we thoroughly consider our sins, then assuredly we bear afflictions with composure, nor is anyone precipitated into impatience by pain, when conscience gives itself up by its own sentence. Hence Zophar, knowing what it was that he said, but not knowing to whom he said it, after he had premised the words, That He would shew thee the secrets of wisdom, and that her Law is manifold, forthwith adds,

10 - 11 HISTORICAL INTERPRETATIONAnd that thou mightest know that God exacteth of thee less than thine iniquity deserveth.

For, as we have said, the pain of the stroke is mitigated, when the sin is acknowledged; for everyone too bears the knife of the leach the more patiently, in proportion as he sees what he cuts to be gangrened. He therefore that comprehends the manifold character of the Law, reflects how much too little all is that he is suffering; for from this, that the weight of the sin is acknowledged, the pain of the affliction is made less.

10 - 12 Zealous correction exceeded charity; reproach sprang from love, not malice.

But herein we must know that it was not without great iniquity that Zophar reproached the righteous man even to the charging him with iniquity. And thus Truth with justice reproves their boldness, but mercifully restores them to favour; for with the merciful Judge a fault never goes without pardon, when it is done through the heat of zealous feeling in the love of Him. For this oftentimes happens to great and admirable teachers, that in proportion as they are inflamed with the depth of charity, they exceed the due measure of correction, and that the tongue utters somewhat that it never ought, because love inflames the heart to the degree that it ought. But the word of offered affront is the more readily spared, in proportion as it is considered from what root it comes, whence the Lord rightly commanded by Moses, saying, As when a man goeth into the wood with his neighbour merely to hew wood, and the wood of the axe flieth from his hand, and the head slippeth from the helve, and lighteth upon his neighbour that he die, he shall flee unto one of these cities and live: lest perchance the kinsman of him whose blood hath been shed pursue the slayer while his heart is hot, and overtake him, and slay him. Deut. 19, 5. 6. For we ‘go to the wood with a friend,’ whensoever we betake ourselves with a neighbour to take a view of our transgressions, and we ‘merely hew wood,’ when with pious purpose we cut away the evil doings of offenders; but the ‘axe flieth from his hand,’ when rebuke carries itself into severity beyond what ought to be, and the ‘head slippeth from the helve,’ when the speech goes off too hard from the act of correcting, and it ‘lighteth upon a neighbour, that he die,’ in that the offered insult kills its hearer as to the spirit of love. For the mind of the person reproved is instantly hurried into hate, if unmeasured censure condemn it beyond what ought to be. But he that heweth wood carelessly, and kills a neighbour, must take refuge in three cities, that he may live unharmed in one of them, in that if betaking himself to the lamentations of repentance, he be hidden in the unity of the Sacrament under hope faith and charity, he is not held guilty of the manslaughter that has been done; and when the ‘kinsman of the slain’ has found him he slayeth him not, in that, when the strict Judge comes, Who has united Himself to us by fellowship with our own nature, He doubtless never exacts retribution for guilt of sin from him, whom faith hope and charity hide beneath the shelter of His pardoning grace. Quickly then is that sin done away which is not committed of the set aim of malice. And hence, Zophar both calls him iniquitous, whom a sentence from above had extolled, and yet he is not rejected and shut out from pardon, in that he is prompted to words of contumely by zeal in the love of God, Who, for that he does not know the merits of blessed Job, further added in ill instructed mockery, saying,

10 - 13 Canst thou find out the footsteps of God? Canst thou find out the Almighty unto perfection?

What does he call ‘the footsteps of God,’ saving the lovingkindness of His visitation? by which same we are stimulated to advance forward to things above, when we are influenced by the inspiration of His Spirit, and being carried without the narrow compass of the flesh, by love we see and own the likeness of our Maker presented to our contemplation that we may follow it. For when the love of the spiritual Land kindles the heart, He as it were gives knowledge of a way to persons that follow it, and a sort of footstep of God as He goes is imprinted upon the heart laid under it, that the way of life may be kept by the same in right goings of the thoughts. For Him, Whom we do not as yet see, it only remains for us to trace out by the footsteps of His love, that at length the mind may find Him, to the reaching the likeness contemplation gives of Him, Whom now as it were, following Him in the rear, it searches out by holy desires. The Psalmist was well skilled to follow these footsteps of our Creator, when he said, My soul followeth hard after Thee. Ps. 63, 8 Whom too he busied himself that he might find even to attaining the vision of His loftiness, when he said, My soul thirsteth for God, for the living God: when shall I come and appear before the face of God? Ps. 42, 2 For then Almighty God is found out by clear conception, when the corruption of our mortality being once for all trodden under our feet, He is seen by us that are taken up into heaven in the brightness of His Divine Nature. But at this present time, the grace of the Spirit which is poured into our hearts lifts the soul from carnal aims, and elevates it into a contempt for transitory things, and the mind looks down upon all that it coveted below, and is kindled to objects of desire above, and by the force of her contemplation she is carried out of the flesh, while by the weight of her corruption she is still held fast in the flesh; she strives to obtain sight of the splendour of uncircumscribed Light, and has not power; for the soul, being burthened with infirmity, both never wins admittance, and yet loves when repelled. For our Creator already exhibits concerning Himself something whereby love may be excited, but He withdraws the appearance of His vision from those so loving. Therefore we all go on seeing only His footsteps, in that only in the tokens of His gifts we follow Him, Whom as yet we see not. Which same ‘footsteps’ cannot be comprehended, in that it is all unknown, when, where, and by what ways the gifts of His Spirit come, as ‘Truth’ bears record, saying, The wind bloweth where it listeth, and ye cannot tell whence it cometh, and whither it goeth. John 3, 8 Now in the height of the rewarding the Almighty may be found out in the appearance per speciem afforded to contemplation, yet He can never be found out to perfection. For though sooner or later we see Him in His brightness, yet we do not perfectly behold His Essence. For the mind whether of Angels or men, whilst it gazes toward the uncircumscribed Light shrinks into little by this alone, viz. that it is a created being; and by its advancement indeed it is made to stretch above its own reach, yet not even when spread wide can it compass the splendours of Him, Who at once in transcending, in supporting, and in filling, encloses all things. Hence it is yet further added,

10 - 14 He is higher than heaven, what canst thou do? Deeper than hell, what canst thou know? His measure is longer than the earth, and broader than the sea.

In that God is set forth as ‘higher than heaven,’ ‘deeper than hell,’ ‘longer than the earth,’ and ‘broader than the sea,’ this must be understood in a spiritual sense, inasmuch as it is impious to conceive any thing concerning Him after the proportions of body. Now He is ‘higher than heaven,’ in that He transcends all things by the Incomprehensibility of His spiritual Nature. He is ‘deeper than hell,’ in that in transcending He sustains beneath. He is ‘longer than the earth,’ in that He exceeds the measure of created being by the everlasting continuance of His Eternity. He is ‘broader than the sea,’ in that He so possesses the waves of temporal things in ruling them, that in confining He encompasses them beneath the every way prevailing presence of His Power. Though it is possible that by the designation of ‘Heaven’ the Angels may be denoted, and by the term ‘hell,’ the demons, while by the ‘earth’ the righteous, and by the ‘sea’ sinners are understood. Thus He is ‘higher than the heaven,’ in that the very Elect Spirits themselves do not perfectly penetrate the vision of His infinite loftiness? He is ‘deeper than hell,’ in that He judges and condemns the craft of evil spirits with far more searching exactness than they had ever thought, He is ‘longer than the earth,’ in that He surpasses our long-suffering by the patience of Divine long-suffering, which both bears with us in our sins, and welcomes us when we are turned from them to the rewards of His recompensing. He is ‘wider than the sea,’ in that he every where enters into the doings of sinners by the presence of His retributive power, so that even when He is not seen present by His appearance, He is felt present by His judgment.

MORAL INTERPRETATION

10 - 15 Yet all these particulars may be referred to man alone.

Yet all the particulars may be referred to man alone, so that he is Himself ‘heaven,’ when now in desire he is attached to things above; himself ‘hell,’ when he lies grovelling in things below, confounded by the mists of his temptations; himself ‘earth,’ in that he is made to abound in good works through the fertility of a stedfast hope; himself ‘the sea,’ for that on some occasions he is shaken with alarm, and agitated by the breath of his feebleness. But God is ‘higher than heaven,’ in that we are subdued by the mightiness of His power, even when we are lifted above our own selves. He is ‘deeper than hell,’ in that He goes deeper in judging than the very human mind looks into its own self in the midst of temptations, He is ‘longer than the earth,’ in that those fruits of our life which He gives at the end, our very hope at the present time comprehends not at all. He is ‘wider than the sea,’ in that the human mind being tossed to and fro throws out many fancies concerning the things that are coming, but when it now begins to see the things that it had made estimate of, it owns itself to have been too stinted in its reckoning. Therefore He is made ‘higher than heaven,’ since our contemplation itself fails toward Him. Hence the Psalmist too had set his heart on high, yet he felt that he had not yet reached unto Him, saying, Thy knowledge is too wonderful for me, it is mighty, I cannot attain unto it. Ps. 139, 6 He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching judgment, said, For I know nothing by myself, yet am I not hereby justified: but He that judgeth me is the Lord. 1 Cor. 4, 4 He saw One ‘longer than the earth,’ when he was brought to reflect that the wishes of man’s heart were too little for him, saying, Now unto Him that is able to do exceeding abundantly above all that we ask or think. Eph. 3, 20 He had beheld One ‘broader than the sea,’ who considered whilst he feared that the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying, Who knoweth the power of Thine anger, and for fear can tell Thy wrath? Ps. 90, Whose Power the inimitable teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. Eph. 3, 18 For God has ‘breadth,’ in that He extends His love even to gathering in the very persecutors. He has ‘length,’ in that He leads us onwards by bearing with us in long-suffering to the country of life. He has ‘loftiness,’ in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has ‘depth,’ in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving, He manifests His ‘breadth;’ by suffering, His ‘length;’ by surpassing not only our understanding, but even our very wishes, His ‘height;’ and His ‘depth,’ by judging with strictness the hidden and unlawful motions of the thoughts. Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation. And hence the words are spoken to blessed Job, He is higher than heaven what canst thou do? deeper than hell, whence canst thou know? As if it were said to him in open contempt, ‘His depth and excellency when mayest thou ever discover, who are not taught either to be lifted up on high by virtue, or to deal severely with thyself in temptations. It goes on,

10 - 16 If He overturn all things, or shut them up together, then who shall gainsay Him? Or who can say to Him, Why doest Thou so?

The Lord ‘overturns heaven,’ when by His terrible and secret ordering He pulls down the height of man's contemptations. He ‘subverts hell,’ when He allows the soul of any affrighted under its temptations to fall even into worse extremes. He ‘overturns the earth,’ when He cuts off the fruitfulness of good works by adversities pouring in. He ‘overturns the sea,’ when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are overturned, now the somewhat more difficult task awaits us, to shew how these may be ‘shut up together.’

10 - 17 Spirit often lifts the mind high, flesh assails with temptations.

For it very often happens that the spirit already lifts the mind on high, yet that the flesh assails it with pressing temptations; and when the soul is led forward to the contemplation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the flesh, he groaned, saying, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Rom. 7, 23 How then was it with the heart of this illustrious Preacher, saving that God had ‘shut up together’ heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh? Above himself he had seen what to seek after with joy, in himself he perceived what to bewail with fear. The light of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation.

10 - 18 Faith is vigorous yet sometimes wasted with slight uncertainty.

And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured, it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its very own self. Therefore the ‘earth and sea are shut up together,’ when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that ‘earth and sea were shut up together’ in his breast, who both hoping through faith and wavering through faithlessness, cried, Lord, I believe, help Thou mine unbelief? Mark 9, 23 How is it then that at the same time he declares that he believes, and begs to have the unbelief in him helped, saving that he had found out that earth and sea were shut up together in his thoughts, who both being assured had already begun to implore through faith, and being unassured still endured the waves of faithlessness from unbelief.

10 - 19 Providence allows assaults to exercise or break the soul.

And this is allowed by secret providence to be brought about, that when the soul has now begun to arise to uprightness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here, If He overturn all things, or shut them up together, who shalt gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose any thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is established strongly in virtue by instances of joyful success, but when our Creator beholds the motions of presumption lurking in the heart, He forsakes man for the shewing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. Hence whereas it is said that ‘all is overturned and shut up together,’ he therefore adds,

10 - 20 HISTORICAL INTERPRETATION: For He knoweth the vanity of men;
when He seeth wickedness also, doth He not consider it?

As if he were subjoining in explaining the things premised, saying, ‘Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.’ Now the right order is observed in the account, in that vanity is first described to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the beholder. Hence the Psalmist saith, Every man living is altogether vanity. Ps. 39, 5 For herein, that by living he is only tending to destruction, he is rightly called ‘vanity’ indeed; but by no means lightly called ‘iniquity’ too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence too the words are spoken by Solomon, All is vanity. Eccles. 2

10 - 21 But 'iniquity' is fitly brought in immediately after 'vanity.'

But ‘iniquity’ is fitly brought in immediately after ‘vanity.’ For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up. It is possible too that ‘vanity’ may be taken for sin, and that by the title of ‘iniquity’ weightier guilt may be designated; for if vanity were not sometimes sin, the Psalmist would not have said, Though man walketh in the image of God, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. Ps. 29, 6. Vulg. For though we preserve the image of the Trinity in our natural constitution, yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misdemeanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israelitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying, Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 1 Cor. 10, 7. Ex. 32, 6 For eating and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that despiseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face; and it is to be observed, that it is not said that iniquity is ‘seen,’ but that it is ‘considered.’ For we look more earnestly at those things which we consider. Thus God ‘knoweth the vanity of men, and considereth their iniquity,’ in that He leaves not even their minor offences unpunished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. Hence also he fitly sets forth whereunto vanity forces men joined with iniquity, in that he forthwith adds,

10 - 22 For the vain man is exalted in pride.

For it is the end of vanity, whereas it mangles the heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness, the soul which feels no sorrow to have lost its innocency, blinded by a righteous retribution, should at the same time part with humility also; and it very often happens, that, enslaving itself to unlawful desires, it rids itself of the yoke of the fear of the Lord; and as if henceforth at liberty for the commission of wickedness, it strives to put in execution all that self-indulgence prompts. Hence when the vain man is said to be exalted in pride, therefore it is brought in,

10 - 23 And thinketh himself free born like a wild ass’s colt.

For by ‘a wild ass’s colt’ is set forth every kind of wild animals, which being left free to the motions of nature, are not held by the reins of persons ruling them. For the fields leave animals in a state of liberty both to roam where they list, and to rest when they are wearied; and though man is immeasurably superior to insensate beasts, yet that is very often not allowed to man, which is granted to brute creatures. For those animals, which are never kept for any other end, assuredly never have their movements held in under the bands of discipline; but man, who is being brought to a life hereafter, must of necessity be held in all his movements under the controlling hand of discipline, and like a tame animal render service, bound with reins, and live restricted by eternal appointments. He then that seeks to put in practice in unrestrained liberty all the things that he has a desire for, what else is this but that he longs to be like the wild ass's colt, that the reins of discipline may not hold him in, but that he may boldly run at large through the forest of desires?

10 - 24 Divine mercy often uses sudden adversity to correct lawless freedom.

But oftentimes Divine mercy breaks by the encounter of sudden adversity those, whom it sees going into the unruliness of lawless freedom, that being crushed they may learn with what damnable exaltation they had been swoln, that being now tamed by the experience of the scourge, they may like tame animals yield the mind’s neck to the reins of the commandments, and go along the ways of the present life at the ruler's beck. With these reins he knew well that he was bound, who said, I am as a beast before Thee, and I am continually with Thee. Ps. 72, 22 Whence too that raging persecutor, when he was brought away from the field of unbelieving self-indulgence to the house of faith, being pricked by the spurs of his ruler, heard the words, It is hard for thee to kick against the pricks. Acts 9, 5 It remains then, if we would not henceforth be like the wild ass's colt, that in all that we desire we first look out for the token of the interior appointment, so that our mind in all that it strives at may be held in by the bridle of the Supreme control, and may fulfil its wishes the more effectually to the obtaining of life, by the very same act, whereby even against its will it treads under foot the aims and objects of its own life. Zophar delivered many forcible sayings, but he is not conscious that he is addressing them to a better than himself; whence he still further subjoins in words of upbraiding,

10 - 25 Thou hast set firm thine heart, and stretched out thine hands towards Him.

The heart is not here said to be ‘set firm’ by virtue but by insensibility, for every soul that submits itself to the consideration of the interior severity, is directly softened by the fear thereof; and the shaft of divine dread enters into him, in that he carries weak bowels through humility. But he that is hardened by obstinacy in insensibility, as it were sets his heart firm, that the darts of heavenly fear may not pierce it. Whence the Lord says mercifully to some by the Prophet, And I will take away the stony heart out of you, and I will give you a heart of flesh. Ezek. 36, 26 For He ‘takes away the stony heart,’ when He removes from us the hardness of pride. And He ‘gives us a heart of flesh,’ when He thereupon changes that same hardness into sensibility. Now by ‘hands’ as we have often taught are denoted works. To stretch out the hands to God, then, with sin, is to pride ourselves upon the excellency of our works to the prejudice of the grace of the Giver. For he that, speaking in the presence of the Eternal Judge, ascribes to himself the good that he does, stretches out his hands to God in a spirit of pride. It is in this way truly that the lost ever let themselves loose against the Elect, and so heretics against Catholics; that when they are unable to abuse their doings, they set themselves to blame the good for pride in those doings, that those, whom they cannot upbraid for weak points in practice, they may charge with the guilt of high-mindedness. And hence the good things which are done outwardly, they now no longer reckon to be good, in that they are set forth as it were in the prosecution of swelling conceit. And these oftentimes with swelling thoughts rebuke lowly deeds, and know not that they are dealing blows against themselves by their words. But whereas Zophar had hitherto chidden the righteous man with reproof, now, as giving him lessons of instruction, he subjoins,

10 - 26 If the iniquity which is in thine hand thou put far from thee, and wickedness dwell not in thy tabernacle, then shalt thou lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear.

Every sin is either committed in thought alone, or it is done in thought and deed together. Therefore ‘iniquity in the hand’ is offence in deed; but ‘wickedness in the tabernacle,’ is iniquity in the heart; for our heart is not unfitly called a tabernacle, wherein we are buried within ourselves, when we do not shew ourselves outwardly in act. Zophar therefore, in that he was the friend of a righteous person, knows what he should say, but in that he reproached a righteous person, bearing the likeness of heretics, he does not know how rightly to deliver even the things which he knows. But let us, treading under our feet all that is delivered by him in pride of spirit, reflect how true his words are, if they had but been spoken in a right manner. For first he bids that ‘iniquity’ be removed from the ‘hand,’ and afterwards that ‘wickedness’ be cut off from the ‘tabernacle;’ for whosoever has already cut away from himself all wicked deeds without, must of necessity in returning to himself probe himself discreetly in the purpose of his heart, lest sin, which he no longer has in act, still hold out in thought. Hence too it is well said by Solomon, Prepare thy work without, and diligently work thy field, that afterwards thou mayest build thine house. Prov. 24, 27 For what is it when the ‘work is prepared,’ to ‘till the field diligently without,’ saving when the briars of iniquity have been plucked up, to train our practice to bearing fruits of recompense? And after the tilling of the field, what else is it to return to the building of our house, than that we very often learn from good deeds the perfect purity of life which we should build up in our thoughts. For almost all good deeds come from the thoughts, but there be some fine points of thought which have their birth in action; for as the deed is derived from the mind, so on the other hand the mind is instructed by the deed; for the soul taking the first beginnings of divine love dictates the good things which should be done, but after the deeds so dictated have begun to be fulfilled, being practised by its own actions, it learns how little it saw when it began to dictate good deeds. Thus the ‘field is tilled without, that the house may afterwards be built;’ for very often we gain from outward practice what an extreme nicety of righteousness we should keep in our hearts; and Zophar was well minded to observe this order, in that he spake first of ‘iniquity being put away from the hands,’ and afterwards ‘wickedness from the tabernacle;’ for the mind can never be completely set upright in thought when it still goes astray in deed.

10 - 27 MORAL INTERPRETATION: We lift our face without spot by eliminating iniquity and vanity.

Now if we thoroughly wipe away these two, we then directly ‘lift our face without spot’ to God. For the soul is the inner face of man, by which same we are known, that we may be regarded with love by our Maker. Now it is to lift up this same face, to raise the soul in al. ‘to’ God by appliance to the exercises of prayer. But there is a spot that pollutes the uplifted face, when consciousness of its own guilt accuses the mind intent; for it is forthwith dashed from all confidence of hope, if when busied in prayer it be stung with recollection of sin not yet subdued. For it distrusts its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard from God. Hence it is said by John, Beloved, if our heart condemn us not, then have we confidence toward God; and whatsoever we ask we shall receive of Him. 1 John 3, 222. Hence Solomon saith, He that turneth away his ear from hearing the law, even his prayer shall be abomination. Prov. 28, 9 For our heart blames us in offering up our prayers, when it calls to mind that it is set in opposition to the precepts of Him, whom it implores, and the prayer becomes abomination, when there is a ‘turning away’ from the control of the law; in that verily it is meet that a man should be a stranger to the favours of Him, to Whose bidding he will not be subject.

10 - 28 Remember sins in prayer, and don't repeat confessed sins again.

Wherein there is this salutary remedy, if when the soul reproaches itself upon the remembrance of sin, it first bewail that in prayer, wherein it has gone wrong, that whereas the stain of offences is washed away by tears, in offering up our prayers the face of the heart may be viewed unspotted by our Maker. But we must be over and above on our guard, that the soul do not again fall away headlong to that, which it is overjoyed that it was washed away by tears; but whilst the sin that is deplored is again committed, those very lamentings be made light of in the eyes of the righteous Judge. For we should call to mind what is said, Do not repeat a word of thy prayer; Ecclus. 7, by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to repeat our sins. As if it were expressed in plain words; ‘When thou hast bewailed thy misdoings, never again do any thing for thee to bewail again in prayer.’

10 - 29 Avoid earthly concerns and impure thoughts to pray effectively.

Therefore that ‘the face may be lifted up in prayer without spot,’ it behoves that before the seasons of prayer every thing that can possibly be reproved in the act of prayer be heedfully looked into, and that the mind when it stays from prayer as well should hasten to shew itself such, as it desires to appear to the Judge in the very season itself of prayer. For we often harbour some impure or forbidden thoughts in the mind, when we are disengaged from our prayers. And when the mind has lifted itself up to the exercises of prayer, being made to recoil, it is subject to images of the things whereby before it was burthened of free will whilst unemployed. And the soul is now as it were without ability to lift up the face to God, in that the mind being blotted within, it blushes at the stains of polluted thought. Oftentimes we are ready to busy ourselves with the concerns of the world, and when after such things we apply ourselves to the business of prayer, the mind cannot lift itself to heavenly things, in that the load of earthly solicitude has sunk it down below, and the face is not shewn pure in prayer, in that it is stained by the mire of grovelling imagination.

10 - 30 Granting forgiveness ensures our prayers are heard and effective.

However, sometimes we rid the heart of every encumbrance, and set ourselves against the forbidden motions thereof, even at such time as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we are the more backward in letting go the offences of others, and in proportion as our mind the more anxiously dreads to sin, the more unsparingly it abhors the injuries done to itself by another; whence it is brought to pass that a man is found slow to grant pardon, in the same degree that by going on advancing, he has become heedful against the commission of sin. And as he fears himself to transgress against another, he claims to punish the more severely the transgression that is done against himself. But what can be discovered worse than this spot of bitterness doloris, which in the sight of the Judge does not stain charity, but kills it outright? For every sin stains the life of the soul, but bitterness maintained against our neighbour slays it; for it is fixed in the soul like a sword, and the very hidden parts of the bowels are gored by the point thereof; and if it be not first drawn out of the pierced heart, no whit of divine aid is won in prayer. For the medicines of health cannot be applied to the wounded limbs, unless the iron be first withdrawn from the wound, Hence it is that ‘Truth’ saith by Itself, If ye forgive not men their trespasses, neither will your Father Which is in Heaven forgive you your trespasses. Matt. 6, 15. Hence He enjoins, saying, And when ye stand praying, forgive, if ye have ought against any. Mark 125 Hence He saith again, Give, and it shall be given unto you; forgive, and ye shall be forgiven. Luke 6, 38 Hence to the form of petition, He affixed the condition of pity; saying, Forgive us our trespasses, as we forgive them that trespass against us: Matt. 6, that truly the good which we beg from God being pierced with compunction, we first do with our neighbour, being altered by conversion. Therefore we then truly ‘lift our face without spot,’ when we neither commit forbidden misdeeds, nor retain those which have been committed against ourselves from jealous regard for self; for in the hour of prayer our soul is overwhelmed with sore dismay, if either its practice still continue to pollute it, or bitterness kept for the injuring of another lay charge against it; which two when anyone has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shalt be stedfast, and shalt not fear, in that doubtless he fears the Judge the less, the more stedfast he stands in good deeds. For he gets the mastery of fears, who retains possession of stedfastness, in that whilst he anxiously busies himself to do what our Creator tenderly enjoins, he bethinks himself in security of that which He threatens with terribleness.

10 - 31 Active life steadies us, while contemplation causes occasional faltering.

Moreover it should be known, that there are some good deeds wherein we persevere unwearied, and again, there are some from which we are continually giving over and falling away, and we are restored to these, not without great endeavours at intervals of time; for in the active life the mind is stablished without failing, but from the contemplative, being overcome by the load of its infirmity, it faints away. For the first endures the more stedfastly in proportion as it opens itself to things about it for our neighbour's weal; the latter falls away the more swiftly, in proportion as passing beyond the barriers of the flesh, it endeavours to soar up above itself. The first directs its way through level places, and therefore plants the foot of practice more strongly; but the other, as it aims at heights above itself, the sooner descends wearied to itself. Which is well and briefly conveyed by Ezekiel, when he relates the motions of the living creatures which he had seen, saying, They turned not when they went; and soon after he subjoins in addition, And the living creatures went and returned. Ez. 9. 14. For sometimes the holy ‘living creatures go and return not,’ and sometimes they ‘go and return forthwith;’ for when the minds of the Elect, through the grace of an active life being vouchsafed them, abandon the paths of error, they never return to the evil courses of the world which they have forsaken; but when through the gaze of contemplation they are led to stay themselves from this same active life, they ‘go and return,’ in that hereby, that they are never able to continue for long in contemplation, they again let themselves out in action, that by busying themselves in such things as are immediately near them, they may recruit their strength, and may be enabled by contemplation again to soar above themselves. But while this practice of contemplation is in due method resumed at intervals of time, we hold on assuredly without failing all its entireness; for though the mind being overcome by the weight of its infirmity fall short, yet being restored again by continual efforts it lays hold thereof. Nor should it be said to have lost its firmness in that, which, though it be ever failing in, it is ever pursuing, even when it has lost the same. It proceeds;

10 - 32 Thou shalt also forget thy misery, and no more remember it, as waters that pass away.

The mind feels the ills of the present life the more severely, in proportion as it neglects to take account of the good that comes after; and as it will not consider the rewards that are in store, it reckons all to be grievous that it undergoes; and hence the blinded imagination murmurs against the stroke of the scourge, and that is taken for an immeasurable woe, which by the days flowing on in their course is daily being brought to an end. But if a man once raise himself to things eternal, and fix the eye of the soul upon those objects which remain without undergoing change, he sees that here below all whatsoever runs to an end is almost nothing at all. He is subject to the adversities of the present life, but he bethinks himself that all that passes away is as nought. For the more vigorously he makes his way into the interior joys, he is the less sensible of pains without. Whence Zophar, not being afraid with boldfaced hardihood to instruct one better than himself, exhorts to righteousness, and shews how little chastening appears in the eyes of the righteous man. As if it were in plain words; ‘If thou hast a taste of the joy which remains within, all that gives pain without forthwith becomes light.’ Now he does well in likening the miseries of the present life to ‘waters that pass away,’ for passing calamity never overwhelms the mind of the Elect with the force of a shock, yet it does tinge it with the touch of sorrow. For it drops indeed with the bleeding of the wound, though it is not dashed from the certainty of its salvation. But it often happens that not only stripes inflict bruises, but that in the mind of each one of the righteous the temptings of evil spirits come in force, so that he is grieved by the stroke without, and is in some sort chilled within by temptation. Yet grace never forsakes him, which same the more severely it smites us in the dealings of Providence, so much the more does it watch over us in pity; for when it has begun to grow dark through temptation, the inward light kindles itself again. Whence too it is added;

HISTORICAL INTERPRETATION

10 - 34 Ver. 18. And when thou thinkest thyself consumed, thou shalt arise like the morning star.

For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation. Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come. Therefore when the righteous man ‘thinks himself consumed, he arises like the morning star,’ in that so soon as he has begun to be benighted with the blackness of temptations, he is restored anew to the light of grace, and he in himself manifests the day of righteousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the ‘morning star.’ For the morning star, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the ‘morning star’ arises bright to us heralding the sun.

10 - 35 Righteous ones shine brighter amid external hardships.

But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noonday splendour shall arise to thee at eventide. For the sinner’s light in the daytime is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamity at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso feareth the Lord, it shall go well with him at the last. Ecclus. 13 Hence it is declared by the Psalmist; When He giveth His beloved sleep, this is hoec est, V. ecce the heritage of the Lord. Ps. 127, 2. 3. He, while he is still set in the strife of this present life as well, ‘when he thinketh himself consumed, ariseth like the morning star;’ because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the light of his virtues within, as Paul testifies, who saith, Though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. 2 Cor. 4, 16 And it ought to be observed, that he never says, ‘when thou art consumed,’ but, ‘when thou thinkest thyself consumed,’ in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone bright like the morning star, saying, As dying, and, behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich. 3 Cor. 6, 9. 10. And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity. Whence too it is justly added;

10 - 36 And thou shalt have confidence, because hope is set before thee,

For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorrowing, Hence the Psalmist saith, They went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves with them. Ps. 126, 6 Hence Paul saith, If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. 2 Tim. 2, 112. Hence he warns his disciples, saying, And that we must through much tribulation enter into the kingdom of God. Acts 14, 22 Hence the Angel, shewing the glory of the Saints to John, saith, These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Rev. 7, Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added,

10 - 37 Yea, being dug to the bottom V. defossus, thou shalt rest secure.

For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his ‘to rest secure after he had been dug to the bottom,’ who said, For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course: I have kept the faith Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. 2 Tim. 4, 6. 8. For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys.

10 - 38 Holy men explore their souls, searching for hidden sins.

Not but that the expression, ‘been dug to the bottom,’ may be understood in another sense also: for oftentimes being busied with transitory matters, we neglect to consider in what great things we go wrong; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight within is disclosed to view; whence holy men never cease to explore the secret hiding places of their souls; minutely searching themselves, they throw off the cares of earthly things, and their thoughts being thoroughly dug up from the bottom effossis, when they find that they are not cankered in any wise by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart from the courses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore ‘having been dug to the bottom they rest secure,’ in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose. And hence it is yet further added,

10 - 39 Also thou shalt lie down, and there shall be none to make thee afraid.

Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. Prov. 12, 2Hence he says again, The righteous as a bold lion shall be without alarm. Prov. 28, Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength So Vulg., nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Rom. 8, 39 The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. Cant. 8, 6 For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. But herein it is to be known, that when bad men deliver right sentiments, it is very hard for them not to let themselves out upon that, which they are going after in secret within. Hence Zophar forthwith adds;

10 - 40 Yea, many shall make suit unto thee.

For the righteous do not keep themselves in the narrow paths of innocency with this view, that they may be implored by others, but whether heretics or any that be perverse, all of them, in that they live with an appearance of innocency among men, have the desire to shew themselves as intercessors in behalf of men, and when in talk they convey holy truths, what they themselves are hankering after, they promise to others as something great; and whilst they tell of heavenly things, they soon shew by their pledges what their hearts are bent on. But lest by long continuing to promise earthly things, they may be made appear what they are, they quickly return to words of uprightness. Whence it is immediately added;

10 - 41 But the eyes if the wicked shall fail and refuge shall perish from them.

That by the designation of ‘eyes’ the energy of the intention is set forth to us, ‘Truth’ testifies in the Gospel, saying, If thine eye shall be single, thy whole body shall be full of light. Matt. 6, 22 Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure. Therefore the ‘eyes’ of the wicked are the intentions of carnal desires in them, and these fail for this reason, that they are careless of their eternal interests, and are ever looking for transitory advantages alone. For they aim to get themselves an earthly name, they wish above all things to grow and increase in temporal goods, they are daily advancing with the tide of transient things to the goal of death; but they think not to take account of the things of mortality upon the principles of their mortal nature. The life of the flesh is failing minute by minute, and yet the desire of the flesh is growing; property gotten is snatched off by an instant end, yet the eagerness in getting is not ended the more; but when death withdraws the wicked, then indeed their desires are ended with their life. And the eyes of these fail them through the Avenging of the Most High, for that they would not fail here by their own determination to earthly gratification. These same eyes of such persons the Psalmist had seen closed to their former enjoyment, when he said, In that day all their thoughts perish. Ps. 146, 4 For they meet at once with eternal woes they had never thought on, and on a sudden lose the temporal goods, they had long while held and dealt with. And for these ‘all refuge shall perish,’ in that their iniquity finds not where to hide itself from the visitation of the searching Judge. For now, when the wicked undergo some slight mishaps or evil chances, they find a hiding-place for refuge, in that they forthwith have recourse to the enjoyment of earthly objects of desire. For that poverty torment them not, they beguile the spirit with riches. Or lest the contempt of their neighbours sink them, they exalt themselves with titles. If the body is cloyed with satiety, it is pampered with the variety of viands set before it. If the mind is weighed down by any impulse to sadness, it is immediately relieved by the beguilements of sportiveness being introduced. Here therefore they have as many places of refuge as they make for themselves entertainments of delight; but one time ‘refuge shall perish from them,’ in that their soul, when all these are gone, sees only itself and the Judge. Then the pleasure is withdrawn, but the guilt of pleasure is preserved; and ere long the miserable wretches learn by their perishing that they were perishable things they had possession of. Yet these as long as they live in the body never cease to seek after things of a nature to do them harm. Whence it is still further added,

10 - 42 And their hope shall be the abomination of the soul.

What does the sinner hope for here in all his thoughts saving to surpass others in power, to go beyond all men in the abundance of his stores, to bow down his rivals in lording it over them, to display himself as an object of admiration to his followers, to gratify anger at will, to make himself known as kind and gracious when he is commended, whatever the appetite longs for to offer to it, to acquiesce in all that pleasure dictates by the fulfilling of the thing? Well then is their hope said to be ‘the abomination of the soul,’ for the very same objects which carnal men go after, all spiritual persons abominate, according to the sentence of righteousness. For that which sinners account pleasure, the righteous, surely, hold for pain. Therefore the hope of the wicked is the abomination of the soul, for the spirit is wasted while the body is at ease. For as the flesh is sustained by soft treatment, so is the soul by hard dealing; soothing appliances cherish the first, harsh methods exercise the last. The one is fed with enjoyment, the last thrives on bitterness. And as hardships wound the flesh, so softness kills the spirit, as things laborious kill the one, so things delightful destroy the other. Therefore the hope of carnal men is said to be the abomination of the soul; in that the spirit perishes for ever by the same means whereby the flesh lives pleasantly for a while.

10 - 43 Zophar's words are hollow, as he lacks humility and wisdom.

Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly. But whereas he sets himself to give an holier man admonition concerning the way of living, and to instruct one more skilled than himself with the tutorage of wisdom, he by his own act makes the weight of his words light, in that by letting in indiscreetness he undoes all that he says; in that he is pouring on the liquid element of knowledge into a full vessel. For the treasures of knowledge are possessed by the indiscreet just as treasures of corporal substance are often in the possession of fools. For some that are sustained by a full measure of earthly goods at times give largely even to those that have, that they may themselves seem to have them in fuller measure than all men. So the wicked, since they are imbued with truth, speak in some respects right even to those that are more light than they are, not that they may instruct others that hear them, but that they may make it appear with what a fund of instruction they are furnished. For they hold that they excel all men in wisdom, therefore they imagine that there is nothing that they can say to any man beyond the measure of their greatness. Thus all the wicked, thus all heretics are not afraid to instruct their betters with a high tone, in that they look upon all as inferior to themselves. But Holy Church recalls everyone that is high minded from the height of his self esteem, and fashions him anew by the hand of discretion in the jointing of equality. Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered, thereupon answered, saying,

10 - 44 No doubt but ye are the only men, and wisdom shall die with you.

Whosoever reckons himself to excel all men in the faculty of reason, what else does such a man but exult that he is the ‘only Man?’ And it often happens that when the mind is borne on high through pride, it is uplifted in contempt of all men, and in admiration of self. For self-applause springs up in the imagination, and folly is itself its own flatterer for singularity of wisdom. It ponders all that it has heard, and considers the words that it utters; and it admires its own, and scoffs at those of others. He then, who thinks that he only is wise, what else is this but that he believes that that same ‘wisdom dies with him?’ For what he denies to be with others, ascribing to himself alone, he doth, in truth, confine within the period of his brief span. But we are to consider what exact discretion the holy man employs, in order that the arrogance of his friends in the fulness of pride might be brought within bounds, in that he adds forthwith,

10 - 45 But I have understanding as well as you; I am not inferior to you.

For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends have? Now in order to correct their pride, he asserts that he is ‘not inferior’ to them, and lest he should transgress the limits of his own humility, he keeps to himself that he is superior to them; not by setting himself above, but by equalling himself to them, he points out what they should learn concerning themselves, who are far unlike to him; that whereas that wisdom which is high is voluntarily bowed down, the knowledge which lies grovelling may never erect itself against the nature of its powers, and he does well that he immediately recalls these to a sense of their equal condition, reflecting that they are swoln to excess as if for singurality in greatness, when he afterwards proceeds,

10 - 46 Yea, who knoweth not such things as these that ye know?

As though he said in plain words; Since what ye say is known to all men, wherefore are ye puffed up by the knowledge contained in your sayings, as of singular merit? Therefore whereas in bringing back the pride of the self-conceited to a common level of equality, he has reproved with a full correction, he now breaks out into statements of instruction; that his friends having been humbled first might learn the weightiness of Truth, and how reverently they should hear it. It proceeds,

10 - 47 He that is mocked of his neighbour as I am, calleth upon God, and He answereth him.

Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights, so that it lays aside what it inwardly desires, and willingly lies all loosely in that which it gives ear to without. So that it does not so much delight to become as to be called blessed; and whereas it gapes after the words of applause, it gives over what it had begun to be; and so it is severed from God by the same means by which it appeared to be commendable in God. But sometimes it presses forward in good practice with a constant heart, and yet is pushed hard by the scoffs of men; it does admirable deeds, and gets only abuse; and he that might have been made to go forth without by commendations, being repulsed by insults, returns back again into himself; and stablishes himself the more firmly in God, that he findeth no place without when he may rest in peace: for all his hope is fixed in his Creator. And amidst scoffs and revilings, the interior Witness is alone implored. And his soul in his distress becomes God’s neighbour, in proportion as he is a stranger to the favour of man’s esteem. He forthwith pours himself out in prayer, and being pressed without, he is refined with a more perfect purity to penetrate into all within. Therefore it is well said at this time, He that is mocked of his neighbour as I am, will call upon God, and He will hear him. For whilst the wicked reproach the soul of the good, they are shewing them Whom to seek as the Witness of their actions. And while their soul in compunction braces itself in prayer, it is united within itself to the hearing of the Most High, by the same act whereby it is severed from the applause of man without itself. But we ought to note how thoughtfully the words are inserted, as I am. For there be some men whom both the scoffings of their fellow-creatures sink to the ground, and yet they are not such as to be heard by the ears of God. For when mocking issues against sin, surely no virtuous merit is begotten in that mocking. For the priests of Baal, when they called upon him with clamorous voices, were mocked by Elijah, when he said, Cry aloud; for he is a god either he is talking, or he is staying on a journey. 1 Kings 18, 27 But this mocking was conducive to the service of virtue, in that it came by the deserts of sin. So that it is advisedly said now, He that is mocked of his friend, as I am, calleth upon God, and He heareth him. For the mockery of his fellow-creatures makes Him God's neighbour, whom innocency of life keeps a stranger to his fellow-creatures’ wickednesses. It proceeds,

10 - 48 For the upright man’s simplicity is laughed to scorn.

It is the wisdom of this world to overlay the heart with inventions, to veil the sense with words; things that are false to shew for true, what is true to make out fallacious. This is the wisdom that is acquired by the young by practice. This is learnt at a price by children, they that are acquainted with it are filled with pride, despising other men; they that know nothing of it, being subdued and browbeaten, admire it in others; for this same duplicity of wickedness, being glossed over by a name, is their joy and delight, so long as frowardness of mind goes by the title of urbanity. She dictates to her followers to seek the high places of honour, to triumph in attaining the vain acquisition of temporal glory; to return manifold the mischiefs that others bring upon us; when the means are with us, to give way to no man’s opposition; when the opportunity of power is lacking, all whatsoever he cannot accomplish in wickedness to represent in the guise of peaceable good nature. But on the other hand it is the wisdom of the righteous, to pretend nothing in show, to discover the meaning by words; to love the truth as it is, to eschew falsehood; to set forth good deeds for nought, to bear evil more gladly than to do it; to seek no revenging of a wrong, to account opprobrium for the Truth’s sake to be a gain. But this simplicity of the righteous is ‘laughed to scorn,’ in that the goodness of purity is taken for folly with the wise men of this world. For doubtless every thing that is done from innocency is accounted foolish by them, and whatever truth sanctions in practice sounds weak to carnal wisdom. For what seems worse folly to the world than to shew the mind by the words, to feign nothing by crafty contrivance, to return no abuse for wrong, to pray for them that speak evil of us, to seek after poverty, to forsake our possessions, not to resist him that is robbing us, to offer the other cheek to one that strikes us? Whence that illustrious Wise one of God speaks well to the lovers of this world, We shall sacrifice the abomination of the Egyptians to the Lord our God Exod. 8, 26. For the Egyptians loathe to eat the flesh of sheep, but that which the Egyptians loathe, the Israelites offer up to God; for that singleness of conscience, which the unrighteous one and all scorn as a thing most mean and abject, the righteous turn into a sacrifice of virtue, and the just in their worshipping sacrifice purity and mildness to God, which the sons of perdition in abomination thereof account weakness. Which same simplicity of the righteous man is briefly yet adequately expressed, in that the words are forthwith introduced;

10 - 49 A lamp despised in the thought of the rich.

What is denoted in this place by the title of the ‘rich,’ but the highmindedness of the proud, who have no respect for the judge that shall come, while they are swollen with proud thoughts within themselves? For there are some that by a fortune are not lifted up in pride, but elevated thereby through works of mercy. And there are some who, while they see that they overflow with earthly resources, do not look for the true riches of God, and have no affection to the eternal land, for they think that this is enough for them, that they are set up with temporal goods. The fortune then is not in fault, but the feeling. For all things that God created are good, but he who uses good things amiss, assuredly brings it about that as it were through gluttonness of greedy appetite, he perishes by the bread whereby he ought to live. The beggar Lazarus attained to rest, but torments racked the proud rich one. And yet Abraham was rich, who held Lazarus in his bosom. Yet holding commune with his Maker, he says, I have taken upon me to speak unto the Lord, which am but dust and ashes! Gen. 18, 27 How then did he know to set a value on riches, who accounted himself to be dust and ashes? or how could his possessions even exalt him, who entertained such poor notions about himself who was the owner of them?

10 - 50 Earthly pride without riches also leads to spiritual downfall.

Yet again there are some, to whom earthly property is not vouchsafed, and yet they are set up in their own eyes, in height of swollen pride. At the same time that there is no fortune at all to uplift these to the display of power, yet the frowardness of their ways assigns them a place among the lost children of riches. All, then, that love of the life to come does not fill with abasement, the sacred word here calls rich. For in the avenging of Judgment, there is no difference to them whether they be swollen with goods, or only in disposition. These, when they see the life of the simple sort in this world to be lowly and abased, forthwith scoff at them with proud scornings; for they mark that that is wholly wanting to them without, which they pant after themselves with their best endeavours. Therefore they look down upon them as fools, who are without those things, by the having or merely loving of which they themselves in truth are perishing; and they take those for dead, whom they observe in no sort to live with themselves after the flesh. For he that dies from the desires of this world, is of course held by earthly minds to be utterly dead. Which is well represented by the miracle of our Redeemer when He frees a man from an unclean spirit, concerning which same it is written: And the spirit cried and rent him sore, and came out of him, and he was as one dead; insomuch that many said, he is dead. But Jesus took him by the hand, and lifted him up, and he arose: Mark 9, 26. 27. for he looks like one dead that is set free from the power of an evil spirit. For whosoever has already got the better of earthly desires, makes the life of carnal conversation extinct in himself; and he seems dead to the world, in that he lacks the wicked one that possessed him, who urged him by impure desires; and many call him dead, in that they who know not how to

10 - 51 Proud scoffers despise the simple, considering them beneath themselves.

But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; ‘a lamp’ because he is bright within, ‘despised’ because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel, He, when he had brought cut seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. 1 Sam. 16, 10. &c. Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. 1 Thess. 2, 6. 7. But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. 2 Cor. 10, 10 For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving ‘a lamp despised in the thought of the rich,’ who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he ‘a lamp despised,’ who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this ‘lamp despised?’ Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the ‘lamp is despised in the thought of the rich,’ it is therefore added,

10 - 52 Prepared for an appointed time.

For the ‘appointed time’ for ‘the despised lamp’ is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Mat. 19, 28 Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. Prov. 323 Hence Isaiah says, The Lord will come to judgment, with the elders of His people. Is. 3, 14 Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. John 15, 15 And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. Ps. 139, 17 And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high.

10 - 53 ALLEGORICAL INTERPRETATION: Jesus, the true Light, was despised by those who rejected Him.

Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly ‘a lamp’ to us, Who by dying upon the Cross for our redemption, poured light through the wood into our benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. John 9 Yet he saw it ‘despised in the thought of the rich,’ when he soon after brought in, He came unto His own, and His own received Him not. ver. 1Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. Luke 23, 8 But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this ‘Lamp’ is straightway ‘despised,’ according to what is there added,

10 - 54 And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe.B

Yet the ‘despised lamp,’ which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. Ps. 75, 2 Hence in the Gospel ‘Truth’ declareth, saying, My time is not yet come. John 7, 6 Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. Acts 3, 21 Therefore the ‘Lamp’ which is now ‘despised’ is ‘prepared’ for its coming ‘at the appointed season.’ For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke. Which same truth he conveys by the Prophet in few words, saying, I have long time holden my peace, I have been still and refrained myself; now will I cry like a travailing woman. Is. 42, For as we have already before said, a woman in travail with pain gives forth that which she bore for long in her inner parts, He then that for long time held his peace, ‘crieth like a travailing woman,’ in that the Judge that shall come, who for long bore with the deeds of men without taking vengeance, sooner or later brings to light with hotness of examination, as if with pain of mind, the sentence of direful visiting which He kept within. Therefore let none despise this Lamp, when it is out of sight, lest He burn up His despisers when He shineth from heaven. For to whomsoever He does not now burn to give pardon, He shall then assuredly burn to award punishment. Therefore because by grace from above we are vouchsafed the season of our calling, whilst there is still the room left, let us by altering our ways for the better flee from the wrath of Him, Who is every where present. For him alone that visitation fails to find, whom correction keeps in hiding.

10 - 55 We pause now, reserving remaining mysteries for later, refreshed readers.

Let it suffice for us by the Lord's bounty to have now run through these particulars in two volumes corporibus. For because we cannot embrace in a brief exposition the following parts of the sacred book, drawn out in the stream of mysteries, we must of necessity reserve them for other sheets, that the reader may return the more ardent to the task of reading, in proportion as he has breathing given him by the interruption of what is read.

11 God governs all, humbles proud, tests righteous, demands truth, humility, trust. 70 73.8 1:01:30

11 - 1 Job's story represents Christ's suffering and the Church's plight.

THOUGH in a long work variableness of style ought not to be a matter of blame, yet lest any should censure me for change in my way of expressing myself, in the Epistle which was prefixed to these books, I gave the reasons 1 why I never brought the third part of this Work up to a likeness and accordance with the others by amending it. And while these are omitted, there is this added further, that the interpretation of this same part begins from the verse in which it is said, The tabernacles of robbers have plenty, &c. and reaches down in the handling thereof to that which is written, Their sweetness shall be through the worm, &c. which in fact includes so much, that it is impossible all should be comprised in one volume, except it be reduced to great brevity; and so let anyone that is free from other employments read the other parts that are given in a multiplied form, but for him, who has no time to read with diligent application, the shortness of this part may be to his mind, wherein we do not so much deliver what we have in our mind, as mark what there is to deliver. Therefore, whereas I have herein left many things such as they were received from me by word of mouth, take kindly, reader, this change of style, in that to people eating often the same meats, a difference in the mode of cooking is acceptable. But as you take the several parts to read, make it your business ever to recall to mind that original of the case which I have set forth; how that both by blessed Job, who is called ‘Grieving,’ are denoted the sufferings of our Lord and of His Body, i.e. the holy Church, and that his friends bear the likeness of heretics, who, as we have often said already, whilst they strive to defend, only offend God; and these, whilst they falsely abet, forcibly wound the souls of Saints. Yet not that in all which they say they are void of understanding in knowledge of the truth, but for the most part they blend what is wise with what is foolish, and the true with the false; that while they first propose somewhat on the side of truth, they may easily draw aside into falsehood. And hence too, what the friends of blessed Job utter is one while worthy of contempt, and at another time deserves admiration, which same the holy man whilst sometimes discarding he condemns it, sometimes approving admits, and turns to the account of righteousness even the very things, which, though right, are not by them rightly delivered; and so he scorns them, when they scorn his destitution, and, placed upon a dunghill in the body, he shews on how high a summit of virtue he is seated within, when he records that this life’s riches are nought, which he describes to be abundantly bestowed even on the sons of perdition, saying;

11 - 2 The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand.

It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them. Hence it is clearly shewn, how great a contempt of earthly things was lodged in the breast of blessed Job, who then declares that all is nought which the lost enjoy in plenty, at the time when he had lost every thing. Thus he says, The tabernacles of robbers have plenty, and they provoke God with boldness; for it very commonly happens that bad men set themselves up the more against God, even the more they are enriched by His bounty contrary to their desert, and they that ought to be impelled by good gifts to better conduct, are rendered worse men by the blessings.

11 - 3 God allows robbers to prosper, but ultimately judges them.

But we have to make out how they are called ‘robbers,’ whereas it is thereupon added, When He hath given all into their hands. For if they are robbers, then they took by force, and there is no doubt that God is no abettor of those that use force. In what sense then does He Himself bestow what they that are robbers carry off by wicked means? We are to know then that what Almighty God in His mercy vouchsafes is one thing, and another thing what in His wrath He suffers men to have; for that which robbers do contrary to right the Equal Dispenser no otherwise than justly permits to be done by them, that both the man who is let to rob being blinded in mind may increase his guilt, and that he who suffers from his robbing, may now in the mischief thereof be chastised for some sin, which he had been guilty of before. For look, a man taking post in the pass of a mountain lies in wait for travellers passing by; now he that is taking his journey perchance has done some wickedness at one time or another, and Almighty God requiting him his evil-doing in the present life, and giving him into the hands of the lier-in-wait, suffers him either to be spoiled of his goods, or even to be killed. And so what the robber unjustly aimed at, the same the Equitable Judge justly permitted to be done, that both the one might be repaid what he had done contrary to justice, and the other might one time or another receive the worse chastisement, by whose voluntary deed of atrocity Almighty God brought just vengeance for sin upon the head of another. He is cleansed that suffers the wrong: in the case of him that does the wrong guilt is accumulated; that either from the very depth of wickedness he may one day be brought back to repentance, or else be visited with eternal damnation, aggravated in proportion as he was borne with for long in his sin. With the first He deals in mercy that he may bring his sins to an end, with the other in severity that he may greatly add thereto, unless he betake himself to repentance; in the one evil deeds are wiped away while he suffers violence, in the other they are accumulated while he offers it. Therefore it is meet and right that Almighty God suffer that to be done which He forbids to be done, that by the very same act, whereby He now awaits and bears with the unconverted for long, He may one day smite them the worse. Therefore it is rightly said, The tabernacles of robbers are in plenty, and they provoke God with boldness; when He giveth all into their hand; for what the wicked take away, He does Himself give them, Who might have withstood them in their rapine, if He had been minded to pity them.

11 - 4 MORAL INTERPRETATION: Spiritual gifts can be misused, and their users called robbers.

Yet this may likewise be understood of spiritual things. For it very often happens that some have gifts of teaching vouchsafed them, yet they are swoln with the same, and have a desire to appear great by comparison with others. And to ‘provoke’ Almighty God is to be lifted up amongst our neighbours on the score of His gifts. Which same also are not unjustly called ‘robbers,’ in that whilst they speak what they never do, they take away the words of the righteous to serve the turn of their own speech. But because those very words heavenly Grace vouchsafes to some persons, whose lives notwithstanding it leaves in a course of wickedness, in themselves they are ‘robbers;’ but yet the good that is theirs they have gotten from above. It goes on;

11 - 5 But ask now the beasts, and they shall teach thee; and the fouls of the air, and they shall tell thee. Or speak to the earth, and it shall answer thee: and the fishes of the sea shall declare unto thee.

What are we to understand by ‘the beasts,’ but men of slow parts; and what by ‘the fowls of the air,’ but those that are skilled in high and sublime truths? For of ‘the beasts,’ i.e. the dull of sense, it is written; Thine animals V. so shall dwell therein. Ps. 68, 10 And forasmuch as those, who have minds for sublime themes, soar among the words of the Redeemer, it is written, So that the birds of the air come and lodge in the branches thereof.Matt. 13, 32 And what by ‘the earth,’ saving men whose taste is for earthly things? Hence too it is said to the first man on his forsaking the things of heaven, Dust thou art, and unto dust shalt thou return. Gen. 3, 19 What are we to understand by ‘the fishes of the sea,’ but the inquisitive ones of this world, concerning whom the Psalmist saith, The fish of the sea, that pass through the paths of the seas. Ps. 8, 8 Which same busy themselves in large researches into things, as it were in undiscoverable floods. Now what all these teach upon being so interrogated, he adds, saying,

11 - 6 Ver. 9. Who knoweth not in all these that the hand of the Lord hath wrought this?

As if he said in plain terms; ‘Whether you ask the dull of understanding, or persons full of the loftiest subjects, or those devoted to earthly ways, or the men busied with investigations that belong to this world, all of them acknowledge God to be the Creator of all things, and with one consent agree about His Power, though they do not with one consent live in submission to it. For that which the righteous man speaks by his way of living too, that the unrighteous man generally is constrained to own concerning God by his voice alone, if not otherwise; and it comes to pass that evil-doers, by attesting Him, do homage to the Creator of all things, Whom by their deeds they rebel against, in that Him, Whom they have dared to fight against by their lives, they cannot deny to be the Creator of all things.

LITERAL INTERPRETATION Yet this same may also be understood to good purpose after the mere form of the letter alone; in that every creature, when it is looked at, as it were utters a voice of its own, bearing witness by that mere form which it has. We ask ‘the beasts,’ or ‘the fowls of the air,’ ‘the earth,’ or ‘the fish,’ whilst we view them, and these answer us with one accord, that ‘the Hand of the Lord hath wrought all things,’ in that whilst they present their lineaments to our eyes, they bear witness that they are not from themselves. For by the mere circumstance that they are created, by the figure they present, they render as it were the voice of confession to their Creator, Who, as He created all things, likewise ordained how they should be conducted. Hence it is added,

11 - 7 In Whose Hand is the soul of every living thing, and the spirit of all flesh of man.

For by the ‘Hand’ Power is denoted. Thus ‘the soul of every living thing, and the breath of all mankind,’ is in the Power of Him, from Whom it has its being, that He Himself should appoint in what condition it should be, Who vouchsafed that to be, which was not. But by ‘the soul of every living thing’ may be denoted the life of beasts. Now Almighty God quickens the soul of beasts to the extent of the corporeal senses, but man’s spirit He draws out to a spiritual understanding; and thus ‘in His Hand is the soul of every living thing and the breath of all flesh of men,’ in that both the one, He bestows this power on the soul that it should give life to the flesh, and in the other He quickens the soul to this degree, that it should attain to the understanding of eternity. But we are to bear in mind that in Holy Writ ‘the spirit of man’ is wont to be put in two ways. For sometimes ‘the spirit’ is put for the soul, sometimes for spiritual agency. Thus ‘the spirit’ is put for the soul, as it is written of our own Head Himself, And He bowed His Head, and gave up His Spiritspiritum, Vulg.. John 19, 30 For if the Evangelist had called any thing else ‘the spirit’ saving the soul, then surely upon that spirit departing, the soul would have remained. Moreover, the term ‘spirit’ is used for spiritual agency, as where it is written, Who maketh His Angels spirits, His Ministers a flaming fire. Ps. 104, 4 For Preachers are occasionally called ‘Angels,’ i.e. ‘bearers of tidings,’ in Holy Writ, as where it is said by the Prophet, The priest’s lips keep knowledge, and they seek the law from his mouth: for he is the AngelV. Angelus of the Lord of Hosts. Mal. 2, 7 Thus Almighty God ‘maketh His Angels spirits,’ in that He changeth His Preachers into spiritual men. But in this passage, if by ‘the soul of every living thing,’ the mere life of the body is denoted, by the ‘spirit of all flesh of man,’ there is set forth the agency of a spiritual understanding. It goes on;

11 - 8 The ear trieth words, and the mouth of the eater savour.

There is scarce a person that is ignorant that the five senses of our body, viz. of seeing, hearing, tasting, smelling, and touching, in all their operations of perceiving and discriminating derive the power of perception and discrimination from the brain. And whereas there is but one judge that presides within, viz. the percipient faculty of the brain, yet by their proper passages he keeps five senses distinct, God causing great marvels, so that neither the eye should hear, nor the ear see, the mouth take in scent, the nose taste, nor the hands smell; and whereas all things are determined by the one faculty of the brain. Yet no one of the senses can do aught but what it received by the Creator’s appointment. And so by these corporeal and external arrangements we are left to gather the interior and spiritual ones; so that by that which is open to the eye in us, we ought to pass on to the secret thing that is in us, and escapes our eyes. For we are to observe, that whereas there is one Wisdom, it dwells in one man less, in another more. To one it gives this function, to another that; and in the manner of the brain, it uses ourselves like so many senses, that though in itself it bears no dissimilitude to itself, yet by us it is ever working different and dissimilar operations, so as for this man to receive the gift of wisdom, and that the gift of knowledge; one to have kinds of tongues, and another the grace of healing.

11 - 9 The Elect hear and taste wisdom, unlike the damned, who only hear.

But in these words wherein blessed Job saith, The ear trieth words, and the mouth of the eater savour, he seems likewise to imply something about the Elect and the damned; for the words of wisdom, which the children of perdition hear, the Elect not only hear but taste too, that that should have a savour for them in the heart, which conveys no sound to the minds of the damned, but only to their ears. For it is one thing to hear food named only, and another thing to taste of it also; then the Elect so hear of the meat of wisdom, that they taste of it, in that what they hear is full of relish to them in their very marrow medulitus from love; but the knowledge of the reprobate extends only to the cognizance of the sound, so that they hear indeed of virtues, but yet from coldness of heart they know nothing what a relish they have. By which same words blessed Job condemns the inexperience of his friends, and the presumption of all that are puffed up for their learning in wisdom, in that it is one thing to know somewhat concerning God, and another to taste with the mouth of understanding the thing that is known. Therefore it is well said, Doth not the ear try words? and the mouth of the eater savour? As if it were said to the presumptuous in plain words, ‘The words of instruction, which came to you only so far as to the ear, to me touch the mouth of understanding likewise in the inward savour.’ But because a weak age, even when it hath a right sense, should not spring forth with incautious haste to preach, it is rightly added;

11 - 10 With the ancient is wisdom, and in length of days understanding.

For these sayings are set fast in the root of wisdom, which by continuance in living, are also made strong by the practice of deeds. But because there are many to whom at once longer life is given, and yet no grace of wisdom vouchsafed, it is further shewn with propriety on whose decision the gifts themselves depend, whilst it is added;

11 - 11 With Him is wisdom and strength: He hath counsel and understanding.

We not unfitly interpret these words of the Only begotten Son of the Supreme Father, so as to understand Him to be Himself ‘the Wisdom and Strength of God.’ For Paul also bears testimony to our interpretation, in the words, Christ the Power of God and the Wisdom of God. 1 Cor. 24 Who is ever ‘with Him,’ in that, In the Beginning was the Word, and the Word was with God, and the Word was God. John But God ‘hath counsel and understanding;’ ‘counsel,’ in that He orders His own matters, ‘understanding,’ in that He knows ours. By the naming of ‘counsel’ may also be denoted the mere delay of secret judgment alone, as that He is sometimes slow in striking offenders, not because the sin of bad men is not seen, but that their sentence of condemnation, which is delayed for the practising of penance, may seem as if out of counsel slow to issue forth. And so what the public declaration one day reveals without, that lay hid with the Almighty Lord in counsel before the world began. It proceeds;

11 - 12 If He break down, there is none that can build again: if He shut up a man, there is none that can open.

Almighty God ‘breaks down’ the heart of man, when He forsakes it; He ‘builds it up,’ when He fills it. For He does not destroy man’s soul by consummation of war, but by withdrawing Himself from it; in that when it is left to itself, it wants nothing to its own ruin. Whence it commonly happens, that when the heart of the hearer, in due of his sins, is not filled with Almighty God’s grace, it is in vain that he is outwardly admonished by the preacher. For every mouth that speaks is but mute, if He does not utter a voice in the heart within, Who inspires the words that are admitted into the ears. Hence the Prophet saith, Except the Lord build the house, they labour in vain that build it. Ps 127, Hence Solomon saith, Consider the work of God; for who can set him right whom He hath despised? Eccles. 7, Nor is it strange, if the preacher is not attended to by the reprobate soul, since it sometimes happens that the Lord Himself, in the things which He speaks, is withstood by the tempers of those that withstand Him. For hence it is that Cain could be admonished even by the voice of God, yet could not be changed, because as due to the sin of his evil heart, within God had already forsaken the soul, to which outwardly He addressed words to serve for a testimony. And it is well added, If He shut up a man, there is none that can open; in that every man, whereinsoever he does wrong, what else does he but make for himself a prison-house of his own conscience, that guiltiness of soul may oppress him even though no man accuse him without? And when by the judgment of God he is left in the blindness of his evil heart, he is as it were shut up within himself, that he may never find a place of escape, which he never deserves to find. For it often happens that there are persons who long to quit their bad practices, but because they are weighed to the ground by the burthen of them, being shut up in the prison-house of bad habit, they are unable to go forth of themselves. And there are some that anxiously desiring to visit their own offences with punishment, turn into worse offences what they reckon themselves to be doing aright; and it is brought to pass in a lamentable way, that what they take for their going out they find to be their imprisoning. Thus the reprobate Judas, when he inflicted death upon himself to spite sin, was brought to the punishment of eternal death, and repented of sin in a more heinous way than he had committed sin.

11 - 13 God's judgment shuts up hearts, and none can open them.

Therefore let it be said, If He shutteth up a man, there is none that can open. For as no man withstands His bountifulness in calling, so no one withstands His justice in forsaking; and so for God to ‘shut up’ is, not to open to those that are shut up; and hence it is said to Moses concerning Pharaoh, I will harden his heart. Gen. 27, 5 For God is said to harden the heart in executing justice, when He does not soften the reprobate heart in bestowing grace. And so He ‘shuts up’ the man, whom He leaves in the darkness of his own practices. For Isaac desired to open this shutting up to his first-born son, when he endeavoured to set him before his brother in blessing him. But the son whom the father desired, the Lord rejected; and him, whom the Lord desired, the father blessed even against his will; that he, who had sold his birthright to his brother for a meal, might not get the blessing of the first-born, which he had relinquished through a gluttonous appetite; who, whilst that aiming at earthly objects, following after transitory things, he desired to inherit the blessing, was rejected. For he found no place for repentance, though he sought it with tears Heb. 12, 17; for tears have no fruit, which are spent on regretting with sighs things destined to perish. And so Isaac could not open even to his son, whom Almighty God by a just judgment shut up in the prison-house of his evil heart. It proceeds;

11 - 14 If He withholdeth the waters, all things are dried up. If He sendeth them out, they will overturn the earth.

If ‘water’ be understood of knowledge for preaching, as when it is written, The words of a man’s mouth are as deep waters, and the well-spring of wisdom as an overflowing brook Prov. 18, 4; when ‘water is withheld, all is dried up,’ in that if the knowledge of the preacher is withdrawn, the hearts of those that might have flourished in eternal hope, are forthwith ‘dried up,’ that they should remain in hopeless barrenness, whilst, in love with transitory things, they care not to look for those which shall abide. But if by the term of ‘water’ the grace of the Holy Spirit is denoted, as it is said by the voice of truth in the Gospel, He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water John 7, 38; in which place the Evangelist immediately added, But this spake He of the Spirit, which they that believe in Him should receive; a suitable sense is laid open in these words wherein he saith, Behold He withholdeth the waters, and all things are dried up; in that if the grace of the Holy Spirit be withdrawn from the hearer’s mind, the sense is at once ‘dried up,’ which already through hope seemed to be green in the hearer. But forasmuch as he does not mention ‘water’ but ‘waters,’ by the plural designation, he refers to the sevenfold grace of spiritual gifts, inasmuch as everyone is filled, so to speak, with as many waters as he is replenished with gifts, of which it is fitly added,

11 - 15 Also if He sendeth them out, they will overturn the earth.

For what is ‘the earth’ taken for, but the sinner, to whom it is said in sentence, Dust Lat. Terra thou art, and unto dust shalt thou return? Thus the earth remains immoveable when the sinner scorns to obey the precepts of the Lord, when he erects the neck of pride, and shuts the mind’s eyes to the light of truth. But whereas it is written, His feet stood, and the earth was moved Hab. 3, 6. see lxx; in that when Truth is rooted in the heart, the immoveableness of the mind is stirred; if the grace of the Holy Spirit, by bestowal from above, is infused according to the voice of the preacher, instantly the earth is ‘overturned,’ in that the obduracy of the guilty soul is changed from the stubbornness of its immobility, that it should afterwards bow down itself in weeping to the precepts of the Lord, as much as it afore time erected the neck in swelling high against the Lord. For you may see that the earth of the human heart, when the water of God’s blessing is poured upon it, afterwards gladly bears injuries, which before it outrageously inflicted; afterwards even gives its own, whereas before it even laid hands on the things of others; afterwards tortures the flesh by practising abstinence, whereas before, in the plenishing of the flesh, it let itself loose in the deadly gratifications of gross sensualities; afterwards loves its very persecutors, whereas before it refused to love even those that loved itself. When, then, the human soul watered by God’s bounty begins to act contrary to what was its wont, ‘the earth is overturned,’ in that the part is put down, which before reared itself on high, and the face is lifted upwards, which was before weighed down deeply below.

11 - 16 Paul's transformation shows God's grace can overturn a hardened heart.

It seems well in illustration of this point to bring forward Paul as one among many. Who when he was on his way to Damascus armed with letters against Christ Acts 9, being on his journey watered with the grace of the Holy Spirit, was changed on the spot from that bloodthirsty purpose which he had, and afterwards received those strokes in Christ’s behalf, which he was journeying with the intention of inflicting upon Christians; and he who before, when living after the flesh, strove to deliver the Saints of the Lord over to death, is afterwards rejoiced to offer the sacrifice of his flesh for the life of the Saints. Those cold-blooded purposes of cruelty are turned into the warmth of pity; and he that aforetime was a blasphemer and a persecutor, afterwards becomes a humble and compassionate preacher. 1 Tim. He, who accounted it great gain to him to slay Christ in His Disciples Acts 9, now holds ‘Christ to be his life, and to die gain;’ Phil. 21 and so when He ‘sendeth out the waters, the earth is overturned,’ in that the mind of Paul, the moment he received the grace of the Holy Spirit, altered the fixture of his stubbornness and cruelty. Contrary to which the Lord utters the complaint against Ephraim, by the Prophet, saying, Ephraim is a cake under the ashes V. so not turned. Hos. 7, 8 For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it. And so with the mind that harbours earthly thoughts, what else does it carry upon itself but a load of ashes? But if it will be ‘turned,’ the clean surface, which it had kept downwards, it brings back to the top, when it has shaken off the ashes that it had upon it. If therefore we shake off from the mind the ashes of earthly thoughts, as it were we ‘turn the cake under the ashes,’ that that bent of our mind may henceforth go to the rear, which the ashes of grovelling thought before overlaid, and the clean face come to the top, that our right bent of mind may not henceforth be surcharged with the weight of earthly desire. Which we can never do, except we be bedewed with the grace of the Holy Spirit, in that when Almighty God ‘sendeth out the waters, they will overturn the earth.’ It proceeds;

11 - 17 With Him is strength and wisdom.

A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is ‘the Wisdom’ of the Father, it is lightly said in the subsequent sentence, that with Him is first ‘strength’ and then ‘wisdom.’ Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time, where it is added;

11 - 18 He knoweth both the deceiver and deceived, He bringeth counsellors to a foolish end, and the judges to dulness.

Whereas every man that strives to deceive his neighbour is wicked, and ‘Truth’ saith to the wicked, I never knew you, depart from Me ye that work iniquity Matt. 7, 23; in what sense is it said here, that ‘the Lord knoweth the deceiver?’ But forasmuch as God’s ‘knowing’ sometimes means His taking cognizance, sometimes His approving, He at once knows a wicked man, in that in taking cognizance He judges him, (for He would never judge any wicked man, if He did not take cognizance of him,) and yet He does not know a wicked person, in that He does not approve his doings. And so He both knows him, in that He finds him out, and knows him not, in that He doth not acknowledge him in a likeness to His own Wisdom. As it is said of any truthful man, that he does not know falsehood, not because, when any thing false is said even by others, he is too blind to find fault with it, but this very falsehood he at once knows in the tracing out, and knows not in the affection of the heart, so as not to do that himself, which he condemns the doing of in others. And it may often happen that persons, busy in artful contrivances, spread the nets of their wickedness for another’s life, and when he, in ignorance of it, is seen to be taken by the snares, perchance it is questioned whether such things are seen from above, and men wonder, why it is, if God does see them, that He suffers them to be done. But He knoweth the deceiver and the deceived. For ‘He knoweth the deceiver,’ in that generally He sees former sins of his, and by a just judgment suffers him to fall into others also. ‘He knoweth the deceiver,’ in that, left in the hand of his own doings, He forsaketh him, that he may be precipitated into worse ones, as it is written, He that is unjust let him be unjust still, and he that is filthy let him, be filthy Lat. grow filthy still. Rev. 22, 1Moreover ‘He knoweth the deceived’ too, in that men often do evil things that they know; and therefore they are suffered to be ‘deceived,’ so as further to fall into evil things which they know not. However, this is used to be done to the deceived sometimes for their purifying, sometimes as the beginning of vengeance.

11 - 19 Preachers seeking temporal rewards end in foolishness, missing truth.

He bringeth counsellors also to a foolish end, when they do any thing good even, with no good purpose, but are going after the recompensing of a temporary reward. For, if the Only-begotten Son of the Most High Father, because hereby, that He was made Man, He preached eternal truths, is therefore called the Angel of great counsel, we rightly interpret ‘the counsellors,’ those preachers, who furnish the ‘counsel’ of life to their hearers. But when any preacher preaches the truths of eternity for this, that he may acquire temporal gains, assuredly he is ‘brought to a foolish end,’ in that he is aiming to reach that point by laborious effort, whence he ought to have fled in uprightness of mind.

11 - 20 Judges failing to examine lives properly become dull and ineffective.

And it is rightly added, And the judges to dulness. For all that are set over the examination of other men’s conduct, are rightly called ‘judges;’ but when he that has this oversight does not diligently examine the lives of those under his authority, nor acquaint himself whom he should correct, and how, ‘the judge is brought to dulness,’ in that he, who should have judged things that were ill done, never finds out those things which are to be judged. It proceeds;

11 - 21 He looseth the belt of kings, and girdeth their reins with a cord.

They that know how to regulate aright the motions of their members, are not unjustly called ‘kings.’ But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so ‘He looseth the belt of kings,’ when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by ‘a cord,’ but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. Prov. 5, 22 And because fleshly gratification has its dominion in the ‘reins,’ the strict Judge of the conscience, Who ‘looseth the belt of kings,’ ‘girdeth their reins with a cord,’ that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may shew even publicly to be as abominable as they are. It goes on,

11 - 22 He leadeth the priests inglorious, and overthroweth the mighty.

The great glory of the priest is the righteousness of those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord? 1 Thess. 2, But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called b ‘inglorious?’ Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said, And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore ‘the mighty are overthrown,’ in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures. It goes on,

11 - 23 Who changeth the lip of the truthful, and taketh away the instruction of the aged.

When the priest does not do the good that he tells, even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked God saith, ‘What hast thou to do, to declare My statutes, or that thou takest My covenant in thy mouth? Ps. 50, 16 Whence also he beseeches, saying, And take not the word of truth utterly out of my mouth. Ps. 119, 43 For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those that do it not. He then that prayed that he might not have it ‘taken out of his mouth,’ what did he else than pray for the grace of good practice? As if he said in plain words, ‘Let me not go astray from good works, lest, while I lose the regularity of good living, I also part with the right rule of speaking.’ And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly things. Whence ‘Truth’ saith in the Gospel, For out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things. Matt. 12, 34. 35. Hence also John saith, They are of the world, therefore speak they of the world. 1John 4, 5 Therefore it is well said, Who changeth the lip of the truthful, and taketh away the instruction of the aged. In that while they, who were aforetime ‘truthful’ in preaching heavenly things, setting their affections on those of time, are sunk down to the same, ‘the lip of the truthful is changed, and the instruction of the aged taken away;’ in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour.

11 - 24 PROPHETIC INTERPRETATION: Jews' truthful lips were changed to denial when Jesus came.

Which nevertheless may be understood more plainly of the Jews, who before the Lord’s Incarnation were ‘truthful,’ in that they believed that He was to come, and proclaimed the same; but when He appeared in the flesh, they denied that it was He. Therefore ‘the lip of the truthful was changed,’ in that Him, of Whom they had told that He was about to come, they denied when present; ‘and the instruction of the aged was taken away,’ in that they never followed in believing the things, which they remembered their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall ‘turn the hearts of the children to their fathers;’ that ‘the instruction of the aged,’ which is now ‘taken away’ from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by ‘the aged’ we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of ‘Truth,’ then ‘the instruction of the aged was taken away,’ when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I understand more than the ancients. Ps. 119, 100 And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly, Because I keep thy precepts. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach. Whence it is still further added with propriety,

11 - 25 He poureth contempt upon princes, and lifteth up those that were oppressed.

For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as ‘Princes’ by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord’s Incarnation, and the Gentile world believed it, both ‘the princes’ fell into contempt, and they that had been borne down in the sin of unbelief, were ‘lifted up’ in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as it were an enemy; He hath swallowed up Israel; He hath thrown down all his palaces; He hath destroyed his bulwarks. Lam. 2, 5 Now ‘palaces’ in cities are for ornaments, but the ‘bulwarks’ are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of working cures, are a kind of ‘palaces’ of the mind, which though a man have not, yet he is able to stand fast defended by faith and righteousness, though he does not shew himself at all adorned with the towering height of the gifts of virtue; but faith, hope, and charity, are not our ‘palaces,’ but our ‘bulwarks,’ which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judaea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, ‘He overthrows all her palaces.’ And because, for her hardness of heart, He let faith, hope, and charity, be taken away from her, He was bent to ‘destroy her bulwarks.’ Now we have the right order observed, in that the ‘palaces’ first, and then the ‘bulwarks,’ are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the things, which He took from the unbelievers, He adorned the believers’ minds. Whence it is written, And to divide the spoils of the beauty of the house. Ps. 68, 12 For when He took away from the Jews the spoils of the powers of virtue, He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere ‘letter,’ which ‘killeth,’ and on the other, by the converted Gentiles penetrated in the ‘spirit, which maketh alive.’ 2 Cor. 3, 6 Whence it is directly added,

11 - 26 Who discovereth deep things out of darkness, and bringeth out to light the shadow of death.

For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that ‘deep things are discovered out of darkness?’ Whence too ‘Truth’ Himself, speaking in parables to the disciples, saith, What I tell you in darkness, that speak ye in light. Matt. 10, 27 For when by explaining we unravel the mystical knots of allegories, then we as it were ‘speak in light, what we have heard in darkness.’ Now ‘the shadow of death’ was the hardness of the old Law, which made every one that sinned liable to be punished with the death of the body. But when our Redeemer tempered by mildness the harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, ‘He brought out to light the shadow of death.’ For this death, wherein the flesh is severed from the soul, is a ‘shadow’ of that death, wherein the soul is severed from God, and so ‘the shadow of death is brought out to light,’ when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also.

MORAL INTERPRETATION For those are not unjustly called ‘princes,’ who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth contempt upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteth up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground.

11 - 27 God ensures uncertainty in life, lifting oppressed and humbling princes.

Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is lightly subjoined, And revealeth deep things out of darkness.

11 - 28 God reveals His hidden judgments, bringing darkness into light.

For the Lord ‘revealeth deep things out of darkness,’ when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of Him by the Psalmist, He made darkness His secret place. Ps. 18, 1But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is lightly added, And bringeth out to light the shadow of death. For ‘the shadow of death’ is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom too, in the character of a certain one, it is said, And his name was Death. Rev. 6, 8 And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so ‘the shadow of death is brought to light,’ in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of. It goes on:

11 - 29 Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire.

LITERAL INTERPRETATION We may understand it, viz. that ‘the Lord multiplieth the nations and destroyeth them,’ in this way, that day by day men are born destined to die, and that ‘them, that be overturned, He restoreth entire,’ in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls.

PROPHETICAL INTERPRETATION For ‘He increaseth the nations and destroyeth them,’ in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but ‘them, that were overturned, He restoreth entire,’ in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by its own misbelief, it should afterwards rise up against Him, Whom it had before preached. It goes on;

11 - 30 Who changeth the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way, they shall grope in the dark without any light, and He shall make them to stagger like a drunken man.

For ‘the heart of the chief of the earth was changed,’ when the chief priests and elders of the people in Judaea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to ‘wander where there is no way,’ because it was impossible that a ‘way’ could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power c, but refusing to believe, they still sought signs, whilst they said, what sign shewest Thou then, that we may see and believe Thee? John 6, 30Therefore it is well said, They grope in the dark without light? For he that hesitates in the midst of so many manifest miracles, as it were ‘gropes in the dark,’ in that he sees not what he is touching. But every man that ‘staggers,’ is borne now hither, now thither: And because they were shewn at one time to believe, as when they said, If this man were not of God He could do nothing John 9, 33, and at another time denied that He was from God, as when they said contemning Him, Is not this the carpenter’s son? Is not his mother called Mary? and His brethren, James, and Joseph, and Simon, and Judas? And His sisters, are they not all with us? Matt. 13, 55. 56.it is rightly added, He maketh, them to stagger like a drunken man. For they saw both that He raised the dead, and yet that He was a mortal being. Who would not believe that He was God, Whom they beheld raise the dead to life? But on the other hand, when they saw that He was mortal, they scorned to believe that He was immortal God, and so herein, viz. that Almighty God manifested Himself such to their eyes as to be both capable of exhibiting divine signs and of undergoing human sufferings, He ‘made them to stagger like drunken men,’ that their pride, which chose rather to spurn the mystery of the Incarnation, than to follow it, should at one and the same time lift itself up against His human nature, and wonder at the power of His Divine nature shining within. And because all these were made present to the eyes of blessed Job by the spirit of prophecy, it is rightly added;

11 - 31 Lo, all!

HISTORICAL INTERPRETATION For what was to follow he saw as present in Him, Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added, And I have understood every whit. For when any thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dream things that were to come upon Egypt, but, because he could not understand what he saw, he was no prophet. King Balthasar ‘saw the fingers of the hand that wrote’ upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had ‘seen and heard,’ but also that he had ‘understood all this.’ And that he is not elated on the grounds of such understanding, his words subjoined bear witness, when he says,

11 - 32 What ye know, the same do I know also; I am not inferior to you.

By which same words he made known what exceeding humility he had, who says that he was ‘not inferior’ to them, whose life by holy living he very far surpassed. For he makes good that ‘what they knew he knew,’ who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. It goes on;

11 - 33 Yet still I would speak to the Almighty, and I desire to reason with God.

We ‘speak with the Almighty,’ when we beseech His pity; but we ‘reason with Him,’ when uniting ourselves to His righteousness, we sift our actions with minute investigation. Or otherwise, to ‘reason with God,’ is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say unto you, that ye which have followed Me, in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matt. 19, 28 Whence the Lord saith by Isaiah too, Relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together. Is. 17. 18. For it is light that they should reason with God concerning their charges d in the Judgment, who, at the words of God, entirely give up the present world. Thus the ‘speaking’ has to do with prayer, and the ‘reasoning’ has to do with judgment, Therefore the holy man ‘speaks’ to the Almighty now, that he may ‘reason’ with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. And hence it is added;

11 - 34 First shewing that ye are builders of lies, and votaries of wrong doctrines.

By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man’s judgment. For it is clear that they do not hold the figure of Catholics, who are termed ‘votaries of wrong doctrines.’ Wherein this likewise ought to be marked, that they are called ‘builders of lies.’ For as an edifice is ‘built’ with stones, so a lie is ‘built’ with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. It goes on,

11 - 35 O that ye would altogether hold your peace, and ye should be accounted wise!

As in a house, when the door is shut, it is not known what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it is said by Solomon; Even a fool when he holdeth his peace is counted wise. Prov. 17, 28 But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds lightly,

11 - 36 Hear now my reproofs, and hearken to the judgment of my lips.

Now he did well first to bring forward ‘reproof,’ and afterwards ‘judgment.’ For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood. It goes on;

11 - 37 Doth God need your lie, that ye should talk deceitfully for Him?

God doth not ‘stand in need of a lie,’ in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they ‘speak deceitfully for Him,’ in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. It goes on;

11 - 38 Will ye take His person? will ye strive to judge for God?

For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, ever conscious of their own weakness, they administer reproof, though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin. Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to ‘take the face of God’ is to assume His authority in the act of judging; and he as it were ‘strives to judge for God,’ who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. It goes on;

11 - 39 Or shall it please Him, from Whom nothing can be concealed celare? Or like as a man will He be deceived by your deceits.

Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in A.B.C.D.M. ‘fall into’ fighting against Him, Whom they appear by preaching to be serving. Hence it is said by the Psalmist, That Thou mightest still the enemy and the defender. Ps. 8, 2 For every heretic is to Almighty God an ‘enemy and defender,’ for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God’s sight, He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. Therefore since by their frauds ‘as a man is deceived, God is not so deceived,’ it is lightly added,

11 - 40 He will surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.

This part, wherein He declares that ‘the face of God is taken in secret,’ may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be subdued, they both know the truth within, and yet assail it without. Hence it is well said in this place, He will surely reprove you, if ye do secretly take His face. As if it were expressed in plain words; ‘Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.’ And there become, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret ‘take God’s face’ as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He will trouble you, and His dread shall fall upon you.

11 - 41 God's wrath is a call to repentance, not a change in Him.

Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God’s being ‘moved,’ is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. Is. 28, 19 For when they have begun to be stricken in vengeance for the contempt and neglect of God’s precepts, then they understand the thing that they heard. And the Psalmist saith, When He slew them, then they sought Him. Ps. 78, 34 Therefore it is well said, As soon as He stirreth up Himself, He will trouble you, and His dread will fall upon you; in that the hearts of the children of perdition have not fear producing repose, but punishment producing fear. It goes on;

11 - 42 Your remembrances are like unto ashes.

All that are confounded to this present state of being by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world’s lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; The ungodly are not so, but are like the chaff, which the wind scattereth away from the face of the earth. Ps. 4 And so the remembrance of fools is rightly compared to ‘ashes,’ in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his ‘remembrance like ashes,’ in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. Ps. 112, 6 For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on;

11 - 43 And your necks shall be brought down to the mire.

As the sight is used to be denoted by the eye, so is pride by the ‘neck.’ Thus ‘the neck is brought down to the mire,’ when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of corruption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But ‘the neck is brought down to the mire,’ in that they lie neglected in rottenness, who swelled high in emptiness. ‘The neck is brought down to the mire,’ because what the might of flesh is good for, the rottenness of corruption evidences. It goes on;

11 - 44 Hold your peace for a little, that I may speak whatsoever my mind shall bid me.

He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which ‘his mind bids him.’ As if he said in plain words, ‘I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered, saying, .

11 - 45 Wherefore do I take my flesh in my teeth, and put my life in my hand?

MYSTICAL INTERPRETATION In Holy Scripture ‘teeth’ are sometimes used to be understood for the holy preachers, and sometimes for the interior senses f. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. Cant. 4, 2 And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat Acts 10, 13, i.e. ‘crush their oldness, and convert it into the body of the Church, i.e. into your own members.’ Again, that ‘teeth’ are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. Lam. 3, For by the ‘teeth’ the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ‘teeth,’ which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be ‘broken by number,’ in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. Jer. 330 For what is ‘the sour grape,’ saving sin? for a ‘sour grape’ is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ‘the teeth of him that eateth the sour grape are numbed,’ in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i.e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ‘the teeth’ to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, ‘Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators?’ Where too it is fitly added,

11 - 46 And carry my life in my hand?

To ‘carry our life in our hands’ is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in Heaven. Matt. 5, 16 Thus he that exhibits the bent of his mind by his works, ‘carries his life in his hand;’ but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour’s welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i.e. ‘Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour’s good either by passing judgment on my evil things, or exhibiting good ones?’ But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith,

11 - 47 Though He slay me, yet will I trust in Him.

HISTORICAL INTERPRETATION 47. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. Ps. 49, 18. Vulg. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. It goes on;

11 - 48 But I will rebuke mine own ways before Him. He also shall be my salvation.

Whereas Paul the Apostle saith; For, if we would judge ourselves, we should not be judged, 1 Cor. 131 the Lord is found to be our ‘Salvation’ Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their ‘Salvation,’ Whom they now strictly fear as their Judge. For, he that spareth himself now in sin, is not spared hereafter in punishment, So let him say, But I will rebuke mine own ways before Him. And what use and advantage results from such rebuking, let him add, He also shall be my salvation. It goes on;

11 - 49 For an hypocrite, shall not come before Him.

Whereas we know that the Judge, when He cometh, will set the sheep on His right hand, but the goats on His left, with what reason is it now said, ‘that the hypocrite shall not come before Him,’ when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.’ Hence too it is well said by Elijah, the man of God, The Lord God of Israel liveth, before Whom I stand 1 Kings 17, 1. In another way we ‘come before God,’ when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to ‘come before’ the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neighbours, and account themselves to be holy, because they consider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow-creatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite. It goes on;

11 - 50 Hear my speech, and take in my riddles with your ears

Herein, that he names ‘riddles,’ he shews that he has parts of his speech framed in figures. Whence too it is fitly added by the voice of the faithful People;

11 - 51 If I shall be judged, I know that I shall be found just.

Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without, which ‘Truth’ had inwardly declared to his enemy concerning him; Hast thou considered My servant Job, that there is none like him in the earth? And yet it is much less that the holy man records concerning himself, than what the Lord declared concerning him. For it is one thing to be ‘just,’ and another to have ‘none like him.’ Therefore he thought humbly of himself, who, whereas he was just beyond comparison with another, described himself not just above others, but simply able to be ‘found just.’ It seems however to furnish this ground for raising a question in his words, viz. that he who said above, I will rebuke mine own ways before Him; and again says further on, Thou wouldest consume me in the inquities of my youth ver. 26; and seeing his sins with a distinct eye, says still further on, My transgression is sealed up in a bag, now saith, If I shall be judged, I know that I shall, be found just. Job 14, 17 For it is impossible for sin and righteousness to meet together. But the holy man, attributing wickedness to himself, and the purifying of him to Almighty God, at once sees that he is a sinner in himself, and knows that he is made righteous by free gift. Who even in the midst of good practice earned in superabounding grace to have stripes put upon him. And he already rejoices to be ‘found just’ in Judgment, who beheld himself before Judgment smitten with the rod. Hence too when he says long afterwards, My transgression is sealed up in a bag, he adds directly; but Thou hast healed mine iniquity. He, then, that describes himself as ‘found just’ in Judgment, says not at all that he is not justly smitten, although the Lord did not intend to obliterate sins by the scourge, but to increase his merits. It proceeds;

11 - 52 Who is he that will plead with me? Let him come.

Holy men so guard themselves in their good works, with God for their aid, that there can be no where found, without, grounds, whereon to accuse them; but within, in the secret thoughts of their own hearts, they watch over themselves with such good heed, that, if it might be, they may at all times stand blameless before the eyes of the interior Judge. But what they are able to effect, that they never should slip outwardly in act, they are unable to effect inwardly, that they never should make a false step in thought. For man’s conscience, from the very fact that it withdraws g from the things deepest within, is always on slippery ground. Whence it comes to pass, that even holy men often slip in them. So let holy Job, speaking as well in his own voice as in the voice of the Elect, say, Who is he that will plead with me? Let him come. For, seeing that in external actions there is no occasion for which to fasten a blame upon him, he freely looks about for an accuser. But because the consciences even of the righteous sometimes have to charge themselves with foolishness of thought, it is on this account perhaps that it is added;

11 - 53 Why am I consumed in silence?

For he is ‘consumed in silence,’ who, in blaming himself for foolishness of thought, is gnawed in his own heart by the tooth of conscience. As if he said in plain words, ‘As I have so lived that I should never fear any accuser without, would that I had so lived that I should never have my conscience for mine accuser within me.’ For he is ‘consumed in silence,’ who discovers in himself within cause whereby the fire should gnaw him unde uratur. It goes on;

11 - 54 Only do not two things unto me: then will I not hide myself from Thy face.

What are we to understand here by the ‘face of God,’ saving His visitation? In which, whilst He beholds, He also punishes our sins, from which no just man even is hidden, if the two things, which he entreats, be not removed; concerning which he adds;

11 - 55 Withdraw Thine hand far from me, and let not Thy dread make me afraid.

PROPHETICAL INTERPRETATION 55. By which same two what else does he ask in a voice of prophecy, but the season of grace and redemption? For the Law held the people obnoxious to the stroke of vengeance, that whoso committed sin under its yoke, should be forthwith punished with death. Nor did the Israelitish people serve God from a principle of love, but of fear. But righteousness can never be perfected impleri by fear, seeing that according to the voice of John, perfect love casteth out fear. 1 John 4, 18 And Paul comforts the children of adoption, by saying, For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. Rom 8, 15 Therefore in the voice of mankind, longing for the hardness of the stroke of the Law to pass away, and eagerly desiring to advance from fear to love, he names in prayer what ‘two things God should put far from him,’ saying, Withdraw Thine hand far from me, and let not Thy dread make me afraid; i.e. remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illumines me, pour upon me the spirit of assurance, in that if I be not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of Thy searching. Since he cannot be justified before Thee, who serves Thee not on a principle of love, but of fear. Hence he seeks the very presence of his Creator itself, as it were familiarly, and in a bodily sort, that he may thereby both hear what he is ignorant of, and be heard in the things that he knows. For he adds directly;

11 - 56 Then call Thou, and I will answer; or let me speak, and answer Thou me.

Who at the time, when He did appear by the assumption of the flesh to the eyes of mankind, disclosed to men their sins, which they were doing and knew not. Whence it is added;

11 - 57 How many are mine iniquities and my sins? make me to know my crimes and my offences.

MORAL INTERPRETATION 57. Though the ‘calling’ and ‘answering’ may likewise be understood in another way. For God’s ‘calling’ us is His having respect to us in loving and choosing us, and our ‘answering’ is the yielding obedience to His love by good works. Where it is fitly added, Or let me speak, and answer Thou me. For we ‘speak,’ when we beg for God’s face in desire, and God answers our speaking, when He appears to us that love Him. But because whoever pants with longing for the eternal world, examines his doings, taking himself to task with great exactness, and searches lest there be aught in him, whereby he might offend the face of his Creator, he rightly adds, How many are mine iniquities and my sins? Make me to know my crimes and offences. This is the task of the righteous in this life, to find out themselves, and on finding out to bring themselves to a better state by weeping and self-chastening. And though John the Apostle tells us that there is no odds between iniquity and sin, when he says, iniquity is sin 1 John 3, 4; yet in the simple usage of speech, ‘iniquity’ sounds something more than ‘sin,’ and every one confesses himself a ‘sinner,’ but he is sometimes ashamed to call himself an iniquitous person. Now between ‘crimes’ and ‘offences’ there is this difference, that ‘crime’ over and above exceeds the weight and measure of sin, but an ‘offence’ does not exceed the weight of sin; for thus, when a sacrifice is commanded to be offered under the Law, it is doubtless enjoined, as for a ‘sin,’ the same for an ‘offence’ too. And crime is never done but in deed, whereas offence is most commonly committed in thought alone. Hence it is said by the Psalmist, Who call, understand his offences? Ps. 19, seeing that sins of practice are known the quicker, in proportion as they appear externally, but sins of thought are the more difficult to apprehend, that they are committed out of sight. Hence anyone, who being made solicitous by the love of Eternity, has it at heart to appear clean before the Judge that shall come, examines himself so much the more exactly now, in proportion as he bethinks himself how he may then present himself free to His terribleness; and he beseeches to have it shewn him, wherein he offends, that he may punish that thing in himself by penance, and by judging himself here, may be rendered unobnoxious to judgment.

11 - 58 We are blind to our own sins, in exile from God's light.

But herein it is needful to observe, how great is the punishment of our pilgrimage which has fallen upon us, who have been brought to such a degree of blindness, that we do not know our own selves. We do evil, and yet do not quickly find it out, even when done. For the mind, being banished from the light of truth, finds in itself nothing else than darkness, and very often puts out the foot into the pit of sin, and knows it not. Which it is subject to from the blindness of the state of exile alone, seeing that, being driven away from the illumining of the Lord, it even lost the power to see itself, in that it loved not the face of its Maker. Hence it is added;

11 - 59 Wherefore hidest Thou Thy face, and holdest me for Thine enemy?

Man enjoyed the light of inward contemplation in Paradise, but by gratifying himself as he departed from himself, he lost the light of the Creator, and fled from His face to the trees of Paradise, seeing that, after his sin, he dreaded to see Him, whom he had used to love. But mark, after sin he is brought into punishment, but from punishment he returns to love, because he finds out what was the consequence of his transgression, and that face, which he feared in sin, being awakened to a right sense, he seeks afresh by punishment, that he may henceforth flee the darkness of his blind condition, and shrink with horror from this alone, that he does not behold his Creator. Pierced with which longing the holy man exclaims, Wherefore hidest Thou Thy face, and takest me for Thine enemy? ‘since, if Thou didst regard me as a friend, Thou wouldest not deprive me of the light of Thy vision.’ And going on, he adds the fickleness of the human heart, saying,

11 - 60 Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble?

For what is man but a leaf, who fell in Paradise from the tree? what but a leaf is he, who is caught by the wind of temptation, and lifted up by the gusts of his passions? For the mind of man is agitated as it were by as many gusts, as it undergoes temptations. Thus very often anger agitates it; when anger is gone, empty mirth succeeds. It is driven by the goadings of lust, by the fever of avarice it is made to stretch itself far and wide to compass the things which belong to the earth. Sometimes pride lifts it up, and sometimes excessive fear sinks it lower than the dust. Therefore seeing that he is lifted and carried by so many gusts of temptation, man is well likened to a ‘leaf.’ Hence it is well said too by Isaiah, And we all have fallen as a leaf, and our iniquities like the wind have taken us away. For ‘our iniquity like a wind has taken us away,’ in that being steadied by no weight of virtue, it has lifted us into empty self-elation. And it is well that, after a leaf, man should be called ‘stubble’ likewise. For he that was a ‘tree’ by his creating, was by himself made a ‘leaf’ in his tempting, but afterwards he appeared ‘stubble’ in his fallen estate. For in that he fell from on high, he was a leaf, but, whereas by the flesh he was fellow to the earth, even when he seemed to stand, he is described as ‘stubble.’ But because he lost the greenness of interior love, he is henceforth ‘dry stubble.’ So let the holy man reflect both what meanness man is of, and what severity God is of, and let him say, Wilt Thou shew Thy power against a leaf driven to and fro? and wilt Thou pursue the dry stubble? As if he openly bewailed, saying, ‘Why dost Thou run him down with so much force of righteousness, whom Thou knowest to be so frail in temptation?’ It goes on;

11 - 61 For Thou writest bitter things against me.

For seeing that every thing we speak passes away, but what we write remains, God is said not to ‘speak,’ but to ‘write bitter things,’ in that His scourges upon us last for long. For it was said once to man, when he sinned, Dust thou art, and unto dust shalt thou return? And Angels many times appearing gave commandments to men. Moses, the lawgiver, restrained sins by severe means. The Only-Begotten Son of the Most High Father, Himself came to redeem us, He swallowed up death by dying, He announced that everlasting life to us, which He exhibited in Himself; yet that sentence which was given in Paradise concerning the death of our flesh remains unaltered from the very first beginning of the human race up to the end of the world. For what man is he that liveth, and shall not see death? which the Psalmist considering well saith again, Thou, even Thou, art to be feared: and who may stand in Thy sight when once Thou art angry? Who being ‘once angry,’ when man sinned in Paradise, fixed the sentence of the mortality of our flesh, which now even to the very last may never be changed a whit. Therefore let him say, Thou writest bitter things against me. Hence it is further added;

11 - 62 And wouldest waste me with the iniquities of my youth.

Observe, that whereas the holy man finds not that he has ever sinned in his manhood juventute, he dreads the sins of his youth adolescentiae. Now it is necessary to know, that as in the body, so are there advances of age in the mind also. Thus the first age of man is infancy, when, though he lives in innocence, he cannot speak h the innocence which is in him; and then follows boyhood, in which he has henceforth the power of speaking what he wishes; to which youth succeeds, which we know is the first age in active life, which is followed by manhood, i.e. that which is suited to hardihood; and afterwards old age, which from mere time even is now fellow to maturity of mind. Therefore, as we have called the first age fit for good actions ‘youth,’ and as the righteous when they are far advanced in perfect maturity of mind, sometimes recall to recollection the beginning of their deeds, and blame themselves for their first commencement in an equal degree as they have advanced deeper in gravity of mind, because they find that they were once void of discretion, in proportion as they afterwards more thoroughly attain possession of the stronghold of discretion, it is rightly that now, in the words of the holy man, the sins of his youth are dreaded. But if this is to be held after the bare letter, we ought from this consideration to infer how grievous the sins of grown men and the aged are, if the just so greatly fear even that which they did wrong in the years of weakness. It goes on;

11 - 63 Thou puttest my foot also in the stocks, and lookest narrowly into all my paths; Thou markest the prints of my feet.

God ‘set man’s foot in the stocks,’ in that he bound fast his wickedness with the strong sentence of His severity. And He ‘looketh narrowly into all his paths,’ in that He judges with minute exactness all the several particulars that belong to him. For a ‘path’ is usually narrower than a ‘way;’ but as by ‘ways’ we understand actions, so by ‘paths’ we not unjustly understand the mere thoughts of them. So God ‘looketh narrowly into all our paths,’ in that in all our several actions He takes account of the thoughts of the heart too; and He ‘marketh the prints of our feet,’ in that He examineth the intentions i of our works, how far they are placed aright, lest that which is done a good work, be not done with a right object. But it is possible that by the prints of the feet the several things done badly may be understood. For a foot in the body is a print in the way. And very commonly, when we do some things wrong, whereas our brethren see it, we are setting them a bad example, and our foot being as it were turned out of the way, we leave to those that follow our footsteps all awry, while by our own deeds we lead the way for other men’s consciences to stumble. But it is very hard for man to keep on his guard, that he never presume to do evil, that in his good actions he be not unsteady in the intention, and amidst upright deeds let no wrong purpose deceive him. Yet all these particulars Almighty God minutely examines, and weighs each one of them in judgment. But when can man, bound about as he is by the frailty of the flesh, have power to rise up against all of them with exact particularity, and to maintain the line of uprightness with the thought of the heart unmoved? Hence it is properly added;

11 - 64 Who am as a rotten thing to be consumed, and as a garment that is moth eaten.

For as a garment is eaten by the moth sprung out of itself, so man containeth rottenness in himself, whereby he consumeth, and that which he is, is that whereby he consumeth that he should not be. Which may be taken in another sense also, if it be said in the voice of man when tempted; And I as a rotten thing am to consume, as a garment that is moth eaten. For man ‘as a rotten thing consumeth,’ in that he is wasted by the corruption of his flesh. And because impure temptation springs up to him from no other source than from himself, like a moth, temptation consumes the flesh, as a garment from which it issues. For man contains in himself the occasion whence he is tempted. Therefore as it were ‘the moth consumeth the garment,’ whilst it proceeded from that very same garment. However, we ought to bear in mind that the moth digs its way through the garment without any sound, and it very often happens that thought pierces the mind in such a way, that the mind itself is not sensible of it, until after it has been pierced by its sting. Therefore it is well said that man ‘consumeth like a garment that is moth eaten,’ for sometimes we do not know the wounds of temptation, unless after we be pierced thereby within our souls. Which same frailty of ours the holy man yet further considering justly adds;

11 - 65 Man that is born of a woman liveth a short time, and is full of many miseries.

In Sacred Writ ‘woman’ is taken either for the sex, or else for ‘frailty.’ For the ‘sex,’ as where it is written, God sent forth His Son, made of a woman, made under the Law Gal. 4, 4. But for frailty, as where it is said by the Wise Man, Better is the iniquity of a man than a woman doing well. Ecclus. 42, For ‘a man’ is the term for every strongminded and discreet person, but ‘a woman’ is understood of the weak or indiscreet mind. And it often happens that even the discreet person suddenly falls into a fault, and that another weak and indiscreet man exhibits good practice. But he that is weak and indiscreet is sometimes lifted up the more on the score of what he has done well, and falls the worse into sin; but the discreet person even from that which he sees that he has done amiss, takes occasion to recall himself with closer application to the rule of strictness, and advances the further in righteousness from the same act, whereby he seemed to have fallen from righteousness for a time. In which respect it is rightly said, Better is the iniquity of a man than a woman doing well; in that sometimes the very fault of the strong becomes occasion of virtue, and the virtue of the weak occasion of sin. In this place then by the name of ‘a woman,’ what else but ‘frailty’ is denoted, when it is said, Man that is born of a woman? As if it were said in plainer words, ‘What strength shall he have in himself, who was born in frailty?’

11 - 66 Life is short and full of misery, a punishment for sin.

Liveth a short time, and is full of many miseries. Observe by the holy man’s words we have the punishment of man briefly set forth, in that he is at once stinted in life and filled out in misery. For if we consider with exactness all that is done here, it is punishment and misery. For to minister to the corruption of the flesh by itself in things necessary and permitted is misery, in such measure that clothing should be sought out against cold, food against hunger, coolness against heat. That the health of the body is kept only with great care, that even when kept it is lost, when lost it is recovered not without great difficulty, and yet after being restored is always in risk; what else is this than the misery of the life of mortality? That we love our friends, mistrusting lest they may be offended with us; that we dread our enemies, and truly are not secure touching those whom we dread; that we often talk to our enemies as confidentially as to friends, and often take the sincere words of our friends, and those, perhaps, that love us very much, as the words of enemies; and that we, who wish never either to be deceived or to deceive, err the more by our caution; what, then, is all this but the misery of man’s life? That after the heavenly country has been lost, banished man is delighted with his exile, that he is weighed down with cares, and yet shuts his eyes to considering how great the burthen is, in that he is full of a multitude of thoughts; that he is deprived of the interior light, and yet in this life wishes to prolong his state of blindness; what else is this but misery, the offspring of our punishment? Yet though he desire to stay here for long, still he is driven on by the mere current of his mortal life to depart out of it. Hence the holy man lightly adds;

11 - 67 He cometh forth like a flower, and is crushed: he fleeth also as a shadow, and never continueth in the same state.

For, ‘as a flower, he cometh forth,’ in that he shews fair in the flesh; but he is ‘crushed,’ in that he is reduced to corruption. For what are men, as born in the world, but a kind of flowers in a field? Let us stretch our interior eyes over the breadth of the present world, and, lo, it is filled as it were with as many flowers as there are human beings. So life in this flesh is the flower in grass. Hence it is well said by the Psalmist, As for man, his days are as grass: as a flower of the field, so he flourisheth. Ps. 103, 15 Isaiah too saith, All flesh is grass, and all the glory thereof is as the flower of the field. Is. 40, 6 For man cometh forth like a flower from concealment, and of a sudden shews himself in open day, and in a moment is by death withdrawn from open view into concealment again. The greenness of the flesh exhibits us to view, but the dryness of dust withdraws us from men’s eyes. Like a flower we appeared, who were not; like a ‘flower’ we wither, who appeared only in time.

11 - 68 Human life fleeting, loveless, ever-changing, declining despite striving, like shadow.

And whereas man is daily being driven into death moment by moment, it is rightly added, He fleeth also as a shadow, and never continueth in the same state. But as the sun is unceasingly going through his course, and never stays himself in a state of stedfastness, why is the course of man’s life likened to ‘a shadow’ rather than to the ‘sun,’ excepting that, when he parted with the love of the Creator, he lost the heat of the heart, and remained in the coldness of his iniquity alone? Since according to the voice of Truth, Because iniquity shall abound, the love of many shall wax cold. Matt. 24, 2 He, then, who hath not warmth of the heart in the love of God, and yet keepeth not the life, which he loves, assuredly he ‘fleeth like a shadow.’ Hence it is well written concerning him, that he hath followed a shadow. Ecclus. 34, 2 Now it is well said, and never continueth in the same state. For whereas infancy is going on to childhood, childhood to youth, youth to manhood, and manhood to old age, and old age to death, in the course of the present life he is forced by the very steps of his increase upon those of decrease, and is ever wasting from the very cause whence he thinks himself to be gaining ground in the space of his life. For we cannot have a fixed stay here, whither we are come only to pass on; and this very circumstance of our living is to be daily passing out of life. Which same flight the first man could not have known before the transgression, seeing that times passed, himself standing. But after he transgressed, he placed himself on a kind of slide of a temporal condition, and because he ate the forbidden fruit, he found at once the failure of his stay. Which liability to change man suffers, not only without, but also within him, when he strives to arise to better works. For by the weight of its changeableness the mind is always being driven forwards to some other thing than it is, and, except it be kept in its stay by stringent discipline in self-keeping, it is always sliding back into worse. For that mind which deserted Him, Who ever standeth, lost the stay in which she might have continued. Henceforth now when he strives after better things, he has as it were to strain against the force of the stream. But when he relaxes in his bent to ascend, without effort he is carried back to the lowest point. Thus whereas in ascent there is effort, in descent rest from effort, the Lord warns us that we have to enter by a narrow gate, saying, Strive to enter in at the strait gate Luke 13, 24; for when about to mention ‘the entering in of the narrow gate,’ He premised, Strive, since unless there be an ardent striving k of the heart,’ the water of the world is not surmounted, whereby the soul is ever being borne down to the lowest place. And so whereas man ‘springeth up like a flower and is cut down, and fleeth also as a shadow, and never continueth in his place,’ let us hear what he further subjoins in this train of reflection. It goes on;

11 - 69 And dost Thou deign to open Thine eyes upon such an one, and to bring him into judgment with Thee?

For he surveyed above both the power of Almighty God and his own frailty; he brought before his view himself and God, he considered Who would come into judgment, and with whom. He saw on the one side man, on the other side his Creator, i.e. dust and God; and he lightly exclaims, Dost Thou deign to open Thine eyes upon such an one? With Almighty God, to open the eyes is to execute His judgments, to look whom to smite. For as it were with eyes closed He does not wish to look at him, whom He does not wish to smite. Hence it is immediately added also about the judgment itself, To bring him into judgment with Thee? But whereas he had viewed God coming to judgment, he again takes a view of his own frailty. He sees that he cannot be clean of himself, who, that he might be able to be, came forth out of uncleanness. And he adds,

11 - 70 Who can make clean a thing conceived of unclean seed? Is it not Thou, Who only Art?

He That alone is clean in Himself can cleanse the unclean thing. For man, who lives in a corruptible flesh, has the uncleannesses of temptation engrained in him, seeing that he derived them from his birth. For his very conception, for the sake of fleshly gratification, is uncleanness. Hence the Psalmist saith, Behold, I was shapen in wickedness, and in sin hath my mother conceived me. Ps. 57 Hence it is therefore that he is very often tempted even against his will. Hence it is that he is subject to impurities in imagination, even though he strive against them by reason, because being conceived in uncleanness, whilst he follows after cleanness, he is striving to get the better of that which he is. But whoever has mastered the motions of secret temptation, and overcome uncleanness of thought, must never ascribe his cleanness to himself, in that none can make clean a thing conceived of unclean seed, save He Who alone is clean in Himself. Let him, then, that has already reached in mind the place of cleanness, cast his eye upon the way of his conception, which he came by, and thence satisfy himself, that in his own power he has no cleanness of life, the beginning of whose existence was made in uncleanness. But the meaning here may be that blessed Job, regarding the Incarnation of the Redeemer, saw that That Man only in the world was not conceived of unclean seed, Who so came into the world from the Virgin’s womb, that He had nothing derived from unclean conception. For He did not proceed from the man and the woman, but from the Holy Spirit and the Virgin Mary. He only then proved truly clean in His Flesh, Who was incapable of being affected by the gratification of the flesh, seeing that it was not by the gratification of the flesh that He came hither.

12 God limits life, promises resurrection, humbles pride, exposes hypocrisy, judges wicked perseverance. 64 70.1 58:25

12 - 0 Introduction

IT is the practice of the righteous, to think of the present life, how transitory it is, so much the more heedfully in proportion as they are taught more earnestly to take thought of the eternal blessings of the heavenly Country; for by those things, which they see lasting within, they more exactly mark the flight of things passing away without. Whence blessed Job, when he had delivered a sentence on the transition of man’s time, saying, Man that is born of a woman hath but a short time to live; and again, He seeth also as a shadow, and never continueth in the same state; further adds of the shortness of his life;

12 - 1 The days of man are short, the number of his months is with Thee.

For he sees that that as it were is not with us, which runs by with such great rapidity, but seeing that even things passing away stand with Almighty God, he declares that ‘the number of our months is with Him.’ Or, indeed, by the ‘days,’ the shortness of time is denoted, but by the ‘months’ the spaces of the days are multiplied. Thus to ourselves ‘the days are short;’ but seeing that our life is further extended afterwards, ‘the number of our months’ is recorded ‘to be with God.’ Hence also it is said by Solomon, Length of days is in her right hand. Prov. 3, 16 It goes on;

12 - 2 Thou hast appointed his bounds, that he cannot pass.

Of the things that happen to men in this world, none come to pass without the secret counsel of Almighty God; for God, foreseeing all things that should follow, before the ages of the world decreed how they should be ordered in the ages of the world. Since it is already appointed to man both to what extent the prosperity of the world shall attend him, or in what degree adversity shall fall upon him, that His Elect neither unbounded prosperity may exalt, nor overmuch adversity sink them too low; moreover it is appointed in this very life of mortality how long he shall live with the conditions of time. For although Almighty God added fifteen years to the life of King Hezekiah, yet at that moment that he suffered him to die, He foresaw he would die. Wherein a question presents itself, viz. how it is that it should be said to him by the Prophet, Set thine house in order for thou shalt die, and not live? 2 Kings 20, 1For he, to whom sentence of death was declared, immediately upon his tears had life added to him. Now, the Lord said by the Prophet at what time he in himself deserved to die, but by the bountifulness of mercy, He kept him for the undergoing death at that time, which He Himself foreknew before the ages began. Nor even therefore was the Prophet deceptive, because he made known the time of death, at which that man deserved to die, nor were the appointments of the Lord rent and torn, forasmuch as this also, that the years of life should be added to by the bountifulness of God, was foreordained before the ages began; and the period of life, which was added contrary to expectation without, was inwardly appointed without increase upon foreknowledge; and so it is well said, Thou hast appointed his bounds which he cannot pass.

12 - 3 MORAL INTERPRETATION: God limits virtue, granting gifts yet humbling souls to prevent pride.

Which may also be taken according to the spirit, in that we sometimes endeavour to advance in virtuous attainments, and some gifts we are vouchsafed, but being kept off from some, we lie prone in things below. For there is no man who masters that degree of goodness which he desires, in that Almighty God, Who discerneth the inward parts, sets bounds to the very spiritual attainments themselves; that by reason of that which man tries to master, and is unable, he may not exalt himself in those things, in which he has the power. Whence too that great Preacher, that had been carried up into the third heaven, and penetrated the secrets of Paradise, after that revelation, was not left the power to be at rest, and without temptation; but whereas Almighty God has ‘appointed man his bounds, which he cannot pass,’ he both exalted him to know things on high, and set him down again to be subject to weak things, that he looking at the measure of his compass, whilst he endeavoured to lay hold on security, and could not, that he might not be carried out of himself in pride, might be forced in humility ever to return back within his own bounds. It proceeds;

12 - 4 Turn from him a little while, that he may rest, till his longed for day come, as an hireling’s.

In this place, Turn from him, means, ‘remove from him the force of the stroke,’ for who can rest when He turns away from him, when He Himself alone is rest, and the further off a man is from Him, he is also rendered void of rest in proportion? Thus it is in such sort said, Turn from him, that you should understand, ‘from smiting;’ for it is fitly added, till his longed for day come as an hireling’s. In proportion as an hireling is far from the end of his work, so is he far from the recompense of his wages. Thus every holy man being set in this life, whilst he sees that he is far from departing out of the present life, laments that he is far from the eternal bliss. What then is it to say, Turn from him a little while, that he may rest; but, ‘withdraw now the strokes of the present life, and shew the blessings of eternal rest?’ Whence too it is added concerning that rest itself; till his longed for day come, as an hireling’s; for then the longed for day as of an hireling comes to man, when he receives eternal rest in compensation for his labour. But as far as relates to the aspect of the present life, how despicable is the race of man, so full of miseries, blessed Job yet further tells, and describes how greatly the very things without sense seem to surpass him, when he says;

12 - 5 For there is a hope of a tree, if it be cut down, that it will be green again; and that the tender branches thereof will sprout forth. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth foliage as when it was planted. But man, when he is dead, and stripped, and consumed, where is he?

MYSTICAL INTERPRETATION 5. Now because this is self-evident according to the letter, we must refer the sense to the things of the interior, and search how they are to be made out after the spiritual signification. Thus in Holy Scripture by the name of ‘tree’ we have represented sometimes the Cross, sometimes the righteous man, or even the unrighteous man, and sometimes the Wisdom of God Incarnate. Thus the Cross is denoted by ‘the tree,’ when it is said, Let us put the tree into his bread Jer. 119, V.; for to ‘put the tree into the bread’ is to apply the Cross to the Body of our Lord. Again by the title of ‘the tree’ we have the just man, or even the unjust man, set forth, as the Lord saith by the Prophet, I the Lord have brought down the high tree, and exalted the low tree. Ez. 17, 24 Forasmuch as according to the word of the self-same Truth, Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted Luke 14, 1Solomon also saith, If the tree fall towards the South, or toward the North, in the place where the tree falleth, there it shall be. Ecc. 13 For in the day of their death the just man does ‘fall to the South,’ and the unjust ‘to the North,’ in that both the just man in favour of the Spirit is brought to joy, and the sinner, together with the apostate Angel, who said, I will sit also upon the mount of the testimony, in the sides of the North Is. 14, 13, is cast away in his frozen heart. Again, the Wisdom of God Incarnate is represented by ‘the Tree,’ as where it is written thereon, She is a tree of life to them that lay hold on Her. Prov. 3, 18 And as She Herself says, If they do these things in a green tree, what shall be done in the dry? Luke 23, 31 And so in this place whereas a tree is preferred before man, what is man taken for but every carnal person? and what is denoted by the title of ‘the tree,’ but the life of the righteous? For there is a hope of a tree, if it be cut down, that it will be green again. For when in a death of painful endurance the just man is hard bestead for the truth, in the greenness of everlasting life he is recovered again; and he who here proved green by faith, there becomes green in actual sight speciem. ‘And his branches shoot,’ in that it is most often the case that by the sufferings of the just man, all faithful persons are redoubled in the love of the heavenly country, and they receive the greenness of the spiritual life, while they are glad that he did courageously here in God’s behalf. It goes on;

12 - 6 Though the root thereof wax old in the earth, and the stock thereof die in the dust; yet through the scent of water it will bud, and bring forth leaves as when it was first planted.

What is ‘the root’ of the righteous, but holy preaching, since it is that he springs out of, and that he holds on in? and what is meant by the name of ‘the earth’ or of ‘dust,’ but the sinner? to whom it is said by the voice of the Creator, Earth thou art, and unto earth shalt thou return m Gen. 3, 19. Or, indeed, as our Translation reads, Dust thou art, and unto dust shalt thou return. so V. Thus ‘the root of the righteous waxes old in the earth, and his stock dies in the dust,’ in that in the hearts of the wicked his preaching is despised, and thought dried of all goodness, and ‘his stock dies in the dust,’ in that amidst the hands of the persecutors his body is bereft of life; for according to the words of Wisdom, In the sight of the unwise they seemed to die, and their departure is taken for misery. Wisd. 3, 2 But this one, whose ‘root waxed old in the earth, and whose trunk died in the dust,’ through the smell of water, buddeth; in that through the inspiration of the Holy Spirit, by the example of his conduct he causes the budding of virtue in the hearts of the Elect. For by the designation of water sometimes the watering of the Holy Spirit is used to be understood, as where it is written, If any man thirst, let him come unto Me, and drink. John 7, 37 But whosoever drinketh of the water that shall give him, shall never thirst. John 4, It follows; And bring forth foliage as when it was first planted. To ‘bring forth foliage on the stock being cut down’ is, when the just man is put an end to in the body, by the mere example of his suffering to raise up the hearts of many, and out of a right faith to shew forth the greenness of truth. And it is well said, As when it was first planted. All that is done by the righteous here is a second planting; in that clearly the first planting does not consist in the practice of the good, but in the foreknowledge of the Creator; and whereas all that the Elect do, as it is first seen and settled interiorly, so afterwards is executed outwardly, it is well said, And bring forth foliage as when it was first planted, i.e. it shews its greenness in the executing of practice, such as it had before in the foreknowledge of the Creator.

12 - 7 Preachers must skillfully balance rebuke, honoring the less honorable parts.

The ‘root of the righteous’ may also be taken for the very nature itself of a human being, by virtue whereof he subsists, which same root waxes old in the earth, when the natural frame of flesh comes to nought being reduced to dust, whose ‘stock dies in the dust,’ in that the body dismantled of its own form and fashion crumbles to nought; but at the ‘scent of water it buds,’ in that through the coming of the Holy Spirit it rises again; and it will bring forth boughs as when it was first planted, in that it returns to that form, which it was created to receive, if, when he was set in Paradise, he had refused to sin.

12 - 8 PROPHETICAL INTERPRETATION: Christ died like a tree cut, yet rose, reviving faith worldwide.

ree, an 8. Which perhaps may also be taken of the Lord Himself, Who is the Head of all the good; for according to that which we have said before, whereas He saith of Himself, For if they have done these things in a green tree, what shall be done in a dry? Luke 23, 3He said that Himself was the green td we the dry tree, forasmuch as He contained in His own Person the power of the Divine Nature, but we that are mere men are called a dry tree. And so ‘there is hope of a tree if it be cut down, that it will sprout again,’ in that even if He was able to be put to death by His Passion, yet by the glory of His Resurrection, He came to the greenness of life again; ‘His branches shoot,’ in that the faithful being multiplied by His Resurrection grew out far and wide; His root as it were waxed old in the earth, in that the preaching of Him was to the unbelief of the Jews a despicable thing; ‘and His stock dried in the dust,’ in that in the heart of those that persecuted Him, which was uplifted by the wind of their unbelief, He was held as an object of scorn and contempt, in that He was capable of being put to death in the flesh; but ‘at the scent of water He budded,’ in that through the power of God His Flesh after demise returned to life, according to that which is written, Whom God hath raised from the dead. Acts 3, For in that God is a Trinity, the Holy Trinity, i.e. the Father, the Son, and the Holy Ghost, raised up to life the extinct Flesh of the Only-Begotten Son. And ‘It brought forth foliage as when It was first planted,’ in that the feebleness of the Apostles, which in the season of His death was afraid and denied, and by denying turned dry, by the glory of His Resurrection was again quickened in faith. In comparison with which Tree what is every man but dust? Hence it is added;

12 - 9 But when man is dead, and stripped, and consumed, where, I pray, is he?

There is no man without sin, save Him Who came not into this world by sin; and whereas all we are tied fast in the bonds of guilt, we die by the mere loss of righteousness. Of the robe of innocence given us aforetime in Paradise, we are stripped naked, and we are yet further consumed by the subsequent dissolution of the flesh. Thus man being a sinner dies in guilt, is stripped bare of righteousness, is consumed in punishment. This nakedness of his erring son the Father vouchsafed to cover, who said, on his returning to him, Bring forth quickly the first robe. For ‘the first robe’ is the robe of innocence, which man being created aright received, but being persuaded wrongly by the serpent forfeited. Against this same nakedness it is said, Blessed is he that watcheth, and keepeth his garments, lest he walk naked. For we ‘keep our garments,’ when we keep the precepts of innocency in our hearts, that whereas guilt strips us naked to the Judge, penance should cover us returning to the innocence we had forfeited. And it is well said, Where, I pray, is he? in that the sinner, man, refused to stand there where he was created; while here, where he fell, he is forbidden to stay for long. Willingly he forfeited his country, unwillingly he is driven forth from his exile, which he delights in. Where then is he, who is not in His love, where only it is truly to be? It proceeds;

12 - 10 As if the waters fail from the sea, and the river being emptied drieth up: so man lieth down, and riseth not.

The mind of man is the sea, and the thoughts of his mind, as it were, a wave of the sea; which sometimes swell in anger, are made calm by grace, and from hatred run out in bitterness; but when man dieth, ‘the waters of the sea fail,’ in that according to the words of the Psalmist, In that very day his thoughts perish. Ps. 146, 4 And again it is written concerning the dying soul, Also their love, and their hatred, and their envy shall perish together. Eccl. 9, 6 Thus ‘the river being emptied drieth up,’ in that, when the soul is withdrawn, the body remains empty. For the lifeless body is as it were the empty channel of a river, wherein it is to be marked with an attentive eye that the present life, i.e. the time while the soul stays in the body, is likened to the sea and to a river, for the water of the sea is bitter, of a river sweet. And because we that are living here are at one time under the influence of certain bitternesses, and at another time are seen to be serene and gentle with sweetness, the course of the present life is set forth by the similitude of the sea and a river.

12 - 11 Man dies without self-rising; resurrection comes only by God’s power.

But herein that seems to be exceedingly hard which is added, So man lieth down, and riseth not. Wherefore do we so toil and labour, if we are not straining after the recompense of the Resurrection? And how is it said, and riseth not, when it is written: We shall all rise again, but we shall not all be changed? 1 Cor. 15, 51 Vulg. And again, If in this life only we have hope of life in Christ, we are of all men most miserable ver. 19: and when ‘Truth’ says by Itself, All that are in the graves shall hear His voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. John 5, 28. 29. But the sentence subjoined points out what distinction there is concealed in the sentence preceding. For it is added;

12 - 12 Till the heavens be no more they shall not awake, nor be raised out of their sleep.

For it is plain that they shall not rise again, that is, till the heavens be no more, in that except the end of the world come, the race of mankind shall not wake to life from the sleep of death. Not, then, that he shall not rise again at all, but that before the crumbling of the heavens the human race shall not rise again, is what he teaches. Moreover it is a thing to be marked, why after he had called man dead above, below he designates him not dead, but sleeping, and tells that he shall never rise again from his sleep until the heaven be crumbled in pieces, which is no otherwise than that it is plainly given us to understand, that by the likeness of the tree quickened afresh to life, he designates man a dead sinner, i.e. extinct from the life of righteousness; but when he speaks of the death of the flesh, he preferred to call this not death but sleep, teaching us surely the hope of the Resurrection; in that as a man quickly awakes out of sleep, so shall he rise in a moment at the nod of his Creator from the death of the body. For the name of death is horribly feared by weak minds, but the title of sleep is not feared. Hence Paul in charging his disciples saith, But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not as men without hope. For if we believe that Jesus died and rose again, even so them also which are fallen asleep in Jesus will God bring again with Him. 1 Thess. 4, 13. 14. How is it that the great Preacher calls the death of the Lord death, but the death of the servants of the Lord he names not death, but sleep; but that, having regard to the weak hearts of his hearers, he mixes the medicine of his preaching with wonderful art, and Him, Whom they knew to have risen already, he does not doubt to teach them was dead, while those, who had not as yet risen again, that he might teach the hope of the Resurrection, he calls not dead, but sleeping? For he did not fear to call Him dead Whom his hearers knew to have already risen, and He was afraid to call those dead, whose rising again they scarcely believed. Thus blessed Job, seeing that he does not doubt of those that are dead in the flesh waking again to life, calls them sleeping rather than dead. It goes on;

12 - 13 O that Thou wouldest defend me in hell!

That before the coming of the Mediator between God and man, every person, though he might have been of a pure and approved life, descended to the prisons of hell, there can be no doubt; in that man, who fell by his own act, was unable by his own act to return to the rest of Paradise, except that He should come, Who by the mystery of His Incarnation should open the way into that same Paradise. For hence after the sin of the first man it is recorded, that a flaming sword was placed at the entrance of Paradise Gen. 3, 24, which is also called ‘moveable,’ versatilis, V. in that the time should come one day, that it might even be removed. Nor yet do we maintain that the souls of the righteous did so go down into hell, that they were imprisoned in places of punishment; but it is to be believed that there are higher regions in hell and that there are lower regions apart, so that both the righteous might be at rest in the upper regions, and the unrighteous be tormented in the lower ones. Hence the Psalmist, by reason of the grace of God preventing him, says, Thou hast delivered my soul from the lowest hell. Ps. 86, 13 Thus blessed Job before the coming of the Mediator, knowing of his going down into hell, implores the protecting hand of his Maker there, in order that he might be a stranger to the places of punishment; where, while he is brought to enjoy rest, he might be kept hidden from punishment. Hence he subjoins;

12 - 14 That thou wouldest keep me secret, until Thy wrath quite pertransiit, V. pass by.

For the wrath of Almighty God does herein execute the force of its severity every day, that those who live unworthily it swallows up in most worthy punishments. Which wrath now indeed ‘passes by,’ but at the end it ‘quite passes by,’ in that now it is executed, but at the end of the world it is finally consummated. Yet this wrath as to the souls of the righteous ‘quite passed by’ on the coming of our Redeemer, in that those the Mediator between God and man brought back from the prisons of hell to the joys of Paradise, when He did Himself go down there in pity. And on this subject it is necessary to be known, that the term ‘wrath’ does not suit the Divine Being, in that no disquieting influence disorders the simple nature of God. Whence it is said to Him, But Thou, Ruler of power, judgest with tranquillity, and orderest us with exceeding great regard. Wisd. 12, But because the souls of the righteous were one day to be set free by the coming of the Mediator from the regions of hell, though not the places of punishment, this too the righteous man foresees, and beseeching adds;

12 - 15 And appoint me a set time, when Thou shouldest remember me.

But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the Law, to redeem them that were under the Law. Gal. 4, 4. 5. Thus the man of the Lord foreseeing this redemption, wherein many of the Gentile world as well were destined to be set free, as he himself says; Though these things Thou dost hide in Thine heart, yet I know that Thou dost remember all things; Job 10, prays for a time for the remembering of him, to be appointed him with Almighty God. For it is hence that the Lord saith in the Gospel, And I, if I be lifted up from the earth, will draw all things unto MeJohn 12, 32, i.e. ‘all things Elect;’ for neither did the Lord, when He returned from hell, draw the Elect and the lost together, but He bore off all those things from thence, which He did foreknow would have attached themselves to Him. Hence He also says by the Prophet Hosea, I will be thy death, O death; I will be the biting of thee, O hell. Hos. 13, 14 Now what we put to death, we do our best that it should not be at all, and of that which we bite, a part we take away, and a part we leave. Therefore whereas the Lord wholly destroyed death in His Elect members, He proved Himself the ‘Death of death;’ but whereas He took a part from hell, and left a part, He did not wholly destroy but did ‘bite hell.’ Therefore He says, I will be thy Death, O death; i.e. ‘in Mine Elect, I utterly destroy thee.—I will he the biting of thee, O hell; in that in taking those away, I pierce thee in part.’ And so let blessed Job, knowing of this coming of our Redeemer to hell, pray for what he foresaw in the future, and let him say, And that Thou shouldest appoint me a set time wherein Thou wouldest remember me. It goes on;

12 - 16 Thinkest thou that a dead man shall live again?

It is common with righteous men, in that which they themselves feel to be sure and well grounded, to urge something as if in doubting, so as to put the words of the weak into their own lips; and again by a strong sentence they gainsay utterly him that halts in doubtfulness, that by that which they are seen to put forth doubtfully, they may in some degree condescend to the weak, and hereby, that they deliver a sure sentence, they may draw the doubtful minds of the weak to firm ground. Which whilst they do, they are following the pattern of our Head. For our Lord, when He was near to His passion, took up the voice of those that were weak in Himself, saying, O My Father, if it be Possible; let this cup pass from Me; Matt. 26, 39and that He might remove their fear, He took it in Himself. And again shewing by obedience the force of strength, He saith, Nevertheless, not as I wilt, but as Thou wilt. That so when that thing threatens us which we would not have take place, we should so in weakness pray that it may not, as that in strength we may be ready for the will of our Creator to be done, even in opposition to our own will. After this pattern, then, the words of weakness are sometimes proper to be adopted by the strong, that by their strong preachings afterwards the hearts of the weak may be more acceptably strengthened. Hence blessed Job when he uttered words as of one in doubt, saying, Thinkest thou that a dead man shall live again? presently added the sentence of his sure belief, whereby he saith,

12 - 17 All the days that I now serve militant will I wait, till my change come.

He that waits for his change with such ardent longing, shews how great his certainty was of the Resurrection, and he makes it appear how greatly he looks down upon the course of the present life, who designates it a ‘service militant.’ For in the militant state there is the going on continually to an end, day by day the finishing of the conclusion is expected. Thus he despises the course of this life, and looks for the settling of fixedness, who hereby, that he is serving subject to changeableness, is in haste to attain to his change. For to the just man in this life the very load of his corruption is burthensome. Because watchings exhaust with weariness, sleep is sought, that the labour and harassing effect of watchings may be moderated: but sometimes even sleep kills. Hunger wastes the body, and that its craving may be banished, victuals are sought after: but frequently even the very victuals oppress, which had been sought in order to banish the oppression of debility. And so the load of corruption is a heavy burthen, which except it were so heavy, Paul would never have said, For the creature was made subject to vanity, not willingly, but by reason of Him Who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. Rom. 8, 20—22So let the holy man, longing for the state of incorruption, say, All the days that I now serve militant will I wait till my change come. In which same change what it is that takes place, he adds;

12 - 18 Thou shalt call me, and I will answer Thee.

We are said to answer anyone, when we do works in turn answerable to his deeds. Thus in that change the Lord ‘calls,’ and man ‘answers,’ in that, before the brightness of The Incorrupt, man is shewn forth incorrupt after corruption. For now so long as we are subject to corruption, we do not in any wise ‘answer’ our Creator, seeing that whereas corruption is far from incorruption, there is no similarity suitable to our answering. But of that change it is written, When He shall appear, we shall be like Him: for we shall see Him as He is. 1 John 3, 2 Then therefore we shall truly ‘answer God,’ Who ‘calleth,’ when at the bidding of the Supreme Incorruption we shall arise incorruptible; and because the creature is not able to earn this by itself, but it is brought to pass by the gift of Almighty God alone, that it should be changed to that exceeding glory of incorruption, it is rightly subjoined;

12 - 19 Thou wilt stretch forth Thy right hand to the work of Thine hands.

As if he said in plain words; ‘For this reason Thy corruptible creature is able to hold fast unto incorruption, because he is lifted up by the hands of Thy power, and is kept by the grace of Thy regard, that he should hold fast.’ For the human creature by this alone, that it is a creature, has it inherent in itself to sink down below itself, but man has obtained it from his Creator, that he should both be caught above himself by contemplation, and held fast in himself by incorruption. And so that the creature may not fall away beneath himself, but hold on in incorruption, he is lifted to the stedfastness of immutability by the right hand of His Maker. Moreover it may be that by the title of ‘the Right Hand’ the Son may be designated; in that, All things were made by Him. John 3 Thus Almighty God ‘stretched out His Right Hand to the work of His hands,’ because, that He might lift on high the human race, become refuse and grovelling in the lowest things, He sent the Only-Begotten One, made Incarnate for this end. By Whose Incarnation it has been vouchsafed to us that we, who fall into incorruption of our own will, should one time be enabled to answer God when He calls us in the glory of incorruption. Wherein who can estimate the bountifulness of Divine Mercy, that He should bring man after sin to such a height of glory? God takes account of the bad things we do, yet by the grace of His lovingkindness He remits them to us in mercy. And hence it is added;

12 - 2 For now Thou numberest my steps, but Thou sparest my sins.

God ‘numbers our steps,’ when He marks each one of our several deeds for the recompensing them. For what is denoted by the steps, but each particular act of ours? Thus Almighty God both ‘numbers our steps’ and ‘spares our sins,’ in that He at once surveys our actions with exactness, and yet remits them in mercy to those that repent, Who both sees obduracy in those that sin, and yet softens it into penitence by preventing grace. Thus He ‘numbers sins,’ in that He turns us ourselves to bewail the several things which we have done. And He remits them in mercy, in that whilst we our own selves punish them, He Himself never judges them in the last reckoning, as Paul testifies, who saith, For if we should judge ourselves, we should not be judged. 1 Cor. 131 Hence it is further added;

12 - 21 Thou hast sealed up as it were in a bag my transgressions; but Thou hast healed mine iniquity.

Our ‘transgressions are sealed up as it were in a bag,’ in that that thing which we ourselves do in outward act, except we wash away by penance in the mean while, is kept in the secresy of God’s judgments under a kind of hiding, that one day it may also come forth out of the bag of secresy into the publicity of the Judgment. Hence it is said by Moses too; Is not this laid up in store with Me, and sealed up among My treasures? In the day of vengeance I will repay them. Deut. 32, 34 But when for the evil things that we have done, we are bruised with the stroke of discipline, and lament the same by penance, He ‘sealeth up,’ and ‘healeth’ our iniquity, in that He neither leaves things unpunished here, nor reserves them to be punished in the Judgment. Thus He ‘seals transgressions,’ in that He marks them with exactness here, to chastise them with the rod, but He ‘heals’ them, in that He wholly remits them in the stroke. Hence the iniquity of that persecutor of Him, whom He laid prostrate on the ground, He did also by sealing heal, seeing that He said concerning him to Ananias; He is a chosen vessel unto Me to bear My Name before the Gentiles, and kings, and the children of Israel. For I will shew him how great things he must suffer for My Name’s sake. Acts 9, 15 For to that man, whom on account of past transgressions He still threatens with future sufferings, what he had done wrong, surely He kept sealed in the heart; but as surely in so sealing He had healed his transgressions, in that He called him ‘a chosen vessel.’ Or, surely, ‘our transgressions are sealed in a bag,’ when the evil things we have been guilty of, we reflect on continually with a heedful heart. For what is the heart of man, but God’s ‘bag?’ wherein whilst we earnestly look to see how much we transgress, we carry our sins as it were ‘sealed up in God’s bag.’ Did not David keep his sin ‘sealed up in a bag,’ when he said, For I acknowledge my transgressions, and my sin is ever before me. Ps. 53 And because the faults, which we are made acquainted with in reviewing and repeating, the pitiful Creator remits to us, after the ‘transgressions being sealed in a bag,’ it is rightly subjoined, But Thou hast healed mine iniquity: as if he said in plain speech, ‘What things Thou dost now seal, so that I in repenting should see, doubtless Thou doest it, that in the retribution they should never be seen.’ It follows;

12 - 22 And surely the mountain falling slippeth away, and the rock is removed out of his place. The waters wear the stones, and by washing little by little the earth is consumed, and so Thou wilt in a like way destroy man.

MORAL INTERPRETATION 22. This is very often the case, that upon rocks falling, a piece of rock is removed to other places; that waters wear stones, and little by little the ground is wasted by the washings of the flood: but we have need to make out with great diligence that which is brought in; and man Thou wilt in a like way destroy. For what is that, that to a mountain falling, a rock removed, a stone worn hollow, and ground consumed by the washing of the flood, the ruin of man is likened, but this, which we are plainly given to understand, that there are two sorts of temptations, one sort, which passes in the mind even of the good man by sudden accident, that he should be so tempted of a sudden, that by the unexpectedness of the event it should make him reel, and bring him to the ground, and that he does not see his falling, until after he has fallen; while there is another which comes by little and little into the mind, and by gentle suggestions corrupts the resisting soul, and not by its excessiveness but by its importunity wastes all the powers of righteousness therein? And so, whereas there is one sort of temptation, which by a sudden assault very often brings the good down to the ground, let it be said, And surely the mountain falling cometh to nought, and the rock is removed out of his place, i.e. the holy mind, whose place was righteousness, is by a sudden impulse removed into sin. Again, because there is another sort of temptation, which infuses itself gently into the heart of man, and wears and wastes all the hardness of its resolution, let it be said, The waters wear the stones; in this way, viz. that the unremitted and soft flatteries of lust suck away the hardness of the soul, and the slow and penetrating evil habit corrodes the hard and forcible purpose of the mind. Hence it is added, And by washing the ground is consumed little by little. For as when water flows in, ‘the ground is consumed little by little,’ so when bad habit creeps on n by gentle degrees, even the strong mind is engulphed. Hence it is well added, And Thou wilt in a like way destroy man, i.e. in this way, that when Thou by a righteous appointment sufferest temptation of a sudden to get the dominion over the mind of him, who is seen to have his stand on high, Thou causes; ‘the mountain to fall and slip away,’ and when the will is changed to evil, it is as if ‘the rock were removed to a new place,’ but whilst Thou lettest a gentle and fine yet unremitting temptation prevail over the minds of those, who are accounted strong, ‘the waters in a manner wear the stones, and by washing, the ground is consumed little by little,’ in that the hardness of the mind being subdued by gentle suggesting is made soft.

12 - 23 Even great souls fall, suddenly or gradually, through temptation’s persistent erosion.

Let us see how that David was a ‘high mountain,’ who was enabled to contemplate such great mysteries of God by the Spirit of prophecy; but let us mark how he ‘slipped down,’ by a sudden fall, who whilst walking on the solar, lusted after and carried off another man’s wife, and killed her husband with loss to his own army. Then ‘fell a mountain with a sudden fall,’ when that mind which was used to dwell with heavenly mysteries, was overcome by sudden temptation, and brought under to such most monstrous pollution. And so ‘the rock was removed from its place,’ when the mind of the prophet being shut out from the mysteries of prophecy came to imagine filthy things. Let us see moreover how ‘the waters wear the stones, and by washing the ground is consumed little by little,’ in that Solomon by an immoderate intercourse and frequency with women was brought to this pass, that he built a temple to idols: and he who had before erected a temple to God, by frequency of lust, being even bowed down under misbelief, was not afraid to erect idol temples. And so it came to pass, that by unremitting wantonness of the flesh, he was brought even to misbelief of the spirit. What else then, but that the ‘waters did wear away the stone, and by washing the ground was consumed little by little,’ in that by the encroaching surripiente of sin as it flowed in little by little, the ground of his heart crumbled away unto wasting? Thus let blessed Job consider both sorts of temptation, whether the sudden and excessive, or the gentle and prolonged sort, let him contemplate the falls of his fellow-creatures, and from those things which take place outwardly let him catch the keynote of his contemplation within, saying, And surely the mountain falling cometh to nought, and the rock is removed out of his place: the waters wear the stones, and by washing little by little the earth is wasted; and Thou wilt in like manner destroy men; i.e. ‘as these things without sense at one time are brought to the ground suddenly, at one time are worn little by little by the softness of water being let in; so likewise him, whom Thou hast created a reasoning creature, Thou dost either overthrow by sudden temptation, or permittest to be worn and wasted by a long and gentle one;’ and that reasoning creature he directly describes in the following words, saying,

12 - 24 Thou hast strengthened him for a little space, that the might pass by for ever.

LITERAL INTERPRETATION 24. Man has been ‘strengthened here for a little space,’ in that he has received here powers of living for a while, that he should for ever pass away thither, where no end should bound and shut in his life, but in this moment’s space where he has been ‘strengthened,’ he extracts that wherefrom in the everlasting world he may either find how always to have joy, or not ever escape the punishments he has entered upon. And for this reason, that ‘he has been strengthened for a little space,’ to ‘pass away for everlasting,’ it is fitly added immediately;

12 - 25 Thou wilt change his countenance, and send him away.

‘The face of man is changed,’ when his form is wasted by death; but ‘he is sent away,’ in that from those things which he kept willingly he is necessitated to pass away to the eternal world against his will, and while he is brought thereunto, these things which he held long and thought on, how it will be with them now left behind him he knows nothing. Hence it is added;

12 - 26 Whether his sons be in honour or dishonour, he perceiveth not.

For as they, who are still living, know nothing of the souls of the dead, in what place they are held; so the dead, concerning the life of those living after them in the flesh, know not at all how it is ordered; in that both the life of the spirit is far from the life of the flesh, and as the corporeal and incorporeal are things different in kind, so are they parted in knowledge. Which however is not to be imagined concerning holy souls, in that they which behold the brightness of Almighty God within, we cannot for a moment suppose that there is any thing without that they know not b. But because carnal persons bestow their chief affection on their children, blessed Job declares that they are hereafter ignorant of that, which they loved here with all their heart, so that ‘whether their sons be in honour or dishonour they know not,’ whereas their care for these was always preying upon their minds.

MORAL INTERPRETATION Which however if it is to be understood in a spiritual sense, with no unfitness by the title of sons we have works denoted, as Paul saith of woman, Notwithstanding, she shall be saved in childbearing. 1 Tim. 2, 15 Not that a woman, who being devoted to continency never bears children, shall not be saved, but she is said to be ‘saved by childbearing,’ because by the operation of good works she is united to everlasting salvation. Thus the children in honour are good deeds, and the children in dishonour are bad deeds. And often man strives to do things with a good intention, yet by reason of the many occasions that creep upon him, how his actions are accounted of in the sight of Almighty God is a thing uncertain. And so ‘whether his sons be in honour or dishonour he perceiveth not,’ in that his works being sifted with a searching scrutiny, whether they be approved or condemned he cannot tell. Thus here man is placed in the painfulness of labour, and thither he is brought in the fearfulness of misgiving. Hence it is yet further subjoined concerning the labour of the present life itself,

12 - 27 But his flesh while he liveth shall have pain, and His soul shall mourn over himself.

Concerning the married Paul saith, Nevertheless, such shall have trouble in the flesh. 1 Cor. 7, 28 But they may ‘have trouble in the flesh here,’ who are even now leading spiritual lives. Wherefore then is it said as it were in a special sense, that there is ‘trouble of the flesh’ to married persons, seeing that it is not far removed even from the life of the spiritual; excepting that those commonly meet with worse troubles from the flesh, who delight themselves with the pleasures of the flesh? And it is well said, And his soul within him shall mourn over himself; in that whosoever desires to rejoice in himself, by this alone is henceforth in woe, viz. that he has gone far from the true joy. For the true joy of the soul is the Creator. Therefore it is meet that man should ever find in himself sorrow, who, forsaking His Creator, sought joy in himself. It proceeds;

12 - 28 Then answered Eliphaz the Temanite, and said, Should a wise man answer as if speaking into the wind, and fill his belly with burning?

ALLEGORICAL INTERPRETATION 28. We have already said frequently that blessed Job bears a type of the Holy Church universal, and that his friends bear the likeness of heretics, who as it were on the plea of defence of the Lord find occasion of foolish talking, and let loose insulting words against good men; to whom all is displeasing that is thought by the faithful, as though it were uttered to the wind. Whence it is said now, Should a wise man answer as if speaking into the wind? Nor do they account the words of the good as the sayings of reason, but as the stingings of madness. Whence it is added, And shall he fill his belly with burning? in that those things even which they know themselves to say by way of insult, they are ever bent to palliate, as has been said, on the ground of defending the Lord. Whence Eliphaz adds; Thou reprovest with words him that is not equal to thee, and thou speakest what is not expedient for thee.

12 - 29 Heretics deny true fear, invent faults, and accuse the righteous of pride.

Now they suppose that no one has the fear of the Lord, saving him whom they can draw into the foolishness of their own confession. Hence he adds, Yea, thou castest off fear, and hast taken, prayer before God. ‘Taken’ means ‘taken away;’ as if he said in plain terms, ‘Presuming on Thine own righteousness, thou scornest to implore the grace of Thy Creator.’ For when heretics do not find real evils to urge against the good, they feign things to reproach them with, that they may seem righteous, and it very often happens, that they come to open words of insult. Whence it is still further added,

12 - 30 For thine iniquity teacheth, thy mouth, and thou followest the tongue of the crafty.

‘Iniquity teaches the mouth,’ when there is conceived by a bad life somewhat to be spoken of a worse kind. Now because blessed Job was free in speech in proportion as he was holy in action, by his friends, who hold the type of heretics, he is found fault with at once on the grounds of a wicked life and of a bold mouth, so that it should be said, Thine iniquity teacheth thy mouth. As if it were said to him in plain words, ‘What thou speakest wickedly, thou hast learnt of a more wicked life.’ But it often happens that heretics, whilst in seeming they venerate God, oppose His mysteries, and they think it humility if they deny the truth. For there are some, who imagine that they are bringing injury upon God, if they confess that He took true flesh, or if they should think that He was capable of really dying for us in the flesh. And whilst they endeavour as it were to bestow upon God a greater degree of honour, they are enforced to deny the real praises of His goodness. For in praise of His charity what is there more efficacious, than that in our behalf He should make those things meet to Himself for the undertaking them, which seem for Him unworthy. But Holy Church confesses His very and true Flesh, His very and true Death, but in declaring these things she is thought by Heretics to put an indignity upon God. Whence it is said now, And thou followest the tongue of them that blaspheme. And if any piece of adversity befall her in this world, they say that it was brought upon her by this very injuriousness of her confession. Hence it is yet further added;

12 - 31 Thine own mouth shall condemn thee, and not I; yea, thine own lips shall answer thee.

For because they suppose that the evils of adversity break out in consequence of the erroneousness of confession; that say that ‘her own lips shall answer her,’ so that fault of utterances should be the cause of the scourge. But sometime they desire to repress it as if by reasoning; whence Eliphaz sets himself to reprove blessed Job as it were on principles of reason, saying,

12 - 32 Art thou the first man that was born? or wast thou made before the hills? Hast thou heard the secret of God? and shall His wisdom be inferior to thee?

As if He said in plainer words, ‘Thou, who speakest of the Eternal One, consider that thou art a creature of time. Thou that arguest concerning His wisdom, remember that Thou knowest not His counsel.’ But that Heretics for this take up the words of the defence of the Lord, that they may appear to be learned, and whilst they seem to defend the glory of God, are making known their knowledge to men, the very words of Eliphaz subjoined bear witness, who began indeed to speak of the wisdom of God, but immediately fell into self-elation, saying, Ver. 9. What knowest thou that we know not? What understandest thou which is not in us? Which same sentences plainly shew in what exaltation of mind all that comes forth, which sounds as if it were for defence of the Lord. It goes on;

12 - 33 With us are both the gray headed and very aged men, much elder than thy father.

That all Heretics are gone out of the Holy Church Universal, John testifies, when he says, They went out from us, but they were not of us. 1 John 2, But that those things which they maintain they may recommend to the weak minds of their fellow-creatures as on the grounds of antiquity, they testify that they have ancient fathers, and the very Doctors of the Church themselves they declare are the masters of their school; and whilst they look down upon present preachers, they pride themselves with unfounded presumption on the tutorage of the ancient fathers, so that they avouch that the things they themselves assert the old fathers held as well, in order that what they are not able to build up in truth and right, they may strengthen as by the authority of those. But because it is written, Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth, oftentimes Holy Church travails with countless adversities in this life, and the life of the children of perdition is let to go free of the scourge, in proportion as it is not reserved for any rewards. But Heretics seeing the tribulations of Holy Church, look down upon her, and fancy that she is bruised by such a multitude of strokes, in due of a false creed professionis. Hence it is yet further added;

12 - 34 Is it a great thing that God should console thee? But thine evil words prevent this.

As if he said to him in plain words; ‘If thou wouldest amend thy profession of faith, thou mightest long ago have had consolation in thy scourges.’ It goes on;

12 - 35 Why does thine heart lift thee up, and hast thou thine eyes astonished as thinking of great things?

Often the mind of the righteous is so suspended in contemplating things on high, that outwardly their face seems to have been struck with stupefaction. But because Heretics are not taught to enforce the power of contemplation in secret, they think that it is done by the just, and those that are imbued with a right understanding, more in hypocrisy than in truth, in that what they cannot themselves obtain the possession of, they do not suppose exists in others in a genuine way. It goes on;

12 - 36 Why dost thy spirit swell against God, that thou lettest such words go out of thy mouth?

Very often when the righteous are afflicted with any woes, they are forced to confess their works, as blessed Job had done, who after just living was pressed down by the strokes of the rod; but when the unrighteous hear their sayings, they think that they are uttered in self-exaltation rather than in truth. For they weigh the words of the righteous by their own feelings, and do not think that good words can be said in a humble spirit. For as it is a great sin, for a man to ascribe to himself what there is not, so it is commonly no sin at all if he speaks with humility the good that there is. Hence it often happens that the just and unjust have words that are like, but always a heart that is widely unlike, and the same sayings for which the Lord is offended by the unrighteous, He is even propitiated by the righteous. Thus the Pharisee when he entered the temple said, I fast twice in the week; I give tithes of all that I possess. Luke 18, 12But the publican went out justified more than he. Hezekiah too, the king, when he was afflicted with sickness of the body, and brought to the last point of life, said with his heart pierced in prayer, Remember now, O Lord, I beseech thee, how I have walked before Thee in truth, and with a perfect heart, Nor yet did the Lord disregard this confession of his perfectness, or refuse him, whom He immediately heard effectually in his prayers. See, the Pharisee justified himself in act, and Hezekiah maintained himself to be just in thought as well, and by the same act by which the one offended, the other propitiated God. Wherefore then was this, but that Almighty God estimates the words of each by the thoughts within, and in His ear those are not high, which are uttered with a lowly heart? Hence blessed Job, where he put forward his deeds, did not in the least degree swell out against God, in that those things which he had really done, he spoke with a humble spirit. Now Heretics are accustomed to mix some true points with the statements of their erroneous persuasions. And the friends of blessed Job, though in the reproving of him they are altogether deceived, may yet even say some things true, which they learnt by frequent communication with him, whose words were they all to be contradicted, the Apostle Paul would never have brought forward the sentence of Eliphaz saying, He taketh the wise in their own craftiness. 1 Cor. 3, 19 And so, because those things which they say right, they do not rightly say against blessed Job, let us in their sayings at once tread under our feet the mischief of indiscretion, and sift the marrow of rightness. It goes on;

12 - 37 What is man, that he should be clean?

MORAL INTERPRETATION 37. For hereby alone that he is called ‘man’ he is described as earthly and weak; for man is so named ‘homo’ from ‘humus,’ as Hebrew ‘Adam’ from the earth. And how is it possible for him to be free from stain, who being made of earth of his own will fell into infirmity? where it is added; And he that is born of a woman, that he should be righteous? For the first piece of unrighteousness the woman proffered to the man in Paradise. And so how shall he appear righteous, who was born of her that proved the bidder of unrighteousness? It goes on;

12 - 38 Behold, among His saints there is no one that is unchangeable; the heavens are not clean in His sight.

MYSTICAL INTERPRETATION 38. He repeated that with the title of ‘the heavens,’ which he before denoted by the appellation of the ‘Saints.’ For it is written concerning those very Saints; The heavens are telling the glory of God Ps. 19, all of whom have by nature in themselves changeableness proper to them, but while they earnestly desire to attach themselves always to the unchangeable ‘Truth,’ in attaching themselves they bring it to pass that they become unchangeable; and whilst they keep themselves fixed thereto with a full affection, they one day obtain that being carried above themselves, they get the better of this, that in themselves they were changeable. For what is changeableness but a kind of death? which while it changes one thing into another, as it were kills that which was, that that should begin to be which was not. And it is written concerning the Author of all things, Who only hath unchangeableness 1 Tim. 6, 16, in that He only is unchangeable in Himself. Concerning whom it is written by James; With Whom is no variableness, neither shadow of changing Jam. 17. For changeableness itself is a shadow, which if it altered the light by any changes, would as it were obscure it. But because in God changeableness entereth not, ‘no shadow of changing’ intercepts His Light. Now it is well said, the heavens are not clean in His sight, in that by themselves before the strict cognizance of God not even they can be clean to perfection, who are preachers of cleanness, as John testifies, who saith, If we say that we have no sin, we deceive ourselves. 1 John 8 If then ‘among His Saints there is no one unchangeable, and the heavens are not clean in His sight,’ who may presume in himself upon the practice of righteousness? Hence it is further added;

12 - 39 How much more abominable and useless is man, which drinketh iniquity like water?

He who first said it was impossible that man should of himself be clean from sin, and righteous, calls him ‘abominable’ and ‘useless;’ ‘abominable’ on account of the uncleanness of his stain, but ‘useless’ on account of the unrighteousness of an imperfect life; who however may be understood as ‘abominable and useless’ in another sense. For often a bad man seems to do some things rightly, but by those things which are wrong, even those which are right belonging to him are brought to nought; and because the evil ones are very displeasing to God, neither are those pleasing which seem to be good. And so he, that is ‘abominable’ before God in his evil things, is ‘useless’ in the good; in that whilst he shews himself an object of execration to God by wicked deeds, neither is that which seems right proceeding from him well-pleasing. And it is well said, Which drinketh iniquity like water. For what is eaten is swallowed not without delay, seeing that it is chewed in order to be swallowed; but what is drunk has no hindrance to be swallowed, in proportion as it hath again no need to be chewed. And so because sin is committed by the foolish man without any drawing back, iniquity is drunk like water. For because he does unlawful things without fear, he swallows the draught of iniquity without let or hindrance. It goes on;

12 - 40 I will shew it thee, hear me; and that which I have seen I will declare to thee.

All arrogant persons have this proper to them, that when they have a right notion, though the thing be little, they wrest it to serve the turn of pride, and by the same act whereby from understanding they might to themselves be raised higher, from swoln pride they only fall into the pit of self exalting, account themselves better instructed than the learned, and they exact respect for themselves from their betters, and stand upon it to teach as with authority those that are holier men. Hence it is now said, I will shew thee, hear me. And because he teaches with less authority who tells things that he has heard, than he who tells those things which he has seen, in order that Eliphaz may claim to himself the stronger kind of authority, he says, And that which I have seen I will declare. But because Heretics are sometimes confounded by their fathers being condemned, and yet bring forward as it were with authority the sentences of those, by whose folly they are deservedly rejected; the very audacity of Heretics is itself rightly introduced, when it is said,

12 - 41 Wise men confess, and do not hide their fathers.

And at once they leap out in praise of them, and boast that they had been as it were the only rulers of the Church. Hence it is yet further added, Unto whom alone the earth was given, and the stranger passed not among them. They think that ‘the earth was given to their fathers alone,’ in that the masters of their erroneous teaching alone really had rule in the Church. And who is termed ‘the stranger,’ but the Apostate Angel? Whence too it is said by the Psalmist concerning all the wicked spirits together; For strangers are risen up against me, and oppressors seek after my soul. Ps. 54, 3 And so Heretics, because they think that the hearts of their doctors were not subject to the Apostate Angel, say that ‘the stranger passed not among them.’ For which same stranger to pass through each individual, is his putting wicked thoughts into his heart. And hence it is said by the voice of the Prophet of the evil spirits arrayed against the soul standing erect, Which have said to thy soul, Bow down, that we may go over. Is. 523 But whereas Eliphaz the Temanite, when going to tell some things, wishes to be heard, though he knows many things which were proper to be said, and yet does not know that they were not proper to be said to blessed Job, let us hear the sentences which he uttered against blessed Job. For neither ought we to consider the person to whom, but only what it was that he said. It goes on;

12 - 42 The wicked man feels proud all his days.

LITERAL AND MORAL INTERPRETATION The Elect also are apt to feel pride in some of their thoughts and actions. But because they are Elect persons, they cannot feel pride all their days, because before they end their lives, they turn their hearts from self-exaltation to the fearing of humility. But ‘the wicked man feels pride all his days,’ in that he so brings his life to an end, that he never departs from self-exalting. He looks round him on all that is flourishing in time, and he neglects to consider whither he is being carried for ever. He puts his trust in the life of the flesh, and thinks that those things continue for long, which he holds at the moment. His mind is set firm in self-exaltation, every one of his kin is brought into contempt, how suddenly death creeps upon him he never takes thought, how certain his happiness he never reflects; whereas if he did but turn his eyes to the uncertainty of fleeting life, he would never keep for a certainty things uncertain. And hence it is well added;

12 - 43 And the number of the years of his tyranny is uncertain.

For he ought not to have felt pride at all, even if he might have had the number of his years assured, so that knowing how long he should live, he might know beforehand when to withdraw himself from self-exaltation. But since the present life is always uncertain, death’s creeping upon him ought always to be apprehended the more, insomuch as it can never be foreseen. And he rightly calls the pride of the wicked, ‘tyranny.’ For he is justly styled a tyrant, who in the commonwealth takes the lead without right. And be it known that every proud man, according to his several measure, exercises tyranny. For what sometimes one person practises in the commonwealth, in this case, by power of high office accorded to him, another in a province, another in a city, another in his own family, this same another by concealed wickedness practises to himself in the thought of his own heart. Nor does the Lord regard what amount of evil each person may be able to do, but what amount he may have the mind to do. And when the power is wanting without, he is, a tyrant within himself, whom iniquity lords it over within; for though he does not oppress his neighbours outwardly, yet inwardly he seeks to possess power, in order to oppress them; and because Almighty God considers the hearts of men, the wicked man has already done in his eyes the thing that he conceived. Now our Creator willed that our end should be hidden from us with this view, that whereas we are uncertain when we may die, we may always be found ready for death. Hence after it has been said, All his days the wicked man feels proud, he rightly adds, and the number of the years of his tyranny is uncertain. As if it were said in plain words, ‘Wherefore is he lifted up as if on the grounds of a certainty, the tenure of whose life is held under the penalty of uncertainty?’ But Almighty God not only reserves future punishments for those that live wickedly, but even here, where they go wrong, he besets their hearts with punishments, that by this alone, viz. that they sin, they should be smiting themselves, and that always trembling, always full of suspicion, they should be afraid of meeting with those mischiefs from others, which they remember themselves to have done to others. Whence it is yet further added of this wicked one;

12 - 44 A dreadful sound is alway in his ears, and when there is peace, he suspecteth plots.

But there is nothing more happy than simplicity of heart, in that in proportion as it shews forth innocency towards others, there is nothing it dreads to meet with from others. For it has its simplicity as a kind of citadel of strength, nor is it suspicious of undergoing what it has no remembrance of having itself done. Whence it is well said by Solomon, In the fear of the Lord is strong confidence. Who also says again, A secure mind is like a perpetual feast. For the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others; and whatever plot it hatches against neighbours, it is afraid of being hatched by neighbours against itself. It is on every side full of suspicions, on every side full of alarms. Everyone that occurs to mind is supposed to be making out things hostile to him, and so he, to whom the repose of security is wanting, has surely ‘a dreadful sound in his ears’ always. And it often happens that his neighbour, whoever he be, speaks to him with a single intention, and designs nothing hostile, but ‘when there is peace, he suspecteth plots;’ in that he, who is always dealing craftily, calculates that there is not single dealing towards himself. And whereas it is written, When the wicked man cometh into the pit of sinners, he contemneth, he being encompassed with the darkness of his iniquity henceforth despairs of light. Hence too it follows;

12 - 45 He believeth not that he shall return out of darkness, and he is waited for of the sword.

For because he believes himself to be on all sides stricken from ambush, despairing of salvation, he is ever growing on in wickedness. Now there are times too when this ungodly man turns his eyes to judgments from above as well, and dreads their coming upon him. But whilst he seeks the wages of the present life, these same judgments which he had begun to fear, being conquered by the madness of avarice, he sets at nought. And be thinks indeed that it is possible he may die in sin, but yet he does not cease from sin. Hence it is subjoined;

12 - 46 When he has stirred himself to seek bread, he knoweth that the day of darkness is ready in his hand.

For ‘bread’ is the wages of the present life, and ‘the day of darkness’ is taken for the time of vengeance. And so in the course of his conduct, the wicked man at times weighs well the present wrath of the Judge Above, but he is not diverted from wickedness, so that it too should be itself diverted from his destruction. But his conscience accusing him, he fears to be smitten, yet be is ever increasing that whereby he should be smitten. He makes slight of his return, he despairs of pardon, he carries himself high in sin, yet he has fear within, a witness of his wickedness. And though he seem outwardly to be doing wicked things with a bold front, yet for these in his own heart he is untrained to tremble. Whence it is written; For whereas wickedness is timorous, she gives witness to condemnation. Wisd. 17, 1For when a man does unlawful things, he is in dread of the thing that he does; and the open witness for his condemning is the very fearfulness of wickedness itself, in that both the thing that is done is feared, and yet the evil that is feared is not overcome. Of which it is yet further added,

12 - 47 Trouble shall make him afraid, straits shall besiege him, as a king ready to the battle.

In all that the wicked man does, he is hedged in with anguish, and tribulation, and straits; in that his soul is confounded with anxiety and misgiving. One man secretly longs to seize another’s goods by force, and he toils and strains in the thoughts of his heart, that he may not be found out. Another man, forsaking truth, makes up his mind to tell a lie, that he may deceive the mind of those that hear him; but what great labour it is to guard with sufficient heed, that his deceit itself may not be found out! For he sets before his eyes what answer may be made to him by those that know the truth, and with great effort of thought he makes out how by the appliances of falsehood he may surpass the evidences of truth. He cloaks himself about on this side and on that, and against that wherein he might have been found out, he looks about for an answer resembling truth, whereas if he had been minded to tell the truth, assuredly he might have done it without pains. For the path of truth is smooth, and the road of falsehood grievous. And hence it is said by the Prophet, They have taught their tongue to speak lies, and wearied themselves to commit iniquity. Jer. 9, 5 Therefore it is well said, Trouble shall make him afraid, and straits besiege him; in that in himself he is undone in the toilsomeness of fear, who forsakes the way of truth, which is the companion of security. And he is rightly compared to a king prepared for battle, seeing that in that very evil that he does he is at once alarmed and presses on; at once made to tremble by conscience, and to pant from desire; fears, and swells high; is scared with misgivings, and lifts up his spirit in audacity. Moreover, we are to know that ‘a king who is prepared for battle’ is so apprehensive against the enemy, that he also fears for that very army which he is leading, lest it should be seduced, lest by the desertion of his soldiers he be laid open to the darts of the enemy. And so ‘the wicked man is besieged with straits, like a king ready to the battle;’ in that whilst practising false things and uttering false words, he dreads lest he should lose his own soldiers; i.e. the appliances of falsehoods; and lie exposed to the darts of truth, if it chance that that be lacking to him, which he might have to oppose on the side of deceit. But though the Spirit trembles, though conscience accuses, yet the wicked man is mastered by his own passion; and forcing under fear, he assumes hardihood from his iniquities. And often when revenge is set before his mind, he lifts himself up against God; he determines to undergo any inflictions at His hands, so long as in this life, while he has the power, he may do all that he pleases. And hence it is added;

12 - 48 For he hath stretched out his hand against God, and is strengthened against the Almighty; He runneth upon Him with erected neck, and he is armed with a stout neck.

These things are more plainly understood of the head of the wicked himself, i.e. Antichrist, who, while lifting up his hand against God, is said to be ‘strengthened,’ in that for a little time he is permitted to be exalted; that in proportion as he is let to glory for a while, he may be punished the more pitilessly for everlasting; but seeing that all the wicked are his members, this, which he then in the end of the world shall do alone in a preeminent way, let us see how it is done now by each one of the wicked severally. Thus there are some who even if they do ever set themselves to do things in opposition to the judgment of Almighty God, disabled by the very impossibility of putting their will in execution, look to themselves, are made to turn themselves to Him Whom they were minded to despise, and they, who might have gone far from Him, if they had been able to execute what they were minded to do, are sometimes hereby saved, because they could not execute what they wickedly had the mind for; and hence being brought back to themselves, they see what condition they are of, and mourn that they had the mind to do things contrary to ‘Truth.’ And there are some who by the just judgment of God are suffered to execute with worse wickedness that which they wickedly desire to do in opposition to God. And whilst an evil disposition inflames, and power strengthens them, they are henceforth unable to attain to know themselves in their erring course, in proportion as in the affluence of their fortunes they are by power ever being drawn out of themselves. Concerning the bent of whose mind it is here said, For he stretcheth forth his hand against God, and is strengthened against the Almighty. For ‘to stretch forth the hand against God,’ is to persevere in evil doing, setting at nought the judgments of God. And because God is then more wroth, when He suffers that to be fulfilled, which thing ought not to have been conceived at all in thought, this wicked man is ‘strengthened against the Almighty,’ in that he is suffered to prosper in his wicked course of conduct, so that he should both do wicked things, and yet live in happiness, Of whom it is yet further added,

12 - 49 He runneth upon Him with erected neck.

To ‘run against God with erected neck’ is to commit with shamelessness such things as are displeasing to the Creator. Of whom it is rightly said, He ran, i.e, in doing evil, he had no let or hindrance from adversity. Concerning whom it is yet further added; And he is armed with a stout neck pingui cervice. ‘A stout neck’ is wealthy pride, as being buttressed up with overflowing stores, as it were with a quantity of flesh. And so the bad man with power ‘is armed against God with a stout neck,’ in that swollen with temporal good things he is set up as by a great bulk of flesh against the precepts of truth. For what is poverty but a sort of leanness, and what is the abundance of stores but the fatness of the present life? And so he lifts himself up ‘with a stout neck against God,’ who takes temporal abundance to serve the end of pride. For the powerful and wicked have this thing proper to them, that being engrossed with deceitful riches they neglect the true riches of God, and in proportion as they investigate the less what is true, they are the more lifted up by false acquisitions. For the care and concern of earthly things, because it engrosses, utterly blinds the sight. Whence it is yet further added with justness,

12 - 50 Fatness hath covered his face.

For the sight is in the face, wherein too is the first more honourable part of the body. Therefore the best of the mind is not unjustly denoted by the face, which wherever we turn it, there we see. And so ‘fatness covers the face,’ in that the earnestly coveted abundance of earthly good things presses down the eyes of the mind, and that which should be honourable A.B.C.D. more honorable in them, it makes foul in the eyes of God, in that it weighs it to the earth with a multitude of concerns. Who do not however find it enough that they themselves should be full of pride, unless those too that are united to them, themselves also are made boastful by their fatness. For there are some who on being countenanced by the patronage of the greater ones, are set up with pride, and on the strength of their power uplifted against the destitute. Hence it is yet further subjoined;

12 - 51 And the fat hangs from his sides.

Because the fat is the richness of the flesh, and we are accustomed to call those persons the ‘sides’ latera of the rich, whom we see united to them, ‘the fat hangs down from his sides,’ in that every one that attaches himself to the powerful and wicked man is by his power himself also as it were swollen with the fatness of good things, so that following the wickedness of an evil patron he has no fear of God, he distresses the poor, whom he is able, and as much as he is able, and uplifts his heart on the strength of temporal glory. So when there is such an one who is attached to a powerful wicked man, ‘from his side,’ surely enough, ‘the fat hangs down.’ Concerning whom it is yet further added;

12 - 52 And he dwelleth in desolate communities, and in deserted houses, which are become heaps.

For as a ‘community’ has its name from the intercourse of persons living together in common, ‘desolate communities’ are the actual throngs of wicked followers, by whose shouts this bad man is commended, when he is hurried away by his wickedness into evil deeds. Whence it is written; The sinner is commended in the desires of his soul, and he that doeth unrighteousness is blessed. Ps. 10, 3 But ‘deserted houses’ are bad thoughts, which this wicked man inhabits, in that by all that he does he seeks to please the thoughts of the wicked. Which communities are rightly called ‘desolate,’ and houses ‘deserted,’ in that except Almighty God had abandoned the dealings and thoughts of such on account of their previous sins, they would never arrive at, the commission of worse ones. And it is well said, Which are reduced to heaps. For the ruined buildings of houses and cities make heaps; in that whilst the wicked severally are joined to one another for wicked deeds in confused courses of conduct, they shew without doubt, that they have fallen from the edifice of life. It goes on;

12 - 53 He shall not be inhabited, neither shall his substance continue, neither shall he send forth his root into the earth.

That which is here expressed, He shall not be inhabited, I have found in some copies, He shall not be enriched; but the sense is not at variance, though the phraseology is at variance. For he is ‘enriched’ with virtuous attainments whose mind is ‘inhabited’ by Almighty God. But because the thought of the proud man is not ‘inhabited’ by the grace of his Maker, hereby surely he is not ‘enriched’ with virtues. On this account then that he is empty within, let it be said, He shall not be inhabited. But in respect to that which is swollen up without, being of a transitory nature, it is rightly added, Nor shall his substance continue. As though it were said in plain speech, ‘This which he seems to have outwardly passes away, and what was not capable of passing away, he has not within.’ And hence it is fitly subjoined, Neither shall he send his root into the earth. Which if we take as spoken of this earth, doubtless it is plain, that the tree which has no root in the earth, is brought to the ground on being shaken by the very slightest gales of wind; and every proud man while he is ‘strengthened against the Almighty Lord,’ while he ‘runs with erected neck,’ and is ‘uplifted with a stout neck against his Maker,’ is seen to stand like a tree; but his standing is without root, in that as it were at a light breath, so at the stirring of the secret sentence, his life is rooted up. But if in this passage we take ‘the earth’ for the recompensing of the Eternal Country, concerning which the Prophet saith, My portion is in the land of the livingPs. 142, 5, this wicked man does not ‘send forth his root in the earth,’ in that he never plants the thoughts of his heart into the desire of the eternal life. For what the root is to the tree, the same is the thought of his own heart to each one of mankind; for in the case of that which is seen outwardly, there is a holding by that which is not seen outwardly al. ‘which (being) within is not seen.’. And hence it is said by the Prophet, Shall again take root downwardly, and bear fruit upwards. Is. 37, 3For when we stretch our thought in sympathizing with a poor neighbour; ‘we as it were send a root downwards, that we may bear the fruit of recompense above.’ It follows;

12 - 54 He shall not depart out of darkness.

If this proud man had been minded to turn back from sin to righteousness, he might ‘depart out of darkness.’ But because he seeks not the light of righteousness, he does not depart out of darkness. After whose example, those likewise, who ‘attach themselves to him out breathe themselves in making earthly advancements, are kindled with the torches of avarice, and scorched with the fires of carnal desires. And hence it is added,

12 - 55 The flame shall dry up his branches.

For if he united to himself any that were searching after the Eternal Country, he would have green ‘branches’ in himself. But because they that are joined to him, are also heated with earthly passions, and the flame of passions kindles the hearts of his followers, it doth surely ‘dry up his branches,’ that they should not bear the fruit of good works, seeing that for the chace after the lowest objects they pant in wickedness. And it is well added,

12 - 56 And by the breath of his mouth shall he be taken away.

For the proud man, in proportion as he is more strong in this life, the more shamelessly lets loose for himself the reins of his tongue, so as to utter bad things of every sort, to apprehend no man for his words, to wound these with insults, to cast at those with curses. But sometimes he is carried away into blasphemy against his Creator, as it is said by the Psalmist of such persons, They set their mouths against the heavens, and their tongue walketh through the earth. Ps. 73, 9 And hence the rich man, being set in the fire, implores to have water dropped for him on his tongue by the finger of Lazarus. By which circumstance it is perceived that in that part where a man has sinned most, there he was the more fiercely burned. Therefore it is rightly said now, And by the breath of his mouth shall he go away; in that he received sentence of smiting, in proportion as he did not restrain the breath of his mouth under the fear of God. It goes on;

12 - 57 Let him not believe, being vainly deceived, that he is to be redeemed with any price.

As often as we do alms after sin, we as it were pay a price for bad actions. Whence too it is said by the Prophet concerning him who doeth these things not, He will not give God his propitiation, nor the price of the redemption of the soul. Ps, 49, 7. 8. But sometimes the rich being elated oppress those below them, seize on the things of another, and yet in a certain way give somewhat to others, and whilst they bear down multitudes, they sometimes render the support of defence to particular persons, and for the iniquities which they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things we have been guilty of. For he who would both always be sinning, and as it were always bestowing alms, gives a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said, Let him not believe, being vainly deceived, that he is to be redeemed with any price. For the alms of the rich and proud man has no efficacy to redeem him, seeing that his robbery of the poor man committed at the same moment, will not allow it to rise up before the eyes of God. Which same may likewise be understood in another sense; in that it often happens that proud men of riches, when they bestow alms, do not give it for the desire of the eternal life, but for the extending of the temporal life; they think that they can put off death by gifts, but let him not think, being vainly deceived, that he is to be redeemed with any price; in that he is not able to secure by the gift bestowed, that he should escape the end that is due to him, when his very wickedness cuts asunder his life. Hence too it is added;

12 - 58 Before his days are fulfilled he shall perish, and his hands shall wither.

The days foreordained to each individual by the Divine Prescience can neither be increased nor lessened, except it happen that they be so foreknown as either to be longer if they be accompanied with the most perfect works, or shorter with the most wicked, just as Hezekiah obtained increase of days by the bestowing of tears, and as it is written concerning the wicked, Death meets the undisciplined. Ed. Ben. suggests that this may be taken from Ecclus. 20, 9 Yet oftentimes the wicked man, though in the secret foreknowledge of God no protracted periods of life may be predestined him, himself, forasmuch as he desires to live after the flesh, sets length of days before his imagination. And because he cannot attain to that time that he looks forward to, he, as it were, ‘perishes before his days are fulfilled.’ Which same we may likewise understand in another sense also. For very commonly we see persons that both lead wicked lives, and attain to the very extreme of old age. How then is it said, Before his days are fulfilled, he shall perish; when in the case of particular persons we often see, that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness?

12 - 59 MORAL INTERPRETATION: Unrooted converts relapse, imitate outward works carnally, abandon good,
and wither.

For there are some, who after a lost way of life turn back to themselves, and their conscience accusing them, forsake their froward ways, alter their doings, withstand their old wickedness, flee earthly courses, and pursue heavenly aims, but before they be firmly rooted in those holy aims, from deadness of mind they return to the things which they began to pass sentence on, and fall back to the evil habits which they had determined to eschew. For whereas it often happens that for the profit of many, even holy men bow their necks to external actions, and are busied with the governance of a people, the weak seeing this, and, from their former pride still by them, seeking to follow their example, set themselves in outward ways of action; but in proportion as they do not come thereto well imbued with the things of the Spirit, they execute them in a carnal manner. For except the heart be first confirmed in heavenly desires by long application and a continued conversation, when it is poured back again for the executing of things exterior, it is rooted out from all its standing in good practice. Whence too it is rightly said of this wicked man, Before his days are fulfilled, he shall perish. In that even if he begin perchance to do any thing good, before he is strengthened therein by length of time, he falls back to outward things, and wickedly abandons what he appeared to have entered upon rightly. And hence it is fitly added; And his hands shall wither; in that whilst he is prematurely involved in exterior actions, he is dried up of all good practice. Hence it is yet further added aright;

12 - 60 His cluster shall be spoilt like a vine in the first flower, and like an olive casting its flower.
For the congregation of the hypocrite shall be barren.

It is to be observed that the Divine Word so speaks of this wicked man in general terms, that yet it comes down to his particular wickedness. For he that on saying, His cluster shall be spoilt like a vine in the first flower, and like an olive casting its flower; directly adds, For the congregation of the hypocrite shall be barren, plainly makes it appear that in this wicked man it is against his hypocrisy that he passes sentence of condemnation. Now we have to consider how it is that the hypocrite is ‘spoilt like a vine in the first flower, or like an olive casting its flower.’ If the vine in flowering be touched by excessive cold in an inequality of the weather, it forthwith makes it dry of all moistness of verdure. And there are some, who after bad courses long to follow ways of holiness, but before that good desires are confirmed in them, as we have said, some piece of good fortune of the present life comes upon them, which entangles them with outward concerns, and whilst it withdraws their mind from the heat of interior love, as it were puts it out by cold, and whatever seemed to be shewing itself of the blossom of virtue in them, it kills. For in earthly courses of action the mind grows very cold, if it be not yet by the interior gifts firmly settled. Whence it follows that higher stations or exterior works, which are intended to be of use to the necessities of man, those persons should take upon them to put them in execution, who have skill to judge of them, and to force them to bow beneath themselves in the power of interior virtue. For when any frail person is drawn away either to the post of government or to execute exterior employments, in proportion as he is as it were carried out of himself, he is rooted up, in that the tree, which does not first send roots deep below, is the sooner laid low by the impulse of the winds, if it lifts itself on high in its top; and is the more speedily brought down to the very lowest, in proportion as it grew higher in the air without roots. But sometimes the vine in flower is dried, not by the cold but by the heat, and when it is touched by excessive heat, its flower being shed, the cluster is made to wither. And it very often happens that they who do not come to good works with a right intention, when they see that they please their fellow-creatures, are the more vehemently inflamed to execute the same good works, anxiously set themselves to do what is calculated to please the eyes of men, and are as it were heated in a holy devotedness. What then but heat in the time of the blossom has come upon these, whom the appetite of human applause has made bare of fruit? Hence it is well added, And like the olive casting his flower. For when the olive is in flower, If it be touched by an immoderate fog, it is bared of the fulness of fruit. And as often as people that are entering on good works, begin to be extolled by, those that behold them, and to take delight in the commendations of themselves, there is caused a mist of the understanding in the thoughts, that they can now no longer discern with what intention they do a thing, and lose the fruit of practice as it were by the fog of applause. Hence it is well said by Solomon, Let us get up early to the vineyards; let us see if the vines flower, if the blossoms bear fruit. ‘The vines flower,’ when the minds of the faithful put forth good works; but they do not ‘bear fruit,’ if in what they may have purposed, they are disabled, from being overcome by certain erring practices.

12 - 61 Beginnings impress, perseverance matters; hypocrites’ works appear fruitful yet eternally barren.

We have not then to look whether the vines flourish, but if the blossoms are strong for the bearing of fruit, in that it is not any thing to admire if a man begins good works, but it is much to be admired, if with a right intention he holds on in good works. Whence it very often happens that if in good practice a right intention is not kept, even the very work itself which is supposed good is lost. For we have often seen persons abandon the earthly things which they possessed, and henceforth seek nought transitory, and be mixed up with no jarrings for the sake of this life. When then the believing mind exhibits this in itself, it is as if the olive put forth blossom, but when any of this sort begin to seek the glory of the world which they, had contemned, and to pant with insatiable desire after the earthly things which they appeared to have disdained, to give themselves to brawls, to seek out mischiefs upon their neighbours; then indeed the olive has cast her flower, which she put forth, in that she never brought to perfect works the beginnings of a good purpose. But we are to bear in mind that such things are often happening to those who do not follow God with a pure and single aim. Hence it is rightly added, For the gathering of the hypocrite is barren. For the good things he has begun he would not lose, if he had not been a hypocrite. Now hypocrites gather together good works, but their gathering itself is barren, in that in the things they do they never make it their object to receive fruit in the eternal recompensing. They look fruitful and green to the eyes of their fellow-creatures, but in the sight of the hidden Judge they appear unfruitful and blasted. But oftentimes, being inflamed with the fever of avarice, they display greater works of their own before the eyes of men, in proportion as they desire to have larger rewards offered them by their fellow-creatures. Hence it is yet further added;

12 - 62 And fire shall consume the tabernacles of those who are ready to take rewards.

For as the body dwells in a tabernacle, so the mind dwells in thought. But the ‘fire consumes the tabernacles,’ when the heat of avarice wastes the thoughts. And it very commonly happens that the hypocrite scorns to receive gold, or the several good things of the body, at the hands of his fellow-creatures, but because he does not take these, he aims to win greater commendations from them; and perhaps he does not reckon that he has ‘received a reward,’ because he refuses to take the good things of the body. Hence it is proper to be known that a gift is sometimes proffered by the hand, and sometimes by the mouth. Thus one who presents money, has given a reward with the hand; but he that bestows the word of applause, has put forward a reward from the mouth. Though, then, the hypocrite refuse to take external gifts, which may perhaps answer earthly necessity, yet that is a greater thing which he aims to have paid him in return, when desiring to be extolled beyond his desert, he seeks a reward from the mouth. And because in the mere appetite of praise his heart is kindled with overmuch heat, let it be rightly said, And fire shall consume the tabernacles of those that are ready to take rewards.

12 - 63 Hypocrites’ bodies burn with avarice, tongues ensnare others for applause.

But if we are to understand by their ‘tabernacles’ the bodies which their souls inhabit, then the fire consumes the ‘tabernacles,’ because those who here are on fire in the soul with the flames of avarice, are there consumed in the flesh too by the fires of hell, and because the mind of the hypocrite is never at rest from the thinking of wickedness, in that whether he goes after the things of earth, or applause, he grudges those things to others, which he pants to have awarded to himself, and strives to make others appear wicked in proportion as he desires to appear more holy to all the world, so that by means of this, that others are rendered contemptible, he may himself at all times appear more worthy of respect. Whence it comes to pass, that as touching his credit with his neighbour, he spreads out the nets of his tongue before the judgments of his fellow-creatures, that he by himself may catch the good opinion of those whom he seeks to please. Whence too it follows;

12 - 64 They conceive woe, and bring forth iniquity, and their womb prepareth deceit.

For he conceives ‘woe,’ when he devises wicked things; he ‘brings forth iniquity,’ when he has begun to fulfil what he has devised; by entertaining envy, he ‘conceives woe;’ by uttering slanders, he ‘brings forth iniquity.’ For it is grievous wickedness when he who is wicked strives to make others appear wicked, that he may himself thereby appear as holy, because he has shewn that others are not holy. But we ought to bear in mind, that in Holy Writ by the title of the ‘belly’ or the ‘womb’ the mind is used to be understood. Hence it is that it is said by Solomon, For the candle of the Lord is the breathway of man, searching all the inward parts of the belly. Prov. 20, 27 For the light of grace, which comes from above, affords a ‘breathway’ to man unto life, which same light is said to ‘search all the inward parts of the belly,’ in that it penetrates all the secrets of the heart, that the things which were hidden from the soul touching itself it may bring back before the eyes thereof with weeping. Hence Jeremiah saith, My bowels! my bowels! I am pained. Jer. 4, 19Who, that he might shew what he had called his belly, added, the senses of my heart are troubled. So by the title of the womb the mind is rightly understood, in that like as the offspring is conceived in the womb, so is thought engendered in the mind. And as meats are contained in the belly, so are thoughts in the mind; and so the ‘womb’ of the hypocrite ‘prepares deceits,’ in that he is ever conceiving in his mind the greater wickedness against his neighbours, in proportion as he aims to appear by himself above all men innocent. Eliphaz therefore put forward these things, in that he looked upon blessed Job as stricken with that great scourge on account of his hypocrisy. But his words, though they apply to many, are at odds with him alone, for whom alone they were said, in that the holy man had nought of double-dealing in his conduct, whom Truth being witness to him praised for the singleness of his heart.

13 Job endures false accusations, suffers innocently, trusts God’s witness, awaits judgment. 55 51.9 41:40

13 - 1 Wicked project sins onto righteous; holy endure slander patiently for reward.

This is found to be a peculiar way with the wicked, viz. to urge their own bad points slanderously against the good, before they are themselves truly accused of them; and while they dread to be reproached for the things which they do, they testify that the righteous who withstand their wickednesses commit the same. Now holy men hear with forbearance, even what they never remember to have done, although those wrong things which they see to be urged against themselves, they know to be committed by their very accusers; and when they cannot correct them by preaching, they suffer them by submitting to the evil, that if they cannot attain the fruit of their conversion, they may at least-win by those very persons the reward of long endurance. Hence Holy Church says in the words of the Prophet David, sinners have plowed upon my back, in that whilst she puts up with heretics, or lost persons of any kind, whom she is not able to correct, she bears upon her back the deeds of those that commit iniquity. Thus blessed Job, seeing Eliphaz his friend making much complaint against him out of hypocrisy, in that from words of comfort he had broken out into bitterness of upbraiding, and shewed himself a feigned comforter, does by his own patience maintain a type of the Church, which is wont to endure such things in hearing them, and when her discourse is received, by reasoning to bring them to nought; and he says,

13 - 2 I have heard many such things.

For the Elect often hear the wrong things of others, as if they belonged to themselves, and guilt is charged upon them by those, by whom the charges so fastened on them are done. Now by this reply, blessed Job denotes that season of the Church, when, under oppression from her adversaries, she is looked upon as cast to the ground by their temporal power. Whence it follows; burthensome comforters are ye all. Whether they be heretics, or whether any of the wicked, when they see the good travailing in adversity, herein that they aim to console them, they endeavour to prompt wrong things to their minds. Whence not without reason their consoling is rendered burthensome to the mind of good men, in that amongst words of sweetness, they are bent to proffer the poison of error, and whilst in seeming they lighten their griefs by soothing words, they are in haste to put upon them a load of sin. But Elect persons, even when they are bereft of temporal glory, do not lose the forcibleness of interior judgment. For they are taught both to endure crosses without, and yet unimpaired within to uphold what is right without being daunted. Whence it is added,

13 - 3 Shall windy words have an end?

For those are ‘windy words,’ which serve the end of temporal inflating, rather than the end of righteousness. Now oftentimes the wicked speak even good things, but because they do not say them well, they are putting forth ‘windy words:’ for their words, even if they be at any time sound in the sentence, are yet blown out in self-elation. But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that everyone should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate. It goes on;

13 - 4 Or is there any thing troublesome to thee, if Thou speakest?

When bad men utter abusive words to those that are like to themselves, they are the more quickly silenced, in proportion as they in a moment hear concerning themselves the like to what they say to their hearers. But when they assail good men by words of contumely, nought of annoyance is occasioned them by their abuse, in, that they speak against those that hold their peace, nor are made to hear what they are, seeing that the righteous never return abuse, even when they are made to bear what they are not. And so it is well said, Or is there any thing troublesome to thee if thou speakest? As if it were said in plain words to him; ‘Thou speakest the more, that thou hearest not from me any thing unpleasant concerning the conduct.’ Hence it is added, I also could speak as ye do. The just man tells what he had the power to do, but lest he should depart from righteousness, he forbears what he might have done. It goes on;

13 - 5 And O that your soul were for my soul! I too would comfort you with speeches, and move my head over you: I would strengthen you with my mouth, and move my lips as if sparing you.

It is sometimes necessary that wicked minds, which are incapable of being corrected by man’s preaching, should have the strokes of God wished for them, in a spirit of kindness; and while this is done with great earnestness of love, then plainly not the punishment but the correction of the guilty person is the thing aimed at, and it is shewn to be a prayer rather than a curse. And in these words blessed Job is shewn to aim at this, that the friends, who knew not how to sympathize in his grief through charity, might learn by experience how they ought to have pitied the affliction of another, and, being subdued by griefs might draw from their own suffering, how to minister consolation to others, and then live the more healthfully within, when they are made sensible of something of frailty without. Observe that he does not say, O that my soul were for your soul; but, O that your soul were for my soul; in that he would have been cursing himself, if he had wished himself to be made like to them; but it was for them he wished better things in that he sought they should be made like to himself. Now we ‘comfort’ bad men, placed under the rod, when we point out that by the exterior infliction the interior health is established within them. Moreover, we ‘move our head,’ when the mind, which is our leading part, we bend to sympathy; and we ‘strengthen’ these in the midst of strokes of affliction, when we soothe the force of their grief with gentle words; for there are some persons, who, forasmuch as they know nothing of the things of the interior, are overwhelmed with despair by external afflictions; of whom it is said, by the Psalmist, They shall not hold up in afflictions; Ps. 140, for he is well instructed to holdup in outward afflictions, who knows how to exult always in the hope that belongs to the interior.

13 - 6 Wise discipline rebukes gently or indirectly, sparing souls by correcting sins.

But whereas he says, not, ‘sparing,’ but, as if sparing you; I think that this point ought not to be passed by carelessly, in that Holy Church, while keeping vigorousness of discipline together with an union of gentleness, sometimes even while ‘as if sparing,’ is far from sparing the wicked, but sometimes, when ‘as if not sparing’ does spare them; which we shall exhibit the more effectually, if we bring forward the very things themselves which are not unfrequently happening. So then let us place before the eyes of the imagination, two bad men set within the pale of Holy Church, of whom let the one be powerful and insolent, and the other mild and under government. If a fault has stolen upon the one that is gentle and under government, the preacher directly, by rebuking the thing follows hard upon him, and corrects him; and by correcting frees him from guilt, and resets him again in the way of righteousness. What did he then to this man, but spare in sparing not? in that, forasmuch as he did not hold back the word of correction, he the more speedily set him free from sin. For in freely charging him home, he did not spare him; but in this respect, that he rebuked him, he did spare him. But on the other hand, the powerful and insolent man, when he is discovered to have been guilty of any thing, there is an opportunity sought, in order that he may be rebuked for the evil he has committed. For except the preacher wait till such time as he may be able to bear correction in a proper way, he increases in him the evil that he is prosecuting. For it is very often the case that he is of such a character as to receive no words of rebuke. What then is the preacher to do in the case of the sin of this person, but that in the charge of admonition, which he makes for the general wellbeing of all his hearers, he should bring forward such fault, as he sees that he has been guilty of, who is by, and cannot as yet be charged on his own account individually, lest he be rendered worse? and while invective in general is aimed against the fault, the word of rebuke is readily brought home to the mind, in that the powerful bad man does not know that it is delivered against himself in particular. What then did his preacher to this person, but in sparing not spare? against whom he at once brought not words of rebuke with any special reference, and yet hit his wound under a general admonition; and hence it is very often brought to pass that he bewails the sin committed so much the more bitterly, in proportion as even when he feels himself struck, he supposes his guilt not to be known.

13 - 7 Preaching wisely softens rebuke, healing stubborn sinners without worsening them.

Therefore it must be managed with wonderful art in preaching that those who are made worse by open rebuke, may by a certain abatement of rebuke be brought to a state of saving health. Whence too Paul saith, And those members of the body which we think to be less honourable, upon those we bestow more abundant honour, and our uncomely parts have more abundant comeliness; for our comely parts have no need. 1 Cor. 12, 23. 24. For as there are uncomely members in the body, so there are persons within the bosom of Holy Church, powerful and insolent, who, whereas they do not admit of being stricken with open upbraiding, are as it were cloked with the respectfulness of a covering. But this we speak of the secret transgressions of the powerful; for when they sin and others know of it, they are also to be rebuked, and others should know of it; lest, if the preacher hold his peace, he seem to have sanctioned the sin, and this which the tongue of the pastor does not cut off, going on increasing, should come to be an example. Thus while Holy Church by her preachers rebukes particular deeds of wicked men under the covert conveyance of a general reproof, she ‘moves her lips, as if sparing;’ but yet while sparing spareth not, in that she does not in general hold her peace to the reproving of a fault, which in the special case she does. It goes on;

13 - 8 But what am I to do? Though I speak, my grief is not assuaged; and though I forbear, it will not depart from me.

ALLEGORICAL INTERPRETATION 8. How this accords with the person of blessed Job, there is no one that is ignorant; but if it be drawn into a type of Holy Church, she both when she speaks ‘has not her grief assuaged,’ since she does not see the wicked amended by her speaking; and ‘when she holds her peace, her grief does not depart from her;’ in that though she turns away and holds her peace, this very circumstance of her being silent she laments the more, in that while she is silent, she sees the sin of the wicked grow to a height: It proceeds;

13 - 9 But now my grief has oppressed me, and my limbs are brought to nought.

Holy Church is oppressed by her grief, when she beholds the wicked grow to a height in their wickedness; and whereas while the wicked increase, the weak too that are in her are set on to follow the bents of wickedness, it is rightly added, And all my limbs are brought to nought. For as the strong by ‘bones,’ so by ‘limbs’ the weak sort are wont to be denoted, and so ‘the members of the Church are brought to nought,’ when by the imitating of the wicked that are increased in this world, all the weak are worse weakened. For on seeing the prosperity of the wicked, they often slide away from their very stand in faith itself, they seek after temporal good things, and are in a manner ‘brought to nought;’ in that while they abandon the Being of God that is lasting, loving things that are transitory, they are, as it were, on their way to be not. And it is well said, But now my grief has oppressed me; in that the season of the grief of the Church is now, and the time of her joy shall follow hereafter. Now it often happens that Holy Church not only meets with unbelievers and those without her borders as her adversaries, but with difficulty bears with the plots and opposition of those too, whom she has within her. Whence it is fitly said directly by the voice of the blessed man;

13 - 10 My wrinkles speak a testimony against me.

What is denoted by ‘wrinkles,’ but doubledealing? and so all they are wrinkles of Holy Church, who therein live in doubledealing, who avouch the faith with their voices, disown it by their works. These persons doubtless in time of peace, because they see that with the powers of this world that faith is an honour, falsely feign themselves of the number of believers; but when a sudden storm of adversity disquiets Holy Church, they thereupon shew what they are going after in their heart of unbelief. Now these ‘wrinkles’ Holy Church has not in her Elect, in that they have not the art to shew one thing in themselves on the outside, and to hold another withinside. Whence the great Preacher says truly, That He might present it to Himself a glorious Church, not having spot or wrinkle. Eph. 5, 27 For she ‘has not spot or wrinkle,’ in that she is without both foulness of practice, and doubleness of tongue; but because now she holds within the bosom of the faith numbers even of the children of perdition, when the time of persecution blazes out, she bears those very persons for her enemies, whom she seemed before to be nourishing with words of preaching. Therefore let her say, My wrinkles speak a testimony against me; i.e. those very persons, while they persecute, inveigh against me, who now, being fixed in my body, do not mind in themselves the wickedness of their doubledealing. Whence it is rightly added yet further;

13 - 11 And the liar is lifted up against my face, gainsaying me.

Even in her time of peace Holy Church is subject to the ‘liar,’ in that there are numbers in her, who disbelieve in the promise of eternal life, and yet falsely feign themselves to be of the faithful. And as they do not dare openly to gainsay her preaching, she is exposed to the liar, not, as it were, ‘before her face,’ but behind her back; but when the time of wickedness breaks out, he who now disparages being full of apprehension, comes ‘before the face to gainsay,’ in that he withstands by open sentences of the voice the words of true faith. But it is to be known that when we meet with such things at the hands of carnal men, it is not so much they individually that rage cruelly in our death, as the evil spirit who rules their minds, as it is said by Paul, For we wrestle not against flesh and blood; but against principalities, against powers, against the rulers of darkness of this world. Eph. 6, Whence, whereas here also he is speaking of lying A.B.D. ‘the liar’, with propriety he turns his words directly to tell of the prince of that lying, and says;

13 - 12 He gathered his fury against me; and threatening me he gnashed against me with his teeth; mine enemy looked on me with terrible eyes.

What else are all wicked men but members of the devil? Therefore he himself does by them, whatever he puts it into their hearts that they ought to do. For the devil even now entertains fury against Holy Church, but his fury is scattered, in that he sets afoot his secret temptations through the agency of individuals; but when he bursts out against her in open persecution, ‘he gathers his fury against her,’ in that in the afflicting of her he knits up himself with the entire bent of his efforts. But his members in this time of peace have not ‘fury gathered’ against the Elect in this way, because they feel that they have less power to fulfil their wickedness than they have will; but when they see full range of wickedness at their command, they smite at her the more boldly, in proportion as they are drawn to a head against her in unanimity. And so it is rightly said now; He gathered up his fury against me. And that his fury might be still more fully set forth, it is said, And threatening me, he gnashed upon me with his teeth. Of whom too it is added, mine enemy looked on me with terrible eyes. For that ancient enemy of the Church ‘gnashes against her with the teeth,’ and ‘looks on her with terrible eyes,’ in that he executes cruelties by one set, and by another provides cruelties to execute.

13 - 13 Enemy persecutes violently and cunningly, plotting cruelty through learned, deceptive agents.

For ‘the teeth’ of this enemy are the persecutors and executioners of the good who mangle her members, while they distress her elect ones by their persecutions. But the ‘eyes’ of this enemy are those, that provide measures to her hurt, which they may put in practice, and by their counsels light up the cruelties of her persecutors. Thus her old enemy ‘gnashes upon her with his teeth,’ so long as by the cruel children of perdition in her he hunts down the life of good men within her. He ‘looks on her with terrible eyes;’ in that, by the counsels of bad men, he never ceases to make out schemes of mischief, by which he may torment her even worse and worse; for as Incarnate ‘Truth’ in His preaching chose poor common persons and simple men, so on the other hand that accursed man, whom the Apostate Angel will take on him at the end of the world, shall choose for the preaching of his falsity, the cunning and doubleminded, and such as have this world’s knowledge. Hence it is said by Isaiah, Woe to the land, the cymbal of wings, which is beyond the rivers of Ethiopia. Which sendeth ambassadors by the sea even in vessels of papyrus upon the waters. For the land, that has woe pronounced against it, is principally that accursed man, who is called a ‘cymbal of wings,’ in that they who in pride soar up into the height of imagination, by preaching sound forth that man of iniquity. Which same land is rightly described as being ‘beyond the rivers of Ethiopia,’ for Ethiopia sends forth a black people, and whereas this world brings forth every man a sinner, Ethiopia as it were bears a black people. And the land that has woe pronounced against it, is described as being ‘beyond the rivers of Ethiopia,’ in that that accursed man is so exceedingly and beyond all measure bad, that he goes beyond the sins of all that commit iniquity; and he ‘sends ambassadors by the sea,’ in that he spreads his preachers over the world; and it is rightly told of them how they are sent, when it said, in vessels of papyrus upon the waters, for from the ‘papyrus’ paper is made. What then is denoted by the ‘papyrus’ but secular knowledge? and so the vessels of papyrus are the hearts of the learned of the world. Therefore ‘to send ambassadors upon the waters in vessels of papyrus,’ is to put the preaching of him in the brains of the carnally wise, and to call the people running out into sin. Those very persons then who are there denoted by ‘vessels of papyrus,’ here, in that they see with a carnal sight, are denoted by ‘eyes.’ Of whom it is yet further added;

13 - 14 They have gaped upon me with their mouth, reproaching me.

Lost sinners open their mouths ‘in reproaching,’ when they at once do not fear to proclaim the mischiefs of their errors, and laugh to scorn the announcements of the right faith: with regard to whom be it known that they chiefly prosecute those in Holy Church, whom they see likely to be of service to many, who bruise the life of the carnal by the word of correction, and change them spiritually into the body of the Church. Hence it is added;

13 - 15 They have smitten me upon the cheek; they have taken their fill of my punishments.

For ‘the cheek’ of the Church, are the holy preachers, as where it is said under the figure of Judaea, by Jeremiah, She weepeth sore in the night, and the tears are on her cheeks. Lam. 2For in the adversities of the Church those mourn the most, who are used to crush the life of the carnal by preaching; for by these very persons Holy Church breaks and bruises the wicked to bad habits, and as it were swallowing them converts them into members of herself. Hence it is said to the first preacher himself too, as to a ‘cheek’ of the Church, Kill and eat Acts 10, 13. It is hence too that Samson laid hold of the jawbone of an ass, and destroyed his enemies Judges 15, 16; in that our Redeemer, with the Hand of His power laying hold of the simplicity and submissiveness of these that preach, killed the carnal to their bad habits. And the jawbone thrown down upon the earth, afterwards poured out water, in that the bodies of the preachers given over to death, shewed great miracles to the people. So the wicked ‘smite the cheek’ of Holy Church, when they persecute good preachers; and whereas lost sinners thus reckon themselves to have done something great, when they do put an end to the life of the preachers; after the striking of ‘the cheek,’ it is properly added, They have taken their fill of my punishments, for that punishment does fill them to satisfaction, which chastises the mind of the Church in an especial manner. It goes on;

13 - 17 I, the same that was once rich, am crushed on a sudden.

Herein, viz. that he declared himself to be ‘crushed on a sudden,’ he denoted the unguarded mind of weak persons: who, whilst they are not skilled to foresee the evils which are destined to come, find them more severe in proportion as they also undergo them contrary to expectation. But to stedfast minds adversities do not come on a sudden, in that they are foreseen before they come. And this Holy Church too does now undergo in certain backsliding people, who, after the richness of instruction, are sometimes so crushed by sudden assaults of evil, that they fall as deeply in certain wicked practices, as if they had never been vouchsafed the food of the word. It proceeds;

13 - 18 He hath held my neck, and broken me in two, and set me up for His mark.

As in evil the ‘neck’ denotes pride, so in good it denotes the lifting up in freedom; whence it is sometimes the case that ‘pride’ itself is also put for the authority belonging to that lifting up; as when the Lord says by way of promise to Holy Church by the Prophet, I will set thee for the pride of ages. Is. 60, 15 And because in time of persecution some that are weak do not dare to preach with freedom the truths they have a sense of, it is rightly said of this enemy, He hath held my neck, and broken me in two. But perchance those are denoted by the appellation of ‘neck,’ who, in the season of her peace, are lifted up more than befits, and by occasion of defending the cause of right minister to the evil of self-exalting; which same in time of persecution feel adversity the more sensibly on this account, that they are elevated by prosperity. Concerning whom it is rightly said, He hath held my neck, and broken me in two; i.e. the pride which she had in her weak members, He bowed down by the severity of His smiting. And set me up for His mark. It is known that ‘a mark’ is for this reason ‘set up,’ that it may be hit by the sending of the arrow. And so the faithful people is ‘set as a mark’ to its enemy, in that he is ever assaulting it with his blows and afflicting it with his persecutions: for he that undergoes perpetual ills in this life, as if set for a mark, receives blows from one striking him; and hence the great Preacher, when he was suffering the ills of persecution, and groaning beneath the persecuting efforts of his enemies, to comfort the tender soul of the disciples touching his troubles, says, For yourselves know that we are appointed thereunto. 1 Thess. 3, 3 As if be said to them in plain words; ‘Wherefore at this season do ye wonder at my wounds, when, if we seek the joys of the eternal world, we have come hither for this, even to be stricken?’ It proceeds;

13 - 19 He hath compassed me about with His lances, He hath wounded my loins together, He hath not spared, and He hath poured out my bowels upon the ground.

MORAL INTERPRETATION 19. These particulars would seem to accord with blessed Job after the letter, in that it is said, He hath compassed me with His lances, He hath wounded my loins together, He hath not spared; if that were not added, which is not read as written about him, he hath poured out my bowels upon the ground. From which circumstance it follows, that whereas we cannot find this after the letter, we should investigate after the spirit those points, which in his words sound as of the fact of history. Holy Church is ‘beset with lances’ by her enemy, whensoever she is in her members assaulted by the cunning assailant with the darts of temptation; and it is well said that we are ‘encompassed with lances,’ in that our old enemy assails us on every side with the wounding of temptation. Thus oftentimes whilst the appetite is restrained, that lust may be brought under, the dart of vainglory strikes the mind; but if the body is not worn down by the infliction of abstinence, the flame of lust kindles itself against the soul: often whilst we strive to observe economy, we fall into stinginess; and often whilst we give profusely the things we possess, we are led into avarice, in that we seek to make up again what we may have to give. Whereas then the darts of the old enemy assail us in every direction, it is rightly said now, he hath compassed me about with his lances. And because, in the case of every sin, the crafty enemy indeed recommends it, but we by consenting to his recommendations execute it, it is fitly subjoined, he hath wounded my loins together, for in the loins lust is seated. Hence he who desired to eradicate the delight of lust from the heart, preached the words, Gird up the loins of your mind. 1 Pet. 13 And so when our old enemy draws the faithful people into lust, surely he smites that people ‘in the loins;’ in which place it is deserving of observation, that he does not say ‘he has wounded ‘vulneravit’ ‘convulneravit’,’ but, he hath wounded my loins together. For as to talk is sometimes an act of one person, but to ‘talk together’ of two or perhaps of many, so our old enemy, in that he does not hurry us into sin without our own will, is never said ‘to wound our loins,’ but, ‘to wound our loins together:’ in that what he prompts us amiss we fulfil by following of our own will; and, as it were, ‘wound ourselves together’ in unity with him, because we are at the same time led to commit the evil deed of free will. It goes on; he hath not spared; as if he said, ‘he hath not ceased;’ and he hath poured out my bowels upon the ground. What else are we to understand by ‘the bowels’ of Holy Church, save the minds of those who contain in themselves certain of her mysteries, who are devoted to the interior Sacraments? But our old adversary, when he draws over to secular concerns any of the faithful, who appeared to be devoted to the interior sacraments, does, surely, ‘pour out her bowels upon the ground;’ in that he treads those down in things below, who were before buried from sight in secret and spiritual practices. It goes on;

13 - 20 He hath broken me with breach upon breach.

ALLEGORICAL INTERPRETATION 20. In her weak members Holy Church is ‘broken with breach upon breach,’ when sin is added to sin, that transgression should be brought to a more dreadful pitch. Thus for him, whom avarice forces to robbery and robbery leads into deceit, so that the sin committed is further defended by falsehood, how else is it with this man, but that he is broken with breach upon breach? When too it is well said by the Prophet; Cursing, and lying, and killing, and stealing, adultery, have overflowed, and blood toucheth blood. Hos. 4, 2 For by the title of ‘blood’ sin is used to be denoted; whence one who longs to be set free from sin exclaims in penitence, Deliver me from blood sanguinibus. Ps. 514 So ‘blood toucheth blood,’ when sin has heaped on sin; and whereas when breach is added to breach, the powers of our old enemy are the more terribly increased against us, it is rightly added;

13 - 21 He runneth upon me like a giant.

The enemy is easy to be resisted, if he is not consented to, whether in many backslidings, or in one for a continuance. But if the soul has been accustomed to submit to his persuasions, the oftener it subjects itself to him, it makes him the harder to itself to bear, so that it has not the power to struggle against him; in that our wicked adversary, ‘like a giant,’ fights against it, when it is vanquished by bad habit: yet very often Holy Church, even after sins have been committed, brings back the minds of the faithful to penitence, and cleanses away the sins of practice by the efficacy of a voluntary self-chastening. Whence it is well added;

13 - 22 I have sewed sackcloth upon my skin, and covered my flesh with ashes.

What ought to be understood by ‘sackcloth and ashes,’ but penance; what by ‘the skin’ and ‘the flesh,’ but sin of the flesh? And so whereas there are persons who after the backsliding of the flesh are brought back to penance, it is as if ‘sackcloth were sewn upon the skin,’ and ‘the flesh covered with ashes;’ because the guilt of the flesh is ‘covered with ashes’ by penance, that it should not be seen for its avenging in the inquest of the strict Judge. But Holy Church, when she withdraws her weak members from sins, and conducts them to the remedy of penance, these she surely aids with her tears, that they may recover strength to receive the grace of their Maker, and in the strong she bewails what she has not done, which yet in her weak members she has as it were done herself. Hence it is well added yet further;

13 - 23 My face is swelled with weeping.

For ‘the face’ of Holy Church are those, who being set in posts or governorships appear the foremost, that in their goodly appearance should be the honour of the faithful people, even if there were aught deformed in the body hidden from sight. Which same persons that are set over the people bewail the sins of those that go weakly, and so chasten themselves for the downfall of others as if for their own. And often when they see some returning to pardon after sin, and others persisting in wickedness, they marvel at the secret counsels of Almighty God, but cannot fathom them. For they are dumb at the things which they do not understand. And hence it is fitly added;

13 - 24 And mine eyelids have become darkened.

For they are rightly entitled ‘eyelids,’ who are on their watch for the fore-ensuring the paths of the feet; but when not even the rulers on the watch can understand the secret judgments of God, ‘the eyelids’ of Holy Church are ‘darkened;’ but, as I remember that I have already often said, blessed Job, while bearing a type of Holy Church, uses at one time the voice of the body, and at another time the voice of the Head; and while he is speaking of her members, he is raised on a sudden to speak the words of her Head. Whence here too it is added;

13 - 25 I have suffered this without the wickedness of mine hand, whilst I made pure prayers to God.

He suffered without the wickedness of His hand; Who did no sin, neither was guile found in His mouth, 1 Pet. 2, 22 and yet endured the pain of the Cross for our redemption. Who only above all others ‘made pure prayers to God,’ in that even in the very anguish of His Passion He prayed in behalf of His persecutors, saying, Father, forgive them, for they know not what they do. Luke 23, 24 For what can be described, what can be conceived more pure in prayer, than when the mercifulness of intercession is vouchsafed even those, from whose hands pain is undergone? Whence it was brought to pass, that that Blood of our Redeemer, which His persecutors in raging had spilt, afterwards in believing they drank, and proclaimed Him to be the Son of God. Concerning which same Blood it is fitly subjoined;

13 - 26 O earth, cover thou not my blood; and let my cry find no place to lie hid in thee.

It was said to man on his committing sin, Earth thou art, and unto earth shalt thou return; Gen. 3, and this ‘earth’ does not ‘cover the blood’ of our Redeemer: in that each several sinner taking to himself the price of his redemption makes confession and sings praise, and publishes it to all of his neighbours that he is able. Moreover, ‘earth did not cover His blood,’ in that Holy Church has now preached the mystery of His redemption in all parts of the world. And observe what is added: And let my cry find no place to lie hid in thee. For the very blood of redemption that is taken is itself ‘the cry’ of our Redeemer. Hence Paul too says, And to the Blood of sprinkling, that speaketh better than that of Abel. Heb. 12, 24 It had been said of the blood of Abel; The voice of thy brother’s blood crieth unto Me from the ground. Gen. 4, 10 But ‘the Blood of Jesus speaketh better things than the blood of Abel,’ because the blood of Abel brought the death of his fratricidal brother, but the blood of the Lord won life for His persecutors. So then that the Sacraments of our Lord’s Passion may not be ineffectual in us, we are bound to imitate that which we take, and to preach to others what we adore. For ‘His cry does find a place to lie hid in us,’ if what the mind has been brought to believe the tongue is silent about. But that His cry may not lie hid in us, it remains that each one of us according to his small measure should make known to his neighbours the mystery of his own quickening. It is good to recall the eyes of the interior to the hour of the Lord’s Passion, when the Jews raged against Him in persecution, and the Disciples fled from Him in alarm. For He that appeared to die in the flesh was not in any wise believed to be God. Hence it is properly added in this place,

13 - 27 Also, now, behold my witness is in heaven, and my heart’s associate ‘conscius meus’ lit. ‘my accomplice,’ ‘he who knows my mind’ is on high.

For when the Son was brought to His downfall on earth, there was a witness to Him in heaven. Since the Father is the witness of the Son; concerning Whom He Himself saith in the Gospel, And the Father Himself, Which hath sent Me, hath borne witness of Me. John 5, 37 Who is also rightly called ‘mine heart’s associate,’ in that with one will, and with one counsel, the Father acts always in union with the Son. Whose witness too He is, in that no man knoweth the Son but the Father. Matt. 127 Thus He had then ‘a witness in heaven,’ and His ‘heart’s associate’ on high, when they, who saw Him dying in the flesh, had their eyes closed to see the power of His Divine nature; and whereas men did not know, yet in the hour of death the Mediator between God and man did know, that the Father was working together with Himself. Which perhaps may be likewise applied to the voice of His Body. For Holy Church for this reason undergoes the miseries of this life, that the grace above may lead her on her way to the rewards of eternity. She slights the death of her flesh, because she is intent on the glory of the resurrection; and what she suffers is transitory, what she expects everlasting, concerning which same everlasting blessings she has no misgiving, in that she has already a faithful testimony in the glory of her Redeemer. For she sees with the mind the resurrection of His flesh, and is strongly fortified to have hope, in that what she sees already brought to pass in her Head, she hopes without doubting will also follow in His Body, which is herself. Which same Church the Psalmist seeing destined to continue in everlasting perfection, describes her under the title of the moon. A perfect moon for everlasting. Ps. 89, 37 And whereas the Resurrection of the Lord heartens her to entertain the hope of a Resurrection, he properly added, And a faithful witness in heaven. Forasmuch as that she may not tremble for her own resurrection, she has Him in heaven for a witness, Who rose again from the dead; and so let the faithful People when it suffers adversity, when it is harassed with sore tribulations, lift up the mind to the hope of the glory to follow, and trusting in the resurrection of the Redeemer, let it say, Also now behold my witness is in heaven, and mine associate on high. Who is also rightly called ‘an associate,’ in that He was acquainted with our nature, not only by creating, but by taking it upon Himself. For His knowing is His having undertaken what belongs to us. Whence too it is said by the Psalmist, For He knoweth our frame. Ps. 103, 14 For what wonder is it if He is said emphatically ‘to know our frame,’ when it is plain that there is nothing that He does not know? But His ‘knowing our frame,’ is His having taken it upon Himself out of pitifulness.

13 - 28 MORAL/HISTORICAL INTERPRETATION

Yet this voice may together with blessed Job suitably apply to each one of ourselves as well; for every man who in what he does aims at human praises, seeks a ‘witness’ on earth: but he that is eager to please Almighty God by his deeds, takes thought that he has a ‘witness in heaven.’ And it often happens that the very good things themselves in us are found fault with by inconsiderate men; but he that ‘has a witness in heaven,’ has no need to fear men’s reproofs. Hence it is yet further added;

13 - 29 My friends are full of words; but mine eye poureth out tears unto God.

For what is denoted by the eye, but the intent of the heart? as it is written, if thine eye be single, thy whole body shall be full of light. Matt. 6, 22 For when any thing is done with a good intention, the enacting of that intention contracts no soil in the sight of God; and so when friends are full of words, i.e. when the very same persons detract that are joined with us in faith, ‘the eye’ must needs ‘pour out tears to God,’ that so the whole bent of our heart may run out in the piercing of interior love, and lift itself up to the things of the interior, the more exactly that being forced back by external reproaches, it is driven to turn back within, lest it should vanish away without. It proceeds;

13 - 30 Oh! that a man were so judged with God, as a son of man is judged with his fellow!

We acknowledge indeed always that we are sinners, yet often, when laid under the rod, we do not know for what sin in particular we are stricken, and we sift ourselves with minute examining, that if we might in any way be able we might trace out the cause of our being struck; and whereas this is for the most part hidden from us, our blindness becomes a load upon us, and we are the more pained at what we are suffering. But anyone that ‘comes to judgment with his neighbour,’ both says what he thinks, and knows what answer is made in return, and strikes a blow where he will, and knows from what quarter he is struck. But he that is smitten with the visitation of God, while he knows indeed that he is beaten, but knows not why he is beaten, as it were himself says what he thinks, but does not know what may be said against him; seeing that he himself indeed groans under the rod, but God does not declare openly for what cause of vengeance He strikes him. Therefore it is said now, Oh! that a man were so judged with God, as a son of man is judged with his neighbour! As if it were expressed in plain words; ‘As in all, that I say, I am heard, so would that I heard all that is said concerning me.’ Which, nevertheless, can never be brought about in this life, in that there is a great obstruction before the eyes of our heart, against our beholding the subtle nature of God, even our mere frailty by itself; but we shall then see Him with clearness by Whom we are now searchingly beheld, when this frailty laid aside, we attain to the grace of the interior contemplation, of which Paul saith, For then shall I know, as also I am known. 1 Cor. 13, Hence blessed Job, seeing that that knowledge can never be in the fullest way perfected here, groans indeed over the blindness of the present life; yet consoles himself by the shortness thereof, saying,

13 - 31 When a few years are come, then I shall go the way whence I shall not return.

Every thing that passes is short, even though it should seem slow in being finished, but in the way of death we ‘go, and do not return by it,’ not because we are not brought back by rising again to the life of the flesh, but because we do not come again to the labours of this mortal life, or to earn rewards by our labours.

13 - 32 My spirit shall be wasted to thinness.

‘My spirit is wasted to thinness,’ by the fear of judgment; in that the minds of the Elect, the more they feel themselves to be approaching the final Judgment, tremble so much the more fearfully in the searching of their own selves; and if they ever find in themselves any carnal thoughts, they consume them by the fervour of their penance; nor do they suffer their thoughts to expand with carnal delight, in that they pass sentence and inflict punishment on themselves more rigorously in proportion as they are awaiting the strict Judge close at hand; whence it comes to pass, that they look upon their departure as always near. For the minds of the lost do many things wickedly on this account, because they suppose themselves living here for long; and so ‘the spirit of the righteous is wasted to thinness,’ but the spirit of the wicked is thickened. For in proportion as they swell out in self-elation, they have not the wearing down of the spirit: but the righteous, whilst they consider the shortness of their life, eschew the sins of pride and impurity. And hence it is added;

13 - 33 My days shall be shortened, and the grave only is left me.

For he that bethinks himself what he will be in death, is always rendered fearful in practice, and from the very cause that henceforth he does not as it were live in his own eyes, he does genuinely live in the eyes of his Creator; he goes after nothing of a nature to pass away, he withstands all the desire of the present life, and views himself as almost dead, in that he is not unaware that he is destined to die. For a perfect life is an imitation of death, which while the righteous diligently enact, they escape the snares of sins. Whence it is written, Whatsoever thou takest in hand, remember thy latter end, and thou shalt never do amiss. Ecclus. 7, 36 And hence blessed Job, because he sees that his ‘days are shortened,’ and reflects that ‘the grave only is left him,’ fitly subjoins,

13 - 34 I have not sinned, and mine eye abideth in bitternesses.

As if he expressed himself in plain words; ‘I have not been guilty of sin, and I have undergone scourges.’ But on this point, seeing that in many passages of this history he confesses himself to have been guilty of sinning, is the mind moved by the thought with what reason he now denies himself to have committed sin? But with reference to this the reason quickly occurs, in that neither did he sin to such an extent as to deserve strokes of the rod, nor yet was capable of being without sin. For that he was stricken not for the correcting of sin, but the increasing of grace, the Judge Himself bears witness, Who praises while He strikes. And again, that he was not without sin neither does he himself deny, who is commended by the Judge, and therefore commended because he denies it not.

ALLEGORICAL INTERPRETATION But I think that we shall make out these words the better, if we understand them as spoken in the voice of the Head. For our Redeemer, in coming for our Redemption, at once did not sin and did ‘undergo bitterness,’ in that being without sin He undertook the punishment of our sin, in Whose voice it is added,

13 - 35 Set me free, and put me beside thee, and let the hand of anyone fight against me.

For He did not sin either in thought or deed: He was made to ‘abide in bitterness’ by His Passion, He was ‘set free’ by the Resurrection, He was ‘put beside’ the Father by His Ascension; in that having gone up into heaven He sitteth on the right hand of God. And because, after the glory of His Ascension, Judaea was stirred up in the persecuting of His Disciples, it is rightly said here, Let the hand of anyone fight against me. For the madness of the persecutors did then rage on His members, then the flame of cruelty blazed out against the life of the faithful; but where should the wicked go, or what should they do, whilst He Whom they persecuted on earth was now seated in heaven? Concerning whom it is yet further added;

13 - 36 Thou hast removed their heart far from discipline.

For if they had been acquainted with the keeping of discipline, nor ever despised the precepts of our Redeemer, the mere mortal condition of their flesh by itself would have excited them to the love of the life immortal; for this very thing, even our being subject to corruption in this life, is of the scourge of discipline. For to be made to feel annoyance from heat and cold, from hunger and thirst, to be afflicted with diseases, and one day even to be put out of existence, what else are all these, but the scourges of sin? Now there are some that both undergo scourges, and yet never fashion anew their life by the fear of Him Who scourges them. Whence it is rightly said now, Thou hast removed their heart far from discipline; in that though the body is under discipline, yet the heart is not under discipline, so long as a person is stricken with the rod, and yet not brought back to humbleness of mind. Nor yet is this spoken in such a sense, as if the Almighty and Merciful God ‘removed the heart of man far from discipline,’ but that having fallen away of his own accord, there in executing judgment He suffered him to remain, where he had fallen; as we also say to Him in praying, And lead us not into temptation. i.e. ‘do not ever suffer us to be led into temptation.’ It proceeds;

13 - 37 Therefore they shall not be exalted.

For if the heart were under discipline, it would seek after things above, it would not be openmouthed to obtain transitory good things. Of those, then, whose heart is not under discipline, it is rightly said, Therefore they shall not be exalted, in that while let go at large in the lowest enjoyments, they are ever longing for the good things of earth, they never lift the heart to the delights of heaven; for they would be exalted, if they lifted their minds to the hope of the heavenly country; but they, who do not make it their business to guard their way by discipline, ever in their desires lie grovelling in things below and what is more grievous, in lying low set themselves up, in that they are uplifted on the ground of things transitory. And they may be uplifted, but cannot be exalted, in that they are sunk the deeper below, by the very act by which they are rendered higher to themselves; and so the heart that is without discipline cannot be exalted, in that the human mind, as when elevated amiss it is forced down below, so forced down aright is lifted up on high. It proceeds;

13 - 38 He promiseth prey to his friends; and the eyes of his children shall fail.

After that blessed Job had uttered a sentence relating to the multitude of the wicked, i.e. the body of our old enemy; he directly shifts the sentence to the very leader of them, i.e. the head of all the children of perdition, and returns from the plural to the singular number: for the devil and all wicked people are so one body, that it very often happens that the body is rated with the name of the head, and the head designated by the title of the body. Thus the body is rated with the name of the head, when it is said of a bad man, And one of you is a devil. John 6, 70 And again the head is designated by the title of the body, when it is said of the apostate Angel himself, A man Vulg. ‘inimicus homo’ that is an enemy hath done this. Matt. 13, 28 Thus the prince of all the wicked has some for ‘associates’ and some as ‘children.’ For who are his associates, but those apostate Angels, who fell with him from the seat of the heavenly country? or what others has he as children, saving bad men, who are begotten by his evil persuading in the practice of wickedness. Whence too it is said by the voice of Truth to unbelievers, Ye are of your father the devil. John 8, 44

13 - 39 Evil promises perish; wicked hopes fail, leaving endless loss and sorrow.

So that evil author of error promises ‘prey’ to his ‘associates,’ in that he promises the evil spirits the souls of bad men to be seized at their latter end; and the eyes of his children shall fail, in that while he sets on the aims of men to look for earthly things only, he causes them to love that which they cannot keep for long: for neither can the bent of misdirected love remain, when it appears that both that which he loves, and he himself, who loves it, are tending to nought at a rapid rate. It may also be, that by ‘the associates’ perhaps are understood all those that are most cruel and already full of every kind of wickedness; but by the sons, those who being still deluded by beguiling promises, are being nourished up to increasing of wickedness; that henceforth the devil should as it were by the title of wickedness, have these as his ‘associates,’ who now no longer have whereunto to grow in perdition, while these he has as sons, whom he suckles with promises, that they may go on advancing to worse. But ‘the eyes of his children shall fail,’ in that the aims of the wicked fall to the ground, when all that they go after here, they leave behind, and there suffer without end what is fitted to fill them with grief. It proceeds;

13 - 40 He hath made me, as it were, a byword of the people, and I am an example before them.

This let blessed Job say in his own person, yea and in the voice of all of the Elect. For everyone that is stricken with the rod, is, as it were, ‘made a byword of the people,’ in that every fool, when he desires to curse anyone, takes up his cursing in a likeness to him, whom he sees stricken with a temporal stroke, and wishes that punishment for his adversary, which he sees to have befallen the righteous man. And so it comes to pass that with persons not endowed with a right perception, the uptight man is brought into an example, while both the punishment of the just passes current for the condemnation of him, and the glory that is in store for him is not foreseen by any expectance of faith. It proceeds;

13 - 41 Mine eye is dim, for indignation, and all my members are as it were brought to nothing.

For ‘the eye is dim for indignation,’ when those very persons likewise, who in the Lord’s Body, i.e. in the Church, are endued with the light of truth, whilst they see themselves too long despised and disdained by the wicked, are confounded in astonishment at the inscrutable judgment, and fail to fathom the secret of God; for what reason it is that the wicked are suffered to prevail against the innocence of the good? For who is not amazed, when Herodias by her daughter’s dancing obtains at the hands of the drunken king, that the head of that Friend of the Bridegroom, that ‘Prophet, and more than a Prophet,’ should be brought before the faces of his guests upon a charger? Now when the just are ‘dimmed in indignation,’ the weak very commonly go headlong into actual infidelity; whence it is added, And any members are as it were brought to nothing. For by the term of ‘members,’ we have the tenderness of the weak set forth, who, while they behold bad men flourishing, and good men tormented, are sometimes brought to this pass, that they regret that they even began in good things, and so speedily fall back to doing evil things, as if the good they had begun were a detriment to their life. But this that he says, Mine eye is dimmed in indignation, he unfolds in plainer words, when he adds;

13 - 42 Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite.

LITERAL INTERPRETATION 42. In this place, ‘the innocent’ is taken for the as yet imperfectly righteous, who, as yet but commencing in good ways, though he is not minded to do mischief to others, yet is not at all able himself to do things that are perfect; and because the hearts of the little ones, while they see the wicked flourishing in the present life, are set on fire with the brands of envy; (for a man the more envies others present good in proportion as he less despises it himself. Since of that which cannot be possessed by all men all of it together, what this one has would be so much lacking ‘desit’ al. ‘defit,’ or ‘deficit’ to the other.) Now ‘the innocent is kindled against the hypocrite,’ when even he who is not used to injure anyone, envies the glory of the dissembler. But if in this passage the innocent means any one perfect in goodness, ‘the innocent is moved against the hypocrite;’ when he both sees him flourishing, and contemns him and all his flourishing, and by preaching the things that are right plainly says that he ought to be despised by others, the more in proportion as he sees him eagerly in quest of things, which cannot abide with him for long, and in this point of view it is yet further added;

13 - 43 The righteous also shall hold on his way, and to clean hands he shall add strength.

On considering the hypocrite, ‘the righteous holds on his way,’ in that whilst he sees that it is by a wicked will that he obtains the things that are of the world, he is himself tied and bound the stronger to the love of heavenly things, knowing that to good desires eternal rewards shall not be wanting, whereas both to bad and double hearts the good things of time are not denied; from which circumstance it comes that ‘to clean hands he adds strength,’ in that seeing bad men win temporal glory, he brings his good works to perfection, and looks down upon temporal things from the loftier height in proportion as he sees them to abound even to the wicked. For he sees how much those things deserve to be despised, which Almighty God vouchsafes even to bad men: for if they were primarily great, the Creator would never vouchsafe them to His adversaries; and hence he considers that it is to himself an unworthy thing, that he should go after that good, which he sees to abound even to the wicked; but he applies his mind to the winning of heavenly blessings, which can never be shared with him by the children of perdition. Thus after he had introduced the outward advancements of the wicked, and the interior advancements of the good, he brought forward words of exhortation, saying,

13 - 44 But as for you all, do ye turn and come now.

Which same words of exhortation he properly frames to the Elect, whom he calls to the eternal world; who are bidden in two ways, viz. that they should ‘turn,’ and that they should ‘come;’ ‘turn’ by faith, ‘come’ by practice. Or indeed that they ‘turn’ by abandoning evil deeds, and ‘come’ by doing good ones; as it is written, Depart from evil, and do good: Ps. 37, 27 but that is wonderful which is added,

13 - 45 And may I not find one wise man among you.

For what does this mean, that he bids them to wisdom, and yet wishes that he may not find them wise, saving that they cannot come to true wisdom, who are deceived in confidence in their own false wisdom? Concerning whom it is written, Woe unto you that are wise in your own eyes, and prudent in your own sight Is. 5, 2and to whom it is said again, Be not wise with your own selves Rom. 12, 16; whence that same great preacher sought that those, whom he found carnally wise, in order that they might attain true wisdom, should first become foolish; saying, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 1 Cor. 3, 18 And ‘Truth’ saith by Itself, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Matt. 125 And so because they that are wise in themselves cannot come to true wisdom, blessed Job, being anxious for the conversion of his hearers, rightly desires that he may not ‘find any wise man among them.’ As if he said to them in plain speech; ‘Learn to be foolish in your own selves, that ye may be truly wise in God.’ It goes on;

13 - 46 My days are past away, my thoughts are scattered, racking my heart.

ALLEGORICAL / MORAL INTERPRETATION 46. The Holy Church of the Elect sees that the spaces of her life pass in periods of day and night, in that it is hers in adversity to have ‘a night,’ and in prosperity, ‘a day.’ For there riseth as it were light unto her from the tranquillity of peace, and night from the grief of persecution. Now as often as after the pauses of rest she returns to the toilsomeness of persecution, growing to a head against her, she testifies that her ‘days have past;’ in which days, however, she is accustomed to be weighed down with so much the heavier cares, in proportion as she bethinks her that for that very tranquillity of rest a more exact reckoning is required of her by the Judge. For in the tranquil state of peace, at one time she is employed with the profits of souls, at another time she attends to the ministrations of earthly things, which same ministrations of earthly affairs are more burthensome to the minds of good men, in proportion as by the act of looking at them they are torn away though but for a brief space from looking at the things of heaven. Whence blessed Job, whether in his own voice, or the voice of the Church Universal, after testifying that ‘his days were past,’ thereupon subjoined, My thoughts are scattered, racking my heart; in that when temporal glory is gone to the minds of the good, even that charge of earthly stewardship is likewise removed from them, which seemed to be torturing them within their thoughts; for while they aim to be always bent upward for the perception of the things of heaven, by this very circumstance that sometimes in their earthly stewardships they are made to descend to take thought of the lowest matters, they feel themselves to be put to torture. Whence it is brought to pass, that the very hostility of persecution is itself too changed into a mighty exultation of joy, on account of the repose of the heart that is obtained. Hence it is fitly added,

13 - 47 They have changed the night into day.

For ‘the thoughts being scattered change night into day,’ in that it is sometimes more grateful to the righteous through adversity to undergo sufferings, rather than as the effect of prosperity to be harassed with the charge of earthly ministering. But because they have learnt by paying attention that both adversity passes away, and prosperity dawns again, it is fitly added;

13 - 48 And again after darkness I look for light.

For ‘the light is looked for after darkness,’ in that after the night of the present life, the light eternal is discerned, or adversity and prospersity do so alternate here, that they do not cease to succeed one another by turns. Whence it comes to pass that even in the light night is suspected, and in the night light is presumed on; as when it is written, In the day of prosperity be not forgetful of affliction, and in the day of affliction be not forgetful of prosperity. Ecclus. 125 But mark, forasmuch as we have been redeemed by the grace of our Maker, we henceforth have this boon of heavenly bestowal, that when we are removed from dwelling in our flesh, we are at once carried off to receive heavenly rewards; in that since our Creator and Redeemer, penetrating the bars of hell, brought out from thence the souls of the Elect, He does not permit us to go there, from whence He has already by descending set others free. But they who were brought into this world before His Coming, whatsoever eminency of righteousness they may have had, could not on being divested of the body at once be admitted into the bosom of the heavenly country a; seeing that He had not as yet come, Who by His own descending should unloose the bars of hell, and place the souls of the righteous henceforth in their everlasting seat. Hence blessed Job, both feeling the stroke of affliction, and knowing that the recompensing of the righteous was as yet delayed, fitly subjoins;

13 - 49 If I wait, hell is mine house; and I have made my bed in the darkness.

For the former Saints could undergo adversity, and yet could not, when brought out of the body, be at once freed from the regions of hell; in that He had not yet come, Who should descend thereinto without sin, that He might set free those, who were there bound by right of sin. And man then ‘made his bed in darkness,’ when he forsook the light of righteousness by consenting to the crafty Prompter: and whereas in those very regions of hell the souls of the righteous were kept imprisoned without torment, so that both on behalf of original sin they should still go down thereunto, and yet by light of their own deeds not undergo punishment; to have ‘made their bed in the darkness,’ in a manner, is to have prepared themselves rest in hell. For it was sad weariness grave taedium to the Elect, after the dissolution of the flesh, not yet to see the likeness of the Creator. Which wearisomeness blessed Job not improperly designates ‘darkness.’ But whereas this came in the punishment of infirmity, he rightly adds that same infirmity directly, saying,

13 - 50 I have said to corruption, Thou art my father, and to the worm, Thou art my mother and my sister.

What does this mean, that he said to corruption, Thou art my father; saving that every man descends from an already corrupted origin? and hence it is added, And to the worm, Thou art my mother and my sister; in this way, viz. that we come into this world once from corruption itself, and along with corruption itself. For as regards the matter of corruptible flesh, the worm is our ‘mother and sister,’ in that we both come forth out of corruption, and come with corruption which we carry about us. And if we may understand it in a spiritual sense, nature is not unappropriately called our ‘mother,’ and habit too a ‘sister,’ in that we are from the one, and along with the other; which same ‘mother and sister’ are ‘worms,’ in that in virtue of a corrupt nature and evil habit we are necessitated, as by a kind of ‘worms,’ so by disquieting thoughts to be gnawed in the mind. For the corrupted nature of the flesh, and bad habit, in that they generate numberless cares in the heart of our frailty, are well called ‘worms our mother and sister.’ For cares gnaw the mind, while they disquiet it. For righteous men do not cease either heedfully to take thought and counsel what they are to do, or thoughtfully to look into it, whither they are destined to be led after the present life. And so because the Elect then, before the Coming of the Lord, both saw that they were in the toils of the present life, and still after the present life did not as yet receive the heavenly blessings, they were made to smart urebantur with many thoughts of heart. For they waited for the grace of the Redeemer, and yet by living in the flesh could not attain thereto: whence it is fitly added,

13 - 51 Where then is now my expectation?

What could be the ‘expectation’ of the righteous, but God who justifieth the righteous, Who should freely go down to (what was) the punishment of mankind, and by the efficacy of His righteousness set free the captives of death? For they never ceased to expect His appearing with intent expectation; they knew that it was to come, but they sought for it to come quickly. Wherefore he does not say, ‘Where, then, is my expectation?’ but, where then is now my expectation? For in that he adds, now, he shewed that what was to come one day, he desired might come without delay. It goes on,

13 - 52 And who considereth my patience?

He expressed the longing desire, wherewith whilst set in the flesh he hastes to be redeemed, and brought back from hell to the regions above. And indeed it belonged to but few men to enter into the consideration of these things, that they, should learn to think of the labours of the present life, or of the subsequent delay after death. Both of which the just grieved to be subject to before the coming of our Redeemer. And hence it is rightly said, And who considereth my patience? Verily, there is not lacking One, to ‘consider patience.’ But when God does not hear quickly, He is said, as it were, not ‘to consider.’ For the Redemption of mankind itself, which came at the beginning of the world, by those who came before from the beginning of the world was accounted slow, in that during a long period of time they were severed from the recompensing of the heavenly things, as Truth testifies, Which saith, Many prophets and kings have desired to see those things which ye see, and have not seen them. Luke 10, 24 And so as to that which is now said, Who considereth my patience? the breathings of fervent desire are laid open. For neither, as we said before, does God forbear to consider the patience of the righteous; but not ‘to have regard,’ in a manner, means to appear less quickly answering to the aspirations of longing desire, and by lengthened periods of time to delay the grace of His Dispensation. Therefore let him say, Who considereth my patience? in that what is short to Him that ordereth, is long to him that loves. Hence, still reflecting on the privations of his delay, he repeats that which he had already said before; and being destined to descend below, he redoubles the voice of his grief, saying,

13 - 53 All of mine shall descend into the lowest hell.

Whereas it appears that among those below the righteous are held bound not in places of punishment, but in the bosom of tranquillity above, an important question springs up before us, why it is that blessed Job declares, saying, All of mine shall descend into the lowest hell; who even if before the Advent of the Mediator between God and man he had to descend into hell, yet it is plain that into the lowest hell he had not to descend. Does he call the very higher regions of hell, ‘the lowest hell?’ Plainly because in relation to the loftiness of heaven, the region of this sky may not unappropriately be called the lower region. Whence when the Apostate Angels were plunged from the seats of heaven into this darksome region of the air, the Apostle Peter says, For if God spared not the Angels that sinned, but delivered them, dragged down with infernal chains, into hell, to be reserved for torments in the Judgment. 2 Pet. 2, 4 If then relatively to the height of heaven this darksome air is infernal, relatively to the elevation of this air, the earth which lies below may be taken both as infernal, and as deep; and relatively to the height of that earth, even those parts of hell which are higher than the other mansions of the place below, may in this place not unsuitably be denoted by the designation of the lowest hell; in that what the sky is to heaven, and the earth to the sky, the same is that higher hollow of the regions below to the earth.

13 - 54 He sees his whole self descending where consciousness receives recompense and rest.

But that is very wonderful which he subjoins, All of mine shall descend; for whereas the soul alone shall descend into the regions of hell, how is it that the holy man tells that ‘all of his’ shall descend there, but that he saw himself to be there entire where he perceives the great weight of his recompense? seeing that this which he leaves of himself without sense on the earth, until he returns to the incorruption of the resurrection, he does not feel to be himself. And so he declares that ‘all of his will descend into the lowest hell,’ whither he sees his soul only shall descend; in that the whole of him is there, where he is capable of having a sense of that which he has got. Or, surely, ‘all of his did descend into hell,’ in that the recompensing of all his toils was as yet expected to be received only in the rest of hell; and all that he has done as it were ‘descends’ there, in that there he finds rest in his recompensing for all things. Whence also the expected rest is itself added, when the words are thereupon introduced,

13 - 55 Dost thou think at least there will be rest for me there?

By which same words he both makes known what he desires, and yet marks that he is still doubtful of receiving the rest, lest he whose holy works so many scourges followed, should by the hidden judgment of the heavenly Judge, after temporal scourges, have lasting torments likewise following him. Wherein it behoves ourselves to consider with exceeding fear which of us is now secure of the everlasting rest, if even he still trembles for it, proclaim of whose virtue the very Judge, Who smites, does Himself sound: For if the righteous scarcely be saved, where shall the sinner and the ungodly appear? 1 Pet. 4, 18For blessed Job knew that he should attain to rest after the strokes of affliction, but that he might shake our hearts with fear, he himself seemed to doubt about the recompensing of Eternal rest, when he says, Dost thou think? plainly that we might think well with what exceeding apprehension we ought ever to dread the Judgment to come, if even he, who was commended by the Judge, was not yet in his own words secure of the rewards of the Judgment.

22 - 21 Which is the chiefest iniquity, and denial against the Most High God.

For it is clear that he does deny Him, when setting at nought His grace, he claims to himself the powers of good practice. Wh

22 - 22 If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found me.

HISTORICAL INTERPRETATION 22. That we are disciples of Almighty God, the keeping of charity is the only proof. For it is hence that Truth saith by Itself, By this shall all men know that ye are My Disciples, if ye have love one toward another. John 13, 35 Which same love, if it really fills our heart, is wont to be exhibited in two ways; viz. if we at once love our friends in God, and our enemies for God. But it needs to be known that the love of our enemy is then really kept, when we are neither given up to suffering ‘addicimur’ upon his advancement, nor rejoiced at his destruction. For very often in a semblance of love with reference to an enemy, the mind is deceived, and such an one it reckons that it loves, if it do not prove a foe to his life; but the efficacy of love either the promotion, or the fall of an enemy, secretly and really puts to the proof. For on this point the mind of man knows not itself to the full, except that him whom he takes for an enemy to him, he finds whether by advancement or diminution to have changed the measure of his standing. For if he is given over to suffer by the prosperity, and rejoiced by the calamity of him who hates him, it is plain that he does not love him, whom he does not wish to be better; and him he persecutes, even when standing, in wish, about whoso fall he congratulates himself.

22 - 23 Rejoicing at an enemy's downfall requires careful reflection.

But herein it is needful to know that it very often happens that without charity being lost, both the destruction of an enemy rejoices us, and again his glory without any sin of envy saddens us, when both he falling to ruin, we believe that there are persons rightly set up, and he being advanced we dread very many being unjustly borne down. In which case neither does his diminution now lift up our mind, nor his aggrandisement give it over to suffer, if the right thought of our heart regard not what is done in the individual, but what is done by the individual towards others. But for preserving these things a scrutiny of the exactest discrimination is absolutely requisite, lest when we are carrying out our own hatred, we be deceived under the appearance of the utility to another. For if there were not to be any rejoicing at all for the death of an enemy, the Psalmist would never say, The righteous shall rejoice when he seeth the vengeance on the ungodly. Ps. 58, For it is one thing to bear an ungodly man, and another thing to bear an enemy. For there are a great many enemies that are not ungodly, and there are some ungodly persons who seem not in any special manner enemies to us. But the mind of man accounts every one whom it bears as an enemy, to be ungodly and wicked as well, because the faults of that man spleen as his accuser heightens in its own thinking. But with whatever wickednesses he may be sunk down, he little passes for wicked, if he is not felt to be an adversary. In which point there must be the distinguishing, that it is one thing wherein our enemy harms ourselves, and another thing wherein he harms himself and the rest of the world. For if he is good to others, perchance it may be that it is not without our fault that he is bad to us; nor should there be altogether a rejoicing in his ruin now, whoso hostile treatment it is certain we alone have undergone. But when the enemy of ourselves and a great many persons is destroyed, it must needs be that our heart should be glad for the escape of our neighbours, rather than for the destruction of our enemy.

22 - 24 Job showed no hatred or cursing towards his enemies.

For it is requisite that when an adversary perishes we should minutely consider both what we owe to the destruction of the sinner, and what to the justice of the smiter. For when Almighty God smites any bad man, there must be sorrowing in unison with the wretchedness of the ruined, and rejoicing in unison with the justice of the Judge, so that both the punishment of our neighbour dying should be a sorrow to us, and again the equity exhibited by God in judging should be an occasion of joy, that so we may neither prove enemies to a man in his perishing, nor be found unthankful to God in His judging. And so because he perfectly trod down all feelings of hatred in opposition, let blessed Job say, If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him. Who, that is to say, in loving even his enemy, whereas he sympathized with an adversary when ruined, by that one’s evil things was himself advanced to good, that this one should go on growing to loving-kindness by the same cause that the evil that he deserved had found that other. But because often there are persons who because they cannot with power, assail with cursing those whom they account enemies to themselves, in which persons it appears plain what evil things they would do if they could, who never cease to imprecate those which they cannot do, blessed Job exhibiting himself free from the sin of cursing as well, added, going on,

22 - 25 Neither have I suffered my mouth to sin by wishing a curse to his soul.

For he would sin, if he were to desire that to be done by God, which he himself either could not at all be able to do, or if he could it would not be in any wise right. For they who assail an enemy with curses, what other thing do they wish God to do in his case, but what they are either unable or ashamed to do themselves? For they wish death to their enemy, which same even if they have the power, they are afraid to bring upon him; lest they should either be bound as guilty of murder committed, or shew themselves wicked even when they are. What then is it to say to God, ‘Kill the man whom I hate,’ but to cry out to him in audible accents; ‘Do Thou that to mine enemy, which it is not proper for me to do towards him even as a sinner.’ In which same words it is to be thought where had this person read, Love your enemies? Luke 6, 27 where had he read, Bless, and curse not? Rom. 12, and again, Not rendering evil for evil, nor railing for railing? 1 Pet. 3, 9 But the precepts of grace from above, not heard with the outward ears he observed, because the inspiration of the Holy Spirit wrote them in the heart of that man. To whom however it would have been but little that he loved those adversaries situated without, excepting he had to bear these also living within, and holding daily converse with him, even those of his household, as adversaries. Whence he adds,

22 - 26 If the men of my tabernacle said not, O that we had of his flesh, that we might be satisfied!

MYSTICAL INTERPRETATION 26. Which same sentence may also be taken in mystery of the voice of our Redeemer. For ‘the men of his tabernacle’ longed to be ‘satisfied by his flesh,’ i.e. whether the Jews in persecuting or the Gentiles in believing. For both the one set themselves as it were by consuming it to put an end to His Body, and the latter desire to satisfy their hungering soul with His flesh, by the daily sacrifice of His immolating. HISTORICAL INTERPRETATION But now following the gist of the history alone let us reflect with what strenuousness the mind of the holy man, full of concern for all things, is divided within and without; who to those acting unjustly had he either submitted in silence, or not withstood in righteous living, assuredly he would never have had them as adversaries. But hereby, that he kept the paths of life, he found hearty desires of his death. Adversaries he met with, shewing themselves outwardly, lurking inwardly. Now it is inferior goodness in a conflict for a man to see without evils that he has to get the better of, and not to have within aught that he may have to bear. But it is the praise of perfect greatness to meet hostile treatment, without bravely, and within mercifully. For there are some thin

22 - 27 The stranger did not lodge in the street; but my door was open to the traveller.

Whereas, Paul being witness, charily is described as patient and kind, by patience it bears with composure the ill turns of others, by kindness it also renders with mercifulness its own good ones. Whence blessed Job at once patiently bore those of his own household cursing him, and received to him kindly the travellers and strangers, to the first affording examples of morals, the other meeting with the succour of external things. For the holy man viewing by the Spirit of prophecy the Redeemer of mankind, also kept his pardoning words in practice, whereby He warns us, saying, Let go, and it shall be let go to you; give and it shall be given unto you. Luke 6, 37 For our giving relates to the things which we have outwardly, but our letting go to the dismissing the grief, which we have inwardly contracted by the offence of another. But it requires to be known, that he who ‘lets go’ but does not ‘give,’ though he has not done to the full, yet has observed the better part of mercifulness. But he who ‘gives’ but never ‘lets go’ does not execute mercy at all; because by Almighty God the gift is not accepted from the hand, which is proffered by a heart tied and bound in wickedness.

22 - 28 Alms require purity; offering must reflect giver's inner cleanliness first.

For there is need for the soul that offers alms first to be made clean, because every thing that is given to God is reckoned according to the feeling of him who gives it. Therefore every stain of evil must be wiped clean from our interior man by the changing of the thought, because the offering has it not to appease the wrath of the Judge, except it be acceptable by the purity of him who offers it. Whence it is written; And the Lord had respect unto Abel and to his offerings; but unto Cain and to his offerings He had not respect. Gen. 4,4. 5. For it is not that sacred Revelation says that ‘He had respect to the offerings of Abel, but to the offerings of Cain He had not respect;’ but he first says, that He had respect to Abel, and afterwards subjoined, And to his offerings. And again he says that to Cain He had not respect, and next added, nor to his offerings. For according to the heart of the giver is the thing that is given received. Therefore not Abel by virtue of his offerings, but by virtue of Abel the gifts offered were well pleasing. For it is read that the Lord had regard first to the person who gave, before the things which he gave. Hence blessed Job going on to tell us his bountifulness in the boon of hospitality did right in bringing forward first his patience and kindness towards enemies, how that he did not ‘exult in the destruction of his enemy;’ that he did not ‘assail his persecutors with words of cursing;’ that those enraged against him within, he bore with equanimity; and then at last he brought forward the bountifulness of his hospitality, that, namely, by the order of his relation being listened to, we might learn that exterior gifts are seasoned by the interior pureness of the heart, that the combination of his virtues might teach the reader what sort of person he ought to be in himself, when he administers external good to others.

22 - 29 Virtue may tempt pride, hiding faults instead of confessing them.

But who would not account himself to be a holy man in the midst of such heights of his virtues? Who would not be in some measure tempted by his mere merits alone being so many in number, so that if at any time as being but man he went wrong, he would not have his transgression made known to men; and would account it as trivial if he did any thing wrong in lesser things; and would rather prefer to cover his offence by silence than disclose it by the voice of confession? For it often comes to pass that the mind being lifted up by virtuous attainments, when it knows that many good things are scattered abroad concerning it in the esteem of neighbours, does not wish it to be known, if there is any thing that it does deserving of blame. Which same darkness of mistaking the mind is for this reason exposed to, because high-swelling clogs the eye of the heart. Hence blessed Job, in the midst of so many distinguished achievements in virtues, who became so lofty in practice, in order to shew how lowly in mind he was, added directly;

22 - 30 If I covered my transgression as man, and did hide mine iniquity in my bosom.

For these are the proofs of true humility, both for a man to ascertain his own wickedness, and on being ascertained to discover it by the voice of confession; but on the contrary it is the accustomed evil practice of man’s race, at once to commit sin keeping himself hidden from sight, and when committed to hide it by denying, and when brought home to him, to multiply it by standing up for it. For from that fall of the first man we draw these accessions of wickedness, from which we also draw the very original of sin. For thus he, when he had touched the forbidden tree, hid himself from the face of the Lord amidst the trees of Paradise. In which hiding, because surely he could not escape the eye of God, it is not the effecting of self-concealing that is related, but the affecting thereof is betokened. Who when he was charged by the Lord, how that he had touched of the forbidden tree, thereupon answered; The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. Gen. 3, The woman likewise on being asked, answered, saying, The serpent beguiled me, and I did eat. v. For to this end they were enquired of, that the sin, which by transgressing they had been guilty of, they might by confessing wipe out. Whence too the serpent, that prompter, inasmuch as he was not to be brought back to pardon, was not asked concerning the sin. Thus man was asked the question ‘where he was,’ that he might review the offence committed, and by confessing it take knowledge how far he had departed from the face of his Creator. But both preferred to take to themselves the cordials of defence rather than of confession. And whilst the man was minded to palliate the sin through the woman, and the woman through the serpent, they added to the sin, which they endeavoured to vindicate; Adam by indirectly glancing at the Lord, how that he had Himself proved the author of their sin, in that He had made the woman; and Eve in referring the sin to the Lord, Who had placed the serpent in Paradise. For they who had heard from the mouth of the devil deceiving them, Ye shall be as Gods; v. 5 because they were not able to be like to God in Godhead, for the heightening of their error endeavoured to make God like to themselves in transgression. In this way then, whilst they set themselves to defend their guilt, they made the addition that the sin should be rendered more heinous when examined, than it had been when committed.

22 - 31 Hiding sins means hiding from God, avoiding true self-awareness.

Hence now also the branches of the human race derive bitterness still from this root, so that when a man is charged home for the evil in him, he hides himself under words of self-defence, as under a kind of leaves of trees, and as it were flies the face of his Creator to a kind of darkened retreats of self-exculpation, whereas he has no mind to have that known that he has been guilty of. By which same concealment he has not hidden himself from the Lord, but the Lord from himself. For he manages that he should not see Him Who sees all things, not that he himself should not be seen. Contrarily to every sinner the first step now of enlightenment is the humility of confessing, in that he now refuses to spare himself, who does not blush to avow the evil that he has done, and he who by defending himself might have been laid open to be accused, by accusing himself defends himself most quickly. And hence to dead Lazarus, who was kept down by a great weight, it is not said, ‘be thou restored to life;’ but, Come forth, John 143 by which same rising again, which was carried on in the body of that man, it is signified in what way we ourselves rise again in the heart, i.e. when it is said to the dead man, Come forth; that is to say, that man being dead in his sin, and through the mass of bad habit already buried, because he lies hidden from sight within his own conscience by wickedness, should go forth from himself without by confession. For to the dead man it is said, Come forth, that from the excusing and concealing of sin he may be called forth to come out to the accusing of himself with his own lips. Whence David the Prophet, in coming to life from that death of his great guilt, as it were went forth at the voice of the Lord, when being rebuked by Nathan he brought accusation of what he had done.

22 - 32 Job confessed, highlighting humanity's tendency to conceal sins inwardly.

Therefore because this sin of concealing grew to a dreadful excess in the human race, blessed Job, when he was saying, If I covered my transgression, rightly inserted the wordsas man, because he sees that to be proper to man, which descends by the copying of our old parent. Whence it is fitly subjoined; And did hide mine iniquity in my bosom. For sacred Scripture is very often used to put the ‘bosom’ for the mind; as where in the voice of Holy Church it is said by the Psalmist of our persecutors, who are joined to us indeed in nature, but disjoined in life, And render unto our neighbours sevenfold into their bosom. Ps. 79, As though he said in plain speech; ‘Let them receive that in their minds, which in raging against us they practise over our bodies, that whereas they punish us outwardly in part, they may themselves be punished inwardly to a complete degree.’ And so because the ‘bosom’ is interpreted the privacy of the mind, to ‘conceal iniquity in the bosom’ is to hide it in the recesses of the conscience, nor to uncover it by confession, but to veil it by defence. Contrarily James says, Confess your faults one to another, and pray one for another, that ye may be saved. James 5, Solomon also says, He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Prov. 28, 13

22 - 33 True confession persists despite accusations, not just self-admitted guilt.

But herein it is necessary to be known that men very often both confess their sins and are not humble. For we know many who when no man charges them confess that they are sinners, but when perhaps they are rebuked for their sin, they seek the support of defence that they may not seem to be sinners; which persons, if, when they say the thing of their own accord, they did then with genuine humility see themselves to be sinners, when they are charged home by others would never deny that they are what they had confessed. In which case the tokens of true confession are, if when a man calls himself a sinner, he does not contradict another as well advancing that about him. For because it is written, The just man in the beginning is the accuser of himself; Prov. 18, he does not rather aim to appear a sinner, but a just man, when any one confesses himself a sinner, no man charging him. But when another inveighs against the evil that we have done, he proves the truth of confession. Which same if we defend in a proud spirit, it is clear that it is feignedly that of ourselves we called ourselves sinners. Whence it is above every thing to be taken care of that the evil things we have done, we both confess of our own accord, and do not deny them when others charge us home with them. For it is the evil of pride that the thing which a man as if by his own act deems it meet to confess about himself, this he should disdain to have said to him by others.

22 - 34 Job's humility in confessing sins showcased his extraordinary righteousness.

Thus blessed Job shewed what singular humility he was of, in that he both knew that he was living amongst adversaries, and yet was not afraid to disclose his offences with the voice of confession. But observe that above he tells his virtuous qualities, lower down he confesses his sin. For hence he clearly proves what truth he had spoken of the good in him, in that he would not hold his tongue concerning the evil. One while he points out his virtues, at another time transgressions; that he had both committed sin, and had not kept it silent, he makes plain. Whence it appears without all doubt what extraordinary purity he was of in the sight of Almighty God, who both avoided evil things that he should not commit them, and yet what things it did chance to him to commit he did not conceal from men; so that to him there should at once be the high credit of righteousness to have shunned sin, and the safe keeping of righteousness to have brought to light what he was not able to shun. Let this man seem to any one great in his virtues, to me without doubt he appears most grand even in his sins. Let those, who are so minded, admire in him the self-control of chastity, let them admire the faithfulness of justice, let them admire the bowels of pitifulness; I do not less admire in him the humblest confession of sins, than such lordly achievements of virtue. For I know well that through the shame of infirmity it is generally a worse conflict, to bring to light the sins we have committed, than it is to avoid them not being committed, and each instance of evil, though it may be avoided with more vigorousness, is yet brought to view with greater humility. Thus blessed Job, who whilst supported by so many great practices was not ashamed to confess his sin, shewed in the midst of his virtues, how humble he was. But because from true humility there ever springs secure authority, so that the soul should dread nothing without, in proportion as by the longing of self-elation it does not pant after the topmost height of affairs, the confession of sin having been set forth, it is rightly subjoined;

22 - 35 Did I fear a great multitude, or did the contempt of neighbours terrify me,
and I did not rather keep silence, and went not out of the door?

It is great assuredness of heart to have nought of worldly concupiscence. For if the heart pants after attaining earthly things, it can never be secure and tranquil, because either things not possessed it desires, in order that it may possess them, or things obtained it is afraid for lest it should lose them, and whilst in adverse circumstances he dreads prosperous ones, so in prosperous circumstances he dreads such as are adverse, and he is tossed hither and thither as it were by a kind of waves, and is hurried about in various fashions by the changeableness of shifting affairs. But if once the mind is fixed with strong stedfastness in the longing after the Country Above, it is less distressed by the annoyance of earthly things. For from all outward commotions it seeks that its aim, like a kind of most secret retreat, and there attaching itself to the Unchangeable, al. ‘Unchangeably attached,’ which however would be a hyperbolic expression. and mounting above all changeable things, by the mere calmness of its repose, while in the world, it is henceforth without the world. It goes beyond all things below by its stressing after the highest, and all the objects which it does not go after it feels itself by a certain liberty to get above, nor within is it subject to the tempest of things temporal, which it views without, for all earthly things which being longed after might have borne down the mind, being looked down upon lie beneath it. Whence it is well said by the Prophet, Set a look out for thyself; Jer. 321 that whilst a man views things above, he may rise high above things beneath. Hence likewise Habakkuk says, I will stand upon my watch. Hab. 2, 1 For he ‘stands upon his watch,’ who by wise policy of discipline, does not bow down beneath, but rises high above earthly desires, that while he aims at Eternity, which is ever stedfast, he should have beneath his feet every thing that passes by.

22 - 36 Infirmity of flesh vs. excellency of mind in Job.Job remains calm within despite external turmoil.Some seek wisdom to avoid contempt, not for truth.Knowing the heart of the hearer is a challenge.Job's humility and constancy in the face of adversity.Jesus' example of humility and silence in suffering.

Yet because with whatever goodness the holy man has advanced, the infirmity of the flesh still outwardly bears him down whilst set in this life, as it is written, Though man walk in the image of God, yet he is disquieted in vain: Ps. 39, 6 it very often takes place that he is at once disquieted without, and holds on not subject to disquietude within, and that he is liable to be ‘disquieted in vain’ comes from the infirmity of the flesh, though that he ‘walks in the image of God’ is from the excellency of the mind, in order that he should both be inwardly strengthened by the Divine aid, and yet be still pressed down without by the human burthen. Whence Habakkuk again has well delivered a single sentence serving for both particulars. For he says, And trembling entered into my bones, and my power virtue was disquieted underneath me. Hab. 3, As though he said; ‘It is not my power, wherein being transported above, I remain free from liability to disquietude, but it is my own power wherein I am disquieted below.’ And so the same is free from disquietude above himself, and the same exposed to disquietude below himself; because he had mounted above himself, in so far as he was caught away to things on high; and he was beneath himself, in so far as he still dragged a remains into that which is below. The same above himself is free from liability to disquietude, because he had now passed away into the contemplation of God: the same under himself is liable to be disquieted, because beneath himself he still remained a frail human being. The Prophet David according with this sentence saith; I said in the excess of my mind, All men are liars. Ps. 116, To whom the answer may be made; ‘If every man, then thou too; and the sentence will henceforth be false, which thou being a liar hast uttered, because whilst thou art true-spoken, every man is not found out a liar.’ But observe that it is prefaced, I said in the excess of my mind. And so by ‘excess of the mind’ he transcended himself even, when he determined about the character of man. As though he said in plain speech; ‘I delivered a true sentence respecting the falseness of all men from the same cause, whereby I was myself above man;’ being now so far himself a ‘liar’ as far as he was himself man, but so far altogether not a ‘liar,’ as ‘by excess of the mind’ he was above man.

22 - 37 Inner contemplation grants calm; external turmoil cannot disturb the guarded heart.

Thus, therefore, thus all the perfect, though they are still subject to something disquieting from the infirmity of the flesh, ret already enjoy within the calmest privacy by the contemplation of the mind, so that whatsoever thing happens without, it should in nought disquiet them within. Whence blessed Job, exhibiting the security of a holy mind, after he had delivered so many announcements of the parts of virtue with reference to himself, following that which we have set before, added; If I feared at an exceeding great multitude, or the contempt of neighbours terrified me, and I did not rather keep silence, and went not out of the door. As though he said in a plainer manner; ‘While others were disquieted against me without, I myself remained in mine own self free from being disquieted within.’ For what else ought we in this place to take ‘the door’ to be, but the mouth? For by this we as it were go forth, when with what words we are able, we disclose the secrets of our hearts; and what we remain within in the conscience, such we go forth without by the tongue.

22 - 38 Holy silence guards humility; speaking for praise breeds pride, not conversion.

But there are some persons who are altogether afraid to be despised, and lest they should chance to be judged as contemptible, aim to appear wise. These are driven to ‘go forth out of the door,’ because when assailed with insults, how great in themselves they lie buried from sight, they give out telling it. And when being overcome by impatience they put forth things about themselves, which were unknown, they as it were ‘go forth by the door’ of the mouth. And so blessed Job being about to say, that he had never ‘gone forth out of the door of the lips,’ justly set before; I kept silence; i.e. because agitated by impatience he would have gone forth out of the house of the conscience, if he had not known how to keep silence. For holy men, when they are under the trial of being perturbed, shun wholly and entirely to exhibit themselves to view, and when they cannot benefit those that hear them, they are willing by keeping silence to be even despised, lest they pride themselves upon the exhibition of their own wisdom. And when they say any thing with good understanding, they seek not their own glory, but the life of their hearers. But when they see that they cannot by speaking gain the life of their hearers, by keeping silence they hide their own knowledge. For we hide to the imitating the life of the Lord, as to a kind of mark set before us. For He Himself, because he saw that Herod sought not advancement, but that he desired to wonder at His signs or His knowledge, on being asked by him held His tongue, and because He kept silence with constancy, He went forth derided by him. For it is written; And when Herod saw Jesus, he was exceeding glad; for he was desirous to see Him of a long season, because he had heard many things of Him; and he hoped to have seen some miracles done by Him: Luke 23, 8 where it is also added; Then he questioned with Him in many words, but He answered him nothing. v. 9 But how greatly the Lord in holding His peace was despised, is shewn when the words are brought in there directly; And Herod with his men of war set Him at nought, and mocked Him. v. Which same transaction we ought to hear and learn, in order that as often as our hearers desire to be made acquainted with things of ours, as things to be praised, and not to alter what is wrong of their own, we should altogether hold our peace; lest, if we speak the Word of God with the design of display, both the fault of those persons, which then was, should not cease to be, and our own fault, which was not, should be brought to pass.

22 - 39 Hearers’ empty praise reveals motives; true teachers speak before God, shunning vainglory.

A person will perhaps say,’ How do we know with what feelings of the heart a man will hear?’ But there are a number of things that bring to light the mind of him who hears; first and foremost, if our hearers both always praise what they hear, and never follow the thing that they praise. This vain glory of speaking the great Preacher had shunned, when he said, For we are not as many, which corrupt the word of God: but as of sincerity, but as from God, in the sight of God speak we in Christ. 2 Cor. 2, For to ‘corrupt the Word of God’ is to think of Him otherwise than He is, or to seek from it not spiritual fruits, but the corrupt offspring of human praise. But ‘to speak as of sincerity,’ is not to seek for aught in Revelation beyond what behoves. Now he ‘speaks as from God,’ who knows that he himself hath not from himself, but that he hath received from God what he says. And he speaks ‘before God,’ who in all that he speaks seeks not human regards, but minds the presence of Almighty God, and who looks for, not his own glory, but the glory of his Creator. But he who indeed knows well that he has himself received from God the thing that he speaks, and yet in speaking seeks his own glory, speaks ‘as from God,’ but not ‘before God,’ because Him he considers as absent, Whom he docs not set before his heart, when he preaches Him. But holy men at once ‘speak as from God’ and ‘before God,’ in that they both know that they have from Him the thing that they say, and they see that He is Himself present at their discoursings, their Judge and their Hearer. Hence it comes to pass, that whereas they know themselves to be set at nought by their neighbours, and that their words do not advantage the life of the persons hearing them, they hide from sight what great goodness they are of, lest if the speech delivered disclose the secret of the heart to no purpose, it should break forth into vain glory.

22 - 40 Humble steadfastness fears neither crowds nor contempt, keeping silence unmoved.

Therefore blessed Job in the midst of stubborn hearts not aiming to shine forth by the disclosure of his virtue, says, And if the contempt of neighbours terrified me and I did not rather keep silence, and went not out of the door. For he who being stedfast through humility never feared to be despised, him never did impatience master, that the tongue should cast him forth out of doors. When it is rightly put first, If I feared at an exceeding great multitude; that it might be seen and known what great constancy he was of, in this respect, because no number of men ever terrifies without, whom no rout of bad habits lays waste within. For in this life he who seeks nothing that has to do with prosperity, doubtless dreads nothing that has to do with adversity.

22 - 41 MYSTICAL INTERPRETATION: Christ humbly endured contempt, hid divine power,
suffering silently for salvation.

MYSTICAL INTERPRETATION 4Which same words if we carry on to a mystical meaning, we directly find therein the Redeemer’s mode of practice. For He was not ‘afraid at an exceeding great multitude,’ Who smote with a single answer only His persecutors coming with swords and staves, saying, I am He. John 18, 6 ‘Him the contempt of His neighbours did not terrify,’ Who, in freeing us from eternal punishments, received strokes on the face with a composed mind. ‘He kept silence, and did not go forth out of the door,’ Who in the very hour now of His Passion, when He was undergoing the weak conditions of humanity, refused to call into action the power of Divinity. For to the Mediator between God and man it would have been ‘to go forth out of the door,’ if when He was held as Man He had been minded to display the power of His Majesty, and by the mightiness of His Divinity to surmount the weak conditions of the flesh taken upon Him. For that He might die manifest to man, He remained hidden God. For had they known it, they would never have crucified the Lord of Glory. 1 Cor 2, 8 And so He did not ‘go forth out of the door,’ Who even when questioned by Pilate kept silence; and in the midst of the hands of the persecutors He both offered His Body to suffering, which He had taken upon Him in behalf of the Elect, and would not display to those that were against Him What He was. Whence also it is said by the Psalmist, They have made Me an abomination unto them, I was given up, and I went not forth. Ps. 88, 8 For when He was despised because He appeared man, He would have ‘gone forth,’ if He had been minded to display His hidden Majesty. But because he brought infirmity to view, and hid power from sight, herein, that He remained unknown to His persecutors, to those persecutors He did not ‘go forth.’ Who, however, does ‘go forth’ to the Elect, because to those that seek for it, He discloses the sweetness of His Divine Nature. Whence it is said to Him by the Prophet, Thou wentest forth for the salvation of Thy people, that Thou mightest save Thine Anointed. Hab. 3, It goes on:

22 - 42 Who would give me a helper that the Almighty might hear my desire.

HISTORICAL INTERPRETATION 42. The holy man after he related so many high achievements of the virtues in him, knowing well that he cannot attain to the things on high by his own deserts, seeks for a helper. And whom verily does he fix his eye on but the Only-begotten Son of God, Who whereas He took upon Him human nature travailing in this mortal state, did give help? For He helped man, being made Man; that because to mere man there was no way open of returning to God, there should be made a Way of returning by means of The God-Man Homo-Deus.. For we were far removed from the Righteous and Immortal One, being mortal and unrighteous. But between the Immortal and Righteous One and ourselves the mortal and unrighteous, appeared the Mediator of God and man, mortal and righteous, Who might at once own death with mortals, and righteousness with God; that whereas by our things below we were far removed from things above, He might in Himself singly unite the things below with the things above, and that herein there might be a Way made for us of returning to God, in the degree that He joined ours beneath with His own on high. This One then blessed Job, in his personating of the whole Church, asks for as Mediator, who when he had said, Who would give me a helper, suitably added, that the Almighty might hear my desire. For he knew that for the rest of Eternal deliverance, the prayers of man can never be heard excepting through his Advocate. Concerning Whom it is said by the Apostle John; If any one sin, we have an Advocate with the Father, even Jesus Christ the righteous; and He is the propitiation for our sins, and not for ours only, but for the sins of the whole world. 1 John 2, 2. Concerning Whom Paul likewise saith; It is Christ Jesus that died for us, yea, rather, that is risen again, Who is even at the right hand of God, Who also maketh intercession for us. Rom. 8, 34 For, for the Only-begotten Son to ‘intercede’ for man, is to shewHimself Man in the presence of the Coeternal Father, and forHim to have besought for human nature, is to have taken upon Him that same nature in the loftiness of the Divine Nature. And so the Lord intercedes for us not with the voice but by the act of compassionating; because that which He would not should be condemned in the Elect, he set free by taking upon Himself. And so a helper is sought for, that ‘the desire may be heard;’ because except that the intercession of the Mediator were employed in our behalf, surely the accents of our prayers would remain silent to the ear of God.

22 - 43 True prayer is heartfelt desire; silent longing cries louder than words.

Moreover it requires to be noted that it is not said, ‘my prayers, but, my desire, that the Almighty might hear. For true beseeching does not lie in the accents of the lips, but in the thoughts of the heart. For the stronger accents in the deepest ears of God it is not our words that make, but our desires. For if we seek eternal life with the mouth, but yet do not desire it with the heart, in crying out we keep silence. But if we desire in the heart, even when we are silent with the mouth, in being silent we cry out. It is hence that in the wilderness the people clamour with their voices, and Moses is still to the clamouring of words, and yet whilst keeping still he is heard by the ear of divine Pity, whereas it is said, Wherefore criest thou unto Me? Exod. 14, Thus within in the desire is the secret cry, which does not reach to the ears of men, and yet fills the hearing of the Creator. It is hence that Anna going to the temple was silent indeed with the lips, and yet uttered so many accents of her desire. Hence the Lord says in the Gospel, Enter into thy chamber, and when thou hast shut thy door, pray to thy Father Which is in secret, and thy Father Which seeth in secret shall reward thee openly. Matt. 6, 6 For ‘the door being shut he prays in his chamber,’ who while his mouth is silent, pours forth the affection of the heart in the sight of the Pitifulness Above. And the voice is ‘heard in secret,’ when there is a crying out in silence by holy desires. Whence also it is rightly said by the Psalmist, The Lord hath heard the desire of the poor; Thine ear hath heard the preparing of their heart. Ps. 10, Now blessed Job in the subjoined words discloses whom he seeks for himself as a helper, in the ‘hearing of his desire,’ saying,

22 - 44 And that he himself who judgeth would write a book!

calling, but then there shall come the strict justice of the Judge, because it is certain that no whit even of the very least commandment will pass without scrutinizing. By which same it is apparent that He that ‘judgeth is the SameThat wrote the Book,’ Which same ‘Book’ of the New Testament, that the Redeemer of man should Himself frame in His own Person at the last, the Prophet Ezekiel rightly tells forth, saying, And behold six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn at his reins. Ez. 9, 2 For what else is there denoted in the ‘six men coming’ but the six ages of mankind? St. Gregory’s division of ages, Him. in Ev. xix. §. from Adam to Noah, Noah to Abraham, Abraham to Moses, Moses to Our Lord, and then to the end, will not suit this place. What is meant is probably that in St. Isidore of Seville, Etym. lib. v. c. 39. De Discretione temporum, where two more divisions are made, at David, and the Captivity. He compares these ages to the days of Creation. The same division is given in the beginning of his Chronicon. Who ‘come from the way of the higher gate,’ because from the state of Paradise as from the beginning of the world, they are unwound from the upper generations. Which ‘gate looks to the North’ in this way, because the mind of man lying open to evil, except that, abandoning the warmth of charity, it had courted the numbness of the interior, would never have gone out to this breadth of mortality. And every man a slaughter weapon in his hand; because each particular generation being evolved by the several respective ages, before the Coming of the Redeemer, had in its practice that wherefrom it took the punishment of condemnation. And one man among them was clothed with linen. Because our Redeemer deigned to have parents even of the priestly Tribe ‘Tribu,’ perhaps ‘nation,’ but Elizabeth, ‘of the daughters of Aaron,’ was a kinswoman of the Blessed Virgin. Luke 5. and 36. after the flesh, he is described as coining ‘clothed with linen.’ Or, surely, because linen is from the earth, and is not like wool produced from the corruptible flesh, seeing that He derived the covering of His Body from a Virgin mother, and not by the corruptness of copulation, therefore He came to us ‘clothed with linen.’ And a writer’s inkhorn at his reins. In the ‘reins’ is the hind part of the body. And because the Lord Himself after that He died for our sakes, and rose again, and ascended up into heaven, then wrote the New Testament through the Apostles, this man had an ‘inkhorn at his reins.’ For He Who after He departed framed the writing of the New Testament, as it were, carried an ‘inkhorn’ behind him. Thus this ‘inkhorn’ he sees to hold fast to the man ‘clothed with linen,’ who says, And that the same who judges would write a book. But wherefore, blessed Job, desirest thou that a book should be written by Him, Who is Judge? It goes on;

22 - 45 That I might bear it upon my shoulder, and put it round me like a crown.

To ‘bear the book upon the shoulder,’ is by practising to carry out Holy Scripture. And observe how orderly it is described both first as being ‘carried on the shoulder,’ and afterwards ‘put round’ him ‘as a crown;’ because, that is to say, the precepts of Sacred Revelation, if they be now borne in practice, afterwards set forth for us the crown of victory in the recompensing. But why does blessed Job beg for ‘the book to be written by the Judge,’ who was not able to attain to the times of the New Testament? But, as has been often said already, he uses the accents of the Elect, and in the personifying of them begs that, which he foresaw would benefit them in all respects. For he himself by the Spirit had for long had that book with him, which by the grace of Inspiration he had obtained, that both by living he should be made acquainted with, and by foreseeing he should announce. But herein it requires to be known that when we take thought of the precepts of Sacred Revelation, and when we draw off the mind from love of the life of corruption, we as it were hasten on by a kind of footsteps of the heart, to the interior scene of things. Now no man, in abandoning things below, is directly made at the top; because for earning the title to perfection, whilst the soul is day by day being led forward on high, doubtless there is an attaining thereto as it were by a kind of steps of ascending. Whence in this place also it is fitly added;

22 - 46 By my several steps I will declare it.

Since concerning these ‘steps’ of merits it is said by the Psalmist, They go from virtue to virtue. Ps. 84, 7 Concerning these, again, regarding Holy Church he says; God is distinguished in her steps, what time He shall receive her. Ps. 48, 3. not as V. For neither is there any attaining suddenly to things above, as has been said, but to the topmost pitch of virtuous attainments the soul is led on by accessions. For hence it is that the same Prophet saith again; I was exercised, and my spirit failed little by little. Ps. 77, 3 What does he mean, then, that he says, my spirit, but the spirit of man, i.e. the spirit of exaltation? And because by secret grace we advance to the love of God by a measure regulated from above, in proportion as virtue is daily increased in us by the Spirit of God, our own spirit proportionally goes off. Which spirit of error, because it is not at once cut clean away from us, is justly recorded to have ‘failed little by little.’ But we then make complete advance in God, when we have wholly and entirely fallen away from ourselves. Thus these measures of growing virtues by the words of the holy man are styled ‘steps.’ For every elect person sets out from the tenderness of his embryo in the first instance, and afterwards comes to firmness for strong and vigorous achievements. Which thing Truth plainly shews in the Gospel, saying, So is the kingdom of heaven, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up he knoweth not how. Which same seed describing the growths of he adds; For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. The end of whose progress too he also makes to succeed, saying, But when it has brought forth the fruits from itself, immediately he putteth in the sickle, because the harvest is come. Mark 4, 26-29 Observe, by the voice of Truth the accessions of merits are marked out by the characters of fruits. For He says, first the blade, then the ear, after that the full corn in the ear. Was not Peter still a ‘blade’ then, when by the mouth of a maid he was in a moment bent down by the blast of a single speech, already green indeed through devotedness, but still tender through infirmity. But he was found ‘full corn in the ear’ when he withstood the rulers persecuting him, saying, We ought to obey God rather than men. Acts 5, 29 For he was found ‘full corn in the ear’ when, in the winnowing of persecution, he underwent such numberless wounds, but yet he was never made small after the manner of chaff, but continued whole grain. For little by little in each several soul, so to say, the moisture of interior grace abounds, that the blade may grow into fruit. So let no one when he sees any neighbour still a ‘blade’ despair of the ‘full corn.’ Since from the leaves of the blades, which hang softly, flowing hither and thither, the rising grains of fruitage come to firmness.

22 - 47 Advanced progress brings fear, but God's grace leads to love.

Now the Prophet Daniel, whereas, when the Lord was speaking to him, he made it his business to tell us the posture of his body, did rightly represent those stages of merits. Thus he says; Yet heard I the voice of his words, and when I heard the voice of his words, then was I dismayed upon my face, and my face clave to the ground. And, behold, a hand touched me, which set me upon my knees, and upon the joints of my hands. And he said, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent: and when he had spoken this word unto me, I stood trembling; and he said unto me, Fear not. Dan. 10, 9-Which same posture of his body, whilst he was listening to the words of one speaking inwardly, he would never set forth to us with so much pains, if he had known it to be void of mysteries. For in Sacred Writ not only what holy men say is prophecy, but also very often what they do. Thus the holy man, being pregnant with interior mysteries, by the posture of his body, likewise represents the power of the voice; and by this that he first lay prostrate on the earth, by this that he afterwards set himself up on the joints of his hands and on his knees, by this that at last he stood fast erect indeed, yet trembling, he makes known to us in his own person all the order of our progress. For the words of God we hear ‘lying on the ground,’ when being settled in our sins, allied to earthly pollution, we are made acquainted with spiritual precepts from the voice of the Saints. At which precepts, we are as it were set up upon our knees and the joints of our hands, because withdrawing ourselves from earthly defilements, we as it were henceforth lift up our mind from things below. For as he wholly cleaves to the ground, who lies dismayed, so he who is bent down upon his knees and the joints of his fingers, his advancement commencing, is already in a great measure hung aloft from earth. But at the last by the voice of the Lord we stand there erect indeed, yet trembling, in that being perfectly lifted up from earthly objects of desire, the more fully we know the words of God, the more we are afraid. For he as it were still lies prostrate on the ground, who by desires after the earthly cares nothing to be lifted up to the heavenly. But it is as if he being lifted up still ‘rested upon his hands and knees,’ who already forsakes some defilements, but does not yet withstand some earthly practices. But he now stands there present erect at the words of God, who perfectly lifts up the mind to things aloft, and scorns to be bent down by impure desires.

22 - 48 Faith and wisdom grow gradually, progressing by ordered steps.

Now he rightly shews that he ‘stood trembling;’ because the scrutiny of interior exactness is the more fearfully dreaded, the more advanced the progress in respect thereto. Where it is fitly subjoined by the voice of God, fear not; because the more that we ourselves learn what we should have occasion to fear, the more we have infused in us from God by interior grace what may call for love, so that both our contempt little by little may pass away into fear, and fear pass away into charity; that wherein God when He seeks us, by contempt we withstand, and by fear flee from, both contempt and fear being one day set aside, we should be joined to Him by love only. For little by little we learn even the very fear of Him The readings vary. The Ben. Editor seems not to have seen that noticed in the Italian reprint, which is also in the Merton and Trin. Coll. MSS. and others at Oxford, ‘Eum timere didiscimus, eique vi solius &c.’ ‘we unlearn fearing Him, and are attached to Him by the force of love alone.’, to the love of Whom only we are attached. And thus as it were there being placed a kind of steps of our advance, the foot of the mind first by fear we set below, and afterwards by charity lift it to the heights of love, that from that wherewith a man is puffed up he may be checked, so that he fear, and from that, which he now dreads he may be lifted up, that he may have boldness. Now these steps of virtuous attainments it is no great labour to lay hold of, since there is the passing from one to another.

22 - 49 Wisdom increases by degrees, as described in Ezekiel's vision.

But the subject requires the nicest handling, when the mind strives to estimate in the case of one and the same virtue with what steps of advancement it is lifted up. For to mention the first elements of virtue, i.e. faith and wisdom, they cannot be severally gained, except we ascend thereto by marked and ordered methods as by a kind of steps. For faith itself which imbues us for taking in hand in a perfect manner what else there is good, very often in its beginnings both totters and is firmly based, and it is now held most surely, and yet touching the assurance thereof there is still trembling under the effects of misgiving. For a part of it is received first, that it may be afterwards perfectly completed in us. For if there were not an advancing by a sure step in the mind of one who believes, the father of the child to be healed would not have said on being questioned, in the Gospel, Lord, I believe, help Thou mine unbelief. Mark 9, 24 And so he was still ascending upwards as to the faith which he had already received, who at one and the same time both cried out that he already believed and still doubled from unbelieving. Hence it is also that it said to our Redeemer by His disciples, Increase our faith, that that which had been already received in beginning, might by the accessions of steps arrive at perfection.

22 - 50 Job sees virtues as steps, offering the book to God.

Moreover Wisdom herself, who is required to be the mistress of good works, is vouchsafed to the panting soul by degrees of increase, that surely the ascending thereto should be by the steps of wonderful regulation. Which some the Prophet Ezekiel well describes in a figurative relation, who concerning that man whom he had seen on a high mountain tells, saying, He measured a thousand cubits, and he brought me through the water up to the ancles; again he measured a thousand, and brought me through the water up to the knees; again he measured a thousand, and brought me through the water up to the reins. Afterward he measured a thousand, and it was a torrent that I could not pass over, for there swelled deep waters of a torrent, which could not be passed over. Ez. 47, 3-5 For what is denoted by the number of a ‘thousand,’ but the fulness of the benefit vouchsafed? Thus the man who appeared ‘measures a thousand cubits,’ and the Prophet is led through the waters ‘up to the ancles,’ because our Redeemer, when to us on our being converted to Him He bestowed the fulness of a good beginning, bathed the first treadings of our practice by the gift of spiritual wisdom. For the water’s reaching up to the ancle is our henceforth maintaining the treadings of longed-for righteousness by wisdom being vouchsafed to us. Again, he ‘measures a thousand cubits,’ and the Prophet is led through the water ‘up to the knees,’ because when the fulness of good practice is bestowed, our wisdom is increased even to this degree, that there is not henceforth any bending in bad deeds. Thus it is hence said by Paul, Wherefore lift up the hands that hang down, and the feeble knees, and make straight steps with your feet. Heb. 12, Thus ‘the water reaches to the knees,’ when the wisdom that is is obtained perfectly braces us to uprightness of good practice. And again, he ‘measures a thousand,’ and the Prophet is ‘led through the water up to the reins’ in this way, because the fulness of good practice then grows to a height in us, when the wisdom vouchsafed has killed in us as far as it is possible all the gratification of the flesh as well. For except the gratification of the flesh was seated in the reins, the Psalmist would never have said, Burn my reins and my heart. Ps. 2, 26 Therefore the water comes up ‘to the reins,’ when the sweetness of wisdom destroys the very incitements of the flesh too, so that the burnings of the flesh that might have scorched up the soul are cooled down. And he still further ‘measured a thousand,’ ‘and it was a torrent which the Prophet could not pass,’ of which he also says, Because there swelled deep waters of a torrent, which could not be passed over. For perfectness of practice having been received, we come to contemplation; in which same contemplation while the mind is carried up on high, being uplifted it sees in God that the thing that it sees it cannot fathom, and as it were it touches the water of the torrent, which it cannot pass through, because at once it beholds in gazing what it may be pleased to behold, and yet is not able perfectly to behold that very thing that it pleases. And so the Prophet sooner or later comes to the water ‘which he cannot pass through,’ because when we are at last brought to the contemplation of wisdom, the mere immensity thereof, which by itself lifts man to itself, denies the human mind a full acquaintance, so that it should at once by touching love this wisdom, and yet never by passing through penetrate it.

22 - 51 Virtuous practice ascends to teaching; deeds present Scripture to God.

Thus blessed Job called these, increasings of virtues by the title of ‘steps,’ because he saw them to be in distinct divisions, bestowed on men by gift from above; seeing that by them only do we ascend so as to come to the attaining of heavenly things. And so in making mention of the Sacred Book, i.e. of Divine Revelation, he says; By my several steps I will declare it, in this way surely, because he really ascends to the teaching of God, who has broken forth to the attaining thereof by the steps of holy practice. And he as it were ‘by his several steps declares the book’ who proves that he has been vouchsafed the knowledge of it not in respect of words only, but also of deeds. Whence it is yet further added; And as to a prince I will offer it. For every thing that we offer, we hold in our hands. And so ‘unto the Prince’ coming to Judgment ‘to offer the book’ is to have held the words of His precepts in our behaviour. It proceeds;

22 - 52 If my land cry against me, or that the furrows likewise thereof complain: if I have eaten the fruits thereof without money, or have afflicted the soul of the tillers thereof; let the thistle grow for me instead of wheat,
and the thorn instead of barley.

ALLEGORICAL INTERPRETATION 52. For what is it for the ‘land to cry,’ for ‘the furrows to weep,’ and to have ‘eaten one’s own fruits buying them?’ To whom is it necessary to buy what is his own? who has heard ‘the land crying?’ Who has seen ‘the furrows weeping?’ And whereas the furrows of the land are always of the land, why is it that by a separate declaration it is both said that the land did not cry, and that the furrows thereof did not weep along with it? For whereas a furrow of the earth is nothing else but earth, it does not need the accounting of much difference, that he adds; And along with it the furrows thereof weep. In which same point because the order of the history falls to the ground, the mystical meaning displays itself to us, the doors as it were being now set open. As though it exclaimed in plain speech; ‘Whereas ye know that the reasonableness of the letter has dropped dead, doubtless it remains that ye should fall back to me without misgiving. For every one who either by private right rules a domestic household, or for the common advantage is set over faithful multitudes, herein that he possesses the rights of government over the faithful committed to him, what else does he but hold the land to cultivate it? Since it is for this end that each individual is advanced above the rest, by Divine distribution, that the mind of those under him, like land subdued, may be made fruitful by the seed of his preaching. But ‘the land crieth against’ its possessor, if it chance that against him, who is set at the head, either a private family, or Holy Church utters any just murmur. Since for ‘the land to cry,’ is for those under charge to grieve with reason against the injustice of him who rules them; where it is rightly subjoined, And along with it the furrows thereof weep. For the land even when not cultivated by any works generally produces something of sustenance for the service of man, but when ploughed it bears fruits to superabundance. And there are some persons, who ‘not being cleft by any ploughshare of reading, or any of exhortation, do yet of themselves produce some good things, though but the least, like land not yet ploughed up. But there are some who for always hearing and retaining, applying themselves to holy preachings and meditations, as it were cleft with a kind of ploughshare of the tongue, as to the former hardness of the heart, receive the seed of exhortation, and by the furrows of voluntary chastening render the fruits of good practice. But it is very often the case that those who are set at the head do things unjust, and it comes to pass that the very persons injure those under them, who were bound to do them good. Which when uninstructed persons see, being enraged they murmur against their ruler, and yet do not by sympathy grieve violently for their neighbours. But when these who are already broken in pieces by the plough of reading, and dressed for the fruitage of practice, see innocent persons borne down even in the least things, they are forthwith turned by sympathy to tears of sorrow, because they bewail as their own the things that their neighbours suffer unjustly. For the perfect, whereas they are ever affected with regard to what is spiritual, are taught to lament for the bodily hurts of others, so much the more in proportion as they are now instructed not to lament for their own. And so every one who is set in authority, if he executes what is bad in the case of those under him, ‘the earth crieth against him and the furrows weep,’ because against his injustice the uninstructed peoples indeed break out in accents of murmuring, while all the perfect severally chasten themselves in tears for his wicked practice, and for what the inexperienced cry out and do not grieve, those under authority of a more tried life bewail and hold their peace. And so for ‘the furrows to bewail along with the land crying out,’ is by that thing whereas the multitude of the faithful complains with justice against the ruler, for persons of a more fruitful life to be brought to tears of sorrow. Thus the furrows are both of the earth, and yet are distinguished from the term of ‘the earth,’ because those in Holy Church, who cultivate their mind with the labour of holy meditation, are as much better than the rest of the faithful, in proportion as by the seeds received they render more abundant fruits of deeds. And there are some who being set over holy peoples obtain the payments of livelihood by the bountifulness of the Church, but do not pay the ministrations of exhortation that are due. In opposition to whom the example of the holy man is yet further subjoined aright, when it is directly added by him;

22 - 53 If I have eaten the fruit thereof without money.

For to ‘eat the fruit of the land without money’ is to receive indeed our charges from the Church, but not to yield to that Church the price of preaching. Of which same preaching it is said by the voice of the Creator, Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Matt. 25, 27 And so he ‘eats the fruits of the earth without money,’ who receives the Church’s benefits for the service of the body, but does not pay to the people the ministry of exhortation. What do we pastors say to these things, who while we are the forerunners of the Advent of the Strict Judge, take upon us the function of a herald indeed, but devour the Church’s supplies with dumb mouths? We exact all that is owed to our own body, but we do not pay back what we owe to the soul of those committed to our charge. Mark how the holy man, tied down by so many pledges in this world, in the midst of numberless employments, was free for the pursuit of preaching. And he never ‘ate the fruits of the earth without money,’ because surely he paid back the word of good warning to those under his charge, from whom he received the fruit of bodily serving. For this every one who is set over the people owes to Almighty God, he who is set over many, and he who is set over a smaller number, that he should in such sort exact the due ministration from those subject to him, that he may himself mind with heedful regard what of warning he at all times owes. For all we who subject to the appointment of the Creator are joined amongst ourselves by a vicarious ministry in obedience to our true Lord, what else are we but servants to one another? Whereas, then, he who is subordinate serves in obeisance, assuredly it remains that he who is set over him should serve to the word. Whereas he who is subordinate yields obedience to orders, it is required that he who is at the head should bestow the care and concern of solicitude and of pity. And so it comes to pass, that whilst we studiously endeavour to serve one another now by charity, we may one day rule together with the true Lord in common rejoicing. But there are some, who herein, that they discharge the office of preaching, grudge others the good that they have, and so do not any longer have it in a true sense. To whom it is rightly said by James, But if ye have bitter envying among yourselves, and strife in your hearts, this wisdom descendeth not from above, but is earthly, sensual, devilish. James 3, 14. 15. Hence here also when it is said, If I have eaten the fruits thereof without money, it is rightly subjoined;

22 - 54 Or have afflicted the soul of the tillers thereof.

For they are the ‘tillers’ of the land, who, being placed in a lower situation, with what earnestness they are able, with the best practice that they can, cooperate in the grace of preaching to the instructing of Holy Church. Which same ‘husbandmen of this land’ not to afflict, is this, viz. not to envy their labours; that the ruler of the Church, while he vindicates to himself alone the right of preaching, should not, by envy gnawing him, gainsay others also that preach in a right way. For the religious mind of the pastor, because it seeks not its own glory but the glory of the Creator, desires to have all that it does aided by all persons. For the faithful preacher wishes, if it might be brought to pass, that the truth which he is not able to give utterance to alone, the mouths of all should sound out. Whence when Joshua would have withstood the two who remained in the camp and prophesied, it is rightly said by Moses, Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them! Numb. 129 For he was willing for all to prophesy, in that he envied not others the good that he had. Thus because blessed Job introduced all those things as under suspension, and if he had not done them, binds himself with the sentence of cursing, it goes on;

22 - 55 Let the thistle grow for me instead of wheat, and the thorn instead of barley.

As though he said in plain words; ‘If I have done aught unjust towards those under me, if I have exacted the debts due to me, and have not myself paid what I owed, if I have envied others the executing of good practice, for the good things which refresh for ever and ever, may evil things that sting be repaid me in the Judgment.’ Since ‘instead of the wheat there springs up the thistle, and instead of barley the thorn,’ when in the final Retribution, wherefrom the recompensing of our labour is looked for, the piercing of pain is met with. And observe, that as barley is different from wheat, though both regale, so the thorn differs from the thistle, though either be a thing that pricks, because the thistle is softer, and the thorn always the harder as to pricking. Thus he says, Let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly and openly; ‘I know indeed that I have both done great good acts and lesser ones; and if it is not so, may lesser evils match me for my great good acts, and the greater evils for the lesser good ones.’ Though this may also be understood in another sense. For in ‘wheat’ there is denoted in spiritual action which regales the mind, but in ‘barley’ the disposal of earthly things. Wherein while we are often forced to serve the weak and carnal, we as it were prepare their food for the beasts of burthen, and the very practice of our deeds after the manner of barley has somewhat of a mixture of chaff. And it very often happens, that the ruler who is set at the head, while he enforces what is unjust against those under his charge, while he cheers not the good with any soothing, whilst, that which is more grievous, all those acting rightly he distresses out of envy, still some good things he sometimes does, as if he sowed corn, and mixed in the disposing of earthly things at times not in the passion of avarice, but for the use of the carnal, and so looks for the fruit of that labour as a crop of barley. But the several persons under his charge, in consideration of this, that they are borne hard upon in the chief things, cannot feel joy in his lesser good things; because neither is this practice well pleasing in the sight of God, which is defiled by the injustice of other practice, nor yet is the very disposal of earthly things believed to be undertaken for the service of those under his charge, when he who is over them is seen to pant with avarice. Whence it happens that even in answer to the few good things themselves, which they see to be done in the midst of a multitude of evil ones, they give back not praises but groans, and that those that go weakly murmur, while they take thought that that which they see is not a thing of pure practice. And so he says, If my land cry against me, or that the furrows likewise thereof complain; if I have eaten the fruits thereof without money, or have afflicted the soul of the tillers thereof: let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly, ‘If the great things which I owed I have not needfully performed, may I receive the prickings of murmuring from those under me, even with reference to the good that I have done. If I have omitted to set forth what might cheer, may their tongue springing forth into complaint with justice pierce me.’

22 - 56 Leaders must set good examples, and followers must obey authority.

Wherein it requires always to be minded with heedful consideration, that neither they that are set at the head offer examples of bad practice to those under them, and kill the life of those by the sword of their evil doing, nor they that are subject to the control of another presume to judge lightly the deeds of their rulers, and from this, that they utter murmurs touching those who are placed over them, set themselves not against a human appointment but against that Divine Appointment, which disposes all things. For to those it is said, And as for My flock they eat that which ye have trodden with your feet: they drink that which ye have fouled with your feet. Ez. 34, For ‘the sheep drink what is fouled with the feet,’ when those under charge for example of living seek after things, which the persons over them severally corrupt by bad practice. But on the other hand these persons hear from those in command; And what are we? Your murmurings are not against us, but against the Lord. Ex. 16, 8 For he that murmurs against power established over him, it is plain reproves Him Who gave that power to man. At length, God vouchsafing it, we have explored those sentences of blessed Job, full of mystical force, in which he made answer to the words of his friends. Now it remains that we come to the words of Elihu, which are to be weighed with so much the graver caution, in proportion as they are also put forward through the boldness of youth with a hotter spirit.

23 Preface Returns; Elihu’s Proud Teaching Rebuked, True Wisdom Requires Humility 54 84.3 1:10

23 - 1 Revisiting preface ensures continuity and comprehension throughout the work's volumes.

It is necessary for me to repeat the preface of this work, as often as I divide it into separate volumes, by making a pause in my observations, it order that when it is again begun to be read, the subject of the Treatise may be at once brought afresh to the memory; and that the edifice of teaching may rise the more firmly, the more carefully the foundation is laid in the mind, from considering the first beginning of the subject. Blessed Job, known to God and himself alone in his state of tranquillity, when he was to be brought before our notice, was smitten with a rod, in order that he might scatter more widely the odour of his strength, the more sweetly he gave forth his scent, as spices, from the burning. He had learned in his prosperity to rule over his subjects with gentleness, and to guard himself strictly from evil. He had learned how to use the things he had got: but we could not tell whether he would remain patient under their loss. He had learned to offer daily sacrifices to God for the safety of his children, but it was doubtful, whether he would also offer Him the sacrifice of thanksgiving when he was bereft of them. For fear then that sound health should conceal any defect, it was proper that pain should bring it to light. Permission then to practise temptation against the holy man is given to the crafty foe. But he, in seeking to destroy his goods which were known to many, brings to light the virtue of patience also which was lying hid, and whom he believed he was pressing hard by his persecutions, he magnified him by his scourges, and far extended him in example. And he exercised with great skill the permission he had received. For he burnt his herds, destroyed his family, overwhelmed his heirs, and, in order to launch against him a weapon of severer temptation, he kept in store the tongue of his wife: that thus he might both lay low the bold and firm heart of the holy man with grief, by the loss of his goods, and pierce it through with a curse, by the words of his wife. But by the many wounds he inflicted in his cruelty, he unintentionally furnished as many triumphs to the holy man. For the faithful servant of God, involved in wounds and reproaches at one and the same time, both endued with patience the sufferings of the flesh, and reproved with wisdom the folly of his wife. The ancient enemy, therefore, because he was grieved at being foiled by him in his domestic trials, proceeded to seek for help from abroad. He summoned, therefore, his friends, each from his own place, as if for the purpose of displaying their affection, and opened their lips, under the pretence of giving consolation. But, by these very means, he launched against him shafts of reproach, which would wound more severely the heart of him who securely listened to them, inasmuch as they were inflicting an unexpected wound beneath the cover of a friendship which was professed and not observed. After these, also, Eliu a younger person is urged on even to use insult, in order that the scornful levity of his youth might at all events disturb the tranquillity of such great gentleness. But against these many machinations of the ancient enemy his constancy stood unconquered, his equanimity unbroken. For at one and the same time he opposed his prudence to their hostile words, his conduct to their doings. Let no one then suppose that this holy man (although it was expressly written of him after his scourging, In all these things Job sinned not with his lips Job 22)sinned afterwards, at least, in his words in his dispute with his friends. For Satan aimed at his temptation, but God, Who had praised him, took on Himself the purport of that contest. If any one, therefore, complains that blessed Job sinned in his words, what else does he do, but confess that God, Who pledged Himself for him, had been the loser.

23 - 2 Ancient fathers' lives show beauty and fertility, revealing divine wisdom.

But since the ancient fathers, like fruitful trees, are not merely beauteous in appearance, but also profitable through their fertility, their life must be so considered by us, that when we admire the freshness of their history, we may learn also how fruitful they are in allegory, in order that, since the smell of their leaves is pleasant, we may learn also how sweet is the taste of their fruits. For no one ever possessed the grace of heavenly adoption but he who has received it through the knowledge of the Only-begotten. It is right then that He should shine forth in their life and words, Who so enlightens them that they may be able mereantur to shine. For when the light of a candle is kindled in the dark, the candle, which causes other objects to be seen, is first seen itself. And so, if we are truly endeavouring to behold the objects which are enlightened, it is necessary for us to open the eyes of our mind to that Lightening which gives them light. But it is this which shines forth in these very discourses of blessed Job, when the shades of allegory too have been driven away, as though the gloom of midnight had been dispelled, a bright light as it were flaming across them. As when it is said, I know that my Redeemer liveth, and in my flesh I shall see God. Job 19, 25 Paul had doubtless discovered this light in the night of history, when he said, All were baptized in Moses in the cloud and in the sea, and all ate the same spiritual meat, and all drank the same spiritual drink. But they drank of the spiritual Rock that followed them, but the Rock was Christ. l Cor. 10, 2-4 If then the Rock represented the Redeemer, why should not blessed Job suggest the type of Him, since he signified in his suffering Him Whom he spake of in his voice? And hence he is not improperly called Job, that is to say, “grieving,” because he sets forth in his own person the image of Him, of Whom it is announced long before by Isaiah, that He Himself bore our griefs. Is. 53, 4 It should be further known, that our Redeemer has represented Himself as one Person with Holy Church, whom He has assumed to Himself. For it is said of Him, Which is the Head, even Christ. Eph. 4, And again it is written of His Church; And the body of Christ, which is the Church. Col. 24 Blessed Job therefore, who was more truly a type of Christ, since he prophesied of His passion, not by words only, but also by his sufferings, when he dwells on setting forth the Redeemer in his words and deeds, is sometimes suddenly turning to signify His body; in order that, as we believe Christ and His Church to be one Person, we may behold this signified also by the actions of a single man.

23 - 3 Job's wife symbolizes carnal depravity, friends represent misleading heretics.

But what else is signified by his wife, who provokes him to words of blasphemy, but the depravity of carnal men? For placed, with yet unreformed manners, within the pale of the Holy Church, they press harder on those of faithful lives, the nearer they are to them; because when they cannot as being faithful be avoided by the faithful, they are endured as a greater evil, the more inward it is. But his friends, who while pretending to advise, inveigh against him, represent to us heretics, who under the pretence of advising, carry on the business of leading astray. And thus while speaking to Job on behalf of the Lord, they hear His reproof; because all heretics in truth while endeavouring to maintain God’s cause, do in fact offend Him. Whence also it is properly said to them by the same holy man, I desire to reason with God, first shewing that ye are forgers of lies, and followers of corrupt doctrines. Job 13, 3. 4. It is plain then that they typify heretics, since the holy man accuses them of being devoted to the profession of false doctrines. And since Job is by interpretation grieving, (for by his grief is set forth either the passion of the Mediator, or the travails of Holy Church, which is harassed by the manifold labours of this present life,) so do his friends also by the very word which is used for their names set forth the nature of their conduct. For Eliphaz signifies in Latin “contempt of God;” and what else is the conduct of heretics than a proud contempt of God by the false notions they entertain of Him? Bildad is interpreted “oldness alone.” And well are all heretics termed oldness alone, in the things they speak of God, since they are anxious to appear preachers, not with any honest intention, but with an earnest desire after worldly honour. For they are urged to speak not by the zeal of the new man, but by the evil principles of their old life. Sophar too is called in Latin ‘dissipation of the prospect,’ or a ‘dissipating of the prospect.’ For the minds of the faithful raise themselves to the contemplation of things above: but when the words of the heretics endeavour to draw them aside from the right objects of contemplation, they do their best to dissipate the prospect. In the three names then of Job’s friends, there are set forth three cases of the ruin of heretics. For did they not despise God, they would never entertain false notions respecting Him; and did they not contract oldness, they would not err in their estimate of the new life; and unless they marred the contemplation of the good, the divine judgments would not have reproved them with so strict a scrutiny, for the faults which they committed in their words. By despising God then, they keep themselves in their oldness: but by remaining in their oldness, they obstruct the view of them that are right by their crooked discoursing.

23 - 4 Eliu symbolizes arrogant, faithful teachers, rebuked for prideful words.

After these also, Eliu, a younger person, is joined to them in their reproaches of blessed Job. In his person is represented a class of teachers, who are faithful, but yet arrogant. Nor do we easily understand his words, unless we consider them by the help of the subsequent reproof of the Lord. Who is he that involves sentences in unskilful words? Job 38, 2 for when He uses the word ‘sentences,’ but does not immediately subjoin of what nature they are, He intends the word without doubt to be understood favourably. For when ‘sentences’ are spoken of, unless they are said to be bad, they cannot be understood in a bad sense. For we always take the word in a good sense, if no unfavourable addition is made; as it is written, A slothful man seems wiser in his own opinion than seven men uttering sentences. Prov. 26, But by its being said that his sentences are involved in unskilful language, it is plainly shewn that they were uttered by him with the folly of pride. For it is a great unskilfulness in him, to be unable to express himself with humility in what he says, and to blend with sentiments of truth the words of pride.

23 - 5 Speech can be judged by context: good, bad, intention, and pride.

For the nature of every thing that is said can be distinguished by four different qualities. If, for instance, either bad things are said badly, good things well, bad things well, or good things badly. A bad thing is badly said, when wrong advice is given; as it is written, Curse God, and die. Job 2, 9 A good thing is well said, when right matters are rightly preached; as John says, Repent, for the kingdom of heaven is at hand. Matt. 3, 2 A bad thing is well spoken, when a fault is adduced by the speaker, simply to be reproved; as Paul says, The women changed their natural use into that which is against nature. Rom. 26 In which place he subjoined too the execrable doings of men. But he related these unseemly things in a seemly way, that by telling of things unbecoming, he might recal many to the practice of what is becoming. But a good thing is ill spoken, when what is proper is brought forward with an improper object; as the Pharisees are reported to have said to the blind man who had received his sight, Be thou His disciple; John 9, 28 for they said this for the express purpose of reproaching him, not as wishing what they said; or as Caiaphas says, It is expedient that one man should die for the people, that the whole nation perish not. John 150 It was a good thing which he said, but not with good view; for while he longed for His cruel death, he prophesied the grace of redemption. And in like manner Eliu also is reproved for saying right things in a wrong way: because in the very truths which he utters he is puffed up with arrogance. And he represents thereby the character of the arrogant, because through a sense of what is right he rises up into words of pride.

23 - 6 Reconciliation of heretics requires Church's mediation; Eliu's pride scorned.

But what is meant by the Divine Voice directing that the three friends should be reconciled by seven sacrifices, while it leaves Eliu only beneath the reproof of a single sentence; except it be that heretics, when bedewed with the superabundance of Divine grace, sometimes return to the unity of Holy Church? This is excellently set forth by the very reconciliation of the friends, for whom nevertheless blessed Job is directed to pray. Because in truth the sacrifices of heretics cannot be acceptable to God, unless they be offered for them by the hands of the Church Catholic, that they may gain a healing remedy by her merits, whom they used to smite, by attacking her with the shafts of their reproaches. And thence is it that seven sacrifices are said to have been offered for them, because whilst they receive on confession the Spirit of sevenfold grace, they are atoned for, as it were, by seven oblations. Wherefore in the Apocalypse of John, the whole Church is represented by the sevenfold number of the Churches: Rev. and hence is it that Solomon speaks thus of Wisdom, Wisdom hath builded her house, she hath hewn out her seven pillars. Prov. 9, 1 The heretics then on their reconciliation express, by the very number of the sacrifices, their own former character, since it is only by their returning that they are united to the perfection of sevenfold grace. But they are properly represented as having offered for themselves bulls and rams. For in a bull is designated the neck of pride, in a ram the leading of the flocks that follow. What then is the offering of bulls and rams on their behalf, but the destruction of their proud leadership, that they may think humbly of themselves, and not seduce any longer the hearts of the innocent to follow them? For they had started aside with swelling neck from the general body of the Church, and were drawing after them the weakminded, as flocks following their guidance. Let them come then to blessed Job, that is, let them return to the Church, and offer bulls and rams to be slaughtered for a sevenfold sacrifice, who in order to be united to the Church Catholic, by the coming in of a spirit of humility, have to put an end to whatever swelling thoughts they before used to entertain from their haughty leadership.

23 - 7 Proud, faithful within the Church are chastened, Eliu represents such pride.

But Eliu (by whom are designated those lovers of vain-glory who, living within the pale of the Church, scorn to state in a humble way the sound views which they hold) is not directed to be reconciled by sacrifice. For those who are proud, and yet faithful, because they are already within the pale, cannot be brought back by seven sacrifices. Yet the divine wisdom reproves these people in the person of Eliu, and blames in them not their sentences of truth, but their temper and language of pride. But what is the meaning of the reproof, except that the chiding of the divine severity chastens them with scourges as placed within the Church, or by a righteous judgment leaves them to themselves? For such as these preach the truth within the Church, but, in the judgment of God, deserve to hear an unfavourable sentence, because by the sound truths which they state, which are not their own, they seek not the glory of their author, but their own credit. We must therefore carefully weigh this passage, in which it is said by the Divine Voice respecting Eliu, Who is he? An interrogation of this kind is but the beginning of a reproof. For we say not, Who is he, except of a person of whom we are ignorant. But God’s ignorance is the same as His rejection: whence He will at the end say to some whom He rejects, I know you not whence you are; depart from Me, all ye workers of iniquity. Matt. 7, 23 To ask then of this haughty man, Who is he? what is it but plainly to say, I know not the haughty? that is, In the excellence of My wisdom I approve not of their doings, because, by being puffed up by human praise, they are bereft of the true glory of eternal reward. By not rejecting then his sentiments, but blaming the person who uttered them, He plainly teaches, as it were saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but I acknowledge not him who is elated by the truths he utters.

23 - 8 True teachers humble, seek God's glory, unlike Eliu's boastful pride.

But to shew more plainly how disgracefully Eliu falls away in boastfulness of pride, we ought in the first place to set forth the character of a sound teacher; that from the straightness of this standard the deformity of his distortion may be clearly manifested. Every spiritual preacher then of the Church Catholic carefully examines himself in every thing he says, lest he should be elated with the sin of pride on account of his sound preaching; lest his conduct should be at variance with his words; lest that very peace which he preaches in the Church he should lose in his own person, by sound speaking and evil living. But it is his chief endeavour against the calumnious rumours of the adversaries to defend his conduct by his preaching, and to adorn his preaching by his life. And in all this he seeks not his own glory, but that of His Maker; and considers that every gift of wisdom he has received for the purpose of preaching, as bestowed not for his own deserts, but through the intercessions of those for whom he speaks. And thus while he casts himself down, he rises higher and higher; because he doubtless makes greater progress in gaining his own reward, by ascribing to the merits of others the good gifts he is able to exercise. He counts himself unworthy of all men, even when he lives more worthily than all together. For he is aware that the good qualities which are known to the world at large, can hardly exist in him without great peril. And though he feels himself to be wise, he would wish to be really wise without appearing so: and is especially afraid of that which is spoken of and gets abroad. And he seeks, if possible, to be silent, from perceiving that silence is safer for many, and considers that they are happier, whom a lower part in Holy Church conceals in silence; and though, in defence of the Church, he takes on himself of necessity the duty of speaking, because he is urged by the force of charity, yet he seeks with earnest longing the rest of silence. The one he maintains as a matter of wish, the other he exercises as a matter of duty. But of such ways of speaking the proud are ignorant. For they speak not because causes arise, but seek for them to arise in order that they may speak. Of such Eliu is now a type, who in what he says sets himself up beyond measure, through the sin of pride. When the words then of blessed Job were ended it is added, These three men ceased to answer Job, because he seemed just in his own eyes. Job 32, 1 In the expression, because he seemed to be just in his own eyes, the author of this sacred history intended to refer to the opinion of Job’s friends, and did not himself accuse him of being puffed up with pride. It follows:

23 - 9 And Eliu, the son of Barachel the Buzite, of the kindred of Ram, was wroth and indignant.

The names either of himself, or of his parent, of his ii. home, or kindred, furnish a mark of his own conduct. For Eliu being interpreted means, “That my God,” or, “God the Lord.” By whom, as we said to you, is designated the sound faith of proud men placed within the Church. Whence this very name of his is suited to them also. For though they live not according to the commandments of the Lord, they yet recognise God as their Lord, because in the truth of His flesh they realize also the form of the Godhead, as is said by the Prophet,Know ye that the Lord He is God. Ps. 100, 3 But Barachel, signifies when interpreted, “The blessing of God,” but Buzite, “contemptible.” And either of these expressions is well suited to proud preachers: because in the eloquence of their speech they enjoy the blessing of Divine Grace, but in their proud manners they shew that it is to be despised. For the gifts which they have received they render contemptible, by not knowing how to use them rightly. But he is fitly said to be also of the kindred of Ram. For Ram signifies “lofty.” For lofty is the assembly of the faithful, which despises the low and abject things of this life. Lofty are they who can say with Paul, Our conversation is in heaven. Phil. 3, 20 Eliu therefore is said to be ‘of the kindred of Ram,’ because every haughty preacher within the bosom of the Church Catholic, is united to the holy People in the verity of the faith, however he may be separated from them in conduct by the sinfulness of his pride. It follows,

23 - 10 But he was angry against Job, because he said he was just before God. Moreover against his friends was he wroth, because they had not found reasonable answers, but had merely condemned Job.

It must be carefully observed, that he blames blessed Job for professing himself just before God, but his friends because in condemning him they gave no reasonable reply. For it is plainly inferred, from these marks, that in him are characterized the lovers of vain glory. For he convicts Job of presuming on his righteousness, his friends of making a foolish answer. For all lovers of vain glory, while they prefer themselves to all other, accuse some of folly, others of obtaining what they do not deserve: that is, they consider some to be ignorant, others to be evil livers. And though they may justly accuse of heresy all who are external to the Church, yet they despise those who are within for the meanness of their life, and pride themselves against the one from high notions of their sound faith, against the others as if from the merits of their good living. But Eliu is well said to reprove at one time blessed Job, and at another time his friends: because the lovers of vain glory, living at times within the pale of Holy Church, both crush her opponents by preaching the truth, and oppose the customs of the same Holy Church in boasting of their preaching. They overwhelm the opponents of the Church by the power of their words, they oppress Holy Church by the way in which they utter them. They assail the one by preaching the truth, the other by their sin of pride. It follows,

23 - 11 Elihu therefore waited while Job was speaking, because they who were speaking were his elders. But when he had seen that the three were not able to answer, he was very wroth.

Though Holy Church is unquestionably older than her adversaries, (for they went forth from her, not she from them, as is said of them by John, They went out from us, but they were not of us, 1 John 2, 19)yet Eliu is properly described as having been younger than these same adversaries. Because in truth after the contests which arose with heretics, haughty men began to have place in the Church, puffed up with the pride of learning. For when more grievous contests commenced with the enemy, there were certainly required some subtle dart-points of thought, oppositions of arguments, and a more involved research of words. And while men of glowing genius invent these weapons to suit the circumstances, they are frequently puffed up with pride, and (as is generally the case in the sin of pride) they are themselves made to fall by the same subtle meanings with which they assail the foe, while in what they think aright concerning God, they seek not God’s glory, but their own. And hence is it that though Eliu says many things aright, he is yet reproved by the Divine voice, as though he had stated errors. But when it is said that Eliu waited while Job was speaking, because they who were speaking were his elders, it is plain that he observed this respect to blessed Job not out of reverence for him, but for his friends; because, namely, haughty men though dwelling within Holy Church, despise that very body which they defend; and it is commonly the case that they pay greater respect to the abilities of those who are wise to an evil purpose, than to the simple life of the innocent; and that they shew greater regard to the eloquence of those without, than to the deserts of those within. And this, though they are opposed to both in opposite ways, as differing from the one in the soundness of their opinion, and from Holy Church in the perverseness of their character. It proceeds,

23 - 12 And Eliu the son of Barachel, the Buzite, answered and said, I am younger in age, but ye are more ancient. I therefore held down my head, and feared to shew you my opinion. For I was hoping that greater age would speak, and that a multitude of years would teach wisdom.

All these words, which are uttered by him through swelling pride, must be rather glanced at by the way than expounded more attentively. For whatsoever is deficient in solid gravity, needs not any elaborate exposition. But I think I need only suggest in a few words, that Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. For both greater age speaks, against his opinion, and wisdom is taught by multitude of years. Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice. It follows,

23 - 13 But, as I see, there is a spirit in man, and the inspiration of the Almighty giveth understanding.

He would be right in saying this, did he not arrogate to himself this same wisdom above all others. For it is no slight Ben. ‘prava,’ a misprint for ‘parva.’ condemnation for a man to boast within himself of that advantage which is given to him in common with others, to know whence he has received a good gift, and to know not how to use the good he has received. For there are four marks by which every kind of pride of the arrogant is pointed out, either when they think that they possess any good quality from themselves, or if they believe that it is given them from above, yet that they have received it in consequence of their own merits, or unquestionably when they boast of possessing that which they have not, or when they despise others, and wish to appear the sole possessors of what they have. For he boasted that he possessed his good qualities from himself, to whom it is said by the Apostle, But what hast thou which thou didst not receive? why dost thou glory, as if thou hadst not received it? 1 Cor. 4, 7 Again, the same Apostle warns us not to believe that any gift of grace is given us for our precedent deserts, when he says, By grace ye are saved through faith, and that not of yourselves, but it is the gift of God; not of works, lest any one should boast. Eph. 2, 8. 9. Who says also of himself, Who before was a blasphemer, and a persecutor, and contumelious: but I obtained mercy. l Tim.For in these words he plainly declares, that grace is not given according to desert, when he taught us both what he deserved of himself for his evil deeds, and what he obtained by God’s benevolence. But again, some persons boast that they have that which they really have not, as the Divine Voice speaks of Moab by the Prophet; I know his pride and his arrogance, and that his virtue is not according to it. Jer. 48, 30 And as is said to the Angel of the Church of Laodicea, Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Rev. 3, Some again wish, in contempt of others, to appear to be the sole possessors of the good qualities which they have. Whence also the Pharisee went down from the temple without being justified, because by ascribing to himself as if in a singular manner the merit of good works, he preferred himself to the suppliant publican. Luke 18, 9-The holy Apostles also are warned against this sin of pride; for on returning from their preaching, and saying with pride, Lord, even the devils are subject to us through Thy name, Luke 10, to keep them from rejoicing in this singular gift of miracles, the Lord at once replied to them, saying, I beheld Satan as lightning falling from heaven. For he had himself said with special pride, I will exalt my throne above the stars of heaven, I will sit in the mount of the covenant, in the sides of the north; I will be like the Most High. Is. 14, 13. 14. And the Lord, in order to bring down pride in the hearts of His disciples, related with wondrous wisdom the judgment of downfal, which the prince of pride himself underwent, that they might learn, from the author of pride, what they had to apprehend from the sin of haughtiness. In the fourth kind of pride then, namely, the boasting of the sole possession of any thing it possesses, the mind of man equally suffers a fall. But it is in this that it approaches more closely to a resemblance of Satan, because whoever rejoices at the singular possession of any good thing, whoever wishes to appear more exalted than others, plainly imitates him who in despising the blessing of the society of Angels, and placing his seat at the north, and proudly desiring to be like the Most High, endeavoured by his evil longing to shoot up to some singular preeminence. Eliu then, though confessing that wisdom is given by God, yet falls in this species of pride, so as to rejoice that he is wiser than others, and foolishly to pride himself on possessing, as it were, a singular advantage. Which he points out in the words which follow, when he says,

23 - 14 Old men are not wise, neither do the aged understand judgment. Therefore I will say, Hearken to me, I will shew you my wisdom. For I waited for your words, I heard your wisdom, whilst ye were disputing in words: and as long as I thought that ye said something, I considered.

As far as regards the literal meaning, Eliu proves to us, when he speaks, how proudly he remained silent. For when he says, For I waited for your words, and I was thinking that ye would say something, he plainly shews that he remained silent, while the aged were speaking, rather with the desire of judging, than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud men, who, when at length brought within Holy Church, are accustomed on looking at her opponents, to consider not so much the years of their age, as the intention of their words. For however older the heretics may be than these same haughty men, they boldly overbear those persons in whose words they reprove false doctrine. It follows,

23 - 15 But, as I see, there is no one of you who can convince Job, and reply to his words. Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man.

Heretics, from the fact that they are wont to appear contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying, Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. As if they who are found within the Church, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world, through the high opinion of men, ye must believe that God hath not cast her aside. For her Redeemer well knows how to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven. It follows,

23 - 16 He spake nothing to me, and I will not reply to him according to your word.

What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say, He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, I will not answer him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her not by false teaching, but by evil living, because they do not think unworthily of God, as do heretics, but more highly than is necessary of their own selves. It follows, Ver. 15. They were afraid, they answered no more, they removed speech from themselves. The friends of Job are well said to have been afraid of the words of Eliu, since frequently proud defenders of the Church, though they do not observe due order in what they say, yet confound the adversaries by the very virtue of their words. It follows,

23 - 17 Because therefore I have waited, and they have not spoken, they have stood, and have answered no more.

Wise men are accustomed to make it the limit of their speaking, to speak so far as to silence their adversaries. For they wish not to display their own powers, but to put down the teachers of heresy. But after it is said of the friends of Job, They were afraid, they answered no more, they removed speech from themselves, Eliu subjoins and says, I have waited, and they have not spoken; they have stood, and have answered no more. Even when they are already silent, he yet multiplies his words, because, being an arrogant man, and representing the character of the arrogant, he is in haste not merely to refute the arguments of his opponents, but to display his own wisdom. Whence it also follows, Ver. 17. I will also answer my part, and I will display my knowledge. For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Every vessel which hath not a cover nor binding over it shall be unclean. Numb. 19, For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the wisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the arrogant on gaining any knowledge think that they have gained nothing, if it so happens that they keep it concealed. For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to have taken no oil in their vessels; Matt. 25, 3 because such as be arrogant, if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, Our glory is this, the testimony of our conscience. 2 Cor. To carry then an empty vessel, is with a heart empty within to seek for the judgment of men’s lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, I will answer my part, and I will display my learning. And in the words which follow he shews what are his sufferings, from vain-glory raging within, saying,

23 - 18 I am full of words, the spirit of my womb constraineth me. Behold, my belly is as new wine without a vent, which bursts in sunder new vessels. I will speak, and will take breath awhile; I will open my lips and answer.

When boastful men observe that holy preachers speak eloquently, and are reverenced for their eloquence, they frequently imitate the loftiness of their language, and not their useful intention. They are far from loving what the others desire, but are especially anxious to gain great renown amongst men. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, I will not make mention of Him, nor speak any more in His Name; he immediately added, And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. Jer. 20, 9 For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer persisted in the same silence. For when he ceased to speak without, from being wearied of speaking Comma after ‘locutionis,’ as the rhythm and the sense both require., he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within them, when they behold the deeds of the ungodly gain strength from not being reproved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I was dumb, and was humbled, and kept silence even from good things: Ps. 39, 1 in the midst of his silence blazed forth with this zeal of charity, when he immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. Ps. 39, 3 His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence.

23 - 19 9 Vices often masquerade as virtues, leading to deceptive behaviors.

But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. ver. 18

23 - 20 Eliu's comparison of his spirit to new wine bursting vessels.

If we must understand this passage spiritually, by ‘belly’ he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They put new wine into new skins. Matt. 9, For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. Acts 2, 4 But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. 2 Cor. 4, 7 But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. ver. 20 He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.

23 - 21 Those battling sins shouldn't preach; wait until achieving inner peace.

These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. Numb. 8, 24 For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? Rom. 7, 23 But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure. It follows:

23 - 22 I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away.

Most judiciously he does not make God equal to man, since he knows not how long he may continue, or when in the judgment of God be taken away. And he well says, After a while my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring. For that which is confined within circumscribed limits has no claim to be considered lasting. But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying,

23 - 23 Wherefore, Job, hear my speeches, and hearken to all my words. Behold, I have opened my mouth;
let my tongue speak in my throat.

Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. Ez. 34, 4 For they rule with austerity and power, who are eager to correct “those under them, not by calmly reasoning, but to bend them by the severity of command.

23 - 24 Correct others with humility, recognizing our own weaknesses.

But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. 1 Thess. 2, 7 Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, 1 Pet. 3, asserted that in the science of teaching the manner of one’s teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. ib. But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; 1 Tim. 4, he does not recommend the tyranny of power, but the authority of his life. Tit. 2, For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one’s talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. Matt. 8, 29 For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.

23 - 25 Correct others humbly, recalling weakness, grace, and God’s transforming power

For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour ‘meritum’ (or service) of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying,

23 - 26 Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.

To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings. Whence he subjoins,

23 - 27 My words are from my simple heart, and my lips shall speak a pure sentence.

To say that speech is simple, is a praise of great weight. But because the haughty possess it not, they assert the more anxiously that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being discerned that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words ‘sentences’ ushered them in with applause, he subjoins the same ‘sentence’ which he promised, saying,

23 - 28 The Spirit of God hath made me, and the breath of the Almighty hath given me life.

Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. Lev. 15, For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower ‘seminiverbius say? Acts 17, of whom Luke says, He was the chief speaker. Acts 14, Seed, then, which is intended for the purpose of procreation,when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. Gen. 2, 7 But let us listen whether he proceeds properly with what he has well laid down. It follows,

23 - 29 If thou canst, answer me, and stand before my face.

Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement, by saying, Ver. 6, 7. Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify
thee, and my eloquence be burdensome to thee. What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals The text seems scarcely grammatical, but the sense cannot be far from what is given.: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. Heb. 13, 22 But
Eliu uttered empty words, and afterwards added, as if for consolation, Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour. Prov. 16, It follows,
Ver. 8. Thou hast spoken then in mine ears, and I have heard the voice of thy words. And subjoining the very words, he says,
Ver. 9—1I am clean, and without spot of sin, and there is no iniquity in me, because He hath found complaints in me, therefore He hath counted me as His enemy, He hath placed my feet in the stocks, He hath guarded all my ways. And in answer to these words which he said blessed Job had spoken, he immediately states his own opinion, saying,
Ver. 12. This is the thing then in which thou art not
justified.

23 - 30 Eliu equates himself with Job, then boasts of superiority arrogantly.

23 - 31 Suffering clouds truth, and pride prevents true wisdom's deeper understanding.

For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God, grant me to speak these things according to my sentence.Wisd. 7, 15For sentence is derived from sense ‘sententia,’ ‘sensu.’. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge ‘scientia’, but of real feeling ‘sententia’. But the mind of haughty men does not penetrate the meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says,

23 - 32 It is in this thing, then, that thou art not justified.

We must observe further, that blessed Job said that his foot was placed in the stocks, Job 13, 2 but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge, and says,

23 - 33 I will answer thee, that God is greater than man.

Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created. Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. Ps. 39, 9 For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet was not, surely smote him only with justice when he was now in being. It follows.

23 - 34 Thou contendest against Him, because He hath not replied to thee t

It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in. weakness. 2 Cor. 12, 9 And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that wemay not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before.

23 - 35 God’s speaking once refers to the begetting of the Son.

But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God’s speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only-begotten. But in that He says not, “He spake,” but “will speak,” using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father begat the Son without regard to time.

23 - 36 The ineffable nativity: eternal, coeternal, equal, and beyond comprehension.

And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes Here the older Edd. have a passage which Ben. omits, as it is not in the MSS. ‘For Eliu says, God speaketh once; but David, looking to the nativity of the only-begotten Word, says, God spake once.’ For since the only-begotten Son and Word of the Father is both called ‘Born’ in respect of perfection, and in respect of eternity is even said to be in birth; Holy Scripture useth to say freely of God that He ‘hath spoken,’ and ‘speaketh.’ For in that He begat the Word perfect, God ‘hath spoken,’ and in that He ever begetteth, He surely ‘speaketh;’ though this which we called ‘perfect’ we do not say with strictness. for that which is not effected (factum) cannot be strictly said to be ‘perfected,’ (perfectum.) But we express His fullness with a somewhat straitened form of speech; as also of the Father the Lord saith, Be ye perfect, even as your heavenly Father is perfect, (Matt. v. 48) It looks like a note on the former paragraph, which may have been written at the foot of the page.. But because the secret admiration of the Divine Nature is not easily made known to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us, by saying,

23 - 37 In a dream, in a vision of the night, when sleep falleth upon men, and they sleep on their bed.

What is meant by the word of God being made known to us in a dream, except that we do not learn the secret things of God, if we are kept awake by worldly desires? For in a dream the outward senses are at rest, and inward objects are discerned. If we wish then to contemplate things within, let us rest from outward engagements. The voice of God, in truth, is heard as if in dreams, when, with minds at ease, we rest from the bustle of this world, and the Divine precepts are pondered by us in the deep silence of the mind. For when the mind is at rest from outward employments, the weight of the Divine precepts is more fully discerned. It is then that the mind penetrates, in a more lively manner, the words of God, when it refuses to admit within the tumult of worldly cares. But a man is awake to little good purpose, when the turmoil of worldly business gives him unusual disturbance. For the crowd of earthly thoughts, when it clamours around, closes the ear of the mind. And the voice of the presiding judge is less plainly heard in the secret tribunal of the mind, the less the sound of tumultuous cares is kept still. For a man when distracted is not fully equal to attend to both together. But while he seeks for inward instruction, but so as yet to be engaged in outward employments; by opening his ear to things without, he becomes deaf within. Moses, when living amongst the Egyptians, was, as it were, awake, and so when dwelling in Egypt he did not hear the voice of God. Ex. 2, 112. But after that he had fled into the desert, after the slaughter of the Egyptian, and dwelt there forty years, he fell asleep as it were from the disquieting tumults of worldly desires; and therefore it was vouchsafed him ‘meriut’ to hear the voice of God, because the more indifferent he became through Divine grace to outward objects of desire, the more was he really awake to discern truths within. And again, when appointed to rule over the people of Israel, he is taken up into the Mount, to learn the precepts of the Law, and is preserved from tumults without, that he might penetrate into mysteries within. Ex. 19, 3

23 - 38 Holy men seek God in secret, like Moses in tabernacle.

And hence is it that holy men, who are obliged by the necessity of their employments to engage in outward pursuits, are ever studiously betaking themselves to the secrets of their hearts; and there do they ascend the height of secret thought, and learn (as it were) the Law in the Mount: when they put aside the tumults of worldly business, and ponder, on the height of their thought, the sentence of the Divine will. And hence is it that the same Moses frequently retires to the Tabernacle on doubtful points; and there secretly consults God, and learns what certain decision to come to. For to leave the crowd, and retire to the Tabernacle, is to put aside the tumults of outward objects, and to enter into the secret recess of the mind. For the Lord is there consulted, and we hear inwardly and in silence, what we must do openly and without. This course wise rulers daily pursue; when they are aware that they cannot settle doubtful points, they betake themselves to the secret recesses of their mind, as if to a kind of tabernacle. By looking into the Divine Law, they consult the Lord, as it were before the Ark. And what they first hear in silence, they afterwards make known to the world in their conduct. For in order that they may engage in outward employments without injury to themselves, they constantly take care to withdraw to the secrets of their heart. And they thus hear the voice of God, as it were, in a dream, while they withdraw themselves in the thoughts of their mind from the influence of carnal things. Hence is it that, in the Song of Songs, the Bride who said, I sleep, and my heart is awake, Cant. 5, 2 had heard the voice of the Bridegroom in dreams. As if she were saying, While I give my outward senses rest from the anxieties of this world, I have a more lively perception of inward truths, when my mind is unemployed. I am asleep to outward things, but my heart is awake within, because, when I am insensible as it were to outward objects, I have a keen apprehension of inward secrets.

23 - 39 God speaks in dreams, visions, when we're free from turmoil.

Well then says Eliu, that God speaketh by a dream; and fitly did he add, In a vision of the night. For a vision of the night usually presents itself to the contemplation of the mind under certain images. But we perceive objects more plainly by daylight, we see less quickly in a vision of the night. And because all holy men, as long as they are in this life, behold the secrets of the Divine Nature only under certain resemblances, (since they do not, as yet, gain a clearer sight of them as they really are;) after Eliu had said that God speaks to us in a dream, he rightly adds, in a vision of the night. For ‘night’ is this present life, and as long as we are in it, we are covered with a mist of uncertain imaginations as far as the sight of inward objects is concerned. For the Prophet was sensible that he was held by a certain mist in his sight of the Lord, when he says, My soul longed for Thee in the night. Is. 26, 9 As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still surrounded by the mist of infirmity. David also wishing to avoid the gloom of this life, and waiting for the brightness of the true light, says, In the morning I will stand before Thee, and will see. Ps. 5, 3 He who longs for the approach of morning, in order to behold God, perceives that he can still see but imperfectly, in the night. But because, as we said, sleeping is ceasing from outward action, Eliu rightly adds, When sleep falls upon men. And because holy men, when unemployed in outward action, rest within the chambers of their mind, he fitly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for them to take rest in the chamber of their mind. Whence it is written, The saints shall exult in glory, they shall rejoice in their beds. Let it be said then that God speaks once to us through a dream in a vision of the night, when sleep falls upon men, and they sleep in their bed. Ps.149, 5 Because we then doubtless discern the secrets of the Godhead, when we withdraw ourselves into the chambers of our minds from the tumultuous desires of this world. But because, as we have already frequently said before, the turmoil of worldly business closes the ear, and the rest of secret contemplation opens it, he properly subjoins,

23 - 40 Then He openeth the ears of men, and teaching, instructeth them with discipline.

For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment. And when they consider minutely with themselves either their open punishments, or their secret judgments, they cease not to afflict themselves with tears. Whence it is well said, And teaching, He instructeth them with discipline, because to a mind which reflects and wounds itself with penitence, the sorrows of compunction are like the stripes of a blow. Whence Solomon also rightly uniting together the force of these kinds of blows, says, The blueness of a wound cleanseth away evil, and blows in the secret parts of the belly. Prov. 20, 30 For by the blueness of a wound he implies the discipline of blows on the body. But blows in the secret parts of the belly are the wounds of the mind within, which are inflicted by compunction. For as the belly is distended when filled with food, so is the mind puffed up when swollen with wicked thoughts. The blueness then of a wound, and blows in the secret parts of the belly, cleanse away evil, because both outward discipline does away with faults, and compunction pierces the distended mind with the punishment of penance. But they differ from each other in this respect, that the wounds of blows give us pain, the sorrows of compunction have good savour. The one afflict and torture, the others restore, when they afflict us. Through the one there is sorrow in affliction, through the other there is joy in grief. But because the very act of compunction wounds the mind, he not unfitly calls it discipline.

23 - 41 Compunction affects righteous minds in four ways, says Paul.

For there are four modes in which the mind of a righteous man is strongly affected by compunction: when he either calls to mind his own sins, and considers WHERE HE HATH BEEN; or when fearing the sentence of God’s judgments, and examining his own self, he thinks WHERE HE SHALL BE: or when, carefully observing the evils of this present life, he reflects with sorrow WHERE HE IS; or when he contemplates the blessings of his heavenly country, and, because he does not as yet enjoy them, beholds with regret WHERE HE IS NOT. Paul had called to mind his former sins, and was afflicting himself by the sight of what he had been, when he said, I am not worthy to be called an Apostle, because I persecuted the Church of God. 1 Cor. 15, 9 Again, from carefully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. l Cor. 9, 27 And again, he was considering the evils of this present life, when he said, While we are in this body, we are absent from the Lord: 2 Cor. 5, 6 and, I see another law in my members, warring against the law of my mind, and bringing me captive to the law of sin which is in my members. Wretched man that I am! who shall deliver me from the body of this death? Rom. 7, 23 And again, he was considering the blessings of his heavenly country, when saying, We see now through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. 1 Cor. 13, And again, We know that if our earthly house of this habitation be dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 Cor. 5, 1 And looking at the blessings of this house, he says to the Ephesians, That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who have believed. Eph. 18. 19. But blessedJob, considering the evils of this present life, says, The life of man upon the earth is a temptation. Job 7, 1 Whence David says, Every man that liveth is altogether vanity; and though man walketh in the image of God, yet will he be disquieted in vain. Ps. 39, 6 But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering thegood things which he did not as yet enjoy, he says, Woe is me that my sojourning is prolonged; Ps. 120, 5 and, I said in my fear, I am cast out from the sight of Thine eyes. Ps. 322 Being raised up in an ecstasy, which our translators properly interpreted fear, he saw that he was cast out from the sight of the eyes of God. For after beholding that inward light, which flashed within his mind with bright rays through the grace of contemplation, he returned to himself; and discerned, by the knowledge he had gained, either the blessings which were there, of which he was deprived, or the evils with which he was here surrounded. For no one is able to look on the ills of life as they really are, if he is unable by contemplation to gain a taste of the blessings of the eternal country. Whence also he knew that he had been cast out of the sight of the eyes of God. For when he was raised up in a trance, he saw that which, when he fell back on himself, he lamented that he could not of himself behold.

23 - 42 Perfect minds reject bodily imaginations, seek boundless light.

For that compunction with which it dispels all bodily imaginations which crowd upon it, and annoy it, and with which it strives to fix the eye of the heart on the very ray of the boundless light, is wont in truth more deeply to affect a perfect mind. For these appearances of bodily figures it has attracted to itself within, through infirmity of the flesh. But when it is completely filled with compunction, it is here specially on its guard, lest the imagination of circumscribed vision should delude it, when it is searching after truth; and it rejects all imaginations which present themselves to it. For since it has fallen, by their means, beneath itself, it endeavours to rise above itself, by escaping from them: and after it has been distracted, in an unseemly manner, by many objects, it endeavours to gather itself again together; that prevailing by the mighty power of love, it may contemplate one single and incorporeal Being.

23 - 43 Minds taste sweetness, feel weakness, and weep in darkness.

And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, when breathed on by the glowing Spirit; and is the more eager, the more it gains a taste of something to love; and it desires that within itself, which it feels to taste sweetly within, because it has in truth, from the love of its sweetness, become vile in its own sight; and after having been able, in whatever way, to enjoy it, it has discovered what it had hitherto been without it. It endeavours to cling closely to it, but is kept from approaching its strength, by its own remaining weakness; and because it is unable to contemplate its purity, it counts it sweet to weep, and, sinking back into itself, to make its bed in the tears of its own weakness. For it cannot fix the eyes of its mind on that, of which it has only taken a hasty glance within; because it is compelled by its own old habits to sink downwards. It meanwhile pants and strives and endeavours to rise above itself, but sinks back, overpowered with weariness, into its own familiar darkness. But because a mind thus affected, has to endure itself as the cause of a stubborn contest against itself, and because all this controversy about ourselves causes no small amount of pain, when we are engaged in it, whatever pleasure may be blended therewith; Eliu, after having said that God speaks to us in a dream, and that our ears are opened by His words, calls this same opening of the ears a discipline, and with good reason. Because the more the sound of inward wisdom by the grace of its secret inspiration bursts forth upon us, the more does it affect us with distress. For no one would outwardly lament that which he is, if he had not been able to perceive within, that which as yet he is not. For on seeing that we ourselves were created aright, but that we were deceived by giving a fatal consent to the persuasions of the devil, we observe in our own case, that what we made ourselves is one thing, and what we were made is another: that by nature we were sound, but that we became corrupted through our own fault. And therefore when we are pinched by conscience, we seek to escape from what we ourselves have done, that we may be refashioned after the pattern in which we were first made. Whence it fitly follows,

23 - 44 That He may withdraw man from the things that he has done, and may deliver him from pride.

For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. Ecclus. 10, It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God. But because eternal glory is obtained, and eternal punishments are avoided, by this wisdom, it is appropriately subjoined,

23 - 45 Rescuing his soul from corruption, and his life from passing to the sword.

For every sinner, in consequence of his corruption by sin here, is compelled to pass thither to the sword of punishment; that he may be justly punished in that world, by the very sins in which he delighted in this. We must observe therefore, that God, speaking to us in a dream, delivers us first from corruption, and afterwards from the sword: because in truth He delivers the ‘life’ of that person from avenging punishment there, whose mind He here withdraws from the allurement of sin. Nor has he any thing to fear there from the sword of judgment, whom the pollution of guilt has not here corrupted after his amendment. It is well said then, Rescuing his soul from corruption, and his life from passing to the sword. For to pass from corruption to the sword, is, after the commission of sin, to arrive at the punishments which have to be endured. It follows,

23 - 46 He chastens him also with pain upon his bed, and makes all his bones to waste away.

By bed, or pallet, or couch in holy Scripture, is understood, sometimes carnal pleasure, sometimes a resting in good works, sometimes temporal rest; for what is meant by what our Lord said in the Gospel to a certain one who was healed, Arise, take up thy bed, and go unto thine house, Matt. 9, 6; Mark 2, 1Luke 5, 24 except that bodily pleasure is signified by bed? And he is specially commanded, when restored to health, to carry that on which he had lain when sick, since every one, who still delights in sin, lies overpowered with fleshly pleasures. But he carries that, when healed, on which he had lain when sick, because when rescued by Divine assistance from his sins, he afterwards endures the insults of that very flesh, in the indulgence of which he used to rest content. But again, by bed, or couch, is designated a resting in good works. Whence the Apostle Peter says, in the Acts of the Apostles, Aeneas, may the Lord Jesus Christ make thee whole; arise, and make thy bed. Acts 9, 34 For what is meant by rise, but leave off the sins which thou hast committed? and what by make thy bed, but engage in those means of grace, in which thou oughtest to rest? So that by rising he was to forsake what he had done, and by making his bed, find after what he should have done. And both these points the Prophet briefly sums up, in saying, Turn aside from evil, and do good. Ps. 37 27 For to turn aside from evil is to rise from that whereon he lay; but to do good, is to make ready those works that win reward, in which he should rest. But he who turns aside from evil, but does not as yet do what is good, has risen from that whereon he lay, but has not yet made for himself a place wherein he is to rest. And again, bed, or couch, is taken for temporal rest; as it is written, Thou hast turned all his bed in his sickness. Ps. 43 For when any one, worn out by secular cares, is urged on by Divine grace to forsake the toilsome ways of this world, he is wont to consider how to avoid the attractions of the present life, and to rest from its labours. He presently seeks for himself the station of rest which he desired, and wishes to find a place of cessation from all his labours, as though it were a kind of bed. But because a man while still in this life, in whatever situation, cannot in the secresy of any retirement whatever live without temptations; the pain of temptation is found to press more heavily on that spot, which is contrived for the sake of rest. Whence it is well said by the Prophet, Thou hast turned all his bed in his sickness. As if he were to say, All that he has here contrived for himself for the sake of rest, Thou hast by secret judgment converted to his disturbance. And this is so ordained by the merciful design of God, in order that, in the season of his sojourning, the life of the Elect may be exposed to confusion.

23 - 47 Life's journey is disturbed by God to prevent attachment.

For our present life is the road by which we journey on to our home ‘patriam’: and we are harassed here by frequent disturbances, in the secret judgment of God, expressly that we may not love our road instead of our home. For some travellers, if they see by accident some pleasant meadows on their road, are wont to delay, and to turn aside from the straight path on which they have entered. And the beauty of the road delays their steps, while it affords them pleasure. The Lord then makes the way of this world rugged to His Elect, who are journeying towards Him: in order that no one when enjoying the rest of this present life, as if it were some beauteous road, might take greater pleasure in prolonging the journey than in speedily arriving at its end; or forget, when delighted by the way, what he used to long for in his home. But because all the rest, which we have happened to secure for ourselves in this world, is liable to disturbance, it is well said, He chastens him also with pain upon his bed, that is, He disturbs us in the rest of this world, either by the stings of temptation, or by the affliction of the scourge. For if the mind of man has been engaged in virtuous pursuits for ever so short a time, without temptation, it is often, in consequence of those very pursuits, in which it is tranquilly engaged, soon elated by those very virtues, which it is endeavouring to multiply within, from being conscious of the progress it is making. It is therefore exposed to the assaults of temptations, by the merciful dispensation of our Ruler, that thus pride, at the advance it is making, may be checked within it. Wherefore after he had said, He chastens him also with pain on his bed, he fitly subjoined,

23 - 48 And makes all his bones to waste away.

By bones in holy Scripture we understand virtues; as it is written, The Lord keepeth all his bones; not one of them shall be broken. Ps. 34, 20 Which is specially understood not of the bones of the body, but of the powers of the mind. For we know assuredly, that the bones of many Martyrs were broken in a bodily sense, and the persecutors of the Lord broke the bones of that thief, John 19, 32 to whom it was said, To-day shalt thou be with Me in Paradise, Luke 23, 43 as well as those of the other thief on the cross. When He chastens us then with pain on our bed, He makes all our bones to waste away; because when we are assailed with the scourge of temptation, in that rest which we secure for ourselves from this world, we, who might perhaps have been puffed up by our virtues, are brought low by being sore vexed at the knowledge of our infirmity. For when we are advancing as we wish towards God, if no temptation checked our progress, we should believe that we were persons of some strength. But since the Divine dispensation thus deals with us, in order that we may remember our infirmity when tempted, because we forget it when we are advancing, we learn when we advance what we are by the divine gift; and in our temptation what we are by our own strength. But this temptation would in truth entirely hurry us away, did not heavenly protection keep us up. But it strikes us without breaking, it presses on us without moving us, it staggers, but does not cast us down: that we may feel that it is all owing to our own weakness that we are shaken, but that it is the gift of God that we stand firm. But because a soul which is conscious of any good quality in itself, frequently revels in a kind of delight, on calling its virtues to mind, and is bloated as it were by congratulating itself on its own fulness, it is well said that the bones waste away under the assault of temptation. Because while our own weakness is ascertained by the questionings of temptation, all that, as it were, bloated and florid self-congratulation on our own strength, is dried up by the sudden pain of anxiety. And we who, on weighing our good deeds, believed them to be of some value, when smitten somewhat more heavily are afraid that we are about to perish immediately. It is then that all satisfaction at our goodness is changed into fear of punishment. We then discover ourselves to be guilty, though, but just before, we believed ourselves to be saints. Our mind wastes away, our eyes become dull, all the prosperity which used to smile on us vanishes away; the light itself is loathsome, and the darkness of sorrow alone spreads itself over the mind. We see nothing to please us, every thing which comes before us is full of sorrow. Whence it also properly follows,

23 - 49 His bread becomes abominable to him in his lips, and to his soul the food which before it desired.

As if he were to say in so many words; A mind under affliction believes that every thing which used easily to satisfy, and give it pleasure, is turned into bitterness. For by bread is understood in holy Scripture sometimes the Lord Himself, sometimes spiritual grace, sometimes the instruction of divine teaching, sometimes the preaching of heretics, sometimes sustenance for this present life, sometimes the agreeableness of worldly pleasure. The Lord is signified by bread, as He Himself says in the Gospel, I am the livingBread, Who came down from heaven. John 6, 51 Again, by bread is understood the grace of spiritual gifts, as is said by the Prophet, Who stoppeth his ears, that he should not hear of blood, and shutteth his eyes that he should not see evil, he shall dwell in high places, his high place shall be the munitions of rocks, bread is given to him. Is. 33, 15. 16. For what is to close his ears, not to hear blood, except to refuse consent to those persuasive sins which spring from flesh and blood? or what to close his eyes, not to behold evil, but to disapprove of every thing which is contrary to uprightness? Such an one will dwell in high places; for though the flesh still confines him to things below, he has already fixed his mind on things above. His high place is the munitions of rocks, because he who tramples beneath his feet his longings for worldly conversation, raises himself to his heavenly country by the patterns of the fathers who have gone before. And because he is satisfied with spiritual grace through the gift of contemplation, it is rightly subjoined, Bread is given him; that is, he enjoys the refreshment of spiritual grace, because he has raised himself above the goods of the world, by hoping for those of heaven. Hence also the Lord says of Holy Church by David, I will satisfy her poor with bread; Ps. 132, because the humble-minded who dwell therein are filled with the refreshment of spiritual gifts. Again, by bread is set forth the instruction of heavenly doctrine, as is said by the Prophet, Ye who dwell in the land of the South, meet with bread him that is flying away. Is. 2For they dwell in the land of the South who, placed within Holy Church, are breathed upon by the love of the Spirit from on high. But he is flying, who is wishing to escape from the evils of this world. He then who dwells in the land of the South, should meet with bread him that is flying; that is, he who is already full of the Holy Spirit within the Church, should console with words of instruction the man who is endeavouring to escape from his evil ways. To meet with bread him that is flying, is surely to offer the food of sound doctrine to one who is in fear of eternal punishments, and at one while to restrain his pride by fear, and at another to comfort his fears by encouragement. But because by bread is not unfitly understood the refreshment of holy Scripture, it is said by the same Prophet to the Jews who looked only to the letter, Wherefore do ye spend your money, but not in bread. Is. 55, 2 As though he were saying, Ye consider the holy words, but not for refreshment, because while ye carefully guard the outward letter alone, ye lose that richness of inward refreshment which results from the spiritual meaning. Whence it is properly subjoined in that passage, And your labour for that which satisfieth not. But again by bread is designated the preaching of heretics; as by Solomon the woman who typifies the congregation ‘ecclesiae’ the heretics, and calls together the foolish, says, Eat ye gladly bread in secret. Or, as is written in our translation, Stolen waters are sweeter, and hidden bread is more pleasant. Prov. 9, For there are some heresies which are afraid to preach their views openly, and give a greater flavour ‘condiunt’ to their words in the minds of the weak the more they keep them back, as if through greater reverence. Whence it is not improperly said, Eat ye gladly bread in secret. For the secret words of the heretics are more relished by miserable hearts, the more they are not possessed by them in common with other people. But again, by bread is understood the support of this present life; as Jacob, on his way to Laban, says, O Lord God, if Thou shalt have given me bread to eat, and raiment to put on. Gen. 28, 20 And as the Lord says in the Gospel to the crowds which were following Him, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and werefilled. John 6, 26 For they had been filled of the seven loaves. And in their persons the Lord expresses His detestation of those within Holy Church, who approaching to the Lord by holy ministrations, do not by those ministrations seek to gain higher virtue, but only sustenance for this present life: nor do they think what example they should imitate in their conduct, but what gains they may obtain so as to be satisfied. For to follow the Lord from being filled with the loaves, is to have gained temporal support from Holy Church. And to seek the Lord not for the miracles’ sake, but for bread, is for people to be eager for religious offices, not for the sake of increasing their virtues, but of acquiring a means of support. Again, by bread is understood the agreeableness of human pleasure. Whence the Prophet Jeremiah said, while lamenting the abandoned habits of the congregation; All her people sighs and seeks for bread; they have given all their precious things for food to revive the soul. Lam. For the people sighs and seeks for bread, whilst the wicked multitude of men is afflicted, because it is not satisfied, to its heart’s desire, with the pleasantness of the present life. And it gives all its precious things for food, because it bows down the virtues of its mind to the desire of transitory pleasure. And it endeavours to revive the soul: because it strives to satisfy its own perverse desires. And hence he immediately well adds in the words of that elect multitude, See, O Lord, and consider, that I am become vile. For the People of God becomes vile, when, as the number of the ungodly increases, it engages, in their persons, not in high and heavenly employments, but in worthless and worldly pursuits.

23 - 50 Eliu means pleasures of life by bread, which turn bitter.

What else then does Eliu mean by bread, but the pleasures of this life? For after having stated the power of temptation, he immediately subjoined, His bread becomes abominable to him in his life, and to his soul the food which before it desired: because, in truth, all the sweetness he used before to enjoy from the prosperity of his life, afterwards becomes bitter by the power of temptation. For sometimes whatever joy, and whatever virtue seemed to smile on him, is suddenly lost through fear of temptation, and the sorrowful mind, as if deprived of these very virtues, is possessed by grief alone. For when it is assailed somewhat more violently by the force of temptation, because it cannot put forth the strength of its usual courage, it laments for it as if it were already lost; and feeling itself emptied of itself, it learns its own weakness, from this its emptiness. And thence it is immediately broken off, as it were, from every pleasure, and loathing the dainty morsels of former delight, takes its fill of that grief which alone it eagerly desires. For every one, when success in holy living smiles favourably on him, is full of mirth: and this very mirth refreshes the mind like pleasurable food. But when he is assailed more sharply by imminent temptation, all joy is through the loathing of grief rejected by his mind, though it used before to rejoice as though fully satisfied with that very joy. Because then a man, when tempted, casts out from the mouth of his heart all pleasurable food, and nothing else gives him pleasure but knowing and lamenting himself, it is well said,

23 - 51 Bread becomes abominable to him in his life, and to his soul the food which before it desired.

But, as we said before, we are allowed to be thus tempted under the government of the secret dispensation, in order that we, who by the Divine gift are making progress in virtue, may call to mind what we are by our own natural infirmity: and that all who produce the deeds of virtue, from having received of the gift, may offer the sacrifice of humility from a remembrance of our own weakness. But sometimes, after we have increased in strength, not only are we assailed by sins, but chastised by scourges. But when we are assailed by sins, we are dealt with by a merciful dispensation, to keep us from being elated by those virtues, in which we are making progress. But when we are scourged with the rod, we are warned, by the chastisement of evil, not to be led away with the blandishments of the world. Whilst our sins tempt us, they bring low the virtues, which are gaining strength within us; whilst scourges try us, they root out the pleasures of this world which are rising in our heart. We learn by our sins, which tempt us, what we are of ourselves; by the scourges, which smite us, what we should avoid in this world. We are restrained by the one from inward pride, we are kept back by the other from desiring any thing without us. As long then as we are in this life, we must needs be scourged by the rod, and at times tempted by our sins. For both in the tortures of the scourge, and in our struggle with our sins, not only does our weakness become known to us, but we learn also what progress we have made in virtue. For no one, when at rest, is conscious of his powers. For if there is no contest, no opportunities arise for making trial of our virtues. He who boasts of his bravery in peace, is but a short-sighted warrior. Since then the quality of our strength is often made known by sufferings of the rod, Eliu appropriately adds, saying,

23 - 52 His flesh shall waste away, and his bones which were covered shall be laid bare.

For when every outward pleasure is worn away by the pressure of the rod, the bones of inward firmness are laid bare. For what is meant in this place by the word flesh, but fleshly pleasure itself? Or what by bones, but the virtues of the soul? The flesh therefore wastes away, and the bones are laid bare, because while carnal pleasure is brought to nought by the reproof of scourges, those sturdy virtues are laid open, which had long been concealed, as it were, beneath the flesh. For no one learns what progress he has made, except in adversity. For in prosperity, the evidences of strength cannot be discerned. Whence it is written elsewhere, The Lord commanded His loving kindness in the day time, and declared it in the night. Ps. 42, 8 Because, in truth, it is in tranquil rest that each man obtains the grace of the heavenly gift, but it is in trouble and adversity that he gives proof how much he has received. Let our flesh then waste away, that our bones may be laid bare. Let us be smitten with the reproofs of a father, that we may know what progress we are making. For by the scourge of the Lord the rankness of carnal pleasure is worn down, but the bones of our virtues are laid bare. Our outward beauty is tarnished by this world’s sufferings, but that which was concealed within is made manifest. For when the Apostles had been scourged, they were directed to speak no more in the Name of Jesus. Acts 5, 40, 41 But they rejoiced with exceeding joy, that they were counted worthy to suffer shame for the Name of Jesus: and they confidently replied to their adversaries, We ought to obey God rather than man. Acts 5, 29 See how the strength of their faith shone forth more vigorously in adversity. See how the soundness of the flesh was cut through, but the bones of their virtues were laid open. It is hence said of them by Wisdom, God proved them, and found them worthy for Himself. Wisd. 3, 5 For, though tried by the blows of adversity, they are found worthy by the laying bare of their bones. For that the trial of their scourging is here meant, is plainly declared by what follows, As gold in the furnace He tried them, and received them as a victim of a burnt offering. ib. 6 Because, then, each man’s strength is made known only by adversity, it is well said, His flesh shall waste away, and his bones which were covered shall be laid bare. For the flesh wastes away, while every thing which is perishable and weak is worn away by the scourge. The bones are laid bare, while by these means our latent strength is also made manifest. As we have before said, not merely is the strength of our resolution made known, but also the weakness of our nature laid bare, by the very trials of adversity; and every one shews indeed under trial the progress he has made through God, but also confesses under the very inflictions of the scourges, how weak he is in himself; because not only are the bones laid bare, but the flesh also wastes away. It is appropriately subjoined,

23 - 53 His soul shall draw near to corruption, and his life to the destroyers.

For the soul of every just man when tempted is said to draw near to corruption, when, for fear his virtue should elate him, he is compelled by the rod to feel what he is in his own natural infirmity. He approaches, in truth, to corruption, because he learns that by his own strength he is not far from destruction, in order that he may ascribe not to himself but to the Lord, that he is far from that destruction. But he approaches to the destroyers, because he sees that, through the infirmity of the flesh, he is very near to sins which cause death: and from these he is the farther removed by the Divine goodness, the more he is conscious that by his own deserts he is very near them. By contemplating his own condition, David had drawn near to corruption, when he said, Remember, Lord, that we are dust; as for man his day is grass. Ps. 103, 14. 15. Paul also had, by contemplating his own infirmity, approached the destroyers, when he said, I see another law in my members warring against the law of my mind, and leading me captive to the law of sin which is in my members. Wretched wan that I am I who shall deliver me from the body of this death? Rom. 7, 23. 24. To approach then to corruption, and to the destroyers, is for a man, on considering the infirmity of our human nature, to see that he is a sinner, as far as concerns his deserts, and that he possesses, of his own strength, no ground of boasting ‘arrogantiam’ in himself. For what are we, when bereft of the protection of our Maker? a protection which is considered to be less necessary, if always enjoyed. But it is withdrawn, generally, for our good, that it may be shewn to a man’s own self how worthless he is without it. The hand of God, then, which bears us up, even when we know it not, in prosperity, brings us to a true knowledge of ourselves in adversity. And when we begin to fall, from being deprived of it, we are yet supported by its aid. It is a warning to us, that we are trembling to our fall, and His protection, that we remain stedfast.

23 - 54 Man's virtues are unreliable without Divine protection.

Let no one consider then that he has any real virtues, even if he is able to display any resolution: since, if Divine protection leave him to himself, he is suddenly unnerved and overpowered in that very point in which he used to boast that he was standing firm. For what is meant by the man of God, when directed to prophesy against the altar at Samaria, exerting in the king’s presence the authority of bold speaking, by his miraculously withering the extended arm of the rash king, which he afterwards restored to health of his tender pity? by his refusing when invited, to eat in his house, because he kept the commands of the Lord, which forbade him to eat by the way? But yet he was afterwards seduced to eat on the same way, and perished when he had eaten. 1 Kings 13, 1-34 What do we gather from an accurate examination of this matter, what (if I may so speak) do we fear and suspect, except that he was perhaps silently boasting in himself that he had put contempt on the king in obeying the commands of the Lord? Hence it was that he was soon shaken from his inward stedfastness, and that sin stole on him in his work, from the same source as pride sprang up in his heart; in order that he might learn when deceived by the false prophet, that it was not of his own strength that he had withstood the commands of the king. But he rightly received the sentence of death from the mouth of that very person, by whose seduction he had turned away from the precept of life, in order that he might receive the true announcement of his punishment, from the same quarter by which he had through carelessness admitted a fault. Because then the grace of God more especially guards and instructs each of His Elect, at the very time when He seems to smite and forsake them, let it be rightly said, His soul shall approach to corruption, and his life to the destroyers; that so the more he is led by adversity to consider that he is in his own strength nigh unto death, he may, in all cases in which he has acted with resolution, have surer ground of life, by flying to the protection which comes from trust in God.

24 Christ Intercedes; Suffering Heals Elect, Pride Rebuked, Judgment Enlightens Souls 55 73.2 1:01

24 - 1 Eliu speaks of sufferings of Elect, and remedy for all.

It was in speaking of the power of the Divine dispensation, that Eliu observed of the sufferings of each of the Elect, saying, His soul will draw nigh to corruption, and his life to the destroyers. And in speaking of the trials of a single person, he shews in what condition of trial the whole human race is placed; and in mentioning what specially befals individuals, he plainly intimates what takes place generally in all. For he so described the temptation of certain persons, taken in themselves one by one, that the temptation of all men in a body might be also understood thereby. For the whole body of the Elect suffers in this life under the pain of this labour. He therefore immediately introduced a general remedy to cure this general malady, saying,

24 - 2 If there shall be an Angel, speaking for him one of like things to shew the righteousness of man, he will pity him.

For who is this Angel, but He who is called by the Prophet, The Angel of mighty counsel? Is. 9, 6. lxx. For because to declare is called “evangelize” in Greek, the Lord in announcing Himself to us is called ‘Angel.’ as Is. 63, 9 And he well says, If there shall be a messenger or Angel speaking for him; Rom. 8, 26 because, as the Apostle says, He even intercedes for us. But let us hear what he says for us; One of like things. It is the way with medicine to cure disease sometimes by similar, sometimes by contrary, remedies. For it has frequently been wont to cure the hot by warm, and the cold by cold, applications; and on the contrary, the cold by warmth, the hot by cold. Our Physician then, on coming to us from above, and finding us oppressed with such great diseases, applied to our case something of a like, and something of a contrary, nature. For He came to us as Man to men, but as a Just One to those who were in sin. He agreed with us in the truth of His nature, He differed from us in the power of His righteousness. For sinful man could not be amended, except by God. But it was necessary that He who was healing him, should be an object of sight; in order that He might amend our former sinful lives, by setting a pattern for us to imitate. But it was not possible that God could be seen by man; He therefore became man, that He might be seen. The Holy and Invisible God appeared therefore as a visible man, like ourselves; that while He seemed to be of like nature, He might teach us by His holiness. And while agreeing with our condition in verity of nature, He might put a stop to our sickness by the might of His skill.

24 - 3 The Lord bore our guilt voluntarily, unlike other men’s suffering.

Because then the Lord, when coming in the flesh, did not bear our guilt for His own fault, nor our punishment as a matter of necessity, (for untainted by spot of sin, He could not be involved in our condition of guilt, and therefore voluntarily underwent our death, when He so willed, every kind of necessity lying beneath His feet ‘calcata’,) it is rightly said, that that messenger speaks, in behalf of man when tempted, ‘one of like things,’ because He was neither born as other men, nor was like them in His dying, or His rising again. For He was conceived, not by the cooperation of natural intercourse, but by the Holy Spirit coming on His Mother. Luke 35 And when born He proved the fecundity of His Mother’s womb, though preserving its virgin purity. But again, we all die when we do not wish it; because we are constrained through the sinfulness of our nature to pay the debt of punishment. But He, from having no admixture of sin, did not submit to any punishment as a matter of necessity. But because He subdued our guilt by triumphing over al. ‘condemning’ it, He underwent our punishment out of pity for us; as He Himself says, I have power to lay down My life, and I have power to take it again. John 10, Who had also said before, No one taketh it from Me; but I lay it down of Myself. But again, He was not raised again like other men; because our resurrection is deferred to the end of the world, while His was celebrated on the third day. And we indeed rise by Him, for He rises by Himself. For He Who was God needed not, as we, to be raised up by any one else. In this then does His resurrection differ from ours, that we do not rise again of ourselves, as He did. For since we are simply men, we need some superior assistance to enable us to rise. But He as God displayed the same power of raising Oxf. Mss. ‘resuscitationis.’ edd. ‘rising.’ again with the Father and the Holy Spirit, though He alone in His human nature had experience of it. Because then the Lord, though truly born, truly dead, and truly raised again, differs from us, in all these points, in the greatness of His power, but agrees only in the verity of His nature, it is well said that that Messenger speaks for us one of like things. For since He surpasses us in all His doings with His immeasurable power, yet in one point, the verity of His nature, He does not differ from us.

24 - 4 He intercedes for us, proving Himself sinless and righteous.

He speaks in our behalf to the Father, through that in which He shews Himself to be like us. For His speaking or intercession is His proving Himself to be very Man for man’s sake. And well, when he had said, He says one of like things, he immediately added, that he might declare the righteousness of man. Because, if He had not become like unto men, man would not appear just before God. For He announces our righteousness, by the very fact ‘that He deigned to take on Himself our infirmity. Heb. 2, 16, For that fatal persuasion had polluted us all with the infection of sin from our very origin; Gen. 3, 3 and there was no one who, in speaking to God in behalf of sinners, could appear free from sin; because an equal guilt had involved all alike who were created from the same lump. Therefore the Only-begotten of the Father came to us, and assumed our nature without committing sin. Rom. 5, For it was requisite that one who could intercede for sinners should be free from sin, because doubtless He could not wipe away the infection of others’ guilt, if He had to bear His own. It is well said then, that in appearing in our likeness He announced righteousness to men. For He proved Himself, in interceding for sinners, to be so righteous a Man as to merit forgiveness for others. It follows,

24 - 5 He will pity him, and will say, Deliver him from going down to corruption; I have found a way to propitiate for him.

The Mediator between God and man, the Man Christ Jesus, shews mercy on man, by having assumed the form of a man. Through this compassion He says to His Father on behalf of redeemed man, Deliver him from going down to corruption. For as we before said, His saying, Deliver him, is His shewing forth man’s nature free by taking it upon Him. For by that flesh which He assumed, He proved the freedom of this also which He redeemed. This ransomed flesh is, in truth, ourselves, who are fettered by the consciousness al. ‘condition.’ of our guilt. But by the righteousness ‘aequitate.’ of so mighty a Redeemer are we set free, as He says Himself, If the Son hath set you free, ye shall be free indeed. John 8, 36 And in behalf of this ransomed man it is well said, That he go not down to corruption. For it had been said above, His soul shall draw near to corruption. It is declared afterwards, That he go not down to corruption. As if He were to say, Because he is aware, from a sense of his infirmity, that he is not far from corruption, therefore let him not descend to the death of corruption. For he would rightly go down to corruption, if he were to consider that by his own strength he was far removed from it. But because he has approached thereto with humility, he ought to be mercifully delivered therefrom; that the more he confesses he is weak by nature, he may be the more strengthened against the sins which assail him. For whoever extols himself above his proper condition, is weighed down by the very burden of his pride, and plunges himself the lower, the more he has rushed into the sin of pride, and has separated himself far from Him Who is truly exalted; Luke 14, and he sinks the more to the bottom, from the very fact, that he considered himself in union with the highest; as is said by the Prophet to the soul which exalts itself, The more beautiful thou art, go down, and sleep with the uncircumcised. Ez. 32, For every one who neglects to consider the hideousness of his infirmity, but looks through haughtiness of pride to the credit of his virtue, sinks the lower, from his being more beautiful. Since from priding himself on his merits, he falls into the lowest depths of destruction, on account of the very qualities, for which he considered himself worthy of honour. And he descends and sleeps with the uncircumcised, because he perishes in eternal death with other sinners. Because then this man humbly confessed that he was near to corruption, it is well said of him, Deliver him from going down to corruption; in order that he may the more escape punishment, from his not turning his eyes towards what is wrong. But because there was no one for whose merits the Lord could have needs been reconciled to us, the Only-begotten of the Father, taking on Himself the form of our infirmity, alone appeared just, in order that He might intercede for sinners.

24 - 6 I have found a way to propitiate for him.

And the Messenger, when speaking in behalf of this ransomed man, well says, I have found a way to propitiate for him. As though the Mediator between God and man were plainly to say, Because there was no one to appear before God as a righteous intercessor in behalf of man, I have made Myself a Man, to gain propitiation for mankind;and in manifesting Myself as a Man, I found a way of justly propitiating for him. And because the Lord, in taking on Him infirmity, when He endured our punishment in His death, reversed our corruption by His rising again, that Messenger fitly subjoins the sufferings of our mortal state, and shews pity on them, saying,

24 - 7 His flesh is consumed by punishments, let him return to the days of his youth.

For when that first man fell from God, we were driven from the joys of Paradise, and were involved in the miseries of this mortal life; Gen. 3, 23. 24. and we feel, by the pain of our punishment, what a grievous fault we committed by the persuasion of the serpent. For having fallen into this state, we have found nothing, out of God, except affliction. And because we have followed the flesh, through the sight of the eyes, we are tortured by that very flesh which we preferred to the commands of God. For in it we daily suffer sorrow, in it torture, in it death; that the Lord by a marvellous economy might convert that, by which we committed sin, into a means of punishment; and that the severity of punishment might spring from the same source as that which had given rise to sin; so that man might be disciplined to life by the bitter suffering of that very flesh, by the pride of delighting which he had drawn near to death.

24 - 8 His flesh is consumed, let him return to his youth.

Since then the human race was oppressed by the innumerable sufferings of this life in the flesh, but both the guilt and punishment of our sin were blotted out by the coming of our Redeemer, let it be said of redeemed man, His flesh is consumed with punishments; let him return to the days of his youth. As if he were to say, Through the punishment of his mortality, he is cast down, as it were, by the age of his old condition; let him return to the days of his youth; that is, let him be renewed in the integrity of his former life, that he may not remain in the state in which he has fallen, but return on his redemption to that for the enjoyment of which he was created. For Holy Scripture is frequently accustomed to put youth for newness of life. Whence it is said to the Bridegroom on his approach, The young damsels have loved Thee: Cant. 3 that is, the souls of the Elect, renewed by the grace of Baptism, which do not yield to the practices of the old life, but are adorned by the conversation of the new man. For he in truth was bewailing the age of the old man which was wasting away in the midst of sins, who says, I have become old amongst all mine enemies: Ps. 6, 7 and some one also on the other hand, advising a person to rejoice in virtue, says, Rejoice, O young man, in thy youth. Eccles. 19 As though he were saying, Let each man who is strong rejoice in his renewal; that is, let him place his joy not in the pleasures of his old life, but in the virtue of his new conversation. But since we are brought back to this strength of new life, not by our own powers, but by the mediation of the Redeemer, let the Messenger say, in interceding for this man under the rod, Let him return to the days of his youth. And because, as our Redeemer intercedes to the Father in our behalf, we ourselves shake off the torpor of our former life, and are inflamed with a thirst for prayer, it is well added of ransomed man,

24 - 9 He shall pray unto God, and He will he favourable unto him.

He says that the Messenger implores first, and man afterwards; for did not the Lord first intercede with the Father through His Incarnation, and pray for our life, our insensibility would never rouse itself to ask for those things which are eternal. But the entreaty of His Incarnation came first, that our awakening from sloth might afterwards follow. But because the light of truth bursts forth with secret joy in our hearts, after temptations, and frequently after great griefs, it is rightly added of this man thus tempted, and imploring God,

24 - 10 And he shall see his face in exultation.

It was stated above, how God bears us down ‘afficit’ by manifesting Himself to us. But it is now stated how He cheers us, while He thus makes Himself known. For a man hath compunction in one sort, when on looking within he is frightened with dread of his own wickedness, and in another when on looking at heavenly joys he is strengthened with a kind of hope and security. The one emotion excites tears of pain and sorrow, the other tears of joy. For it is called exultation ‘jubilum’, when joy unspeakable is conceived in the mind, a joy which can neither be concealed, nor yet expressed in words. It betrays itself however by certain motions, though not expressed in any suitable words. And hence David the Prophet, on seeing that the souls of the Elect conceive a joy too great for them to bring out in words, declares, Blessed is the people that knoweth exultation. Ps. 89, For he says not “that speaketh,” but “that knoweth,” because exultation can be known in the understanding, though it cannot be expressed in words. For that which is too high for feeling, is felt therein. But since the mind of him who feels it is scarce sufficient for its contemplation, how can the tongue of the speaker suffice to tell of it? Because, then, when the light of truth pierces our hearts, it makes us at one time full of sorrow, from its display of strict justice, and delights us at another by disclosing inward joys: after the bitternesses of temptations, after the sorrows of tribulations, it is fitly subjoined,

24 - 11 He shall see his face in exultation.

For the fire of tribulation is first darted into our mind, from a consideration of our own blindness, in order that all rust of sins may be burnt away. And when the eyes of our heart are purged from sin, that joy of our heavenly home is disclosed to them, that we may first wash away by sorrow that we have done, and afterwards gain in our transports a clearer view of what we are seeking after. For the intervening mist of sin is first wiped away from the eye of the mind, by burning sorrow; and it is then enlightened by the bright coruscations of the boundless light swiftly flashing upon it. At which sight, seen after its measure, it is absorbed in a kind of rapturous security; and carried beyond itself, as though the present life had ceased to be, it is refreshed in a manner by a kind of new being. The mind is then besprinkled with the infusion of heavenly dews from an inexhaustible fountain. It there discerns that it is not sufficient for that enjoyment, to which it has been hurried, and from feeling the truth, it sees that it does not discern how great that truth is. And it counts itself to be further removed from this truth, the nearer it approaches to it, because unless it beheld it in a certain degree, it would never feel that it was unable really to behold it.

24 - 12 Mind falls back, unable to comprehend God's boundless nature.

The effort therefore of the mind is driven back, when directed towards it, by the bright encircling of its boundless nature. For filling all things with itself, it encircles all things; and our mind does not expand itself to comprehend that boundless object which encircles it, because the imperfection of its own circumscribed state keeps it within narrow bounds. It accordingly falls back at once to itself, and having seen as it were some traces of truth before it, is recalled to a sense of its own lowliness. But yet this unsubstantial and hasty vision, which results from contemplation, or rather, so to speak, this semblance of a vision, is called the face of God. For we, who recognise a person by his face, not unnaturally call the knowledge of God, His face. Whence Jacob says, after he had struggled with the Angel,I have seen the Lord face to face. Gen. 32, 30 As though he were to say, I know the Lord, because He Himself has deigned to know me. But Paul declares that this knowledge will take place most completely in the end, when he says, Then shall I know, even as I am known. 1 Cor. 13, Because then, after the contests of labours, after the waves of temptations, the soul is often caught up in rapture, in order that it may contemplate a knowledge of the Divine Presence, (a Presence which it can feel, but which it can never fully enjoy,) it is well said of this man who is tempted, after his many labours, He will see His face in exultation. But because the more a man contemplates heavenly things, the more does he amend his earthly doings, after the grace of contemplation he fitly adds the righteousness of his doings.

24 - 13 And He will render to man his righteousness.

It is called our righteousness, not as being of ourselves, but as made ours by the Divine bounty: as we say in the Lord’s prayer, Give us this day our daily bread. Matt. 6, See we both call it ours, and yet pray for it to be given us. For it becomes ours, when we receive it: but yet it is God’s, because it is given by Him. Luke 13 And it is therefore God’s, as of His gift, and it becomes truly ours, by virtue of our accepting it. It is in this way then that God in this place renders to man his righteousness: not that which he had of himself, but that which he received, having been so created as to have it; and in which, having fallen, he would not continue. God therefore will render to man that righteousness unto which he was created, that he may take delight in clinging to God, that he may dread His threatening sentence, that he may no longer trust the alluring promises of the crafty serpent.

24 - 14 Enemy still tempts, promising false blessings and softening threats.

For our ancient enemy ceases not daily to do the very same thing which he did in Paradise. For he endeavours to pluck out the words of God from the hearts of men, and to plant therein the false blandishments of his own promising. He day by day softens down the threatenings of God, and invites to the belief of his false promises. For he falsely promises temporal blessings, to soften down in men’s minds those eternal punishments which God threatens. For when he promises the glory of this life, what else does he do but say, Taste, and ye shall be as gods? Gen. 3, 5 As if he said plainly, Lay hold on worldly desires, and appear lofty in this world. And when he endeavours to remove the fear of the Divine sentence, what else does he say but the very words he used to our first parents, Why hath God commanded you that ye should not eat of every tree of paradise? Gen. 3, 1 But because man has, by the Divine gift, recovered on his redemption that righteousness, which he lost long since after his creation, he exerts himself more vigorously against the allurements of crafty persuasion, because he has learnt by experience how obedient he ought to be; to the Divine command. And him whom sin then led to punishment, his own punishment now restrains from sin: in order that he may be the more fearful of offending, the more, through the fear of punishment, he blames the evil he has done. Whence it follows,

24 - 15 He will look on men, and will say, I have sinned.

He would not know himself to be a sinner, if he had not righteousness. For no one detects his own deformity, except when he has begun to be upright. For he who is altogether deformed, cannot perceive what he really is. But he who is conscious that he is a sinner, has begun in some measure to be righteous; and from being righteous, blames his conduct when yet unrighteous. And by this accusation of himself he begins to cleave to God; when, passing a righteous sentence against himself, he condemns that in himself, which he perceives to be displeasing to Him. This man then, having regained his righteousness, exclaims, I have sinned. And the expression which precedes deserves notice, He will look on men; and it is then subjoined, and will say, I have sinned. For some persons know not that they have sinned, because they do not observe men. For were they to observe men, they would more readily acknowledge how much they had fallen beneath men by sin. And though Holy Scripture is sometimes accustomed to put “men” for those who savour the things of men, as the Apostle says, For whereas there is among you envying and strife, are ye not carnal, immediately subjoining, Are ye not men? l Cor. 3, 3 Yet sometimes it calls those ‘men,’ whom reason distinguishes from the beasts, that is, whom it shews to be unaffected by the bestial influence of passions. To whom the Lord says by the Prophet, Ye, the flock of My pasture, are men. Ez. 34, 31 For the Lord in truth feeds them, whom carnal pleasure does not affect as it does the beasts. But, on the other hand, they who yield to the desires of the flesh, are no longer called men, but beasts. As is said by the Prophet of some who were dying in their sins, The beasts rolled in their dung E.V. The seed is rotten under their clods. Joel For for beasts to rot in their dung, is for carnal men to finish their life in the filth of lust. For they are said to be no longer men, but beasts, of whom it is said by the Prophet, Every one was neighing after his neighbour’s wife; Jer. 5, 8 and of whom another Prophet says, Their flesh is as the flesh of asses, and their issue the issue of horses. Ez. 23, 20 And hence it is said by David, Man, when he was in honour, did not understand, he has been compared to senseless beasts, and made like to them. Ps. 49, 20 Since then those are called men, who are supported by reason and justice, and those are termed irrational animals, who are slaves to carnal pleasure, it is well said of this penitent, He will look on men, and will say, I have sinned. As though it were said, He beholds the examples of holy men, and considering himself in comparison with them, he discovers that he is sinful. For if a person is desirous of most completely learning his real character, he ought no doubt to look at those who are different from himself: that from the comeliness of the good he may measure the extent of his own deformity, by that of the goodness he has left. For by those who possess every good quality in abundance, he rightly considers of what he is in want. And he beholds in their beauty his own deformity, which he is able to endure within himself, but not to perceive. For a man who wishes to judge of darkness ought to look at the light, in order to see by it what to think of that darkness, by which he is prevented from seeing. For if a sinner looks at himself, without having learnt the character of the righteous, he in no way comprehends himself to be a sinner. For he cannot really see himself; for not knowing the brightness of the light, what else, on looking at himself, does he behold but darkness? We ought then to look at the conduct of the righteous, in order to gain an accurate knowledge of our own. For what they seem to be, is proposed as a kind of model for our imitation.

24 - 16 Good men are living studies, righteous ones termed books.

The life of good men is a living study; whence the same righteous men are not undeservedly termed books in the language of Scripture; as it is written, The Books were opened, and another Book was opened, which is the Book of Life; and the dead were judged out of those things which were written in the Books. Rev. 20, For the Book of Life is the very sight of the approaching Judge. In this are written as it were, all His commands, for whoever beholds it, soon understands by the testimony of conscience what he has omitted to do. The Books also are said to be opened, because the conduct of just men, in whom the commands of heaven are seen impressed in act, is then made manifest. And the dead were judged out of those things which are written in the Books; because in the conduct of the righteous, which is set forth, they read as in an open book the good which they refused to do themselves, and are condemned on comparison with those who did it. In order therefore that each one then beholding them may not lament his own omissions, let him now observe in them what he should imitate. And this the Elect do not cease to do. For they study the conduct of their betters, and leave off their more depraved course of conduct.

24 - 17 Two peoples in Church, studying Saints' examples, feeding among lilies.

And hence in the Song of Songs it is said to Holy Church by the voice of the bridegroom, Thy two breasts are like two twin kids of the she goat, which feed among the lilies, until the day breathe, and the shadows incline. Cant. 4, 5. 6. For what are the two breasts, except the two peoples coming from Jewry and from among the Gentiles, who are implanted in the body of Holy Church, by the purpose of wisdom, upon the secret of the heart. And they who are elected from these people, are compared to the young of the she-goat, because they are conscious through their humility that they are weak and sinful; but if any obstacles meet them in the way of worldly impediment, as they are hastening on by the power of love, they bound over them, and with the leaps of contemplation climb to the knowledge of heavenly things. And in order to do this, they study the examples of the Saints who have gone before. Whence they are said to feed amongst the lilies. For what is meant by lilies, but the conduct of those who say with all truth, We are unto God a sweet savour of Christ? 2 Cor. 2, The Elect, therefore, in order to gain strength to attain the highest eminence, feed themselves to the full by beholding the sweet-scented and pure life of the just. They even now thirst to know the Lord, they burn with the fires of love, to be satiated with the contemplation of Him. But because they are unable to do so while still in this life, they feed meanwhile on the examples of the fathers who preceded them. And hence the time of their feeding on the lilies is appropriately defined by the words, Until the day breathe, and the shadows incline. For as long as we are passing along the shades of this mortal state, till the dawn of the eternal day, we need to be refreshed with the examples of the righteous. But when the shade of this temporal corruption has inclined, when this mortal state has passed away, because we behold the light of the day itself within us, we do not seek to be kindled with the love of it by the examples of others. But now, since we cannot as yet behold it, it is specially necessary for us to be roused by looking at the conduct of those who have followed it perfectly. Let us see then how beauteous is the activity of those who pursue their course, and learn how disgraceful is the sloth of the sluggish. For as soon as we behold the conduct of the virtuous, do we condemn ourselves with the punishment of confusion within. Shame presently assails the mind; soon does guilt condemn us with just severity: and we are sore displeased even with that, in which perchance we still disgracefully feel pleasure.

24 - 18 Show the temple, sinners see, and blush for iniquities.

Whence it is well said by Ezekiel, Son of man, shew the temple to the house of Israel, that they may be confounded by their iniquities, and measure the fabric, and blush for all that they have done. Ez. 43, 10, For the temple of God. is shewn to the children of Israel to their confusion; when it is shewn to sinners to their confusion, with what great sanctity the soul of each righteous person shines forth, which God inhabits by His inspiration; in order that they may see therein the good which they slight, and blush in themselves at the evil which they commit. But to measure the fabric, is accurately to weigh the conduct of the righteous. But while we measure the fabric, we must needs blush at all that we have done: because the more accurately we consider and enquire into the conduct of the good, the more severely do we reprove in ourselves all our iniquity. But the Prophet is rightly told, to shew the temple. For since a sinner makes shifts not to consider the righteousness of the just, he should learn it at all events by the voice of the preacher. But to shew the temple to sinners, is to relate the deeds of the virtuous to those who refuse to consider them of their own accord. They then, as we said, who desire to attain to the highest eminence, must necessarily always attend to the progress of their superiors, in order that they may condemn their own fault with greater severity, as they behold in them a higher object of admiration.

24 - 19 Workers of righteousness display diverse gifts, teaching mutual humility.

But why do we say this of sinners, when we see the workers of righteousness themselves also carried forward with so high a dispensation? For one receives the gift of wisdom, and yet reaches not the grace of extraordinary abstinence. Another is endowed with great power of abstinence, but yet is not enlarged in the loftiest contemplation of wisdom. Another is able to foresee all future events by the spirit of prophecy: but yet cannot alleviate the evils of present annoyance, by the gift of healing. Another by the gift of healing alleviates the evils which immediately annoy us, but yet, from not possessing the spirit of prophecy, is ignorant of the future. Another is able to give liberally to the indigent much of what is his own, but yet cannot boldly confront the evil doers. Another boldly confronts evil doers, in God’s behalf, but yet refuses to give all his goods to the needy. Another by already constraining himself even from idle talk, subdues the wantonness of the tongue, but yet does not trample down the emotions of anger which still rise within him. Another now perfectly controls his rising passion, but still allows his tongue full range in pleasantry. What is it then, that this man needs that good quality, in which another is strong, and that another, though powerful in many ways, yet sighs for the lack of those excellencies, which he observes others abundantly enjoying? Except it be that we are so dealt with by a marvellous dispensation, that by means of this which another enjoys, and this man has not, the one may be shewn to be superior to the other: so that the more a man considers, from the virtues which he has not, that he is inferior to those that possess them, he may the more eagerly advance towards humility. And thus it comes to pass, that while they behold in each other something to admire, their separate virtues both keep them from loftiness of pride, and kindle in them a desire after greater progress. For we prepare ourselves with great anxiety to undertake our own improvement, when we observe in others that virtue which we have not ourselves. Whence the prophet Ezekiel, when he had described the flying animals, subjoined, And I heard behind me a voice of a great commotion, saying, Blessed be the glory of the Lord, from His holy place, and the sound of the wings of the living creatures, striking one against the other. Ez. 3, 12, For what must we understand by the wings of living: creatures, but the virtues of the Saints? For when they despise the things of earth, they rise on their wings to heaven. Whence it is rightly said by Isaiah, They who trust in the Lord shall renew their strength, they shall lake wings as eagles. Is. 40, 31 The flying creatures then strike one another with their wings, because the minds of the Saints, in their desires after heavenly things, are urged on by the mutual consideration of each other’s virtues. For a man strikes me with his wing, who kindles me with desire of better things by the example of his own holiness. And I strike with my wing the next living creature, if ever I present to another person a good deed for him to imitate.

24 - 20 Saints' virtues urge each other towards higher flights of holiness.

But since we have said that the conduct of holy men is signified by these living creatures, let us raise our eyes to the light, and consider attentively with what mutual beating of their wings they excite each other. For Paul, when he surpassed the carefulness of other holy men, by labouring more vigorously in preaching, that he might keep himself from pride, and nourish his strength in the bosom of humility, declares in remembrance of his former cruelty, and on contemplating the innocence of all the Apostles, For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. l Cor. 15, 9 And yet the chief ‘primus,’ ‘principatus.’ of these same Apostles, as though in forgetfulness of the preeminence conferred on him, as if he were endowed with less wisdom, admires the wisdom which was in Paul, saying, As our most beloved brother Paul also, according to the wisdom given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood. 2 Pet. 3, 15. 16. Lo, Paul admires innocence in the Apostles; lo, the chief of the Apostles admires wisdom in Paul. What then is this, except that holy men who mutually prefer others to themselves, from a consideration of their virtues, as flying animals touch each other with the stroke of their wings, in order that they may excite each other to higher flights, the more humbly they observe something in each other to admire? We must therefore infer from hence how anxiously we, who are lying in the lowest depth, should study the lives of those who are our superiors; if even they, who have already arrived at ‘such a height of sanctity, are ever looking out for something to admire and imitate in others, in order that by walking in humility they may advance to greater things.

24 - 21 Reprobates look at worst examples, hindering their spiritual progress.

But of these things the reprobate are ignorant: for they ever fix their eyes on the lowest objects. And if ever they come into the way of the Lord, they proceed not to trace the footsteps of those who are better, but always to look at the examples of those who are worse than themselves. Nor do they look at the conduct of those to whom they may humbly consider themselves inferior, but of those to whom they may proudly prefer themselves. For they look at those who are worse than themselves, to whom they boast that they are preferable, and therefore they cannot advance to better things, because they consider it sufficient for them that they surpass the very worst. Wretched men! they go on in their way, and yet look backward. In their hope indeed they do as it were put a foot before; but in looking to evil examples they turn their eyes behind them. They are anxious to appear upright, but take a crooked standard by which to find that they are such. For if they wish to know themselves as they really are, they should look at the examples, not of those who are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at ‘men.’ For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness, it is well said,

24 - 22 He will look on men, and will say, I have sinned, and have truly done wrong,
and I have not received as I deserved.

Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself E.V. He that is first in his own cause seemeth just., Prov. 18, 17he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and

24 - 23 have not received as I deserved.

For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved. It follows,

24 - 24 For he hath delivered his soul from going onwards to destruction.

Because when Divine Grace goes before us in good works, our free will follows it, we, who yield our consent to God Who delivers us, are said to deliver ourselves; and hence Paul when saying, I laboured more abundantly than they all, 1 Cor. 15, 1 for fear he should seem to ascribe his labours to himself, immediately added, Yet not I, but the grace of God which was with me. For since he had followed with his free will the preventing grace of God in him, he properly adds, with me, that he might neither be unthankful for the Divine gift, nor yet remain a stranger to the merit of free-will. But of him, who by gaining a knowledge of himself consented to Him Who set him free, he rightly says al. ‘it is rightly said.’, He hath delivered his soul from going onwards to destruction. It follows, But that it should live, and see the light. That is to say, the light of truth, which he could not see when dead in heart. Or certainly, because the Lord has said, I am the Light of the world, John 8, even the dead also shall behold the light, when all the ungodly shall have seen Him coming to judgment in the form of Manhood. But he lives, or beholds the light at that time, who has the eyes of his heart set free, and beholds Him in the form of the Godhead. It follows,

24 - 25 All these things God worketh three times with every man.

Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption, and his life to the destroyers. ver. 22 But it was subsequently added, He shall pray unto God, and He will be favourable unto him, and he will see His face with joy; and he hath delivered his soul from going onward to destruction, but that it should live, and behold the light. ver. 26 In these expressions, then, now collected and accumulated together, the bitterness of sorrow precedes, the joy of security comes after. And it is presently added, All these things God worketh three times with every man. As if he were to say, What I have said once of one person only, takes place three times in every person. But we must carefully consider what are these three times, wherein each man is affected with anxiety and sorrow, and is immediately after sorrow called back to the security of joy. For, as I before said, he had stated above, that grievous sorrow first depresses ‘afficit’ us, and that great delight raises us up afterwards. If we watch then attentively, we find that these three stages of sorrow and joy succeed each other, in the mind of each of the Elect, in these following ways, that is to say, in his conversion, his temptation, and his death.

24 - 26 Man torn between flesh and spirit, sorrow and joy ensue.

For in that first occasion of conversion, which we have mentioned, great is the sorrow of a man, when, from considering his own sins, he wishes to burst the fetters of worldly cares, and to walk in the way of God along the course of a secure conversation, to cast aside the heavy burden of temporal anxieties, and to bear the light yoke of the Lord, in a bondage akin to freedom. For as he thinks on these things, there occurs to his mind that old familiar carnal pleasure, which, from having become inveterate, binds him the closer, the longer it has held him; and is the more loath to permit him to escape. And then what pain is there, and what anxiety of heart, when the Spirit calls him on one side, the flesh calls him back on the other, his love for his new life invites him on the one hand, his old depraved habits assail him on the other: on the one side he glows with longings for his heavenly country, and on the other has to bear in himself that desire of the flesh, which pleases him to a certain degree, even against his will? Of a man thus embittered it is rightly said, His bread becomes abominable to him in his life, and his soul hath drawn near to corruption, and his life to the destroyers. But because Divine Grace does not suffer us to be long exposed to these difficulties, it bursts the chains of our sins, and leads us quickly by its consolation to the liberty of our new life; and the joy which succeeds makes up for the former sorrow. And thus the mind of every one when converted rejoices the more on attaining its wishes, the more it remembers the pain it has endured in its endeavours after them. Unbounded is the joy of the heart: because in its hope of security it now draws near to Him, Whom it desires; so that it can rightly be said of it, He shall pray unto God, and He will be favourable unto him, and he shall see His face with joy. Or without question,

24 - 27 He hath delivered his soul from going onwards to destruction, but that it should live, and see the light.

But for fear a man should believe himself holy immediately on his conversion, and security should overthrow him, whom the contest with pain could not overpower, he is permitted, in the dispensation of God, after his conversion, to be wearied with the assaults of temptations. The Red sea was already crossed by his conversion, but enemies still oppose him to the face while in the wilderness of this present life. We leave already our past sins behind us, as the Egyptians dead on the shore. But destructive vices still assail us, as fresh enemies to obstruct the way on which we have entered to the land of promise. Our former offences, as enemies who were pursuing us, have been already laid low by the power of God alone. But the assaults of temptations meet us to our face like fresh enemies, to be overcome with our own endeavours also. Conversion in truth produces security: but security is commonly the parent of negligence. To keep security from generating carelessness, it is written, My son, in coming to the service of God, stand in justice and fear, and prepare thy soul for temptation. Ecclus. 2, 1 For he says, not for rest, but for temptation, because our enemy is the more eager to conquer us as long as we are in this life, the more he discerns that we are rebelling against him. He cares not to buffet those, of whom he perceives that he can hold quiet possession. But he is excited the more vehemently against us, inasmuch as he is expelled from our hearts, as if from the rightful possession of his own habitation. It was this, which the Lord, in a kind of economy, typified in His own person. For he did not permit the devil to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign of our own future conversion, Matt. 4, 1 that His members would have to endure more severely the wiles of temptation, after they were beginning to advance Godwards. After the first occasion then of sorrow and joy, which every one feels in his endeavour after conversion, does this second time succeed. Because a man is assaulted with the attack of temptations, in order that he may not become relaxed by the carelessness of security. And he is generally welcomed with great sweetness of consolation, at the beginning of his conversion, but he experiences afterwards the severe labour of probation.

24 - 28 Converted souls experience sweetness, temptations, and perfection in three stages.

There are in truth three states of the converted; the beginning, the middle, and the perfection. But in this commencement they experience the charms of sweetness, in the mid-time the contests of temptations, but in the close the plenitude of perfection. Sweets then are first their portion, to comfort, afterwards bitternesses to exercise, and at last transcendent delights to confirm them. For every man too first soothes his bride with sweet blandishments, though he tries her when now united to him, with sharp reproofs, and possesses her, when she is proved, with thoughts of security. And hence also the people of Israel, on being summoned out of Egypt, when God betrothed Himself to the sacred marriage of the soul, was vouchsafed at first, in the place of pledges, the allurement of miracles; but, after marriage, is exercised with trials in the wilderness, and after trial, is confirmed in the land of promise with the plenitude of virtue. It first then tasted in the miracles that which it was to seek for; afterwards it was tried by hard trial, to prove whether it could keep safely what it had tasted; and at the last it also deserved to obtain a fuller enjoyment of that, which it had kept safe when put to the test of suffering. A gentle commencement therefore thus soothes the life of every convert, a rugged course proves it in the way, and afterwards full perfection gives it strength.

24 - 29 Converts initially receive tranquility, then face temptations, ultimately perfection.

For converts are frequently granted either the most perfect tranquillity in the flesh, or the gifts of prophecy, or the preaching of doctrine, or signs and wonders, or the grace of healing, immediately on their first commencement. But after this they are harassed by the severe trials of temptations, from which, when they first began, they believed themselves entirely free. And it is thus ordained in the dispensation of Divine Grace, to keep them from being assailed with sharp temptations at their first beginning. For, if bitter temptations were to befal them at the first, they would fall back with ease on the sins they bad abandoned, as having removed but a little distance from them. For they would be again involved from their very nearness, in the sins they first despised. Whence it is also written, When Pharaoh had let the people go, the Lord led them not through the way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they had seen war rising up against them, and might return to Egypt. Ex. 13, War read ‘bella’ then is removed out of the way of those who were coming out of Egypt: because, to those who leave the world, there is presented at first a kind of tranquillity, lest from being alarmed in the tenderness of their first beginning, they should return, through fear, to that world from which they have escaped. They feel, then, first the sweetness of security, they are first nurtured in quietness and peace. But having tasted this sweetness, they endure more patiently the contests with temptations, as they have found in God a higher object of affection. Whence also Peter is first led up into the mountain, first beholds the brightness of the Lord’s transfiguration, Mat.17, 1 and then is afterwards suffered to be tempted by a maid who questioned him; Mat.26, 69 in order that, having become conscious of his state by his weakness under trial, he might recur with sorrow and love to the sight which he had beheld; and that, when the wave of fear was sweeping him onwards to the ocean of guilt, there might be an anchor of former sweetness, to keep him back. But the struggles with temptations frequently last as long, as the allurements on the first commencement. But frequently there is greater pleasure given at first, and less trial in the season of labour: and frequently again less pleasure at first, and greater trial in the time of labour. But a disproportionate perfection of strength never succeeds the labour of temptation: because every one is rewarded with the plenitude of perfection, according to the result of the contest. But a convert commonly fails, from believing that he has received the confirmation of perfection, when he is welcomed with certain gifts of grace, in the sweetness of his first beginning: and, from not knowing that they are only the comforts given to beginners, he regards them as the consummation of fulness. Whence it happens, that if assailed by any sudden storm of temptation, he suspects that he is overlooked by God, and lost for ever. But if he were not to place such full reliance on his first commencement, he would, when still prosperous, be preparing his mind for adversity, and would afterwards resist the assaults of sin with the more firmness, as having also foreseen them with greater sagacity. For, by foreseeing these evils, he bears them with greater calmness. But though he foresees, he does not at all decline the contest with them, for the course of our journey is not brought to a close without going through the dust of temptation.

24 - 30 Converts face unique temptations post-conversion, previously unnoticed amid distractions.

But every convert is generally assailed with such temptations, as he never remembers to have been attacked with, before the grace of conversion: not because this same root of temptation did not then exist, but because it did not shew itself. For the mind of man, when engaged with numberless thoughts, frequently remains in a manner unknown to itself, so as to be quite ignorant of what it is suffering: for while it is distracted with many matters, it is diverted from the inward knowledge of itself. But if it desires to have leisure for thinking upon God, and lops off the branches of distracting thought, it then beholds without obstruction, that which springs forth from the inmost depths of the flesh. For if a thistle is growing in the road, it is crushed by the feet of those who journey along it, and its surface is worn away by the constant passing of travellers, so as not to appear. But though the thorns do not shew themselves above and bear fruit, yet the root still remains concealed beneath. But if the feel of travellers have ceased to bruise and tread it down, whatever living power remained buried in the root soon rises to the surface, and shews itself. It advances in its growth, and comes into view by the thorns that it bears. So also in the heart of the worldly minded, some secret root of temptations seems to grow up with difficulty; for placed as it were in the pathway of daily life, it is crushed by the feet of thoughts which pass over it, and is so trodden down by countless cares, as if by many travellers, as not to be seen. But if the crowd of anxieties is removed by the grace of conversion from the pathway of the heart, so that no importunity of business wears, nor any tumultuous thoughts oppress it, then that which was before concealed is discerned, then the thorn of temptation, springing from the root of sin, freely inflicts its wound. But the hand of the righteous so acts against it, that, as far as may be, it is not covered and concealed, but torn up by the very roots. But till this is done, this thorn so troubles the mind of every convert, that he frequently feels as if nearly overwhelmed by sudden temptation, and fears that its wound has been inflicted with fatal effect to the very quick.

24 - 31 Prolonged temptations cause less pain, more harm through familiarity.

But these assaults of temptation are frequently prolonged when they become common, and become, not sharper, but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that he stumbles, as it were, when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired; ver. 22 or without question, His soul hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by our temptations ‘probari reprobari’, not to be cast away, (as it is written, But God is faithful, who does not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, 1 Cor. 10, 13)He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. So that of this man tempted and delivered it may be justly said, He shall see His face with joy; and, He hath delivered his soul from going onward to destruction, but that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain.

24 - 32 After conversion and probation, death remains the ultimate trial.

For after the struggle of conversion, after the pain of probation, there still remains a hard temptation; because he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful thoughts. And yet it is written, Woe to you who think on that which is unprofitable. Mic. 2, 1 And again, In the day when the Lord shall Judge the secrets of men, Rom. 2, after having said before, Their thoughts mutually accusing or excusing one another. ib. And again, Crafty lips in heart, and in heart they have spoken evil. Ps. 12, 2 And again, For in your heart ye work iniquity on the earth. Ps. 58, 2 But when the soul has once forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, they think of themselves only, and of Him, Whom they are approaching. Their fear increases, as the retribution of righteousness approaches nearer. And as the dissolution of the flesh is hastening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death, He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man’s mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever.

24 - 33 Even righteous souls fear judgment due to inherent human guilt.

For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings ‘pietate’ of the fathers who have gone before us? And yet David says, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. Ps. 143, 2 Paul when saying, I am conscious of nothing to myself, cautiously added, Yet am I not hereby justified. 1 Cor. 4, 4 James says, For in many things we offend all. James 3, 2 John says, If we say that we have no sin we deceive ourselves, and the truth is not in us. 1 John 8 What will then the planks do, when the columns tremble? Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear? The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have lasted some tranquillity in this life, it is staggered when the instant of its death comes on; so that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired. Or certainly, on account of the punishment of fear, that which is there subjoined, His soul hath drawn near to corruption, and his life to the destroyers.

24 - 34 Righteous souls purified by death's fear, enjoy eternal recompense.

But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recompense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with joy. Or certainly, He hath delivered his soul from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity. And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afflicted and thus delivered, All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, it is appropriately added,

24 - 35 That he may recal their souls from corruption, and enlighten them with the light of the living.

For that is the light of the dying which we behold with our bodily eyes. But they who still live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us within, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid.

24 - 36 Pride corrupts wisdom; boasting mingles truth with folly, forfeiting inward understanding.

Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as through haughtiness of pride he goes back from what is inward. For, because he seeks to be approved of outwardly as a man of learning, he loses inwardly the fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling soon vents itself in empty words. For he subjoined, saying,

24 - 37 Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to say, answer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace,
and I will teach thee wisdom.

He shews what opinion he has of himself by this expression in which he says, Attend, O Job, and hearken unto me, and hold thy peace while I speak. For it is enormous pride to exact respect from one’s elder, and to impose silence on one better than one’s self. But because holy preachers, when reproving others, frequently turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification of those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying, But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately, But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered, but immediately burst forth with that, of which he was full within, and shewed how he stood in his own eyes, by saying, Hold thy peace, and I will teach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu, when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he added immediately. Hold thy peace, and I will teach thee wisdom. But because haughty men are puffed up by swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons, a verse is rightly inserted by the writer of this history, in order to observe,

24 - 38 Eliu also pronounced and said these things likewise.

For what is meant by this word “pronounced” but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows,

24 - 39 Hear my words, O ye wise men, and listen to me, ye learned. For the ear trieth words,
and the throat discerneth meats by the taste.

As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. But the true preacher of wisdom says, I am a debtor both to the wise, and to the unwise. Rom. But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality; saying,

24 - 40 Let us choose to us judgment, and let us see among ourselves what is the best.

But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows, Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin. He complains that Job had spoken these things, See chap. 27, 2 which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. For it follows, Ver. 7, 8. What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men? Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting forany statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked. For he says, What man is like Job? That we may be sure to understand, No one. And he subjoins, Who drinketh up scorning like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one’s thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil, Hast thou considered My servant Job, that there is none like him on the earth? Job 8 Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written, In the mouth of the, foolish is a rod of pride, Prov. 14, 3 because in truth he knows how to smite sharply, but not to sympathize with humility.

24 - 41 Holy preachers reprove sharply, piercing sins with wise words' nails.

Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. Eccles. 12, But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come’? Matt. 3, 7 Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? Acts 7, 51 Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? Gal 3, 1 and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? 1 Cor. 3, 3 But it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by saying, I thank my God always on your behalf, for the grace of God, which is given you in Christ Jesus, that in every thing ye are enriched by Him. l Cor. l, 4, 5 He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies his soothing expressions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. 1 Cor. 5, 6 He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing up their praises, So that nothing is wanting to you in any grace, waiting for the revelation of our Lord Jesus Christ. 1 Cor. 7 I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly after, But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. l Cor. l, 10. 1Of which contentions he afterwards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? 1 Cor. 3, 3 See with what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers. For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cherish what is right, and cut off with punishment what is wrong.

24 - 42 Preachers correct severely with justice, maintaining inward humility and discipline.

But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? 1 Cor. 3, 3 But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, I beseech you, brethren, by the mercy of God, that ye all speak the same thing, and that there be no schisms among you. 1 Cor. Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. 2 Cor. 12, Yet in this humility he did not give up discipline, since he immediately ‘added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Christ. 2 Cor. 4, 5 But he lost not in this humility the justness of discipline, for he says to the same, offending, What will ye? shall I come to you with a rod? 1 Cor. 4, 21 and so on. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying, What man is like Job, who drinketh up scorning as water, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying,

24 - 43 For he hath said, A man will not please God, even though he run with Him.

But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to “truth in his words of reproof, whom pride of mind within removes far away from the same truth? It follows, Ver. 10. Therefore hearken unto me, Ye men of understanding. Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying,

24 - 44 Let unmercifulness ‘impietas’ be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man.

He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means alwaysthe case in this life, namely, that He renders to each man according to his work, and according to his own ways. see Rev. 22, 12. 2 Cor. 5, 10. For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. Eccles. 8, God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, Eliu rightly subjoins,

24 - 45 For truly God will not condemn without cause, nor will the Almighty subvert judgment.

The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. Job 2, 3 But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some respect without cause, since sin was not blotted out, but merit increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. It follows,

24 - 46 Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made?

In order, namely, that thou mayest understand, No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating. But these points are brought together, in order that he might plainly point out, that if Almighty God does not neglect to govern by Himself the world which He created, He most certainly governs aright that which He created aright; that He does not order in unmercifulness that which He fashioned in mercy; and that He Who provided for their being before they were made, does not forsake them after their creation. Because then He is present to rule, Who was the First Cause at their creation, He therefore does not omit to take care of us. Whence also he fitly subjoins,

24 - 47 If he hath directed his heart towards Him, He will gather to Himself his spirit, and his breath.

The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath. He uses, namely, spirit for inward thoughts, but breath, which is drawn through the body, for outward actions. For God, then, to draw the spirit and breath of man to Himself, is for Him so to change us both within and without, to turn towards Him in our desires, that nothing outward may any longer please the mind, and that the flesh (even if it wishes it) may not endeavour to attain any inferior object; but that the whole man may have its inward desires kindled towards Him from Whom it springs, and may bind itself closer to Him without, by self-control. Whence also he fitly subjoins,

24 - 48 All flesh shall fail together, and man shall return to ashes.

For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted me, I did penance, and after Thou hadst shewed to me, I smote my thigh. Jer. 3For what is understood by the thigh, but carnal pleasure? And what his saying, After Thou hadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said,

24 - 49 I no longer live, but Christ liveth in me.

ount of this very dust, to the recollection of which those are recalled who consider themselves, that it is said by Wisdom, The righteous shall shine, and shall run to and fro like sparks among the reeds. Wisd. 3, 7 For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. For consumed by the flame of holiness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, Remember, O Lord, that we are dust. It is well said then that when God draws the breath of a man to Himself, all flesh will fail together, and man will return to ashes. These words of Eliu are true and important. But he betrays in the words which follow that he was soon wickedly puffed up by that which he thought rightly, saying,

24 - 50 If then thou hast understanding, hear what is said, and listen to the voice of my words.

All haughty men have this peculiarity, that when they perchance entertain any acute sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits of others. It is the fate of these wretched men, to be more in the dark the more they see; for while they look at subtleties, they overlook themselves; and the more acutely they perceive their wisdom, the more fatally do they fall through pride. But they would look into subtleties to some use, if in what they bring forward they were to see themselves. For Eliu said above, If thou hast any thing to say, answer me; speak, for I wish thee to appear just. Job 33, 32 But now he says, If thou hast understanding, hear what is said. See how his pride gradually advances in increase of expression. He doubted above whether blessed Job could bring forward what was just. He now makes it a question if he can even hear what is said. He said there, If thou hast any thing to say, answer me. As though he were to say, Say something, if at least thou wilt be able to speak worthily. But here he says, If thou hast understanding, hear what is said. As though he said plainly, Hear me, if thou wilt be able to hear worthily. These are the daily declensions which take place in the heart of the wicked, by which they are unceasingly sinking to worse; because while they carelessly neglect smaller faults, they break out wickedly into greater. It had already resulted from his pride that he doubted whether blessed Job could say what was just. But through neglecting to watch this fault in himself, he arrived at greater wickedness: so as not only to doubt that he could possibly say what was just, but even to despair of his understanding himself when speaking what was just. Wherefore the sin of pride must be cut up at once by the very roots, that when it springs up secretly it may be cut off vigilantly, so that it may not gain vigour by growth, or strength by habit. For it is a hard matter for a man to detect in himself inveterate pride, because in truth, the more we suffer under this sin, the less do we see of it. For pride is generated in the mind exactly as darkness in the eyes. For the wider it spreads itself, the more does it contract the light. Pride then grows up gradually in the heart, and when it has extended itself wider and wider, it closes entirely the sight of the mind which suffers from it, so that the captive mind can both suffer from the haughtiness of pride, and yet be unable to behold that under which it suffers. But because haughty men, as we have said, sometimes hold sound views in an unsound way, and know how to invent good arguments, but scorn to state them aright; Eliu, after the haughty pride with which he had said, If thou hast understanding, hear what is said, subjoins, saying,

24 - 51 Can he be healed that loveth not judgment? How dost thou so much condemn him that is just?

He uttered a proper sentiment, but it ought not to have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said. But Eliu considered only what he was saying, but did not consider to whom he was saying it. For blessed Job loved judgment, since he knew how to weigh his causes carefully with the Lord. Nor had he condemned Him that is just: but humbly enquired, when involved in grief, why he had been smitten when without sin. He loves judgment, whoever examines his own ways minutely, and enters into the secret chambers of his heart, and there considers what the Lord bestows on him, and what he owes to the Lord. But how had blessed Job not acted thus, who used to offer such frequent sacrifices in expiation for his sons, even on account of their thoughts? Because then Eliu said, that he that loveth not judgment cannot be healed, accusing blessed Job of not loving judgment, and of having condemned Him who is just, he immediately subjoins the righteousness of that same righteous One, that is, the Lord, saying,

24 - 52 Who saith to a king, Apostate: who calleth leaders ungodly.

We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord’s sake, as in the Lord’s place. For they exalt themselves with pride of heart within, and despise all under them in comparison with themselves, nor do they advise them with condescension, but oppress them with authority: because, in truth, they set themselves up with lofty thoughts, and do not acknowledge themselves to be equal with those over whom they happen to rule. Against this pride it is said in the Book Ecclesiasticus, Have they appointed thee a ruler? Be not lifted up, but be among them as one of them. Ecclus. 32, 1 This pride the Lord also reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. Ez. 34, 4 For the good advice which they offer to their subjects, they bring out as ordering, rather than as advising with them: for the very reason, that to say any thing to them as if they were on equal terms, they consider a degradation. For they rejoice in their singular preeminence, and not in the equality of their creation. But because the Lord carefully considers those swelling hearts of rulers, it is well said against them, Who saith to a king, Apostate. For every haughty ruler falls into the sin of apostasy, as often as, through pleasure at his ruling over men, he rejoices in his peculiar distinction. For he considers not under Whom he himself is, and exults over his equals, for that he is as it were not their equal. But whence is it that this root of evil springs up in the heart of rulers, unless it be in imitation of him, who, having scorned the society of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every ruler, as often as he prides himself on ruling over others, is cut off, by falling into pride, from dependence on the Chief Ruler of all: and, because when he despises his equals who are subject to him, he does not acknowledge the supreme dominion of Him under Whom all are equal; it is rightly said, Who saith to a king, Apostate.

24 - 53 Ungodly leaders mislead by pride, falling into the same path.

But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would lead them into the way of piety, if they did but present a pattern of humility to the eyes of their subjects. But he is an ungodly leader, who diverges from the path of truth, and who, when falling headlong himself, invites his followers to the precipice. He is an ungodly leader who points out the way of error by setting examples of pride. Paul was afraid of being an ungodly leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither of you nor yet of others, when we might have been a burden as the Apostles of Christ, but we became as children in the midst of you. 1 Thess. 2, 6 He had become as a child in the midst of them, because he was afraid lest he should set example of pride, if he claimed, among his disciples, the honour due to his high station. He was afraid, in truth, lest if he were to seek for himself the power of pastoral authority, the flock committed to him should follow him along precipitous places, and lest he, who had undertaken an office of piety, should be leading to ungodliness those who followed him.

24 - 54 Leaders must set humble examples, avoiding prideful exercise of power.

It is therefore necessary for a person in high place to take special care what example he sets his subjects, and to know that he is living for all those, over whom he knows he is placed. He should be especially watchful not to pride himself on his being set above others, lest he should exact too immoderately the privileges of rightful authority, lest the rule of discipline should be converted into the severity of pride, and lest by the power he possessed of restraining his subjects from wickedness, he should pervert the more the hearts of those who behold him; and lest (as was before observed) he should become a leader of impiety by means of his pious office. A man, however, ought not to undertake to guide others, who does not know how to lead them in holy living; lest he, who has been appointed to reprove others’ faults, shall himself commit the sin which it was his duty to cut off. Let rulers therefore take special care to live for themselves and those under them: to hide in the bosom of their mind the good which they do, and yet furnish thereby an example of good behaviour for the benefit of those who follow them; to correct the faults of their subjects by doing judgment, and yet not pride themselves at the severity of this same punishment; to be content with slightly reproving certain faults, and yet not to relax the bonds of discipline by this lenity; to overlook, and bear with other evils, and yet not to suffer them to make head by their overlooking them. These things are laborious, and, unless Divine grace support, hard to keep. But it is rightly said by the Book of Wisdom of the coming of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall be to them who are in high places. Wisd. 6, 5 Since therefore people too commonly launch out into pride from the power of rule, and pride itself is counted as an impiety by the strict Judge, it is well said by Eliu of the Lord, Who calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.

24 - 55 Rulers should preside with humility, viewing power as burdensome service.

A person then who is appointed to rule over men, must be especially careful, within the secret chambers of his mind, to preside in the seat of humility. And when others stand before him without, as he gives his sentence, he should with watchful eye behold Him, before Whom he is hereafter to stand to be judged for these very matters: that so he may behold Him with greater confidence, when he has seen Him, the more anxiously he trembles now before Him, Whom he does not behold. Let him consider then, that he who is hardly able perhaps to satisfy so strict a Judge for his own soul, has, from his ruling over so many subjects, so many souls (so to speak) singly to answer for to Him, at the time for rendering his account. And if this thought continually penetrates the mind, it crushes all the swelling of pride. And a careful ruler will be called neither an apostate king, nor an ungodly ruler, the more anxiously he regards the power he has received not as an honour, but as a burden. For he that is well pleased at being a judge now, feels no pleasure at beholding the Judge then. For the faults which are committed from the desire of obtaining power, cannot be numbered. But authority is then alone properly exercised, when it is held not in love of it, but in fear. And in order that it may be properly administered, necessity, and not our own desire, should, in the first place, impose it on us. But it neither ought to be abandoned through fear when once undertaken, nor, again, embraced as an object of desire; for fear a person should, as if by reason of humility, be guilty of greater pride, in contemning and shrinking from the course of the Divine dispensation: or should cast off the yoke of his Heavenly Ruler, the more his own private authority over others gives him pleasure. When power then is possessed it must not be greedily loved, but patiently endured; in order that then, at the judgment, it may be a light burden to our comfort, as we know it now for a service which is heavy to be borne.

25 God Sees All; Man Changes, Death Near, Rulers Judged Justly 41 64.1 53:25

25 - 1 Man's creation shows his superiority over all else.

The very mode of man’s creation shews, how far he surpasses all things beside. For the reason which has been conferred on man proclaims how far a rational nature surpasses all things which are deficient in either life, or sense, or reason. And yet, because we close our eyes to inward and invisible objects, and feast them on those which are seen, we most commonly esteem a man, not for what he is in himself, but from what is accidental to him. And since we do not look at what a man is in himself, but what he can do, in our acceptance of persons we are influenced, not by the persons themselves, but by what accidentally belongs to them. And thus it comes to pass, that even that person is inwardly despised by us, who is outwardly held in honour; for whilst he is honoured for that which is about him, he is, from his own doings, placed low in our judgment. But Almighty God examines the conduct of men, solely on the nature of their deserts, and frequently inflicts severer punishment, from the very fact, that He has here given greater opportunities of serving Him. As the Truth Itself bears witness, saying, To whom much is given, of him much will be required. Luke 12, 48 Whence it is now well said by Eliu, (ver. 19.)

25 - 2 Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor.

But by prince, or tyrant, may be understood every proud person; but the humble may be designated by the poor. He does not regard then a tyrant, when disputing against the poor, because He declares that He knows not, in the judgment, any proud men who now oppress the life of the humble, saying, I know you not, whence ye are. Luke 13, 25 And because He thus destroys him, when He wills, by His power, as He created him, when He willed, by His power, is fitly added in argument, For they are all the work of His hands. And it is immediately added,

25 - 3 Suddenly shall they die, and the people shall bow down at midnight, and pass away.

However long it be before the ungodly are taken out of this life, they are taken away suddenly, and at an instant, since they know not how to foresee their end by thinking on it. That is sudden to any one, which he has not been able to think of beforehand. That rich man was taken away suddenly, who left the barns which he was preparing, and found the place of hell, which he was not looking for. He was employing his soul in thinking in one direction, he parted with it in another by his sentence. He fixed his thoughts on one object when alive, he experienced another when he was dying. For he left those temporal things, which he had long engaged in, and he found eternal things which he did not look for. Whence, in consequence of this his blind ignorance, it is well said to him by the Divine sentence, This night do they require thy soul of thee. Luke 12, 20 For that soul was taken away by night, which was lost in blindness of heart. That was taken away by night, which refused to enjoy the light of consideration, in order to foresee what it would suffer. Whence the Apostle Paul rightly says to his disciples who are thinking on future things, But ye, brethren, are not in darkness that that day should overtake you as a thief. Ye are all the children of light, and children of day; we are not of the night, nor of darkness. l Thess. 5, 4. 5. For the day of death seizes as a thief in the night, when it casts out the souls of foolish men, which do not look onward to the future. Whence it is here also fitly subjoined, And the people shall bow down at midnight, and pass away. They bow down and pass away at midnight, who are brought low and swept away by the darkness of their negligence. They will then be bowed down by the sentence of the Judge, who now refuse to bend with humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed down against their will in death. Whence is it said to Holy Church, of the converted children of her persecutors, The sons of them who humbled thee, shall come bending to thee. Is. 60, 14

25 - 4 Man's life is a journey towards death, passing away daily.

And he says properly of dying peoples, not that “they will pass along,” but pass away, because simply by living in the world we are daily coming to an end, and we pass along this present life, as though wearing a track in a road. But that men live subject to death, is a kind of journeying deathwards. And every day we pass of our life, we are approaching as it were on our journey by as many steps to the appointed spot. But the very increase of our years, is a wearing them away; for the length of our life begins to be not so much as it was at first. But the first man was so fashioned, that, as time passed on, he remained stationary, so as not to journey on together with it. For he remained still, as the moments hasted away; since he did not approach to the end of his life, through the increase of his days. And he stood the firmer, the closer he clung to Him who is ever stationary. But after he touched the forbidden thing, having offended his Creator, he began to pass onward together with time. Having lost, namely, the stability of an immortal condition, the stream of mortal being engulphed him. And, while borne along by youth to age, and by age to death, he learned, as he journeyed on, what he was when he remained stationary. And because we are sprung from his stock, we retain, like shoots, the bitterness of our root. For because we derive our origin from him, we inherit his course of life, at our birth, so that every moment of every day that we live, we are constantly passing away from life, and the length of our life decreases by the very means by which it is believed to increase. Since then we are daily proceeding, as our years increase, to the issue of death, it is well said of the dying, not that they pass along, but pass away. For they pass along, even while they live, but pass away, as they die. It follows,

25 - 5 And they will take away the violent without hand.

Thou understandest, ‘The divine judgments.’ But they will take him away without hand, who was violent with his hand. They will take him away without hand, because, namely, he is snatched away, by the violence of a sudden death, invisibly, who used visibly to spoil others. He beheld those whom he spoiled, but beholds not him who hurries him away in death. The violent therefore is taken away without hand, because he both beholds not his spoiler, and yet is hurried along. And there follows him a severer sentence, the longer great forbearance is extended al. ‘was first granted.’ to him when sinning: because the severity of God punishes a sinner the more strictly, the longer it has borne with him. But it is frequently the case, that while the Divine mercy is waiting for sinners, they plunge into greater blindness of heart. Whence it is written, Knowest thou not that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, thou treasurest up for thyself wrath against the day of wrath, and revelation of the righteous judgment of God? Rom. 2, 4. 5. Observe, then, that while the man of violence is spoiling those whom he is able, is oppressing the weak, and indulging a long time all his sinful desires; because he is not smitten at once, and because his punishment is deferred to the end, his most wicked conduct is believed not to be observed by God. After then he had spoken of his death, he immediately rightly added concerning the Lord,

25 - 6 For His eyes are over the ways of men, and He considers all their steps.

For He was then believed not to observe them, while this man of violence was committing, unpunished, all the wickedness he could. God was supposed not to behold the deeds of the ungodly, because He was delaying to condemn them justly; and His great forbearance was regarded as a kind of carelessness. The wicked also himself believed that he was not observed by God in the commission of sin, as often as he sinned without being punished. To whom it is said by a certain wise man, Say not, I have sinned, and what harm hath happened to me? Ecclus. 5, 4 He does not wish to correct the wickedness, for which he has not suffered the punishment it deserved: and the more mercifully he is spared, the more sinfully is he urged on to wickedness: and, despising the long-suffering of the Divine forbearance, he has added to his faults, from the very circumstance that should have led him to correct them. As is said by this very Job, God gave him a place for repentance, but he misuses it in his pride. Job 24, 23 Frequently, also, because he does not suffer immediately the punishment he deserves, he considers that his conduct is not displeasing to God. Let him go then now, and launch forth presumptuously into every kind of blasphemy. Let him take his fill of his sinful pleasures; let him spoil others’ goods, and satiate himself with the oppression of the innocent. And, because he is not yet smitten, let him consider that his ways are not observed by God, or, what is worse, that they are approved of by Him. There will fall on him, full surely, there will fall on him, a sudden and everlasting blow. And he will then acknowledge, that every thing is observed by God, when he sees himself condemned, by an unexpected death, in retribution for all his guilt. He will then open, in his torment, the eyes which he long kept closed in sin. He will then perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. The ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though he were to say, Because He does not at last leave those sins unpunished, which He long looks on with forbearance. For, behold! He has suddenly swept away the violent man, and his sins which He endured with patience, He has cut off with punishment. Let no one say then, when he beholds any ungodly man heaping up sin without restraint, that God does not notice the conduct of men. For he who is long tolerated, is swept away suddenly.

25 - 7 Mind's thoughts and actions are steps towards or away from God.

But he calls the steps of men, either our separate actions on which we are engaged, or the alternating motives of our inmost thoughts, by which, as if by steps, we either depart far from the Lord, or approach near to Him by holiness. For the mind approaches by so many steps nearer to God, as it makes progress in so many holy emotions. And, again, it departs so many steps further from Him, as it becomes depraved by so many evil thoughts. Whence it is frequently the case that, though the emotion of the mind does not come forth in action, yet the sin is already perfected, by reason of the guilt itself of the thought. As it is written, Hand in hand, the wicked shall not be innocent. Prov. 121 For hand is wont to be joined with hand, when it rests at ease, and no laborious employment exercises it. Hand therefore in hand, the wicked shall not be innocent. As though he were saying, Even when the hand rests from sinful deeds, yet the wicked, by reason of his thoughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion. We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in truth exclaim by the Prophet, Put away the evil of your thoughts from before Mine eyes. Is. But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and open to His eyes. Heb. 4, Whence it is here also properly subjoined,

25 - 8 There is no darkness, and there is no shadow of death, where they who work iniquity may be hid.

What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Having their mind obscured with darkness. Eph. 4, And it is written again of the oblivion which comes on us at death, In that day all their thoughts shall perish. Ps. 146, 4 Since then whatever is thought of during life is utterly consigned to oblivion by death, oblivion is a kind of shadow of death. For as intervening death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory. It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither unacquainted with men’s evil thoughts, nor forgetful of their evil deeds, (except indeed they are blotted out of His sight by penitence,) it is appropriately observed, There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. As though he were to say, No one is hidden from His judgment, for this reason, that it is impossible for Him either not to behold what we do, or to forget what He beholds.

25 - 9 Change resembles death, altering something's existence and identity entirely.

Although ‘darkness,’ or ‘the shadow of death,’ can be understood likewise in another sense. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it wasidth="20%" align="center" valign="top">

25 - 10 The soul's fall and return show its changeable nature.

For the soul of man would not fall, if it had not been changeable. And, banished also from the joys of Paradise, if it were not capable of change, it would never return to life. But, in endeavouring to return to life, it is compelled to bear with its defects, from its alternation and change. Because then it was fashioned out of nothing, it is of itself ever sinking beneath itself, unless kept up by the hand of its Maker to a condition of holy desire. Since then it is a creature, it has a downward tendency. For it considers, that of its own strength, it is able only to fall headlong; but it holds firmly to its Creator, with the hand of love, lest it should fall, until it passes over to unchangeableness, and lives really immortally, because unchangeably.

25 - 11 Angelic spirits chose steadfastness, overcoming their inherent changeability.

The Angelic spirits also were made changeable by nature, so as to fall of their own accord, or to stand from their own will. But, because they humbly chose to cling to Him, by Whom they were created,* they overcame the changeableness which was in them, by remaining immutably at the firm, so that they deservedly rose above the liability to change, to which they would have been subject in the order of their nature. *Note: Ben. here notes that after the words ‘they were created,’ one Vatican Ms. is quoted as adding, ‘They received from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their wonderful method of standing is formed, in that while they know what they can do of their own stedfastness, they consider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw themselves, that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall.’ Since then it is the property of the Divine Nature alone, not to suffer the shades of ignorance and change, let it be justly said, There is no darkness, and there is no shadow of death, where they, who work iniquity, may be hid. For the more unchangeably that eternal light shines, which is God Himself, the more piercingly does It see, and It is neither ignorant of what is hid, since It penetrates all things, nor does It forget the things It has penetrated, because It lasts on without change. And consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light: that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself. Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. Whence, after the punishment of this man of violence has been described, it fitly follows,

25 - 12 For it is no longer in the power of man to come near to God for judgment.

This verse requires the greater discussion, the more painful is that which it speaks of, if it is neglected. Here doubtless that judgment is not designated which punishes by eternal retribution, but that which, conceived by the mind, cleanses through our conversation al. ‘conversion.’. For whoever is afraid of being condemned by the first of these does not desire to approach near it. By its being said then, For it is no longer in the power of man to come near to God for judgment, it is pointed out at once that there is a kind of judgment, which is at last desired even by the damned and reprobate. And what is that, but this of which Paul the Apostle speaks, For if we would judge ourselves, we would not be judged? l Cor. 131 and of which it is said by the Prophet, There is no judgment in their goings, Is. 59, 8 and of which David says, The honour of a king loveth judgment, Ps 99, 4 namely, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is written again, Be judged before the Lord, and wait for Him. Job 35, He in truth is judged before the Lord, who beholds the Lord in his heart, and examines into his conduct with anxious enquiry, beneath His presence. For a man waits for Him the more confidently, the more he daily examines his life with suspicion. For he, who comes to His final judgment, is no longer judged before Him, but by Him. Of this judgment also the Lord speaks by the Prophet to the forgetful soul, Put Me in remembrance, that we may plead together; tell me, if thou hast any thing, that thou mayest be justified. Is. 43, 26

25 - 13 Mind examines its pleas before God, weighing good and evil.

For the mind of every one ought anxiously to enquire into its pleas before God, and the pleas of God against itself. It should weigh carefully either what good things it has received from Him, or what an ill return it has made for His goodness by wicked living. And this the Elect never cease to do day by day. Whence Solomon well says, The thoughts of the righteous are judgments. Prov. l2, 5 For they, approach the secret chambers of the Judge, in the recesses of their own heart; they consider how sharply He smites at last, Who long patiently bears with them. They are afraid for the sins which they remember they have committed; and they punish by their tears the faults which they know they have perpetrated. They dread the searching judgments of God, even in those sins, which they perchance cannot discover in themselves. For they see that that is observed by Divine Power, which they, through human weakness, do not see in themselves. They behold the severe Judge, Who strikes a heavier blow the slower He is in coming. They contemplate also the assembly of the holy Fathers seated with Him in judgment, and blame themselves for having slighted either their words or their examples. 2 Cor. 6, 2 And, in this secret chamber of inward judgment, constrained by the sentence of their own conscience, they chasten with penitence, that which they have committed through pride. For they there count over whatever comes against, and assails them. There do they crowd before their eyes every thing they should weep for. There do they behold whatever can be searched out by the wrath of the severe Judge. There do they suffer as many punishments as they are afraid of suffering. And, in the sentence thus conceived in the mind there is present every agency which is needed for the fuller punishment of those convicted by it. For the conscience accuses, reason judges, fear binds, and pain tortures. And this judgment punishes the more certainly, the more inward is its rage; because it does not come to us from any thing without. For when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been: and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle of the heart the Lord required, when He said, by the Prophet, I attended and hearkened: no man speaketh what is good, there is no one that doth penance for his sin, saying, What have I done? Jer. 8, 6 He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab, reproving himself, saying,

25 - 14 Hast thou seen Ahab humbled before Me? therefore because he hath humbled himself for My sake,
I will not bring the evil in his days.

Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, and torture our former selves by penitence. Let us not cease to judge ourselves, while it is in our power. Let us carefully attend to what is said, For it is no longer in the power of man to come near to God for judgment. For it is a property of reprobates to be ever doing wrong, and never to repent of what they have done. For they pass over, with blinded mind, every thing that they do, and do not acknowledge what they have done, except when they have been punished. But it is the custom of the Elect, on the other hand, to examine daily into their conduct from the very first springs of their thoughts, and to drain to the bottom, whatever impurity flows forth from thence. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day. For in this life, to stand still, is, in itself, to go back, as it were, to our old state, and when the mind is left undisturbed, it is overpowered by an old age, as it were, of torpor: because by neglecting itself, and by losing insensibly its proper strength, it wastes away, unknown to itself, from the appearance of its former power. Whence it is said by the Prophet, under the character of Ephraim, Strangers have devoured his strength, and he knew it not, but even gray hairs are sprinkled on him, and he himself was ignorant of it. Hos.7, 9 But when the mind enquires into itself, and examines itself carefully with penitence, it is renewed from this its old nature, by being bathed with tears, and kindled with grief; and, though it had been well nigh frozen with the chill of age, it glows afresh by a supply of the zeal of inward love. Whence the Apostle Paul warns his disciples, who were growing old by contact with this mortal life, saying,

25 - 15 Be renewed in the spirit of your mind.

But both the examples of the Fathers, and the precepts of holy Scripture, assist us much in acting thus. For if we look at the doings of the Saints, and lend an ear to the Divine commands, the sight of the one and the hearing of the other inflames us. And our heart is not benumbed with torpor, when it is urged on by imitation of them. Whence it is well said to Moses, The fire on the altar shall always burn, which the priest shall feed, putting wood on it every day in the morning. Lev. 6, For the altar of God is our heart, in which the fire is ordered always to burn: because it is necessary that the flame of love should constantly ascend therefrom to God. And the priest should put wood thereon every day, lest it should go out. For every one who is endowed with faith in Christ, is made specially a member of the Great High Priest, as Peter the Apostle says to all the faithful, But ye are a chosen race, a royal priesthood. 1 Pet. 2, 9 And as the Apostle John says, Thou hast made us a kingdom and priests to our God. Rev. 6 The Priest therefore feeding the fire on the altar, must place fuel on it every day; that is, every faithful person must never cease to collect together in his heart as well the examples of those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply fuel to the fire. For since our new life within daily grows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord.

25 - 16 Burnt offering represents self-sacrifice; love's fire continually burns within.

But it is rightly subjoined in this place, And when the burnt offering is placed upon it he shall burn the fat of the peace offerings. Lev. 6, For whoever kindles within himself this fire of love, places himself upon it as a burnt offering, because he burns out every fault, which wickedly lived within him. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the altar of his own heart, and kindled himself with the fire of love. And the fat of the peace offerings smells sweetly from this victim: because the inward fatness of new love, making peace between ourselves and God, emits from us the sweetest odour. But since this self-same love continues inextinguishable in the heart of the Elect, it is there fitly subjoined, This is that perpetual fire, which shall never go out on the altar. Lev. 6, This fire in truth will never go out on the altar, because the glow of love increases in their minds even after this life. For it is the effect of eternal contemplation, that Almighty God is loved the more deeply, the more He is seen.

25 - 17 Jeremiah's rescue symbolizes divine aid through precepts and examples.

But that we are delivered from the depths of this life, when aided by the Divine warning, and the examples of those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well; Jer. 38, for ropes and old rags are let down, in order to raise him out of it. For what is typified by the ropes but the precepts of the Lord? For since they both bind us fast, and snatch us away when involved in evil doings, they tie, as it were, and draw us, they confine and raise us up. But for fear he should be cut, when bound, and dragged by the ropes, old rags are at the same time lowered down: because the examples of the old fathers strengthen, that the Divine commands may not alarm us. And, by comparing ourselves with them, we presume that we are able to do that, which we shrink from, through our own weakness. If then we are anxious to be raised from the depth, let us be fastened with ropes, that is, let us be bound by the precepts of the Lord. But let old rags also be placed between, for the ropes to be held better by their means: that is, let us be supported by the examples of those of old times, that the subtle precepts may not, as they raise up, wound us who are infirm and timid. The Apostle Paul used to apply, as it were, some old rags, when he adapted the examples of the ancients to his spiritual precepts, in order to raise up his disciples, saying, The righteous had trial of mockings and scourging, moreover also of bonds and imprisonments: they were stoned, they were sawn asunder, were tempted, were slain with the sword. Heb. 136, 37 And shortly after, Having therefore so great a cloud of witnesses placed over us, laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before us; Heb. 12, 1 and again, Remember those who are placed over you, who have spoken to you the word of God, whose faith imitate, looking to the end of their conversation. Heb. 13, 7 He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors.

25 - 18 Reflect on actions, blame faults, prepare for God's judgment.

Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for judgment. For we are reminded of what we cannot do then, in order that we may not neglect, now, what we can do. But behold, engagements occupy our minds, and, from their constant contact with us, turn away the eye of oout to us what is decreed by the secret sentence, in order that these outward things may not be too much thought of. It informs us what is doing above us with regard to us, in order that we may turn the eyes of our heart from these outward and temporal objects, to the secret of the inward disposal. For after much had been said, concerning the punishment of the wicked, there is suddenly introduced the secret judgment, mercifully and justly passed upon us: how some lose that which they appeared to hold fast, and some receive that which others deservedly lose. For he says,

25 - 19 He shall break in pieces many and without number, and shall make others to stand in their stead.

This is daily occurring. But because the end of both parties is not seen as yet, it is less dreaded. For the reprobate never acknowledge their fault, excepting when under punishment. And because punishment is deferred, the fault is made light of. But they fall from a state of righteousness, and others, on their fall, obtain the place of life. But they think not of their fall, since they do not consider the death which awaits them for ever. For did they but turn their eyes to what they are about to suffer there, they would tremble at what they are doing here. But it is plain to all that Almighty God will make a public enquiry at that final ordeal, so as to give up some to torments, and admit others to a participation of the heavenly kingdom. But that is now daily taking place by a secret, which is then made manifest by a public, judgment. For either searching, or ordering, the hearts of men, one by one, with justice and mercy, He casts forth some of them to outward pursuits, and leads others on to those which are within. He inspires these to seek for inward joys, and leaves those to think, for their pleasure, on outward things. He raises the mind of these to heavenly objects, and immerses the pride of the others in the basest desires. But the hearts of other men are shut up fromhuman sight, and it is not known who is rejected; since the thoughts of each man cannot be penetrated. For oft times, though the heart be evilly disposed, the deliberation of thought has not been carried into effect, and a man is perhaps still constrained within by habit, who already wanders abroad in his mind. But such an one, whoever he be, fell in the sight of the inward Judge, as soon as he departed in desire from seeking for things within. But others, sometimes, after a course of evil living, revive, with sudden affection, to a hope of heaven, and they who had dissipated themselves by sinful conduct, bring themselves back, by self reproof, to the bosom of inward repentance. And men still looking back to this conduct, think them still to be such, as they knew them to be in behaviour. But they themselves, on the other hand, by the examination of strict consideration, attack their former life as they remember it to have been; and it is known what they were, but what they have now begun to be is not known. In both then of these classes it is frequently the case, that both they who in the judgment of men seem to stand, are already fallen in the sight of the Eternal Judge: and that those who are still fallen before men, already stand firm in the sight of the Eternal Judge. For what man could suppose that Judas, even after the ministry of the apostleship, would lose his portion in life? And who would believe, on the other hand, that the thief would find a means of life even at the very instant of his death? But the Judge secretly presiding, and discerning the hearts of these two persons, mercifully established the one, and justly crushed the other. He cast forth the one with severity, He drew the other within of His mercy. And hence in announcing even by His Prophet, that some would fall and others be raised up at the time of His passion, He well says, I mingled My drink with weeping. Ps. 102, 9 For drink is drawn in from without, but weeping pours out from within. For the Lord then to mingle drink with weeping, is for Him to draw some within, from outward things, and to cast off others from an inward to an outward condition.

25 - 20 He shall break in pieces, then, many and without number, and shall make others to stand in their stead.

But, as was said before, this breaking is first wrought within, in order to its being afterwards displayed without. By this breaking the outward parts of some sometimes appear to be still sound, while the inward parts have already rotted away. For it is written, Before ruin the heart is exalted. Prov. l6, They are smitten then on the very point in which they are proud. Whence it is written, I have broken their heart which committeth fornication, and which departeth from Me. Ez. 6, 9 For to delight outwardly in forbidden objects, is to commit fornication within. But this very pride of the haughty man is a great crushing of his heart. For he falls from the integrity of sound health, just as he is puffed up with pride, on account of any virtue. For proud men despise God, and, forsaking the glory of the Creator, seek their own. And, for them to have lost the support of their superior, and to have sunk back on themselves, is for them to have already fallen. They are crushed too because, having abandoned the things of heaven, they seek the earth. For what greater crushing can there be, than, having forsaken the Creator, to seek the creature, having forsaken the joys above, to be eager only for things below? Whence it is well said by the Prophet, But He humbles sinners even to the earth. Ps. 147, 6 For when they have lost heavenly things, every thing which they thirst after is earthly, and while they endeavour to seem greater, that which they seek after is of less value. Of whom it is well said by Jeremiah, Departing from Thee they shall be written in the earth. Jer. 17, But it is said on the other hand of the Elect, Rejoice, because your names are written in heaven. Luke 10, 20 This crushing, then, first steals on in the mind, in order that it may afterwards advance in outward act. It shakes first the foundation of the thoughts, in order to smite afterwards the fabric of conduct. We must labour therefore with the greatest care, in order that it may be avoided in the place where it takes its rise. For it is written, Keep thy heart with all watchfulness, because life proceedeth from it. Prov. 4, 23 And it is written again, From the heart proceed evil thoughts. Matt. 15, We must watch, therefore, within, lest the mind should fall, when it is exalted. Let us guard within all that we do without. For, if once the rottenness of pride has eaten into the marrow of the heart, the empty husk of outward appearance speedily falls. But we must observe, that, while some are said to receive strength to stand firm, when others fall, the number of the Elect is shewn to be fixed and definite. Whence it is said also, to the Church of Philadelphia, through its Angel,

25 - 21 Hold fast that which thou hast, that another take not thy crown.

By this announcement then, in which it is said, that the life of some is exalted, and that of others is crushed, both the hope of the humble is cherished, and the pride of the haughty brought low: since those can forfeit the good qualities of which they are proud, and these enjoy the good things, which they were despised for not possessing. Let us tremble, then, at the blessings we have received, and not despair of those who have not yet obtained them. For we know what we are to-day; but we know not what we may become after a little while. But these persons whom, perchance, we despise, can begin late, and yet surpass our conduct, by their more fervent zeal. We must fear, therefore, lest he should rise, even on our fall, who is now derided by us, who are standing firm: although, indeed, he knows not how to stand firm himself, who has learned to ridicule him, who is yet unsteady. But the Apostle Paul, enforcing this dread of heavenly judgments, into the hearts of his disciples, says, Let him that thinketh he standeth, take heed lest he fall. l Cor. 10, But by saying, He breaketh in pieces, and by adding immediately, without number, he desired either to express the number of the reprobate, which surpasses the amount of human calculation; or he, certainly, wished to point out, that all who perish are not reckoned in the number of the Elect, and that they are therefore innumerable, as running beyond the number. Whence the Prophet, on beholding that as many, at this period of the Church, believe only in appearance, as it is doubtless certain exceed the number and amount of the Elect, declares,They are multiplied above number. As though he were saying to many who are entering the Church, Even those come to the faith in appearance only, who are excluded from the number of the kingdom, because in truth they surpass by their multiplicity the number of the Elect. Whence also it is said by the Prophet Jeremiah, The city shall be built to the Lord, from the tower of Ananehel, even to the gate of the corner, and it will go forth beyond the standard of measure. Jer. 338 For no one in truth is ignorant that Holy Church is the city of the Lord. But Ananehel is interpreted the grace of God, and two walls meet together in a corner. The city of the Lord is said therefore to be built from the tower of Ananehel, even to the gate of the corner: because Holy Church, beginning from the loftiness of Divine grace, is built up, as far as to the entrance of both peoples, namely, Jew and Gentile. But because, as its members increase, reprobates also are included therein, it is fitly added, And it will go forth beyond the standard of measure: because it is extended even to those who, transgressing the standard of justice, are not within the number of the heavenly measure. Whence it is said also to the same Church by Isaiah, For thou shall spread forth on the right hand, and on the left, and thy seed shall inherit the Gentiles. Is. 54, 3 For it is extended in so great a multitude of Gentiles, to the right hand, when it admits some to be justified. And it is extended to the left also, when it admits into itself some who will even remain in sin. On account of this multitude, which lies beyond the number of the Elect, the Lord says inthe Gospel, Many are called but few are chosen. Matt. 20, But, because some are crushed, while others are chosen, in consequence of the deserts of the sufferer, and not from theinjustice of Him who punishes, (for God is not unjust, Who inflicteth wrath Rom. 3, 5)it is fitly subjoined,

25 - 22 For He knoweth their works, and therefore will He bring night on them, and they shall be crushed.

It is specially to be understood, that every sinner is, in two ways, crushed in the night; either when he is struck by the suffering of punishment from without, or when he is blinded by a secret sentence within. He falls at night, when he loses for ever the light of life, by the last judgment. Whence it is written, Bind him hands and feet, and send him into outer darkness. Matt. 22, For he is then sent of force into outer darkness; because he is now blinded of his own will with darkness within. But, again, the sinner is crushed at night, when, condemned by the overthrow of former sinners, he finds not the light of truth, and knows not what he ought to do for the future. For every sin, which is not speedily wiped out by penitence, is either a sin, and a cause of sin, or else a sin, and the punishment of sin. For a sin which penitence does not wash away, soon leads on, by its very weight, to another. Whence it is not only a sin, but a sin, and a cause of sin. For, from that sin, a succeeding fault takes its rise, by which the blinded mind is led on to endure greater bondage from another. But a sin which arises from a sin, is no longer merely a sin, but a sin, and a punishment of sin. Because Almighty God obscures, by a just judgment, the heart of a sinner, that he may fall into other sins also, through desert of his former sin. For the man whom He willed not to set free, He has smitten by forsaking him. That, then, is not improperly called the punishment of sin, which, in consequence of a just blindness having been inflicted from above, is committed by way of punishment for former offences. And it is the result of a system, ordained indeed above, but thrown into confusion by men’s wickedness below, that a preceding sin is the cause of that which follows, and, again, a subsequent sin the punishment of that which precedes it. This seed, as it were, of error, Paul had clearly observed in the unbelieving and unstable, when saying, Who when they had known God, glorified Him not as God, neither were thankful, but became vain in their thoughts. Rom. l, 21 But he immediately added that which sprang up from this seed of error, saying, Wherefore God gave them up to the desires of their own heart unto uncleanness, to dishonour their own bodies between themselves. Rom. l, 24 For because, though knowing God, they wittingly committed the sin of pride, they are also so blinded as not to be aware of the sin they are committing. And they who are unwilling to follow their own understanding in sin, that is the cause of sin, are deprived of the light of understanding in sin, that is the punishment of sin. The pitfal of subsequent sins is covered over by the demerits of former sins, in order that he, who knowingly commits sin, may afterwards fall, even unwittingly, in other sins.

25 - 23 Some faults punish others, leading sinners to greater iniquity.

It is provided, in fact, that some faults are smitten with other faults, in order that their very growth in sin may be the punishment of sinners. For because Almighty God grants time for repentance, which human wickedness perverts, nevertheless, to the practice of its own iniquity, our guilt is doubtless permitted to increase by the just judgment of God, in order that it may be heaped up, for Him to strike it at last a heavier blow. For hence the Apostle Paul says again of certain persons, To fill up their sins alway. 1 Thess. 2, Hence it is to John by the voice of the angel, He that hurteth let him hurt still, he that is filthy let him be filthy still. Rev. 22, Hence David says, Add iniquity unto their iniquity, that they may not enter into Thy righteousness. Ps. 69, 27 Hence again it is said of the Lord by the same Psalmist, Suggestions‘Immissiones’ by evil angels He made a way for the path of His anger. Ps. 78, 49. 50. For theLord justly permits the heart which has been weighed down by former demerits, to be deceived also by the subsequent persuasions of malignant spirits, for, when it is deservedly led into sin, its guilt is increased in its punishment. Whence also the Lord is said to have made a way for His wrath out of a path. For a way is broader than a path. But to make out of a path a way for His wrath, is, by strictly judging to extend the causes of His wrath, that they who refused, when enlightened, to act rightly, may, when justly blinded, still so act as to deserve a greater punishment. Hence it is said by Moses, The sins of the Amorites are not yet full. Gen. 15, Hence the Lord says by the same Moses, For their vine is of the vineyard of Sodom, and their stock is of Gomorrah. Their grape is a grape of gall, and the cluster of bitterness is in them. Their wine is the fury of dragons and the rage of asps, which cannot be healed. Are not all these things stored up with Me, and sealed up in My treasures? In the day of vengeance I will repay them. Deut. 32, 32-35 How many of their sins has He revealed, and yet He immediately subjoins, In the time when their foot shall have stumbled. Behold, their most abominable misdeeds are described, and yet for the day of vengeance, their subsequent fall is looked forward to, whereby their faults are to be heaped up to the full. They already have enough to deserve punishment; but their sin is still suffered to increase, in order that, sinning, a heavier punishment may torture them. Sin, the cause of sin, already deserves punishment; but it is still deferred, in order that sin, the punishment of sin, may supply an increase of suffering.

25 - 24 One sin can be both punishment and cause of sin.

But frequently one and the same sin is also a sin such as is both a punishment, and a cause of sin. We shall make this more plain, by bringing forward some instances. For unrestrained gluttony excites the fulness of the flesh to the heat of lust. But lust, when committed, is frequently concealed either by perjury or murder, for fear it should be punished by the vengeance of human laws. Let us suppose to ourselves then, that a man has given the reins to his gluttony, that, being overcome by his gluttony, he has committed the sin of adultery, that being detected in adultery, he has secretly murdered the husband of the adulteress, lest he should be brought to judgment. This adultery then, standing between gluttony and murder, springing from the one, and giving being to the other, is a sin, and both the punishment, and the cause of sin also. It is in truth a sin of itself, but the punishment of sin, because it has increased the guilt of gluttony; but it is the cause of sin, because it also gave birth to the subsequent murder. One and the same sin, then, is both the punishment of the preceding, and the cause of the subsequent, sin: because it both condemns past sins, while it adds to their amount, and sows the seeds of future sins, to deserve condemnation. Because then the eye of the heart is blinded by previous sins, that blindness which confuses the mind of the sinner, by condemning him for his former offence, is properly designated ‘night:’ because by this the light of truth is concealed from the eye of the sinner. It is therefore well said, For He knoweth their works, and therefore will He bring night on them, and they shall be crushed. Because, as has been often observed, they doubtless commit previous offences, in order that they should be involved again in sin by the darkness which follows, so that they are now as unable to behold the light of righteousness, as they were unwilling to behold it when they were able. But the Lord is said to bring night on them, not because He Himself brings on the darkness, but because He does not enlighten in His mercy the darkened hearts of sinners. So that His having blinded men in the night is His not having willed to deliver them from the gloom of blindness. It follows,

25 - 25 He hath smitten them as ungodly men, in the place of beholders.

In holy Scripture the word ‘as,’ is wont to be used, sometimes for resemblance, sometimes for reality. For it is for resemblance, as when the Apostle says, As sorrowful, yet always rejoicing: 2 Cor. 6 but for the reality, as John says, We beheld His glory, the glory as of the Only-Begotten of the Father. John But in this passage it makes no difference, whether it is put for resemblance, or reality: for, in whatever way it is taken, the evil life of the wicked is plainly signified. But holy Scripture specially calls unbelievers ‘ungodly.’ For sinners are distinguished from ungodly by this difference, that though every ungodly man is a sinner, yet every sinner is not ungodly. For even a man who is godly in the Faith can be called a sinner. Whence John says, If we say that we have no sin, we deceive ourselves. 1 John 8 But a man is properly called ‘ungodly’ who is estranged from the holiness of religion. For of such the Prophet says, The ungodly shall not rise up in the judgment. Ps. 5 But Holy Church is called the place of beholders. For people rightly assemble therein, in order that the True Light, which is God Himself, may be seen. Whence it is said to Moses, There is a place by Me, and thou shall stand upon a rock, when My Majesty passeth by. Ex. 33, 222. And shortly afterwards, I will take away My hand, and thou shalt see My back parts. ib. 23. For, by the place, is typified the Church, but by the rock, the Lord, but by Moses, the multitude of the people of Israel, which did not believe, when the Lord was preaching upon earth. It stood, therefore, on the rock, beholding the back of the Lord, as He was passing by: because in truth having been brought into Holy Church, after the Passion and Ascension of the Lord, it obtained a knowledge of the faith in Christ, and beheld the back parts of Him, Whose presence it had not seen. Let it be said, then, of those whom Divine Vengeance finds within Holy Church, still persisting in their iniquities; let it be said of these, whose conduct Paul describes thus, Who confess that they know God, but in words they deny Him: Tit. let it be said of these, He hath smitten them as ungodly in the place of beholders. For they were standing in that place, where they seemed to see God. They loved darkness in that very place, where the light of truth is beheld. And although they had had their eyes opened in faith, yet they kept them closed in their works. Whence it is also well said of Judaea, Her watchmen are blind, because, namely, they did not behold in works that which they saw in profession. Whence it is written also of Balaam, Who falling hath his eyes open. Num. 24, For, falling in works, he kept his eyes open in contemplation. In like manner these also, who open their eyes in faith, and who see not in works, who are placed, from their appearance of piety, within the Church, are found, by their ungodly conversation, without the Church. Of whom it is well written in another place,

25 - 26 I saw the ungodly buried, who when they were alive, were in the holy place, and were praised in the city,
as men of just works.

But the very tranquillity of the peace of the Church conceals many under the Christian name, who are beset with the plague of their own wickedness. But if a light breath of persecution strikes them, it sweeps them away at once as chaff from the threshing floor. But some persons wish to bear the mark of Christian calling, because, since the name of Christ has been exalted on high, nearly all persons now look to appear faithful, and from seeing others called thus, they are ashamed not to seem faithful themselves; but they neglect to be that which they boast of being called. For they assume the reality of inward excellence, to adorn their outward appearance: and they who stand before the heavenly Judge, naked from the unbelief of their heart, are clothed, in the sight of men, with a holy profession, at least in words.

25 - 27 Faith without works is dead, and can be lost by sin.

But some persons maintain the faith in their inmost heart, but are not careful to live faithfully. For they assail in their conduct that which they reverence in profession. And it frequently happens that they lose, by Divine judgment, even that which they wholesomely believe, through the wickedness of their lives. For they unceasingly pollute themselves by wicked deeds, and do not believe that the vengeance of just judgment can fall in retribution upon this conduct. And frequently, when they neglect to live strictly, they fall into unbelief, even when no one persecutes them. For they who do not believe that a strict judgment is hanging over them, who imagine that they can sin, without being punished for it; how can they either be, or be called, faithful? For to believe that due punishment cannot be inflicted on their unrepented wickedness, is to have lost their faith. Because then they scorn to maintain works worthy of faith, they lose even the faith which they seemed to possess. And the language of destroying enemies over these is fitly mentioned by the Prophet, under the character of Jerusalem. For it is said by them, Make her void, make her void, even to the foundation thereof. Ps. 137, 7 For Paul says, Other foundation can no man lay but that which is laid, which is Christ Jesus. l Cor. 3, Destroying enemies, then, make Jerusalem bare, even to the foundation, when evil spirits, having first destroyed the edifice of good works, draw away also the firm foundation of religion from the hearts of the faithful. For works are built on faith, as a building on a foundation. To have laid bare then even to the foundation, is, after having overthrown good works, to have scattered the strength of faith. Hence also it is said to Judaea by Jeremiah, The sons also of Memphis and Taphnis have polluted thee even to the head. Jer. 2, For to be polluted even to the head, is, after a habit of evil deeds, to be corrupted in the very sublimity of the faith. For when abandoned spirits involve the soul of any one in wicked works, but cannot pollute the integrity of his faith, they pollute, as yet, the inferior members, as it were, but reach not to the head. But whoever is corrupted in the faith, is at once defiled even to the head. For a malignant spirit reaches, as it were, from the inferior even to the higher members, when, defiling the outward conduct, it corrupts with the disease of unbelief the pure loftiness of the faith. Because then all these things are hidden from the eyes of men, but are open to the sight of God, and many die, without faith, in this abode of faith itself, let it be rightly said, He hath smitten them as ungodly men, in the place of beholders. For they exhibit themselves, before men in the Church, as godly persons, but because they cannot escape the Divine judgments, they are smitten as ungodly. And it tends to increase their punishment, that each of them, having been thrown together with the faithful in the Church, wittingly despised the verity of the faith. And a heavier punishment follows them, as the knowledge of good living also attends them in the examples of righteous men. For the righteous and faithful brethren who are now set before them, are so many witnesses to assail them in the coming judgment. They know, therefore, that which they neglect to follow. Whence it is also fitly subjoined,

25 - 28 Who departed from Him, as it were on purpose.

For we must understand that a sin is committed in three ways. For it is perpetrated either through ignorance, or infirmity, or of set purpose. And we sin more grievously from infirmity than through ignorance, but much more grievously of set purpose than from infirmity. Paul had sinned from ignorance, when he said, Who was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, because 1 did it ignorantly in unbelief. 1 Tim. But Peter sinned through infirmity, when the single word of a damsel shook in him all that strength of faith, which he had spoken of to the Lord, and when he denied, with his voice, the Lord Whom he held firm in his heart. Matt. 26, 69. and 33. But because a sin of infirmity or ignorance is wiped away the more easily, as it is not wilfully committed, Paul amended by knowledge the points on which he was ignorant: and Peter strengthened the root of faith which was moved, and, as it were, withering away, by watering it with his tears. Ib. 75. But those persons sinned intentionally, of whom the Master Himself said, If I had not come, and spoken unto them, they would not have sin, but now they have no excuse for their sin. John 15, 22And a little after, They have both seen, and hated, both Me and My Father. Ib. 24 For not to do good is one thing, to hate a teacher of goodness another: as it is one thing to sin from precipitancy, and another thing to sin deliberately. For a sin is often committed from precipitation, which yet is condemned on thought and deliberation. For it frequently happens that a man through infirmity loves what is right, and cannot perform it. But to sin deliberately is neither to love nor to do what is good. As it is therefore sometimes a heavier offence to love sin than to commit it, it is, in like manner, more sinful to hate righteousness, than not to have performed it. There are some then in the Church, who so far from doing good, even persecute it, and who even detest in others, what they neglect to do themselves. The sin of these persons is in truth not committed from infirmity or ignorance, but of intention alone: because, namely, if they wished to do what is right, and were unable, they would at least love in others, what they neglect in themselves. For were they but only to wish for it themselves, they would not hate it when done by others. But because they despise in their lives, and persecute with severity the very same good qualities which they know and hear of, it is rightly said, Who departed from Him of purpose. Whence also it is rightly subjoined,

25 - 29 And would not understand any of His ways.

For he says not, they understand not through infirmity, but they would not understand; because men frequently also despise the knowledge of those things, which they are too proud to do. For since it is written, The servant that knew not his Lord’s will, and did commit things worthy of stripes, shall be beaten with few stripes, and the servant which knew his Lord’s will, and did not according to it, shall be beaten with many stripes, Luke 12, 47. 48. they consider that their ignorance secures impunity for their sin. But they are doubtless overwhelmed with the darkness of pride alone, and therefore discern not, because it is one thing to have been ignorant, another to have refused to learn. For not to know is only ignorance, to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them even against their will. Whence it is said by Solomon, Doth not wisdom cry, and prudence put forth her voice, standing on the top of lofty places, above the way, in the middle of the paths? Prov. 8, 2. We might perhaps be able to pass along the way of this present life, in ignorance of this Wisdom, if She had not Herself stood in the corners of the way.

25 - 30 Haughty men refuse to understand God's humble ways, seeking temporal glory instead of eternal.

If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility, It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we are passing by it. Let it be said then, And they would not understand any of His ways. For the way of Incarnate Wisdom is every action which He did in time. His ways are the courses of life, which He has laid down for those who are coming to Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, I will exercise myself in Thy commands, and I will consider Thy ways. Ps. 119, Hence again it is said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered by the Lord, and he desireth greatly His way. Ps. 37, 23 Because then all haughty men despise the doings of the Lord’s humility, it is rightly said, They would not understand His ways. For these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us. Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean appearance they present in themselves, they have lost the sublime promises which they offer. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he suffers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord’s humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life: and the mind attains to it the less, the more it is puffed up: because it is driven away from it, the more madly it is inspired. It follows,

25 - 31 That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor.

For when these men are proud, they who are oppressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves: by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, who give up the office of preaching, and are involved in worldly business, on occasion of exercising authority, it is fitly subjoined, That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint. So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office? Although, by ‘the pride of mighty men,’ the haughtiness of the Jews, and by ‘the cry of the poor,’ the longings of the Gentiles, are perhaps more appropriately typified. Just as by the rich man feasting sumptuously, Luke 16, 19-31 as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and which does not refresh itself moderately with the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, ‘Assisted,’) is set forth the condition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn towards the skin from within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts of the body. When they sin then, the cry of the poor is heard; because, while the Jews are proud against God, the prayers of the Gentiles are come up to God. Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with admiration, and says,

25 - 32 For when He giveth peace, who is there to condemn? since He hath hidden His face,
who is there that can look on Him?

Let no one then discuss, why the Gentile world lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew the Jewish people, as the Gentile world rose to belief. Rom. 120 Let no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He giveth peace, who is there to condemn? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him? So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father.Matt. 125 And He immediately adds, as a kind of reason for this concealment and revealing, For so it hath seemed good before Thee. Matt. 126 In which words, in truth, we learn a pattern of humility, that we may not rashly presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it was thus well pleasing to God; pointing out, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Whence also He says, when paying the labourers in the vineyard, on equalling in compensation those who were unequal in work, and when he who had toiled longest asked for greater pay, Didst thou not agree with Me for a penny? I will give unto this last, even as unto thee. Is it not lawful for Me to do what I will with Mine own? Matt. 20, 13-In all things then which are outwardly disposed by Him, the righteousness of His secret will is an evident cause of reason. Let it be said therefore. For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individuals, as those of all men, it is fitly subjoined,

25 - 33 Both over a nation, and over all men.

As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest? Let it be said then that He exercises this searching judgment both over a nation, and over all men. Because he has passed then from species to genus, he now turns himself from genus to species, and shews what Judaea properly deserves, saying,

25 - 34 Who maketh a man that is a hypocrite to reign for the sins of the people.

For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, I have come in My Fathers name, and ye received Me not; if another shall come in his own name, him ye will receive. John 5, 43 And as Paul says, Because they received not the love of the truth that they might be saved, therefore God shall send them the operation of error, that they should believe a lie. 2 Thess. 2, 10. 1 In that, then, which is said, Who maketh a man that is a hypocrite to reign for the sins of the people, may be designated Antichrist, the very chief of all hypocrites. For that seducer then pretends to sanctity, that he may draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be under his rule, who are foreseen before all ages to be worthy of being his subjects, who by their subsequent sins, claim to be placed under him by antecedent judgments. That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyrannizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces himself to be God. 2 Thess. 2, 4 But they unquestionably now come forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that whosoever committeth sin is the servant of sin, John 8, 34 the more freely they now commit the sins which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fault of his own evil doings, than the injustice of his ruler. For it is written, I will give thee kings in Mine anger. Hos. 13, Why then do we scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according to our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved by the subsequent sin of adultery, that he then deserved to be thus heavily oppressed by the cruelty of him who was set over him. 2 Sam. 12, 11

25 - 35 Rulers’ characters are often changed by the acceptance of power.

The characters, then, of rulers are so assigned according to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scripture observed of the same Saul that he changed his heart with his dignity. Whence it is written, When thou wast little in thine own eyes, I made thee the head among the tribes of Israel. 1 Sam. 15, The conduct of rulers is so ordered with reference to the characters of their subjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden pride, sinned in numbering the people. And yet, though David sinned, the people endured the punishment. 2 Sam. 24, 1-Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge reproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the conduct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people.

25 - 36 Subjects must not judge rulers rashly; God judges them.

But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats of them that were selling doves, Matt. 2l, signifying doubtless that He judges the conduct of people by their rulers, but that He examines into the doings of rulers in His own person. And yet even those sins of subjects, which are put off from being judged, or which cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done in good faith, it is a worthy part of virtue, if whatever is in a superior is tolerated. Yet it ought to be humbly suggested whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conduct. But the mind of subjects is trained to guard its humility against this swelling pride, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us. For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their rulers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must subjects be careful not to be offended at the conduct of their rulers.

25 - 37 Respect rulers even when displeased; maintain reverence and humility.

But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects may not depart from observing respect for their office. Which is well set forth in Noah when drunk, the nakedness of whose secret parts his sons came and covered with averted looks. For we are said to be averse from that which we reprobate. What is meant then by his sons’ coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while offended with the misdeeds of their rulers, nevertheless conceal them from others? They bring a covering with averted looks, because judging the deeds, and reverencing the office, they do not wish to behold the sin which they conceal.

25 - 38 Blaming rulers can lead to blaming God’s supreme Providence.

But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensation of mercy, frequently imposes the burden of rule on hard and laborious hearts; in order that the tender minds of spiritual men may be released from worldly cares: in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ themselves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others.

25 - 39 God conceals His beloved from worldly concerns, using others.

And frequently, as has been said, as the Merciful God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases his delicate ‘subtiles.’ sons; and his sons are comely and free from annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by Divine appointment is signified by the very construction of the tabernacle. For Moses is commanded by the voice of God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats’ hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats’ hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of God? And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant? And while it is carefully concealed in the tabernacle under goats’ hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats’ hair endure the rains, the winds, and the dust from above. They then who advance in great excellence within the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them? Let the strong texture of the goats’ hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats’ hair with which thou art protected?

25 - 40 Rulers’ worldly concerns may worsen people; it’s God’s judgment.

But some persons enquire, why it is that perhaps ‘complain because.’, while rulers are engrossed in worldly concerns, solely for the benefit of those under them, many in the Church are made worse by their example. For who can deny that this is very true, when he sees worldly concerns more anxiously attended to by pastors, than heavenly objects? But this is not unjust, if, as we said before, the circumstances of rulers are ordered in accordance with the deserts of those under them. For the sins, which they commit secretly and wilfully, demand a bad example to be set them by their pastors: in order that by a righteous judgment the haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, not with the wish of one who is cursing, Let their eyes be darkened, that they see not, and ever bow Thou down their back. Ps. 69, 23 As if he were to say, Let those who are appointed to mark out, as it were, the courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent down by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief.

25 - 41 God makes hypocrites reign by allowing, not approving them.

But it can be reasonably asked, How it is said in this place that the Lord makes the hypocrite to reign, when by the Prophet He complains especially of this thing, saying, They have reigned, but not of Me: they have become princes, and I know them not? Hos. 8, 4 For, who that thinks rightly, can say that the Lord does that of which He knows nothing? But, because God’s knowledge is approval, His ignorance is disapproval. Whence He says to some whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. Luke 13, 27 And sometimes God’s doing a thing, is His allowing in His anger that which He forbids to be done. Hence He asserted that He hardened the heart of the king of Egypt, because He, in truth, allowed it to be hardened. In a marvellous manner then does God make hypocrites to reign, and knows them not. He makes them, by suffering; He knows them not, by rejecting them. Whence it is necessary, with reference to every thing, which is desired in this life, that the Inner i.e. the Divine Will should be first enquired into. And when the ear of the heart is anxious to catchts sound, let it know that It speaks, not in words, but in deeds. When then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers; lest, perchance, the just Ruler of all should, afterwards, not regard his prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulation.

26 Elihu Rebukes Pride; God Transcendent, Humility, Patience, Judgment, Instruction Needed 87 110 1:31:40

26 - 1 Haughty men seek praise, not instruction, in their words.

Haughty men are wont to display this peculiarity in what they say, that, when they know that they have said any thing in a praiseworthy manner, they then enquire of their hearers, whether they have by chance said any thing out of the way. And this they do, not because they doubt of what they say, but because, namely, they seek for approval, in the judgment of their hearers. For the object of their enquiry will be easily discovered, if when any one praises their good qualities, he also blames their faults. For it is certain, that as they are puffed up by praises, so are they inflamed by reproofs; and when they see that they are blamed, even justly, by any one, they seek at once in their faults for materials of self-defence. How then do they humbly doubt of their own good qualities, who even perversely endeavour to defend their bad ones? For he is really humble in his good doings, who does not defend himself in his evil ones. For he who is reproved for his faults, and fires up against the words of his reprover, when he hesitates, as if humbly, in speaking of his good qualities, seeks, by his words of humility, for compliments, and not for instruction. Eliu therefore, as representing the conduct of the haughty, after having stated many spiritual and sublime sentiments, behold, assumes in words an appearance of humility, and under a kind of show of being his disciple, addresses blessed Job with a fair proposal, saying,

26 - 2 Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I will add no more.

As it is frequently the case, that even wicked men say what is right, Eliu called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever they plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself. But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be informed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing. For he added, saying,

26 - 3 Doth God require it of thee, because it hath displeased thee?

As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by thee, though it is plain that it is not required of thee in judgment. When good men are unrighteously assailed by the world, they appeal to the judgment of heaven. Whence also it is said by the same blessed Job, Behold, my witness is in heaven, and He Who knoweth me is on high. Job 16, And because they especially desire to please Him, they seek for the witness of Him only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds adopt that, as a ground of defence, which the righteous urge, as an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which they are ashamed. For it is written, Every one of us shall give account of himself to God. Rom. 14, Because then the condemnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct td>

26 - 4 For thou didst begin to speak, not I.

He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless ignorant that innocence is not defended on the score of time, but on that of reason. For what support does it give to his defence, that, though he did not revile him when silent, when he began properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and proceeds to say, But if thou knowest any thing better, say on. Although, while he does not say, because thou knowest better, but, If thou knowest any thing better, say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose he required blessed Job to speak. For it follows,

26 - 5 Let men of understanding speak to me, and let a wise man hear me. But Job hath spoken foolishly,
and his words sound not of discipline.

Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak with, but even to hear, him, he immediately added, Let a wise man hear me. As if he were to say, This man is unfairly permitted to speak, who is not worthy even to hear the words of wise men. And he presently shews plainly, how contemptibly he thinks of him, saying, But Job hath spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be speaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself. For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What haughtiness then did the voice of the sufferer utter, which did not at all differ from the sentence of the Smiter? Those persons are inconsiderately humble, who, whilst they avoid pride, ensnare themselves in falsehood. Nay rather, they shew pride in their falsehood; because they set themselves up against the truth, which they abandon. For he, who states of himself good qualities, which are true, when necessity compels, the more closely is united to humility, the more he adheres also to truth. Was not Paul humble, when from zeal for the truth against false Apostles, he related to his disciples so many bold deeds concerning himself? For he would doubtless be an enemy of truth, if, by concealing his own good qualities, he had allowed the preachers of errors to gain strength. But because proud men, in that they haughtily examine the sayings of the righteous, consider rather the surface of the words, than the order of the matters, Eliu believed that the sentiments of blessed Job had not sounded of discipline. But since the asperity of haughty men extends sometimes as far as to the severity of cursing, he immediately, as if speaking to God, subjoins against blessed Job,

26 - 6 My Father, let Job be tried even to the end.

Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance. But he would perhaps wish for the force of a merciful probation, if he had believed that he had stood firm in probation. In order then that the malice of his cruelty may openly appear, he prays, that he may still be tried by scourges, who he complains had already fallen during his scourges. He first stated what he thought, in order that what he wished might be more plainly understood. He requires him to be still smitten, whom he accuses of having sinned already under the hand of the Smiter. These are wishes peculiar to the haughty, to pray that the lives of those who are suffering may be more severely examined, because the more just they are in their own eyes, the more hardened are they in others’ sufferings. For they know not how to take to them the feeling of the other’s infirmity, and to feel pity for their neighbour’s weakness, as they do for their own. For since they think highly of themselves, they do not at all condescend to the humble. Eliu believed that blessed Job had been smitten for his sin, and therefore believed that no bowels of compassion were to be shewn to him, even in the midst of so many sorrows. But when men, who are truly holy, behold any one smitten, even for his faults, though they reprove some of his inordinate doings, yet they sympathize with some of his sufferings; and they are so skilled in keeping down swellings, as yet to know how to relieve wounds, in order that when their hardnesses are softened, their infirmities may be strengthened. But because, on the other hand, haughty men have no bowels of love, they not only do not sympathize with the righteous when suffering, but moreover afflict them, under pretence of proper reproof, and they either exaggerate trifling faults, if there are any in them, or pervert by wrong construction those points which are really good.

26 - 7

Although even holy teachers are frequently wont to exaggerate the vices of offenders, and from some outward signs to dive into secret faults, in order from the smallest defects to discover greater. Whence it is said to Ezekiel, Son of man, dig in the wall. Where he presently subjoined, And when I had digged in the wall, there appeared a door; and He said unto me, Go in, and see the most wicked abominations that they do here. And I went in and saw, and behold every likeness of creeping things, and the abominations of animals, and all the idols of the house of Israel, were painted on the wall. Ez. 8, 8-For by Ezekiel is represented the person of rulers; by the wall the hardness of subjects. And what is the digging into the wall, except laying bare hardness of heart by sharp reproofs? For when he had dug into it, there appeared a door; because when hardness of heart is opened by sharp reproofs, a kind of door appears, through which all the secret thoughts of the person, who is reproved, can be seen. Whence it also well follows in that place, And He said to me, Go in, and see the most wicked abominations which they do here. A person enters as it were to behold abominations, who on examining certain signs which appear outwardly, so penetrates the hearts of those under him, that all their unlawful thoughts are made plain to him. Whence he added, And I went in and saw; and behold every likeness of creeping things, and the abomination of animals. By reptiles are especially understood worldly thoughts: but by animals, those which rise a little above the earth, but still seek for the rewards of an earthly recompense. For reptiles cling to the earth with the whole of their body, but though animals are in their belly suspended from the earth, yet they are by the appetite of gluttony ever bending to the earth. Reptiles therefore are within the wall, when thoughts which are never elevated from worldly desires, are revolved in the mind. Animals also are within the wall, when if any just and becoming thoughts are conceived, they subserve the pursuit of worldly gains and honours, and of themselves indeed they are already suspended, as it were, from the earth, but by their ambition, they still bring themselves down to the basest objects, as by gluttonous desire. Whence it is also well subjoined, And all the idols of the house of Israel were painted on the wall. For it is written, And covetousness which is idolatry. Col. 3, 5 After the animals, therefore, the idols are properly described, because, though they arise themselves, as it were, from the earth by becoming conduct, yet they bring themselves down to the earth again by dishonourable ambition. But it is well said, Were painted; because while the appearances of outward objects are drawn inward, whatever is thought in imagination is painted, as it were, on the heart.

26 - 8

We must therefore observe, that first a hole, and afterwards a door, is seen in the wall: and that then at last the secret abomination is laid open: because, doubtless, the signs of every sin are first observed without, next the door of detected iniquity is laid open; and then at last all the evil is disclosed, which is lurking within. Therefore even holy teachers are wont to examine severely into minute points, in order to arrive at greater hidden faults, from outer faults at the very surface. They utter words of sharp reproof, in order to root out the thorns of deadly thought, and when they act thus, they rage with the love of charity, and are not puffed up with the swelling of pride. For they are ready to die for those, whom they afflict as if raging even to the death. In their thoughts they retain this affection, while they assume persecution in appearance. They insinuate sound truths in their preaching, they announce and warn against evils, and do not as Eliu pray for, and desire them. They are sometimes so prompt in reproof against those committed to their care, as though they had nothing of calmness: but are so tranquil in affection, as though no warmth could kindle them. For they greatly fear, that if they should cease to reprove the wicked, they would be punished themselves for their damnation. And when warmed into words of reproof, they unwillingly have recourse to them, but yet prepare them, as a defence for themselves, before their strict Judge.

26 - 9

Whence it is said again also to the same Ezekiel, Son of man, take thee a brick, and thou shall place it before thee, and thou shall describe on it the city Jerusalem, and thou shalt build munitions, and heap up a mound, and set a camp against it, and place battering rams around it. And take thou an iron pan, and thou shalt place it as an iron wall between thee and the city. Ezek. 4, 1-3 For whom does Ezekiel represent, but rulers? And to him it is said, Take thee a brick, and thou shall place it before thee, and thou shalt describe on it the city Jerusalem. For holy teachers take to themselves a brick, when they lay hold of the earthly heart of hearers, in order to instruct it. And they place this brick before them, because they guard it with the entire attention of their anxiety. And they are ordered also to describe the city Jerusalem thereon, because they earnestly endeavour in their preaching to shew to earthly hearts, how great is the vision of heavenly peace. And it is well said to him also, And thou shalt set in array the siege against it, and thou shall build munitions. For holy teachers set the siege in array against the brick, on which the city Jerusalem is described, when they shew to an earthly mind, now seeking after its heavenly country, what an opposition of sins assails it in the season of this life. For when it is pointed out, how each separate sin lays ambush against the mind, the siege is set, as it were, against Jerusalem by the voice of the preacher. But because they suggest not only how sins lay wait and assault the mind, but also how virtues, when guarded, strengthen it, it is rightly subjoined, And thou shall build munitions. For a holy preacher builds munitions, when he ceases not to teach what virtues oppose what vices.And because the contests of temptation frequently become stronger as virtues increase, it is still rightly added, And thou shalt heap up a mound, and set a camp against it, and place battering rams around it. For every preacher raises up a mound, when he points out the mass of increasing temptation. And he raises a camp against Jerusalem, when he points out to the right disposition of his hearers the circumventions of the crafty enemy, as snares which are beyond their understanding. And he places battering rams around, when he makes known the stings of temptations which surround us on every side in this life, and pierce through the wall of virtues.

26 - 10

Where it is well added, And take thee an iron pan, and thou shalt place it as an iron wall between thee and the city. For, by the pan is set forth parching, and by the iron, strength. But what so parches and tortures the mind of a ruler and teacher as zeal for the Lord? Whence also Paul was burned by the parching of this pan, when saying, Who is weak, and I am not weak? who is offended, and I burn not? 2 Cor. 129 And because whoever is kindled with a zeal for God against sinners, is constantly protected by a strong guard within, in order that he may not be condemned for neglecting his charge of preaching and ruling, it is well said, Thou shall place it as an iron wall between thee and the city. For the iron pan is placed as an iron wall between the Prophet and the city, because when teachers now display a resolute zeal, they hold afterwards the same zeal, as a strong bulwark, between themselves and their hearers; that they may not then be given up to punishment, if they have been now negligent in reproof. The same Prophet heard that he was to hold this pan between himself and his hearers, when the voice of God addressed him before, saying, If thou hast announced to the wicked, and he have turned not from his wickedness, and from his evil way, he himself shall die in his wickedness, but thou hast delivered thy soul. Ez. 3, Paul had placed this pan, as a wall between himself and his disciples, when saying, I am pure from the blood of all of you: for I have not shunned to declare unto you the whole counsel of God. It is, therefore, necessary that teachers should seek to be burned up now with ardent zeal, that they may not be compelled to suffer torments in the fire of hell for the sloth of negligence.

26 - 11

But we owe one duty to those who are unrighteous and subject to us, and another to those who are righteous and not subject to us. For fear should enkindle us to reprove those, and to take good care of the accounts we have to render. But the thought of equity should incline us to reverence these. But haughty men, because they know not this kind of discretion, exhibit the same conduct to those who are righteous, and not subject to them, as they see good preachers display towards those who are unrighteous, and subject to them. And when they unjustly launch out into warmth of invective, they venture even on words of malediction. For, because they do not love their neighbours as themselves, they cease not to wish for their neighbours that, which they are afraid of befalling themselves. Whence Eliu, venting his secret hatred in open malediction, exclaims, O my Father, let Job be tried even to the end, cease not from the man of iniquity. He calls him a man of iniquity, whom God, by a testimony from on high, pronounces righteous above all men. And because many things are still subjoined, from this want of discrimination, I think that they must be run through briefly. For sayings, which are wanting in weight, do not require any careful exposition. It follows,

26 - 12 Who hath added blasphemy upon his sins.

He accuses him of having deserved scourges for his sins, and of having sinned after the scourges. But the Lord judges far otherwise, Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech. Because, therefore, Eliu, when speaking in the Lord’s defence, thinks of blessed Job differently from the Lord, he is at variance with the truth, while multiplying, as it were, his words in behalf of the truth. It follows,

26 - 13 Let him be bound meanwhile amongst us, and then let him provoke God to judgment with his words.

As though he were saying, Let him know from our assertion, that he is by no means able to bear the examination of God. And, because haughty men strive to say not only foolish, but also many, things, the verse which follows is frequently well introduced respecting him.

26 - 14 Eliu therefore spake these words again.

Every one, who says many things, is anxious to be always beginning, in his speech, in order, by this very beginning, to keep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Eliu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit, by beginnings being constantly joined on. It follows,

26 - 15 Doth thy thought seem right to thee, that thou saidst, I am more righteous than God.

Every one observes, who reads the text of the history, that blessed Job did not say that he was more righteous than God. But he says, Let Him put forth equity against me, and my judgment shall come to victory. Job 23, 7. Vulg. Examining namely his life, and not knowing the reasons of his smiting, as has been often observed, he believed that he was scourged for the sake of washing away his sins, and not of increasing his merits. And he was therefore confident, that his judgment would come to victory, because he found in himself no fault, for which he deserved to be smitten. Which thing indeed the Lord also said of him to the devil; Thou hast moved Me against him, to afflict him without cause. Job 2, 3 What had he sinned then, by speaking thus, who, unknowingly, agreed, in these words, with the divine and secret sentence upon himself? Or what harm is there, if, in the judgment of men, our words differ, on the surface, from the exactness of truth, when, in that on which they turn in the heart, they are closely joined to, and agree with, it. ‘cordis cardine’ The ears of men consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart. Among men, our heart is judged of from our words, but with God, our words are judged of from our heart. Whilst blessed Job, then said without, that, which God said within, he justly uttered every thing which he said, inasmuch as he, piously, did not differ from the Inner sentence. Although in that which he said, filled by the spirit of Prophecy, Let Him put forth Equity against me, and my judgment shall come to victory, he might be looking for the presence of our Redeemer. For He, Who is the Virtue and the Wisdom of the Father, may be, not improperly, considered as His Equity. Whence it is written, Who of God is made unto us wisdom, and righteousness, and sanctification. 1 Cor. l, 30 And because, namely, God has placed this Equity against sinners who fly from Him, by exhibiting It Incarnate, He recalled them at once from their iniquity; and, in that judgment in which it found the Equity of God opposing its ways, mankind has overcome its ancient opponent. It follows,

26 - 16 For thou saidst, that which is right doth not please thee, or what will it profit thee, if I shall have sinned.

If the whole course of the book is attended to, blessed Job is proved to have said none of these things. But haughty men, as we have also said before, are wont to have this peculiarity, that while they go on in violent invective, they also speak falsely in their inveighing, and that, when they cannot justly blame the things which exist, they reprehend, in their falsehood, those which do not exist. It follows, Ver. 4. I will therefore answer thy words, and thy friends with thee. In his former saying, he mentioned culpable words, as if those of blessed Job, and derived from them matter for his remarks. But, in the words which follow, he examines, with great acuteness, that, which he craftily invented as matter to speak upon. And the sentiments which follow are powerful, but are not applicable to the character of blessed Job; and the shafts of this reproof strike him the less, the more unjustly they are launched against him. It follows,

26 - 17 Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand?

Although these words ought not to have been said to blessed Job, who knew greater truths, yet the things, which are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. Whence he followed, and added, (ver. 8.) Thine iniquity will hurt a man that is like thee, and thy righteousness will profit the son of man. But amongst these things we must carefully notice that which he says, Look into the heavens, and see, and behold the sky, that it is higher than thou. For from speaking in this way he doubtless signifies, that Job should consider, how much less he could either benefit, or injure, God by his conduct, since he could neither benefit, nor injure, the loftiness of the heaven, or of the sky. For although we can understand by the heaven, or the sky, the heavenly powers, who are ever steadily gazing on the sight of the Godhead, (in order that, when we behold that the angelic spirits are still far distant from us, we may acknowledge how far we are distant below, from the Creator and Lord of spirits Himself,) yet nothing prevents our understanding by them in this place the material substance of heaven and sky. For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. We call, therefore, the creation His footsteps, because we journey onwards towards Him by-following up those things which proceed from Him. Whence Paul says, The invisible things of Him are clearly seen, being understood by the things that are made, even His eternal power and Godhead. Rom. 20 Whence also it is written in the Book of Wisdom, For by the greatness and beauty of the creatures the Maker of them can be intelligently seen. Wisd. 13, 5 For to our mind, which is through sin scattered abroad, God is not as yet made known within, as He really is. But while He sets before us from without the beauty of His creation, He gives us, as it were, certain hints, and shews what to follow within. He leads us on wonderfully by these same outward forms to inward things, He intimates with boundless admiration what He is, by shewing us these marvels without, which are not Himself. For hence it is written of Wisdom, She sheweth herself cheerfully unto them in the ways, and meeteth them in all forethought. Wisd. 6, 16

26 - 18 Creation's works are ways to the Creator when considered thoughtfully.

For the works of the creation are, when considered, ways to the Creator. For when we see these things, which are made, we admire the power of their Maker. In these ways we are met by Wisdom, with all forethought, because the power of our Maker is set before us, to be enquired into, in every thing, which appears to have been wonderfully wrought. And wherever the soul turns itself, if it looks attentively, it finds God in the very same objects, through which it forsook Him; and again acknowledges His power, from a consideration of those objects, for the love of which it abandoned Him. And it is recalled, when converted, by those things, by which, when perverted, it fell. For we make efforts to rise on the very spot where we fell, and in rising, we place, as it were, the hand of consideration on the spot, where, falling with the foot of slippery love, we were lying prostrate through neglect. But because we have, by visible things, fallen from invisible, it is right that we should again strive, by visible things, to reach invisible; in order that what was to the soul a fall to the bottom, may be a step in turn to the summit, and that it may rise by the same paces by which it fell: while, as was before said, those objects, rightly considered, recal us to God, which, when improperly chosen, separated us from Him. Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed, Look unto the heaven, and see, and behold the sky, that it is higher than thou. For we learn from these created and corporeal objects, how far we are distant from the loftiness of our Creator: because, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind. Let him say then, Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, in what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand? As if he were saying, Understand from the very creatures, which thou seest by thy bodily senses, to be higher than thyself, how far thou art removed from the loftiness of the Divine Power, and conclude, from this thy consideration, that thou canst neither benefit God by thy good living, nor, again, injure Him by thy evil deeds.

26 - 19 Eliu reminds us angelic spirits cannot fully contemplate God's power.

But if, as we before said, we understand the superior Powers by ‘heaven,’ or the ‘sky,’ Eliu, in these words, warns us to consider, that, because the angelic spirits themselves cannot fully contemplate the power of our Creator, (though it is certain that they are higher than ourselves, as not having fallen into the lowest depths,) we should hence infer, how far we are inferior to God, who are beneath even those sublime creatures, who are yet far His inferiors. As if he were to say, Lo ! how widely thou art separated from the loftiness of the Godhead, from Whose might even those powers shrink in their humility, who surpass thee with immeasurable loftiness; and how far inferior thou art to the Most High, who discernest that thou art inferior to those, who are inferior to Him. But, by pointing out the highest objects, he brings to an equality, and says,

26 - 20 Thine iniquity will hurt a man, who is like thee, and thy righteousness will profit the son of man.

The iniquity of man hurts him, whom it pollutes by perversion. And, again, our righteousness profits him, whom it converts from his wickedness. For those things cannot either hurt, or profit, which cannot either corrupt from what is good, or change from what is evil. The powers above, then, cannot be either hurt, or profiled, because they have already received to be free from change. But they who are involved in earthly desires, cannot consider these things. For it is difficult for minds, which are scattered abroad, to return to themselves; because evil ways detain them, more pleasurably, when once ensnared, the more every thing, which pleases them, is therein permitted. For no wall of discipline stands in the way to confine them, no punishment of retribution is looked forward to, to frighten them. But, when the eyes of the heart are closed, the soul is plunged the more surely into the lowest abyss, as it is shut out from the highest objects, and commits temporal sins more fearlessly, the more obstinately it despairs of eternal blessings.

26 - 21 Wickedness afflicts the good to purify and drive them heavenwards.

But that wickedness of the reprobate, separating the life of the Elect, as corn from the chaff in threshing, oppresses, that it may purify. For the wicked, whilst they afflict the good, release them the more from the desires of this world; because, while they heap on them many cruelties here, they compel them to hasten heavenwards. Which is well signified by the Jewish people, when Moses was summoning, and king Pharaoh raging against, them. For Moses was then sent to call them, when Pharaoh had been already urged to oppress them by hard labours: in order that the one, while summoning, might draw away, as it were, the minds of the Israelites disgracefully clinging to Egypt, and the other might urge them on, as it were, while raging: and that the people, which was disgracefully held in bondage, might be moved, either by being invited by blessings, or driven by sufferings. Ex.16, 3 This occurs daily, while the reprobate are allowed to rage against the Elect, when heavenly rewards have been announced to them; in order, that, if we neglect to go forth, when called, to the land of promise, we may be compelled at least by raging oppressions; and, that this Egypt, that is, our present life, which oppressed us, when flattering, may aid, when pressing, us: and that, that which, when cherishing, crushed us with the yoke of bondage, may shew the way of liberty, while it tortures. This is the special reason, why the righteous are allowed to be afflicted by the wicked, in order, namely, that while they hear of future blessings to desire, they may also suffer present evils to shudder at; and that, while love invites, torture may drive them to an easier escape. Whence Eliu, going on to speak of the same sufferings of the Elect, under the oppressions of the reprobate, says,

26 - 22 They will cry out, by reason of the multitude of oppressors‘calumniatores.’ ‘wrongful clamants.’, and will wail on account of the force of the arm of tyrants.

We can rightly term all the ungodly ‘oppressors,’ not those only, who spoil our outward goods, but those, also, who endeavour by their wicked habits, and by the example of their reprobate life, to scatter our inward treasures. For those go about to attack the things, which are without us, but these seek to prey on us within. The one cease not to rage with love for our goods, the other with hatred of our virtues. The one envy what we possess, the others the way we live. The one desire to spoil our outward goods, because they like them, the others are busy in squandering our inward goods, because they dislike them. As the life, then, of our habits is superior to the substance of our goods, he is the greater oppressor, who assaults our virtues, by wicked conduct, than he who injures our goods, by violently oppressing us. For though he has withdrawn nothing from our support, yet he has set before us examples of perdition. He has inflicted on us, therefore, a heavier oppression, since he has roused our heart, when quiet, by temptation. And though he has not persuaded us to the works of his conduct, he has yet imposed on us a contest of temptation. We suffer therefore a heavy oppression from his life, because, doubtless, we suffer that within, which we must overcome with difficulty. And because the life of the wicked abounds in this world, to torture us, it is well said,

26 - 23 They will cry out by reason of the multitude of the oppressors.

But because they sometimes endeavour to extort even by unrestrained violence, that which they cannot persuade by words, it is rightly subjoined, And will wail on account of the force of the arm of tyrants. For whoever compels us, by his example, to live wickedly, uses in our case, as yet, the voice of the oppressor. But whoever desires to frighten us also, when persuading us to sin, now rages against us with the arm of tyranny. For, to recommend vices by one’s conduct, is one thing, to enforce it by terrors, is another. When we look then at patterns of evil doing, we hear, thus far, as it were, the noise of the oppressor; but when we are by force compelled to sin, we endure at once a tyrant in our heart. ‘vi cogimur’

26 - 24 Strong minds overcome assaults, gaining strength from adversity.

But the minds of the strong, which are stedfastly fixed in God, despise all these assaults, the more they discern that they rise up against the commands of their Creator. For waiting for the rewards of eternity, they gain strength from their adversities, because, as the fight grows strong, they doubt not that a more glorious victory awaits them. Thus while the desires of the Elect are kept down, they make progress by adversity, just as the fire is blown back by the blast, in order to increase, and gains strength by the means, by which it appears to be extinguished. For we shew in this way, with what great desire for God we are inflamed, if we pass over to Him, not merely by tranquil and smooth, but even through rugged and hard paths. For hence the Prophet says, Who hath made my feet like harts’ feet. Ps.18, 33 For, when a hart climbs mountain ridges, it passes over, with a bound, whatever rugged places it beholds, whatever spots, entangled with briars, oppose themselves, and rises up to higher ground, without any obstacle to its course. So also the minds of the Elect leap over, with the bound of contemplation, whatever they see obstructing, or opposing them in this world, and, despising the thorns of worldly anxieties, raise themselves, like hinds, to things above. Hence he says again, And by my God, I shall pass over a wall. Ps. 18, 29 For ‘a wall’ is every thing thrown in our way, ‘that we pass not over to Him, Whom we love. But we pass over a wall, when we trample down, for love of our heavenly country, whatever things have, in this world, been placed in our way. Hence the Lord says, by the same Prophet, to a struggling soul; I heard thee in the hidden place of the tempest, I proved thee at the waters of contradiction. Ps. 87 For it is ‘the hidden place of the tempest,’ when the waves of tempting thoughts swell up in the contrite heart, when the tumults of worldly cares dash themselves against the zeal of holy love. He is heard, then, in the hidden place of the tempest, because this very agitation of tribulation, is the cry of suppliants. But, because there are never entirely wanting such, as endeavour to advise evil to those who are seeking for good, the waters of contradiction are opposing people. And because our desire is then proved, when it is opposed by any adversity, it is rightly said, I have proved thee at the waters of contradiction. By these efforts of virtues, then, the strong make progress, from adversity: but the weak, if any obstacles have been placed against them, often languish in their desires, and, when assaulted by mighty tribulation, fail from cowardice. Whence Eliu, inflicting on blessed Job reproaches for his cowardice, having first mentioned the oppressions of the wicked, proceeds immediately to speak of the cowardice of the weak, saying,

26 - 25 And He said not, Where is God, Who made me?

It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular. Whence Eliu, when saying, They will cry and wail, did not subjoin, They said not, Where is God? but, He said not, Where is God? For, coming from the plural to the singular, he suddenly passed over to the person of each of the weak. Perhaps because that is better discerned by individuals, which is heard spoken of them individually: so that each of them returns to his own heart, and blames in himself that, which is stated of each man one by one. He, therefore, retained the singular number, saying, He said not, Where is God, Who hath made me? For, whoever is crushed by the tribulation of adversities, does not look at Him, by Whom He was made. For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. Nor does He carelessly suffer that, which is, to perish, Who also created that which was not, that it might be. When we ask, then, the cause of our tribulation, and perhaps too slowly discover it; there is this consideration, we can suffer nothing unjustly, because if, God being our Creator, we exist, who before were not, God being our Ruler, we, who are, are not unjustly afflicted. It follows,

26 - 26 Who hath given songs in the night.

A ‘song in the night’ is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the night, saying, Rejoicing in hope, patient in tribulation. Rom. 12, David had taken up his song in the night, who was saying, Thou art my hope from the oppression which hath surrounded me, my Exultation, deliver me from those who surround me. Ps. 32, 7 Lo! he calls oppression ‘night,’ and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ‘night’ indeed without, in the encompassing of oppressions, but ‘songs’ were resounding within, from the consolation of joy. For, because we cannot return to eternal joys, except through temporal losses, it is the whole object of Scripture, that the hope of the joys, which will abide, should strengthen us, amid these passing adversities. Whence also the Prophet Ezekiel witnesses, that he had received a book, in which were written, lamentations, a song, and woe. Ezek. 2, For what is signified by this ‘book,’ except the words of God? For since they enjoin on us tears and sorrow, lamentations are said to be written therein. They contain also a song and woe; for they so set forth joy from hope, as yet to announce oppression and difficulties in this present life. They contain a song and woe, because though we seek for what is sweet there, it is yet first necessary for us to endure bitternesses here. The Lord was preaching a song and woe to His disciples, when He was saying, These things I have spoken unto you, that in Me ye might have peace: in the world ye shall have tribulation. John 16, 33 As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without. Because then, every feeble person, when oppressed, has, by reason of his great weakness of heart, but faint hope of joy, and, when suffering adversities without, forgets that, in which he used to rejoice within, it is well said, He said not, Where is God Who made me, Who hath given songs in the night? For, were he to say these words, he would moderate the violence which he suffers, and, by the lasting good he was seeking within, would consider, that the transitory pain he endures, is not intolerable. It follows,

26 - 27 Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven.

The beasts of the earth are they, who seek the lowest things, from the habit of a carnal life. But the fowls of the heaven are they, who search into lofty things, with the eagerness of a proud curiosity. These degrade themselves, by their conduct, below what they are in themselves; these exalt themselves, by their enquiries, beyond what they are able. The pleasure of the flesh casts down those to the very bottom, the lust of curiosity exalts these, as it were, in things above them. To those it is said by holy Scripture, Be ye not as the horse, and the mule, which have no understanding. Ps. 32, 9 The proud labour of these is blamed, when it is said, Seek not out the things that are higher than thou, neither search the things that are above thy strength. Ecclus. 3, 21 To those it is said, Mortify your members which are upon the earth, fornication, lust, evil concupiscence. Col. 3, 5 To these it is said, Let no man deceive you through philosophy and vain deceit. Col. 2, 8 God teaches us, therefore, more than the beasts and the fowls of the air, because, while we understand what we are, neither does the infirmity of the flesh cast us down, nor does the spirit of pride raise us up. We do not, by sinking down, fall beneath the lowest things, nor are we puffed up, by pride, as to those above us. For he, who falls in the flesh, is overcome by the appetite of beasts, but he, who is exalted in mind, is raised up, like the fowls, as if with the wing of lightness.

26 - 28 Humility and chastity are preserved together, avoiding pride and lust.

But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to a resemblance of beasts. For, man when he was in honour, understood not, he hath been compared to the senseless beasts, and made like them. Ps. 49, 20 For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we before mentioned; Because, when they had known God, they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. Rom. 21 But how they fell into bestial and more than bestial pleasure, he added, saying, God gave them up to the desires of their hearts, unto uncleanness. ib. 24. Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no moments of time pass in thought, without an abiding of retribution. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly pulled up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have not known the Lord. Hos. 5, 4Who, in order to shew that the cause of lust sprung from the sin of pride, proceeded to say, And the pride of Israel will answer to his face. ib. 5 As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first disobedient one, as soon as he had sinned through pride, covered his shameful parts. Gen. 3, 7 For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through pride.

26 - 29 Long-maintained continence can be broken by neglecting humility, causing downfall.

Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soared higher than it ought. For it is hence, that long-maintained continence is suddenly broken through, hence, that virginity, though preserved even to old age, is frequently violated. For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be carried down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, ‘this he also said not.’

26 - 30 Job maintains humility and chastity, avoiding the downfall of pride.

He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ‘beasts;’ so is the pride of haughty spirits set forth by the appellation ‘fowls;’ in order that earthly men may be designated by ‘beasts,’ but the devils by ‘fowls.’ Whence, when the Lord said that the seeds had fallen by the way side, He adds, The fowls of the air came and devoured them up; Matt. 13, 4 signifying doubtless by fowls, the powers of the air.

26 - 31 Holy persons rise above earthly desires and devilish temptations.

But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose end is destruction, whose god is their belly, who savour of earthly things. But our conversation is in heaven. Phil. 3, 18-20 And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? 1 Cor. 6, 3 He perceived that the beasts were beneath him, because, namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the dignity of his merits, because, when now about to enter heaven, he was not ignorant that we would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying, The weak man, overcome by his cowardice, said not thus, and therefore the adversity of temptation smote him: because in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection. It follows,

26 - 32 There they will cry, and He will not hear, because of the pride of evil men.

There; namely, in tribulation: as it is written on the other hand of joy, The children of thy servants shall inhabit there. Ps. 102, 28 But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already stated, in the verse in which it is said, They will cry out by reason of the multitude of the violent. ver. 9 Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers, He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the language of martyrs, says, Deliver me, because of mine enemies. Ps. 69, As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculously preserved, the hardness of my enemies may be converted at the very sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved. Hence it is again said by the Prophet, When he shall see the wise dying, the simple and the foolish shall perish together. Ps. 49, For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.

26 - 33 God's silence can be a sign of condemnation, allowing wickedness to prevail.

Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them up according to the desires of their heart, and they will go on in their own wills. Ps. 8Hence it is said again, The rod of God is not upon them. Job 29 Hence also it is written of their chief himself, He will do, and prosper. Dan. 8, Hence again it is said of the same person, And craft shall be guided aright in his hand. ib. 25 For craft is guided aright, in the hand of Antichrist, because he is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against the good. Hence again it is said by Solomon, The prosperity of fools shall destroy them. Prov. 32 It is, then, a manifest token of perdition, when subsequent success favours much-wished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He will not hear, because of the pride of wicked men. It follows,

26 - 34 For God will not hear without reason, and the Almighty will behold the causes of men one by one.

We must observe that two points are stated: both that He does not hear without reason or, ‘in vain,’ (with different punctuation.) him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. Ps. 22, 2 As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helperopportunities, in tribulation. Ps. 9, 9 Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance, he fitly subjoins,

26 - 35 Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him.

For perhaps when our cry seems to be disregarded, the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itself the evils it has returned for His goodness; if it balances what it has justly deserved, and what it has received of His mercy; if it actively ‘vivaciter’ searches its own conduct; if, examining all its doings in God’s sight, it conceals not itself from itself; if it remembers that it was brought into being, which before was not; if it reflects that though it was lying in darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.

26 - 36 Wait for God's help, don't despair, and judge yourself first.

We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself before Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocably. Whence it is fitly subjoined,:

26 - 37 For He doth not now bring on His fury, nor severely punish wickedness.

For God in truth bears a long while with him, whom He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the Elect, in order to their being trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every son whom He receiveth. Heb. 12, 6 Hence it is said to John, I rebuke and chasten those whom I love. Rev. 3, Hence Peter says, It is time, that judgment must begin at the house of God. 1 Pet. 4, Where he immediately adds with astonishment, But if it first begin at us, what shall the end be of them that believe not the Gospel of God? For the severity of God permits not sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then, and accomplish the desires of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal punishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father, Cursed be thy son Canaan, a servant shall he be to his brethren. Gen. 9, 25 For Canaan was the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended? What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then, For He doth not now bring on His fury, nor severely punish wickedness.

26 - 38 God smites some sins now, others await the final judgment.

But it must be noticed, that he inserted the word “severely;” for, although He patiently endures some wickednesses, yet some He punishes even in this life: and He sometimes begins to smite even here, what He intends to destroy with eternal damnation. Therefore He smites some sins, and leaves some unpunished: for, if He were to be severe with none, who would believe that God regarded the doings of men? And again, if He were to smite all of them here, for what reason would the last judgment still remain? Some are, therefore, smitten, in order that we may tremble at the attentive care of our Ruler over us. But some are still left unpunished, in order that we may feel that judgment still remains. It is well said then, He doth not severely punish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls.

26 - 39 Eliu speaks rightly but inappropriately, misunderstanding Job's situation.

All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the pride of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judgment, in order that, after the scourges of punishments, he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself, saying;

26 - 40 Therefore doth Job open his mouth in vain, he multiplieth words without knowledge.

By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. Whence it is subjoined,

26 - 41 Eliu also added, and spake thus; Suffer me a little, and I will shew thee.

He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying, Ver. 2. For I have yet somewhat to speak on God’s behalf. Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says, Ver. 3. I will repeat my knowledge from the beginning. But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says, And I will prove my Maker just. In order that, while he speaks as if in behalf of God’s righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows,

26 - 42 For truly my words are without falsehood.

Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. 2 Cor. 6, But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. Ps. 45, And the wise virgins are said to carry oil in their lamps. Matt. 25, 4 Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. 2 Cor. 12But haughty men, because they have no testimony of their conscience before God, seek the testimony of another’s voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying,

26 - 43 And perfect knowledge shall be proved to thee.

He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God’s judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. 1 Cor. 8, 1 But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying,

26 - 44 God rejecteth not the mighty, though He Himself is mighty.

Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it,through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. l Cor. 7, 33 Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. ib. v. 35 While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others’ speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; Job 434 and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. Prov. 30, It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? 1 Sam. 15, Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord’s sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. Is. 5, 21 And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. Rom. 12, While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.

26 - 45 Power is good, but requires careful conduct to use aright.

But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power ‘principatum’ in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. Acts 10, 26 But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. Acts 5, 1-For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. 2 Cor. 24 And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to knowthat he was superior to his brethren when he said, We have made ourselves as little ones among you; 1 Thess. 2, 7 and again, And ourselves your servants through Jesus Christ. 2 Cor. 4, 5 But when hediscovered a fault, which needed correction, he immediately remembered that he was their master, and said,

26 - 46 What will ye? shall I come to you with a rod?

A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others’ benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.

26 - 47 David humbled himself, preventing pride, saying, "My heart is not exalted."

David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. Ps. 131 And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.

26 - 48 Humility in the powerful is rare and greatly pleases God.

But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. prodesse, præesse For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of God’s bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined.

26 - 49 But He saveth not the wicked, and giveth judgment to the poor.

Holy Scripture is frequently wont to call the humble, ‘poor.’ Whence they are mentioned in the Gospel, with the addition,‘spirit,’ when it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matt. 5, 3 For, because riches visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those ‘wicked,’ who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, But He saveth not the wicked, and giveth judgment to the poor. That is, He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges over their oppressors.

26 - 50 Two classes: Elect and reprobate, each with two ranks.

There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord’s declaration, I hungered, and ye gave Me not to eat; I thirsted, and ye gave Me not drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Me not. Matt. 25, 42. 43. To whom it is before said, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. ib. v. 41 But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly do not rise again in the judgment. Ps. 5 And of whom the Lord declares, But he that believeth not is judged already. John 3, And of whom Paul says, They who have sinned without the Law, shall perish without the Law. Rom. 2, Therefore even all unbelievers rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief. But those, who retain their profession of faith, but have not works in accordance with it, are convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not hear the reproof of the Judge at the last ordeal; for, condemned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith.

26 - 51 Some Elect judged and reign; others surpass Law's precepts, reigning.

But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right hand, the Judge says at His coming, I hungered, and ye gave Me to eat. I thirsted, and ye gave Me to drink. I was a stranger, and ye took Me in, naked, and ye covered Me; sick, and ye visited Me; I was in prison, and ye came to Me. Matt. 25, 35. 36. To whom he speaks before, saying, Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world. ib. v. 34 But others are not judged, and yet reign; as those, who surpass even the precepts of the Law in the perfection of their virtues; because they are by no means satisfied with fulfilling that which the Divine Law enjoins on all, but with surpassing eagerness desire to perform more, than they would learn from general precepts. To whom it is said by the voice of the Lord; Ye which have left all and have followed Me, when the Son of Man shall sit on the throne of His Majesty, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matt. 19, 28 And of whom the Prophet says, The Lord will come to judgment with the. elders of His people. Is. 3, And of whom Solomon, when speaking of the Bridegroom of holy Church, observed, saying, Her husband is noble in the gates, when he sitteth with the elders of the land. Prov. 323 These, therefore, are not judged in the last judgment, and yet reign, because they come as judges together with their Creator. For, leaving all things, they performed, from ready devotion, more than they heard ordered in general terms. For that, which the rich young man heard, was said by a special command to the more perfect, and not generally to all, Go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow Me. Matt. 19, 21 For if a general command bound all persons under this precept, it would be at once a fault for us to possess any thing of this world. But a general direction to all persons in Holy Scripture is one thing, a command specially to the more perfect is another. These then are rightly not bound by the general judgment, who in their conduct have far surpassed even general precepts. For as they are not judged, and yet perish, who, from the persuasion of unbelief, scorn to be bound by the Law; so, they are judged not, and yet reign, who, from the persuasion of godliness, advance even beyond the general precepts of the Divine Law. Hence is it, that Paul, far surpassing even special precepts given him, performed more in deed, than he received by the appointment of permission. For when he had received, that preaching the Gospel he should live of the Gospel, he both communicated the Gospel to his hearers, and yet refused to be maintained at the expense of the Gospel. l Cor. 9, 14. 15. Why then should he be judged in order to reign, who received a less obligation, but found out a higher mode of life? Let it be said then rightly, He giveth judgment to the poor: because, the more they are despised, by this world, for their great humility, the more do they then rise up, with greater height of power, to the seats which have been assigned them. Whence it also follows;

26 - 52 He will not withdraw His eyes from the righteous, but establisheth kings on the throne for ever,
and there are they exalted.

For God is perhaps believed to have withdrawn His eyes from the righteous, because they are here wounded by the injustice of the unrighteous, and are unavenged. But He then more regards His servants, when the iniquity of their persecutor unjustly afflicts them. For, beholding what they here humbly endure, He doubtless even now looks forward to the recompense He is there mercifully to bestow on them. He does not therefore withdraw His eyes from the righteous. Behold how the one groans in his humility; the other is proud, and flourishes in his wickedness. The one bruises his heart, the other is exalted with pride at his iniquity. Which then of these is far withdrawn from the sight of God, the one who has suffered injustice, or the one who has inflicted it on the sufferers? The one, who has kept hold of Divine grace, amid the gloom of sorrow, or he who, amidst external pleasure, has lost the light of righteousness within?

26 - 53 Holy men are termed "kings" for ruling over their temptations.

But holy men are properly termed ‘kings,’ in the language of Scripture; because having been raised above all the motions of the flesh, at one time they control the appetite of lust; at another, they moderate the heat of avarice; at one time, they bow down the boastfulness of pride; at another, they crush the suggestion of envy; at another, they extinguish the fire of passion. They are ‘kings’ then, because they have learned not to give way to the motions of their temptations, by consenting to them; but to gain the mastery, by ruling over them. Since, therefore, they pass, from this power of authority, to the power of retribution, let it be rightly said, He establisheth kings on the throne for ever. For they are wearied for a time, by ruling themselves, but they are placed for ever on the throne of the kingdom of eternal elevation; and they there receive the power of justly judging others, just as they are here unskilled in unjustly sparing themselves. For it is hence said in another place; Until righteousness be turned into judgment. Ps. 94, Paul says of himself and his fellows; That we might be made the righteousness of God in Him. 2 Cor. 5, 21 Righteousness, then, is turned into judgment, because they, who now live righteously and blamelessly, then obtain the power of judging others. Hence the Lord says to the Church of Laodicea, To him that hath overcome I will give to sit with Me on My throne, as I have overcome, and have sat with My Father on His throne. Rev. 3, 21 The Lord asserts, that He had sat as a conqueror with His Father on His throne, because after the struggles of His passion, after the reward of His resurrection, He pointed out more clearly to all, that He was equal to the Power of the Father, and He made it known that He was not inferior to Him by having trampled under foot the sting of death. Hence He says to Mary, who did not as yet believe that He was like His Father, Touch Me not, for I have not yet ascended to My Father. John 20,For, for us to sit on the throne of the Son, is for us to judge with the authority of the Son Himself. For, because we derive, from His virtue, the power of judgment, we sit, as it were, on His throne. Nor is it inconsistent, that He declares, in another place, that His disciples will come on twelve thrones, and that here He says, that they will sit on His throne. Matt. 19, 28 For, by twelve thrones is set forth the universal judgment, but by the throne of the Son, the special preeminence of judicial power. One and the same thing then is designated by twelve thrones, and by the single throne of the Son, because, namely, the universal judgment is undertaken, by the intervention of our Mediator. Let it be said then,

26 - 54 He establisheth kings on the throne for ever.

But by suitably subjoining “for ever,” he suggests, what he plainly means. For if he were speaking of the throne of an earthly kingdom, he would not have added “for ever:”since they who seize hold of that throne, are placed in it, not for ever, but only for a time. But he properly subjoined, And there they are exalted. As if he were suggesting to the mind of his hearer, saying, Because they are here brought low, they are there raised up. For to holy men this is a place of humiliation, as that is to be one of exaltation. Whence it is written in another place, Thou hast humbled them in the place of affliction. Ps. 44, For this present life is a place of affliction. They then, who are journeying to their eternal home, now despise themselves in the place of affliction for a time, that they may then be truly exalted in the place of joy. It follows:

26 - 55 And if they shall be in chains, and bound with the cords of poverty, He will shew them their works,
and their wickednesses, because they have been violent.

The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by these chains, when he was saying, I have a desire to be dissolved, and to be with Christ. Phil. 23 He perceived that he was bound with the cords of poverty, when, beholding the true riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints. Eph. 18 But after this it is rightly added, He will shew them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. l Tim. l, Or certainly, when saying, But what things were gain to me, those I counted loss for Christ. Phil. 3, 7 Whence it is also fitly subjoined,

26 - 56 He will open also their ear, to correct them, and will speak to them that they return from iniquity.

To ‘open the ear from iniquity,’ is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he feels within him a desire after eternal goods, and acknowledges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of poverty. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at least, may lead them onwards to good desires, whom rewards do not invite. Whence it is said by the prophet, Bind with bit and bridle the jaws of those who do not draw near toThee. But if they despise even scourges, it is plain that they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater consideration. Whence also it follows,

26 - 57 If they shall hear and observe Him, they shall fulfil their days in good, and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be consumed with folly.

By ‘good,’ is designated right conduct, but by ‘glory,’ heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not grieved; Thou hast scourged them, and they have refused to receive correction. Jer. 5, 3And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. Jer. 59 Of whom it is said again, I have slain and destroyed My people, and yet they have not returned from their ways? Jer. 15, 7 These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending. It follows,

26 - 58 Hypocrites and crafty men provoke the wrath of God.

When mentioning hypocrites, he appropriately subjoins, ‘and crafty.’ For unless they are crafty in wit, they cannot consistently make pretence of that which they wish to appear. For there are certain faults, which are easily perpetrated even by those of duller sense. For any one even of dull understanding is able to swell, for instance, with pride, to be eager with the desires of avarice, and to yield to the assaults of lust. But a person is unable to carry on the falsity of simulation, unless he is one of more subtle wit. For whoever is such, is distracted in truth by constant observation, in watching two points; so as to skilfully learn, both to conceal what he really is, and to make a show of what he is not; to suppress his real faults, and to display unreal goods; not to boast himself openly of that, which he seems to be; and to pretend often to decline glory, in order to obtain the greater glory. For, because he cannot attain it by pursuing it before the eyes of men, he generally studies to secure it by shrinking from it. These things then do not at all suit the simple; for if they do, they are no longer simple.

26 - 59 Hypocrites provoke God's wrath, hiding sin behind a facade.

But when mentioning hypocrites and crafty men, he very properly added, not that they deserve, but that they provoke the wrath of God. For to sin even through ignorance, is to deserve the wrath of God. But wilfully to contradict His commands, to know what is good, but to make light of it, to be able and yet unwilling to do good, is to provoke it. For these are darkened within by the commission of iniquity, and are whitened outwardly by their display of righteousness. To whom it is declared by the voice of the Lord, Woe to you, Scribes and Pharisees, hypocrites, for ye are like unto whited sepulchres, which appear to men beautiful without, but are within full of dead men's bones, and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Matt. 23, 27-They preserve, then, in outward display, that which they assail in their inward conduct. But, by thinking evil within, they increase those sins, which they conceal outwardly, by assuming another character. They cannot therefore now have any excuse, before the strict Judge, from ignorance; because, while they display every kind of sanctity before the eyes of men, they are a witness against themselves, that they are not ignorant how to live aright. Let it be rightly said then, Hypocrites and crafty men provoke the wrath of God. But he adds what befals them at last, saying,

26 - 60 Neither shall they cry, when they are bound.

Every wicked person, who, though he is wicked, does not seek to appear holy, when smarting under the infliction of the scourge, is not ashamed to confess that he is wicked. But a wicked person, who intercepts the judgments of men by a shew of sanctity, even when he is smitten with the rod, shrinks from exposing his iniquity, because he has been accustomed to appear holy. But if he is ever hard pressed, he scarcely confesses, even superficially, that he is wicked; because he is confounded at disclosing his inward character by sincere confession. But we are, as it were, free, when we are not chastened by any reproofs; but we are ‘bound,’ when we are constrained by the blows of the rod. We cry, then, the more loudly when bound, the more sincerely we confess our sins, when placed beneath the blow. For devout confession is a loud cry in the ears of God. Because then the blows of the rod, even when they chastise hypocrites, do not bring them to honest confession; (for they shrink from being discovered to be sinners, because they were counted holy in the opinion of all men;) though the scourges now smite them to the utmost, though they are aware that they are being led on to eternal punishments, they yet wish to remain the same in the opinion of men, as they had always studied to display themselves. Though smarting, then, even under the blow of the extremest suffering, because they neglect to put forth an honest confession, even when afflicted, they scorn, as it were, to cry out, even when bound. It is well said then,

26 - 61 Neither shall they cry, when they are bound.

Although it can be understood in another way also. For every one, who, although he is wicked, fears not to be called holy by men, though he blames himself as wicked, in his secret thought, yet when he begins to hear of himself frequently as righteous, loses that which he usedto hold of himself within. For he pours forth his heart without; and because he willingly receives a false testimony of himself without, he does not enquire what he should think of himself within. Whence it comes to pass, that he seeks even for the solaces of empty praise, if they are wanting, and that, forgetting what he is, he seeks to appear what he is not. While they who are such, then, pretend to be righteous in the judgment of men, and display their praiseworthy actions to the eyes of beholders, they are dealt with justly in secret, so that, the more they endeavour to deceive others, the more are they even themselves deceived as to themselves within. For they lose all eye for anxiously searching into their own state. For they excuse themselves from searching into, and examining their own conduct, but believe themselves to be the persons they are said to be; and they consider themselves to be holy, not because they so live, but because they are so called. But they neglect God’s searching judgment, and to look into themselves; for they rest their belief in their merit on the testimony of another’s mouth. But when they are smitten by a sudden blow, they are unable either to confess that they are wicked, or to discover themselves as they really are: because, namely, they believed themselves to be holy from the profession of men. It is well said, then, Neither shall they cry, when they are bound. For they trust, with vain hope, that they are coming before their heavenly Judge, such as they know they appeared in the sight of men. And the wretched men do not find themselves out, even in the midst of torments; and, while they look for the testimony of untrue praise, they lose the remedy of true confession. They are said even to be bound, and yet to cry not; for, overcome by the importunity of human applause, the wretched men consider themselves holy, even when they are dying in sins. To whom it is well said by the Prophet, Return ye transgressors to your heart. Is. 46, 8 For were they to return to their heart, they would pour out themselves in words of outward profession. For what is nearer to us than our heart? What is nearer to us, than that thing which is within us? And yet, when it is distracted with wicked thoughts, our heart wanders far away from us. The prophet then sends the transgressor a long way, when he compels him to return to his heart: for the more he has distracted himself with outward things, the more does he hardly find out the means of returning to himself. But since, because the mind of hypocrites is diverted from the single consideration of eternity, it is ravaged by the inundation of manifold thoughts, it is rightly subjoined,

26 - 62 Their soul shall die in a tempest.

For they were seeming to live as if in calm, when they were taking care to rejoice in the credit of holiness. But their soul, which used to rejoice in the fatal tranquillity of human praise, dies by a sudden tempest. For most commonly an unexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Whence hypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in the fining-pot, and gold in the furnace, so is a man proved by the mouth of him that praiseth him. Prov. 17, 3 For praise of one’s self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, They may see your good works, and glorify your Father which is in heaven. Matt. 5, They make themselves, therefore, a path for men to follow, as often as they manifest any thing in themselves, by which God can be recognised; because they seek not to attract the praises of men to themselves, but wish they should pass on, through their means, to the glory of their Maker. But haughty men prostitute their effeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in another place, Men shall be lovers of their own selves. 2 Tim. 3, 2 But of this very corruption of theirs it is here fitly subjoined,

26 - 63 And their life among the effeminate.

For, if they were living as men, transitory praise would not infect them with any corruption. Whence the Prophet persuades the Elect, saying, Do manfully; and let your heart be strengthened. For when saying, Do manfully, he immediately subjoined, and let your heart be strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the effeminate, because it is found to be corrupted with the luxury of praise. But in another translation, LXX. it is not rendered, Their life among the effeminate, but, Let their life be wounded by angels. But though these expressions differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble.

26 - 64 He will deliver the poor from his straitness.

The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also, And will open his ear in tribulation. To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world’s prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. Prov. 32 It follows,

26 - 65 He will therefore bring thee safely from a narrow opening into a broad place.

Every one who forsakes the way of life, and casts himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinners, saying, Let not the tempest of water drown me, neither let the deep swallow me up, and let not the well press its mouth upon me. Ps. 69, For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, My life is fallen into a well, and they have placed a stone over me. Lam. 3, 53 For one’s life falls into a pit, when it is denied with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said, He will bring thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.

26 - 66 Wishing to rise, yet confined by overpowering evil habit.

For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one’s self as a kind of self-contradiction within one’s self. But when a soul, proceeding thus, is assisted by the hand of grace to raise it up, it arrives from a narrow opening to a broad place: because, having overcome its difficulties, it performs the good works which it desires. The prophet David had beheld the enclosure of a narrow opening, when he said, Thou hast delivered my soul from necessities, and hast not shut me up into the hands of the enemy. Ps. 3l, 7. 8. But he found that he had been brought safely into a broad place, when he added, Thou hast set my feet in a large room. ibid. For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way.

26 - 67 Eliu misjudges Job's suffering, thinking it punishment for sin.

But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says,

26 - 68 And which hath no foundation beneath it.

Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that ‘foundation’ is put for bottom, as hearing is derived from ear, and yet the ear itself is frequently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss, And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Prophet, wishing to describe fully its boundless immensity, says, The infernal pit hath enlarged its soul, and hath opened its mouth without measure. Is. 5, As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying, He will bring thee safely from a narrow opening into a broad place, he fitly subjoined, And which hath no foundation beneath it. As if he were saying, He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the narrow opening, He withdraws from the depths of hell.

26 - 69 The mind falls into a bottomless pit of sin, despairing.

Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place, When a sinner hath come into the lowest depth of sins, he contemneth. Prov. 18, 3 For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It follows,

26 - 70 But the rest of thy table shall be full of fatness.

The rest of the table, is the refreshment of inward satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, I shall be satisfied, when Thy glory shall be manifested. Ps. 17, He was thirsting for the cups of this table, when saying, My soul thirsted for the living God; when shall I come and appear before the face of God? Ps. 42, 2 Eliu, therefore, wishing toconsole the temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly due to him as his desert, saying, But the rest of thy table shall be full of fatness. It follows,

26 - 71 But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment.

26 - 72 Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.

In most manuscripts we find ‘gifts;’ ‘donorum’ in a few, however, but more ancient, we find ‘places.’ ‘locorum’ But since the expression, Let not the multitude of gifts turn thee aside, needs no explanation, we have thought good that that expression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons’ doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says, Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.

26 - 73 Holy Church faces accusations of pride due to temporal power.

But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying, And let not the multitude of places bow thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility more in prosperity. Because thou art every where regarded with the reverence of faith, beware that thou art not elated with the power ‘fascibus,’ al. ‘fastibus’ this reverence bestows. For they behold certain persons, who under the guise of religion, are puffed up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care for the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others’ sins, since she is aware that even her Head endured such wrongs as this. For it is written of Him, And He was numbered with the wicked. Is. 53, Of Him it is said again, He Himself hath borne our weaknesses, and He Himself hath carried our sorrows. Mark 15, 28; Is. 53, 4 Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.

26 - 74 Eliu warns Holy Church not to be swayed by power.

But it must be observed that he does not say, Let not the multitude of places elate thee, but, Let not the multitude of places bow thee down. For every one who is raised up in this world, is turned aside by his very exaltation; because when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude of places bow thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. It follows,

26 - 75 Ver. 19. Lay down thy greatness without sorrow, and all the mighty in strength.

Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, “Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast.” They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. Ps. 45, For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible.

26 - 76 They despise the righteous, judging by the wicked majority.

But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved so old Mss. al. ‘sowed’ to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers, it is fitly subjoined,

26 - 77 Prolong not the night, that people may go up for them.

As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name ‘people’ Lat. ‘peoples’ are designated those, who, given up to the common practice, live without restraint in all that they desire. But to ‘prolong the night, that people should go up in the place of the strong,’ is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness ‘superstitionis.’ vide Ducange. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation. Whence it is presently subjoined, Ver. 21. Decline not to iniquity; for thou hast begun to follow this after misery. Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God. Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case. He says therefore,

26 - 78 Let not, therefore, anger overcome thee, to oppress any one.

MORAL INTERPRETATION 78. Every one, who is required to correct the vices of others, ought first of all to look carefully into himself; lest, while punishing others’ faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment, because it is not restrained by the measure of justice. For it is right, that when we correct others’ faults, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the impulse of its zeal with calm moderation ‘æquitate’; lest we should sin ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault, should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects. For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let not anger overcome thee to oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added,

26 - 79 And let not the multitude of places bow thee down.

We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the body is the place of the body, so is each intention of thought the place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality.

26 - 80 Holy men seek stability, avoiding changeableness.

But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be ever the same, they carefully confine themselves to the thought with which they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when saying, One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. Ps. 27, 4 To this unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. Phil. 3, 13, For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu,

26 - 81 Let not the multitude of places turn thee aside.

But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; in order that it may, in infirmity, behold itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined;

26 - 82 Lay down thy greatness without tribulation, and all the mighty in strength.

For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues. Whence it is also fitly subjoined;

26 - 83 Prolong not the night, that people should go up for them.

For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.

26 - 84 People rise and press down the mind with foolish thoughts.

When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. Ps. 144, 2 For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while they presume to teach those, whom they ought not, it is added;

26 - 85 Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.

He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.

26 - 86 Arrogant men judge harshly, assuming faults without clear evidence.

What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.

26 - 87 Just men reprove wicked thoughts and prevent sins from arising.

Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shewn themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men’s minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.

27 God Incomprehensible; Creation Teaches Humility, Grace Transforms, Pride Rejected 79 102.4 41:40

27 - 1 Gain knowledge from arrogant words without imitating their prideful habits.

Whoever is endeavouring to gain knowledge from the mighty words of the arrogant, ought carefully to secure himself from imitating their pride of learning, lest, with the words of virtue, he should acquire the vices of their habits, and in attaining to skill in speaking, should wound himself through unskilfulness in living. For when we hear these persons speaking powerful words, and yet observe them proud of their powerful words, we enter, as it were, the garden of learning, and pluck roses from thorns. We need, therefore, careful discrimination, to cull that which is sweet scented, and to avoid that which pricks us: lest the incautious hand of the gatherer should be wounded with the thorn of their habits, if the flower of their words happens to be carelessly gathered. Eliu, therefore, being both learned and arrogant, produces at one while something to give a sweet scent, and at another, something to wound. We must then so gather what is fragrant from his teaching, as yet to carefully guard against the wounds of his pride. He introduced, indeed, many remarks above with a moral object, and yet in the words which follow he raised himself solely to the mysteries of prophecy. For he abandons the low ground of morality, and rises to the heights of prophecy.

27 - 2 Haughty individuals can prophesy, like Saul among the prophets.

Nor is it to be wondered at, that a haughty man could be filled with the prophetic spirit, when Saul also was in the number of the prophets. 1 Sam. 10, But why do we say this of Saul, when we know that even a she ass learned rational words from the sight of an Angel? Num. 22, 28; 2 Pet. 2, But as the irrational animal uttered rational words, and yet went not so far as to take a rational nature in exchange; thus does an unworthy person often receive holy words by the spirit of prophecy, but yet does not attain to deserve the glory of sanctity; so as to rise above himself in his words, and listlessly to sink beneath himself in his life. Whence Eliu, though not now humble, beholds the humble advent of our Redeemer: and announces, in prophecy, Him, Whom he assails with his haughty manners, saying,

27 - 3 Behold, God is lofty in His strength, and none is like Him among lawgivers.

As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says, For though He was crucified through weakness, yet He liveth by the power of God. 2 Cor. 13, 4 Of Whom it is rightly subjoined, None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Whom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. Matt.16, 13. 14. But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality with lawgivers, saying, Thou art Christ, the Son of the living God. ib. Whence the Bride rightly says of Him in the Song of Songs, By night on my bed I sought Him Whom my soul loveth, I sought Him, and I found Him not. Cant. 3, 1 And a little after, The watchmen who guard the city found me. ib. 3 Of Whom she says again, They wounded me, they took my cloak. ib. 5, 7 And she asks them again, saying,

27 - 4 Saw ye Him Whom my soul loveth? When I had passed by them but a little, I found Him Whom my soul loveth.

For the Beloved is sought for by night on the bed; because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soul is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He says, For judgment have I come into this world, that they which see not, might see, and that they which see might be made blind. John 9, 39 And again, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Matt. 125 In which judgments the Jews are doubtless rejected, the Gentiles gathered. Which fact in truth we can certainly wonder at, but are not at all able to search into. Whence it is now also well subjoined by Eliu,

27 - 5 Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity?

As if he said; ‘How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. Whence it is also well subjoined.

27 - 6 Remember that thou knowest not His work, of Whom men have sung.

In Holy Scripture sometimes Angels, and sometimes persons ‘homines’ of perfect life, are called ‘men.’ ‘viri.’ For that an Angel is sometimes called a man, the Prophet Daniel bears witness, saying, Behold, the man Gabriel. Dan. 9, 21 And again, that persons of perfect life are called by the name of ‘men,’ Wisdom declares in the Proverbs, saying, Unto you, O men, I call. Prov. 8, 4 Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. Ps. 18, And again, Thy judgments are a great deep. Ps. 36, 6 And again, The deep like a garment is His clothing. Ps. 104, 6 Whence also it is well said by Solomon,

27 - 7 As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things. Eccles. 15

For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen. Let him say then, Remember that thou knowest not His work, of Whom men have sung. As if he were to say plainly, The works of Him, of Whom mighty men have spoken, are concealed from the eyes of thy mind; because they surpass the measure of thy knowledge, inasmuch as thou art circumscribed by thy humanity. It follows,

27 - 8 All men see Him, every one beholdeth afar off.

Every man from the fact that he is created rational, ought to conclude from reason that He Who made him is God. And to see Him at this time, is doubtless to behold, through reason, His sovereign power. But when it is said, All men see Him, it is rightly subjoined, Every one beholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubtless behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their memory, strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they are, in a wonderful manner, far away from the sight of Him Whom they behold. But when it is said, Remember that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold Him, is, as we before said, to infer from reason His all-transcendent essence,) it is a great marvel that we behold God Himself, and yet know not His work. For we cannot doubt of His essence, and yet we remain uncertain of His judgments. That which is highest is plain to us, that which is least is concealed. For His works are surely less than Himself; and yet we behold the Doer, but are in darkness as to His doing: from the very fact, that the reason why any thing is done is uncertain, but Who it is that acts thus uncertainly, is not uncertain. Let him say then, Remember that thou knowest not His work, of Whom men have sung; all men see Him, every one beholdeth afar off. Because we see by reason that He exists, Whose judgments we by no means comprehend. But yet, at present, we behold Him afar off, because we are separated from His strength by the mist of our own infirmity. It follows,

27 - 9 Behold, God is great, surpassing our knowledge.

He had said above, Behold, God is lofty. ver. 22 He now says again, Behold, God is great. Why is it, that when speaking of God he says, ‘Behold,’ and again repeats, ‘Behold,’ if it be not that we say, ‘Behold’ of that thing, which we point out as present? And since God is every where present, when ‘Behold’ is said of Him, He is said to be present even to those who see Him not. But he well says, that He surpasses our knowledge, Who he had said before was seen by all men. Because, though He is beheld by reason, yet His greatness is not penetrated by any subtlety of our senses. For whatever we know of the brightness of His greatness, is beneath Him; and the more we suspect that we comprehend His power, the more are we driven far away from the knowledge of Him. For though our mind is caught up on high, yet it is transcended by the immensity of His greatness. Of Whom we know as it were something in part, when we feel that we are not able to know Him worthily. It follows,

27 - 10 The number of His years cannot be reckoned.

He wished, in some way or another, to speak of eternity, and he called the very length of eternity, ‘years.’ For when we wish to expand the briefness of time, we extend our moments through hours, our hours through days, our days through months, and our months through years. Since then he wished to speak of something very large, but did not find what wider thing to speak of, he multiplied years in God without reckoning their number, saying, The number of His years cannot be reckoned; in order that while he multiplies those things which are long in themselves, human weakness may learn that it cannot measure the length of eternity. Stretch therefore thine eye into eternity, that thou mayest see God, either when He is from the beginning, or how far He extends. And there is no boundary any where above, because He begins not to be; no boundary any where below, because He ceases not to be. All things are bounded together within Him; but He is extended around all things without space, is spread abroad without place. Behold all things which are made, by the very circumscription of their creation, are encircled by a boundary both above and below. For by their own law, because they begin from not being, they are hastening not to be.

27 - 11 God's eternity is infinite, beyond comprehension, and endless.

But some things have marvellously received this, that, though a boundary commences them above, yet no boundary confines them below; and that though they begin to be, yet that they do not cease to be for ever. But their eternity is unlike the highest eternity, because they began to be eternal. When we look at their extremes, we do not comprehend that end of theirs which is altogether wanting; but when we carry our mind back, we behold their commencement. And while we turn our thoughts below and above in them, we do not at all understand how far they extend, but we see from whence they begin. But since God has a kind of length of being through eternity, which neither commences with a beginning, nor is terminated by an end, and which does not admit in itself the from whence, nor until when; let it be said then, The number of His years cannot be reckoned. By the number of His years being mentioned, His Being is shewn to be of long duration. But by its being said to be beyond number, this same Being is pointed out as infinite and incomprehensible. But we have learned, that He is known to the minds of men, when all men see Him; and that we behold and admire His greatness, when the number of His years is considered beyond number; it now remains for us to hear, what are His doings. It follows,

27 - 12 Who taketh away the stars of rain, and poureth forth showers like whirlpools.

There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those who live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no storms succeed: and others come forth, which water the thirsty earth with great showers. As often then as persons live uprightly in Holy Church, but yet know not how to preach this same uprightness, they are stars indeed, but produced in the dryness of the air: because they can give light to others by their example of good living, but cannot rain by their word of preaching. But when certain persons both live uprightly therein, and distil this uprightness into others by their word of preaching, stars appear, as it were, in heaven, to bring on rain, which are so to enlighten others by the merits of their life, as also to rain with the word of preaching. Did not Moses appear in this heaven, as a star of rain; who, when he shone forth from above, watered also the hearts of sinners with the rain of holy exhortation as the thirsty ground beneath, to make it bring forth grass abundantly? Did not Isaiah appear as a star of rain, who in foreseeing and holding up the light of truth, watered the drought of the unbelieving by announcing the words of prophecy? Were not Jeremiah, and the other Prophets, placed as it were in heaven, like stars of rain, who, when exalted on the high eminence of preaching, while they dared boldly to reprove the depravity of sinners, kept down as it were the dust of human blindness, by watering it with the drops of their words? But since, namely, the judgments of heaven take away from this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are withdrawn as it were from the face of heaven. And the stars return into their hidden places, when the souls of the Saints, having completed their courses, are laid up in the treasuries of the Inner Disposal.

27 - 13 Without rain, earth dries; stars withheld, showers like whirlpools poured.

But since the earth would be dried up, if the streams of rain from above were to cease entirely, when the stars were withdrawn, it is rightly said, Who taketh away the stars of rain, and poureth forth the showers like whirlpools. For, when the Lord had taken away the Prophets, He sent the Apostles in their place; to rain like whirlpools, after the external preaching of the Law had ceased, when the old fathers had been withdrawn. He conceals therefore the stars of rain, and pours out showers like whirlpools, because after He withdrew the preachers of the Law to His inmost and secret mansions, a more exuberant power of preaching poured forth, by the words of those who came after.

27 - 14 Stars of rain symbolize Apostles; showers like whirlpools follow.

By stars of rain can be designated also the holy Apostles, of whom it is said by Jeremiah to rejected Judaea, The stars of rain have been withholden, and there hath been no latter rain. Jer. 3, 3 The Lord, therefore, has withdrawn the stars of rain, and has poured forth showers like whirlpools; because, when He took away from Judaea the Apostles who were preaching, He watered the world with the doctrine of new grace. Both of which things can be understood, not improperly, to have been done in the Church. For when He withdrew the souls of the Apostles to the secret recesses of the regions above, on the dissolution of their bodies, He hid, as it were, from the face of heaven the stars of rain. But, when the stars of rain had been taken away, He gave showers like whirlpools; for, when the Apostles had been withdrawn to the regions above, He disclosed, in more abundant profusion, by the tongues of subsequent expositors, the streams of Divine knowledge which had been long concealed. For that which they stated briefly, they manifoldly increased by expounding it. Whence this very preaching of expositors is not improperly compared to whirlpools, since, while they collect the sayings of many who precede them, they spread themselves out to a greater depth in what they accumulate. For whilst they unite testimonies to testimonies, they make, as it were, whirlpools from drops. And whilst the Gentile world is daily taught by their words, because the mind of sinners receives heavenly wisdom, the water standing on the earth exhibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom, when they speak at greater length in exposition. For they ought constantly to remember through whom they have received the discoveries of this very wisdom. Whence it is also fitly subjoined,

27 - 15 Which flow from the clouds.

For these whirlpools do indeed flow from the clouds; because, if the power of understanding did not begin with the holy Apostles, it would not flow more fully through the mouths of teachers. For by ‘clouds’ in Holy Scripture, sometimes fickle men, sometimes Prophets, sometimes Apostles, are designated. By clouds the fickleness of the human mind is expressed; as Solomon says, He that observeth the wind, doth not sow, and he that regardeth the clouds, doth never reap. Eccles. 14 He doubtless calls the unclean spirit, ‘wind,’ but men who are subjected to him, ‘clouds;’ whom he impels backwards and forward, hither and thither, as often as his temptations alternate in their hearts from the blasts of suggestions. He, therefore, who observes the wind, does not sow; since he who dreads coming temptations, does not direct his heart to good works. And he who regards the clouds, does not reap, since he who trembles from the dread of human fickleness, deprives himself of the recompense of an eternal reward. By ‘clouds’ are Prophets set forth, as is said by the Psalmist; Dark water in the clouds of the air; Ps. 18, that is, hidden wisdom in the Prophets. By ‘clouds’ also Apostles are designated, as is said by Isaiah, I will command the clouds that they rain no rain upon it. Is. 5, 6 They are ‘stars’ then, because they shine with the merits of their life; they are ‘clouds,’ because they water the parched ground of our heart with the streams of heavenly knowledge. For if they were not ‘clouds,’ the Prophet would not have said, when looking on them, Who are these that fly as clouds? Is. 60, 8 The whirlpools of showers pour then from the clouds, because the profound instructions of those that follow derived the origin of their wisdom from the holy Apostles. Of which clouds it is still further fitly subjoined,

27 - 16 Which cover all things above.

When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them; nor does our sight penetrate the ethereal regions, because its own infirmity conceals them from it. And when the sun shines forth from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection with bodily things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of preceding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to men. Whence it is said in another place, Thou enlightenest wonderfully from the eternal mountains. fwtizeiV su qaumastwV apo orewn aiwniwn. Vers. LXX. Ps. 76, 4 For he, who cannot behold the rising sun, looks at the mountains tinged with his rays, and discovers that the sun has risen. God enlightens us, therefore, from the eternal mountains, because He illuminates us with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but we are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not to tread the watery ridges of the sea. Matt. 14, 28. 29. The other rested through love on the very breast of our Maker: and he who had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer. John 13, 23-25

27 - 17 Prophets, like clouds, guide us with examples of ancient fathers.

But because we have said, that Prophets also are signified by ‘clouds,’ it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one word from the Lord, forsakes his kindred, and his country; Gen 12, 1-4 and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his heir, when now old and almost ready to die? When we are endeavouring to gain hold of the virtue of patience, we look at the examples of those who precede us. For what is more patient than Isaac, who carries the wood, asks about the burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? Gen. 22, 6-9 What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance of toils, we are supported by preceding examples. For what is more laborious than Jacob, who though near to Laban by the rights of kindred, discharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? Gen. 29, 15-30 When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? Gen. 39, 7. 8. And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we are wishing to be filled with gentleness, we are assisted with the examples of those who precede us. For what was more gentle than Moses, who bears with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? Numb. 16, 20-22 When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. For what is more constant than Joshua, who, when sent to search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? Numb. 14, 6-9 Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and anoints him when found to be king, and soon endures him when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul will hear, and will kill me. 1 Sam. 16, 2 And the Truth says to him by Itself; How long dost thou mourn for Saul, since I have rejected him. ib. 1 What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, who received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same persecutor of his, with the humility of frequent satisfaction, who takes away the spear of his persecutor, cuts off the border of his cloak, l Sam. 24, 4 and hastens at once to the top of the mountain, and at one and the same time shews that he has had the power of slaying, and prays that he might not be slain. ib. 26, 12-16

27 - 18 We learn from predecessors' examples, like clouds above us.

Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Which cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it shew what the Lord has done by their means in the world. It follows,

27 - 19 If He will spread out clouds as His tent, and lighten with His light from above, He will cover also ends of sea.

The Lord ‘spreads out the clouds,’ when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. Mal. 3, 1 And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. Ps. 68, 4 And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. ib. 7 For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. Lev. 26, For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a ‘tent,’ when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, There is none to stretch forth My tent any more, and to set up My curtains. Jer. 10, 20 Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. Lam. 2, 6 For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? Rom. 15, For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. Acts 27, 28 Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. Ex. 3 But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into
Egypt, that He might ransom His people. 2 Sam. 7, 23 Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching.

27 - 20 Words need miracles; preachers enlighten hearts through teaching and divine signs.

But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound
them. Ps. 144, 6. LXX By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles.

27 - 21 Words alone aren't enough; miracles are needed for persuasion.

And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain, This special mention of Britain was probably added after the publication of the work, as the Saxons were not converted till St. Gregory had been some years Pope. See his Eps. to St. Augustine, Bertha, and Edilberthus. Lib. xi. Ind. iv. 28. 29. 64. 65. 66. Ben. (St. Gregory was not, however, unaware of the existence of the BritishChurch, and may have referred to it. Ed.) which knew only how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. Whence it is here also appropriately added,

27 - 22 For by these things judgeth He the people, and giveth food to many mortals.

By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. John 20, 22. 23. And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. Mat. 14, For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.

27 - 23 God feeds many, not all; faith without humility nourishment ineffective.

But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but ‘to many.’ Because, namely, it is written, All men have not faith. 2 Thess. 3, 2 And to certain persons it is said, Ye therefore hear not, because ye are not of God. John 8, 47 And again, No man can come to Me, except the Father Which hath sent Me draw him. John 6, 44 And again, The Lord knoweth them that are His. 2 Tim. 2, Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord’s humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride. Whence here also, after the breadth of the whole collected Church has been signified by the ends of the sea, it is fitly subjoined;

27 - 24 He hideth the light from the mighty.

For those in truth are ‘mighty,’ who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. Is. 5, 21 Against whom also Paul says, Be not wise in your own conceit. Rom. 12, But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Matt. 125 Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, ‘Thou hast revealed them to fools,’ but, ‘to little ones,’ made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. Ps. 116, 6 And in order to shew what is meant by this littleness ‘parvitas’, it is added, I was broughtlow, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.

27 - 25 Faithful ones, engaged in worldly cares, fight for others.

And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. Numb. 32, 4. 5. They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses,Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. Numb. 32, 7 But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. Numb. 32, 16. 17. And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined,

27 - 26 And ordereth it to return again.

Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. Is. 10, 22 For the light then returns to them when they themselves return to confess the power of our Redeemer.

27 - 27 Maker of spirits unites highest and lowest natures.

But if we take ‘in manibus,’not as one noun, in the dative case, but as two parts of speech That is, not inmanibus, but in manibus, as Heb.; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence. For of this light it is immediately added,

27 - 28 He declares of it to His friend, that it is his possession, and that he may come up to it.

The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, Ye are My friends, if ye have done what I command you. John 15, For a friend is named as ‘the keeper of the soul;’ ‘amicus, quasi animi custos.’ Isid. Etym. x. and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend. Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. John 15, Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above?

27 - 29 Christ humbled Himself, reconciled angels and humanity, exalted mankind to heavenly inheritance.

But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. Ps. 8, 5 And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will. Luke 2, As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel, Hom. 8. in Evang. he names Lot and Joshua. The former, perhaps, only bowed as to guests. In judging of the latter instance Deut. 34, 10. must not be forgotten. See also Dan. 12, 1 and was not forbidden to adore him. Gen.19, 13-But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow-servant, and of thy brethren. Rev. 19, For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. Heb. 2, 7 Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together. Matt. 24, 28 Whence Peter says, To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. 1 Pet. 4 Whence Paul says,

27 - 30 We know that if our earthly house this habitation be dissolved, we have a building of God,
a house not made with hands, eternal in the heavens.

But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? John 3, For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. John 17, 24 But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it. But these things are very marvellous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought? Whence it is filly subjoined,

27 - 31 At this my heart trembled, and was moved from its place.

Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; Ps. 322 Where, namely, it could have been called not fear, but a transport ‘excessus’. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined, At this my heart trembled. As if he said, It went beyond itself in transport of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought.

27 - 32 Divine aspiration displaces earthly loves, fixing hearts on eternal things.

But it is well said, And was moved from its place. For the pleasure of this present life is the ‘place’ of the human heart. But when the place of our heart is touched with a divine aspiration, there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eternity, and despising transitory objects, it seeks only for those which endure. It is well said then, At this my heart trembled, and was moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths. It follows,

27 - 33 It will hear a hearing in the terror of His voice, and a sound going out of His mouth.

It is the habit of Holy Scripture, that, when it informs us that any thing is heard with the hearing ‘read ‘audivi.’, it says that this hearing is heard. As Habakkuk says, O Lord, I have heard Thy hearing, and was afraid. Hab. 3, 1Whence it is said here also, It will hear a hearing in the terror of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind with the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the burning elements contend against the reprobate; how terribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, Depart from Me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. Matt. 25, 41 The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, It will hear a hearing in the terror of His voice. Where it is also well subjoined,

27 - 34 And a sound going forth from His mouth.

The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the ‘mouth of God’ can be designated, the Only-Begotten Son, Who, as He is said to be His arm, because God works is all things by Him, (of whom the Prophet says, To Whom is the arm of the Lord is revealed? Is. 53, 1 of whom John says, All things were made by Him; John 3) so is He also called His mouth. For hence is that which the Prophet says, For the Mouth of the Lord hath spoken these things. Is. 20 By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of “mouth;” as we also are accustomed to say “tongue” instead of “words,” as when we speak of the Greek or Latin “tongue” we indicate Latin or Greek words. We therefore rightly understand Him, by the ‘Mouth of the Lord.’ Whence the Bride says to Him in the Song of Songs, Let Him kiss me with the kiss of His Mouth. Cant. 1 As if She said; Let Him touch me with the presence of the Only Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. Acts 2, 2 A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incorporeal sound, and says, He shall receive of Mine, and shall shew it unto you. John 16, By the terror of His voice, then, can be understood the power of fear, and by the sound of His mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of the adoption of sons, whereby we cry Abba, Father. Rom. 8, 15Hence the Truth says by His own mouth, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted to them; and whose soever ye retain, they are retained. John 20, 22. 23. Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. Against whom it is rightly subjoined,

27 - 35 He himself considereth under all the heavens, and His light is over the ends of the earth.

As if it were plainly said; He who rules over the highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest concerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He therefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally confined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the Prophet attests who says, The heavens declare the glory of God;) Ps. 19, 1 after the coming of the Holy Spirit is designated by the sound of the mouth, it is rightly subjoined,

27 - 36 He Himself considereth under all the heavens, and His light is over the ends of the earth.

For there are some, who, when they hear the wonderful works of the Apostles, (that they raised the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities by their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it is written, An assister in needful times, in tribulation. Ps. 9, 9 For Holy Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, when opportunity demands. For it is written, Tongues are for a sign not to them that believe, but to them that believe not. 1 Cor. 14, 22 Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.

27 - 37 Paul healed Publius' father by prayer, Timothy by practical advice.

For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and fevers; Acts 28, 8 and yet advised Timothy when sick, saying, Use a little wine for thy stomach’s sake, and thine often infirmities. 1 Tim. 5, 23 Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the minds of men may be brought to inward truths; that so by the wonder which is visibly displayed, those invisible truths, which are more wonderful, may be believed? For the father of Publius required to be healed by a sign of power, in order that he might revive in mind, while returning to health by a miracle. But no miracle needed to be manifested outwardly to Timothy, because he was already full of life within. What wonder is it then, that miracles are not frequently displayed, when the faith has been spread abroad, when even the Apostles themselves performed them not in the case of some who already believed? The heavens, then, having been raised up, the Lord considers inferior objects; because, when the greatest preachers have been taken away, He constantly regards even the lowliness of our infirmity. And His light beholds, as it were, the ends of the earth, under the heavens; because, after the sublime doings of those who have gone before, He embraces the ways and doings even of sinners by the illumination of His grace. And though He does not now frequently manifest miraculous signs, by the life of believers, He yet departs not from these same believers by the virtue of works. But His light over the ends of the earth can also be thus understood; that whilst the preaching of heavenly Grace gathers the nations to the faith, it has embraced within itself the boundaries of the world.

27 - 38 Divine Grace turns sinful lives into righteous, forgiven conduct.

Or, certainly, the ends of the earth are the ends of sinful men. And it is often the case, that many forsake God, and waste the seasons of their life in carnal desires. But yet, when looked down upon by Divine Grace, they turn to God at their latter end, they learn what are the eternal judgments, and punish with tears all the evil deeds they remember to have committed; and prove by their upright conduct that they are sincerely prosecuting these. And when righteousness succeeds, their former sin is surely entirely forgiven. For hence Hannah says by the spirit of prophecy, The Lord shall judge the ends of the earth; 1 Sam. 2, because doubtless God does not judge the former life of sinners, when, by a look of affection from above, He enlightens their latter end. Hence Moses says, The firstling of an ass thou shall exchange for a sheep. Ex. 13, For, by an ass is designated uncleanness, but by a sheep, innocence. To exchange then the firstling of an ass for a sheep, is to convert the beginnings of an impure life into the simplicity of innocence; in order that a sinner, after having committed those deeds which the Lord rejects as unclean, may now display such conduct, as He can offer to God as a sacrifice. Because then a sinner is converted after his sins, and is brought back at last from the darkness of his misdeeds, at the end of his life, it is now rightly said, And His light is over the ends of the earth. But that very grace, which fills the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shews a man how justly he is to be condemned. Whence it comes to pass, that he bewails with daily floods of tears every sin which he remembers to have committed, and the more he is now able to discern what is righteous, the more ardently does he desire to punish his own wicked self with groans. Whence it is fitly subjoined,

27 - 39 After Him a sound will roar.

For the Lord doubtless turns into sorrow the life of him whom He has filled with His illumination; and the more He suggests to the enlightened mind eternal punishments, the more cruelly does He weary it with sorrow for its past wickedness; and a man grieves at what he was, because he now begins to discern the good which he was not. He hates himself, as he remembers himself to have been. He loves himself as he discerns he ought to have been; and now loves only the bitterness of penitence; because he carefully considers in what great pleasures he has sinned through self-indulgence. It is well said then, After Him a sound will roar. Because when God enters the mind, it is doubtless plain, that the sorrow of repentance immediately follows, in order that that soul may now delight in wholesome sorrow, which used to rejoice in its iniquity with a lamentable mirth. But the more abundantly a sin is lamented, the higher is the knowledge of the truth attained. Because the conscience, before polluted, is renewed by a baptism of tears, to behold the light within. Whence after the roaring of repentance, it is fitly subjoined,

27 - 40 He will thunder with the voice of His greatness.

For God thunders with the voice of His greatness, when, to us who have been now well prepared by sorrow, He makes known, how great He is in His doings above. For thunder proceeds, as it were, from heaven, when the look of grace strikes us slumbering in carelessness and neglect, with sudden fear; and when lying on the ground we hear a sound from above: for thinking of things of earth, we are suddenly alarmed at the sentence of terror from above; and our mind, which used to slumber with evil security in things below, is now properly alarmed and anxious for things above. But we know not, in what way the terror of this secret visitation enters into us: nor is it discerned by the eye of the very mind, whose purpose is changed for the better. Whence it is fitly subjoined,

27 - 41 And He will not be enquired into, when His Voice hath been heard.

The voice of the Lord is heard, when the breathing of His grace is conceived within the mind; when the insensibility of our inward deafness is broken through, and the heart, excited to zeal for the noblest love, is pierced by the voice of inward power. But even the mind, which has been enlightened by the voice of the supervenient Spirit, which insinuates Itself into the ears of the heart, does not trace it out. For it is unable to consider by what openings this invisible power flows into it, in what ways it comes to, or recedes from, it. Whence it is well said by John, The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth. John 3, 8 For to hear the voice of the Spirit, is to rise up to the love of the invisible Creator, by the power of inward compunction. But no man knows whence it cometh; because we are not told on what occasions it pours itself forth on us by the mouths of preachers. And no man knows whither it goeth; because when many hear one and the same preaching, it doubtless cannot be understood, whom It forsakes and casts off, or into whose heart It enters and takes its rest. For but one thing is taking place without, but the hearts of those who behold are not penetrated by it in one way: because He who invisibly modifies visible things, plants incomprehensibly the seeds of events in the hearts of men. Hence is it that some believed, when Lazarus was raised from the dead: while yet the greater number of the Jews were roused to zeal in persecution by this very resurrection. John 12, 10. 1That one and the same miracle, then, which conferred on some the light of Faith, deprived others of the light of the mind, by the darkness of envy. Hence is it that each of the thieves beheld that same death of our Redeemer, which was like his own; but the one feared not in his pride to assail Him with contumely, Whom the other honoured by fearing Him. In the same circumstance the thoughts of each was not the same; because the inward Arbiter, by invisibly modifying, made it to differ. But as these secret modes of breathing on us cannot be comprehended by our thoughts, the traces of the Divine voice are doubtless unknown to us. Whence it is still further subjoined,

27 - 42 God will thunder marvellously with His voice.

God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be followed, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signified in Moses by the manna coming from above. For the sweet food which is received from above is called ‘manhu.’ For manhu means, What is this? Ex. 16, And we say, ‘what is this,’ when we ignorantly wonder at that which we behold. The soul then perceives the manna from above, when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice; so that the soul, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined,

27 - 43 Who doeth great things and inscrutable.

For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent for new pursuits, and cold to his former habits, that he renounces outward cares, and is eager for inward contemplation; who can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God effects by His voice; but they would be less great, if they could have been searched out. He doeth, therefore, great things and inscrutable: because He exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, I have planted, Apollos watered, but God gave the increase. For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. l Cor. 3, 6. 7. But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without. Whence it is fitly subjoined,

27 - 44 Who ordereth the snow to descend on the earth, and the rains of the winter, and the showers of His strength.

Because the Psalmist says, Thou shalt wash me, and I shall be whiter than snow; Ps. 57 what do we understand by snow in this place, but the hearts of the Saints made white by the light of righteousness? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters. Waters therefore are the minds of preachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already feast on solid contemplation, condescend to humble words of preaching through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts; so the virtue of the Saints protects the life of sinners by its strength with God, and by its condescension melts, as it were, and waters the thirsty earth, to bear fruits. And because water is first brought up from below, that it may afterwards be returned in showers from above; so do holy men, when placed on the lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others’ infirmity. Waters, then, return, as it were, to the earth from which they have been raised, when righteous men, condescending to sinners, cease not to remember what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true wisdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his heights of virtue, he acknowledges how unworthy he was, saying, Who was before a blasphemer and a persecutor, &e. 1 Tim. Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us see therefore how this water, which is to be turned into solid snow, is drawn up to its highest level. He says, Whether we be beside ourselves, it is to God. 2 Cor. 5, Let us see how the snow returns to the ground, to water it, while melting. He says, Or whether ice be sober, it is for your cause. ibid. Let us see with what hand it is guided, and can be raised up, when low, and be brought back again when raised up. He says, For the love of Christ constraineth us. ibid. Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its considerate control even to humble condescension, for the love of the brethren, it is rightly said, Who ordereth the snow to descend on the earth. Where it is also fitly subjoined,

27 - 45 And the rains of the winter, and the shower of His strength.

For this present life is indeed winter: in which though hope even now raises us up to things above, yet the cold torpor of our mortality still binds us. Because it is written, The corruptible body weigheth down the soul, and the earthly habitation presseth down the sense that museth on many things. Wisd. 9, But this winter has rains, which are doubtless the preachings of rulers. Of which rains it is in truth said by Moses, Let my speech be expected as the rain, and my words descend as the dew. Deut. 32, 2 These rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as a flock for a sacrifice, and sanctify them in the day of slaughter. Jer. 12, 3 For the reprobate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved, my fair one, and come: for the winter hath past, the rain hath passed and is gone. Cant. 2, 10. 1For as the winter passes away, the rain departs: because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the earth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. Where it is rightly added,

27 - 46 And the shower of His strength.

For the shower of the strength of God, is the preaching His Godhead; for the shower of His weakness is the preaching His Manhood, of which it is said by Paul, The weakness of God is stronger than men. 1 Cor. 25 And again, Though He was crucified through weakness, yet He liveth by the power of God. 2 Cor. 13, 4 But holy men so preach the weakness of His Manhood, as to pour also into the hearts of their hearers the strength of His Godhead. Let us hear, through the thunder of the cloud, the shower of His strength; In the beginning was the Word, and the Word was with God, and the Word was God. John 1 Let us hear also the shower of His weakness; The Word was made flesh, and dwelt among us. ibid. Let us hear the shower of His strength; All things were made by Him, and without Him was not any thing made that was made. What was made in Him was life. ibid. 3 Let us hear also the shower of His weakness; He came unto His own, and His own received Him not. ibid. He commands therefore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Manhood by the voices of His Saints, as to make known to us also the wonders and the strength of His Godhead. But when we hear the power of our Maker, we are immediately brought back to our own hearts by the compulsion of fear, and, considering that so great a Judge is over us, we examine what we have done (worthily, and what) Mss. vary. unworthily. Whence it is well subjoined,

27 - 47 Who sealeth the hand of all men, that every one may know his works.

For men scorn to think of the sins they commit. But when they hear the power of heavenly severity, they discern this burden of misdeeds which weighs them down. For being roused by the words of preaching, they keep on the watch, in order to consider to what punishments the merit of their former doings is leading them. When, then, the shower of His strength descends on the earth, a seal is made in the hand of each one, for him to know his works; because when the Virtue of His Incomprehensible Majesty is acknowledged, his own life is weighed more carefully by each person.

27 - 48 Wickedness knows its own condemnation, reason judges itself.

But this can also be understood in another sense. For the Almighty Creator has made man a rational creature, distinguished from all which are void of sense and reason; in order that he should not be ignorant of what he has done. For he is compelled by the law of nature to know whether what he is doing is right or wrong. For why is he brought to judgment for his conduct, if he could be ignorant of what he has done? And therefore even they, who scorn to be instructed by the precepts of the Lord, know whether the things they are doing are good or evil. For if they do not know they are doing good, why do they ostentatiously boast of some of their doings? Again, if they know not that they are doing wrong, why do they shrink from the eyes of others in these very doings? For they are witnesses to themselves, that they know what they are doing is wrong, because they are ashamed of being seen by others. For if they did not really believe it to be wrong, they would not be afraid of its being seen by others. Whence it is well said by a certain wise man; When wickedness is fearful, it beareth testimony to its own condemnation. Wisd. 17, For when fear assails and convicts the conscience of what it has done, it furnishes testimony against itself, that its conduct is deserving of condemnation. The contrary to which is said by John, If our heart condemn us not, we have confidence toward God. 1John 3, 21 Let the wicked fly then from the eyes of men; they certainly cannot fly from themselves. For that they know the sin which they commit, they have their conscience as a witness, they have their reason as a judge. In the sin therefore which they commit, they first find the judgment of their reason against them, and they are afterwards brought to the strictness of the eternal judgment. And this is perhaps that which is said by the Psalmist, Deep calleth unto deep with the voice of Thy water-spouts. Ps. 42, 7 Because, when by a wondrous course of secret dispensation, the evil which is committed is not suffered to be unknown, a sinner both condemns himself at once in his conscience by his own sentence, and after his own condemnation hastens to the sentence of the eternal Judge. For deep then to call on deep, is to pass from one judgment to another. Let holy preachers proceed then to reprove the conduct of sinners, but let wicked hearers despise the words of the righteous. Let them defend their wickedness as much as they please, and multiply their shameless deeds by a more shameless defence. They are certainly witnesses to themselves in their conscience that they are without excuse. For by the very fact that God has created man a rational being, He puts a seal in the hand of all men, that every one may know his own works. But because Eliu has stated his opinion of the wickedness of men one by one, he turns at once the eyes of his mind to the author of wickedness himself, by whose means each separate wickedness takes its rise; that, because he had assailed in this one verse the members of a wicked head, he might also briefly describe the head himself of these members. Or certainly, because he had mentioned above the virtues of the clouds of God, he now proceeds to set forth also the assaults of the adversary against the life of the righteous. For it follows,

27 - 49 The beast will enter his covert, and will abide in his den.

Who else is understood by the name of the beast, except our ancient enemy, who cruelly aimed at the deception of the first man, and mangled by his wicked advice the integrity of his life? against whom it is promised by the words of the Prophet, concerning the restoration of the Church of the Elect to its ancient condition, And no evil beast shall pass through it. But when after the coming of the Redeemer, after the voices of preachers, after the thunder, as it were, of the clouds, this beast has seized that accursed person, Antichrist, what else does he do but enter his covert, in order to abide in his own den? For that vessel of the devil is the den and covert of the beast, so that, when lying in ambush against men who are journeying through this life, he both escapes their notice by his wonders, and kills them by his malice, in his person. But yet he possesses even now the hearts of all reprobates, before he manifests himself openly; and occupies them by his secret wickedness, as though they were his own den; and conceals himself in their gloomy minds, in order to effect all the hurt he desires against the good. Were not the hearts of the persecuting Jews, the den of this beast; in whose designs he long lurked secretly, but suddenly burst forth with the voices of those who cried, Crucify, Crucify? John 19, 6 And because he could not reach so far in his temptation, as to wound the mind of our Redeemer, he was eager for His death in the flesh. This beast doubtless possessed the hearts of many of the Elect, but the Lamb has, by His death, expelled him from them. Whence also He says in the Gospel, Now shall the prince of this world be cast out. John 12, 31 For while He has, by a wonderful and righteous judgment, enlightened and accepted the confessions of the humble, He has forsaken and closed the eyes of the proud. Whence it is said to Him by the Psalmist, Thou hast appointed darkness, and it became night, in it all the beasts of the woods will pass through: the young of lions roaring to seize their prey, and to seek their food from God. Ps. 104, 20. 2For God in truth appoints darkness, when, in inflicting judgment in requital for sins, He withdraws the light of His wisdom. And it is made night, because the mind of wicked men is blinded with the errors of their own ignorance. In which all the beasts of the field pass through, when malignant spirits, lurking under the gloom of deceit, pass through into the hearts of the reprobates, by fulfilling their evil purposes. In which also the young of lions roar, because spirits rise up with importunate temptations, as the ministers of most wicked, but yet preeminent, powers. But yet they seek their food from God; because doubtless they are unable to catch souls, unless by a just judgment they are permitted by God to prevail. Where it is also fitly subjoined, The sun hath arisen, and they are gathered together, and have laid them down in their dens. ibid. 22 Because, when expelled from the minds of the faithful, by the Light of the Truth manifested in the flesh, they returned, as it were, to their dens, when they held the hearts of unbelievers only. That then which is there called the den of lions, is here termed the den of the beast.

27 - 50 Evil thoughts may enter hearts but cannot remain without consent.

But I think it ought to be specially observed, that this beast is said, not only to enter his den, but to abide therein. For he sometimes enters even the minds of the good, he suggests unlawful thoughts, he wearies them with temptations, he endeavours to turn aside the uprightness of the spirit to the pleasure of the flesh; he also strives to carry out delight as far as to consent: but yet he is kept from prevailing by the opposition of aid from on high. He can enter therefore into the minds of the good, but cannot abide therein, because the heart of the righteous is not the den of this beast. For he doubtless abides in and occupies the minds of those, whom he possesses as his own den: because he first leads on their thoughts to wicked desires, and afterwards leads their wicked desires even to the commission of most sinful deeds. For the reprobate do not endeavour to repel, with the upright hand of judgment, the suggestions of him, to whose wishes they desire to yield, by submissive delight. And when any evil thought arises in their hearts, it is cherished at once by the eagerness of delight; and when no resistance is made to him, he is strengthened immediately by consent, and consent is instantly carried into outward act, but outward act is also made worse by habit. This beast then is well said to abide in his cave; which keeps hold of the thoughts of the reprobate, till it also pierces their life with the sting of evil deeds. Whence the Lord well says to Judaea by the Prophet, How long shall hurtful thoughts abide in thee? Jer. 4, For He does not blame for their coming, but for their remaining there. And unlawful thoughts come even unto good hearts, but they are forbidden to remain; because the righteous, in order to keep the house of conscience from being taken, drive away the enemy from the very threshold of the heart. And if he has ever secretly crept Oxf. Mss. ‘subrepit’ by sudden suggestions in front of the entrance, yet he does not reach to the gate of consent. It was to this beast doubtless that Peter, overcome by the impulse of sudden fear, opened the gate of his heart, by denial, but he withstood it by a speedy discovery, he closed it by his tears. Luke 22, 57-62 But because the ancient enemy has not only entered and occupied the hearts of persecutors, but has also occupied and possessed them, let it be rightly said, The beast will enter his covert, and will abide in his den. For we learn how much he dwelt in the minds of the Jews, when we hear their plans, on the evidence of the Gospel narrative. For therein it is described, with what eager cruelty they raged for His death, when they beheld our Lord quickening the dead; how many evil designs they ardently wished to carry out against Him, but yet feared the people; how many opportunities they sought of killing Him, and could not find them; how many hands of aliens theyused to carry out their cruel wishes; because they gave Him up to the Gentiles to be killed, Whom they themselves were not able legally to put to death; in order that the Roman governor might perform that by his mere power, which they eagerly insisted ought to be done, merely from their malice. Whence it is also fitly subjoined,

27 - 51 A tempest will come forth from the inner parts, and cold from Arcturus.

When Holy Scripture mentions the inner parts, in opposition to Arcturus, it designates the quarter of the South, opposite to the parts of the North. Whence it is written in this same book; Who maketh Arcturus, and the Orions, and the inner parts of the South. Job 9, 9 Because then the sun pervades with greater warmth the inner parts of the South, but does not pursue its course at all in the North ‘in Arcturo.’, by the word ‘inner parts’ in this place is expressed the Jewish people, but by the term ‘Arcturus’ the Gentile people. For they who had known the One and Invisible God, and obeyed His Law, at least carnally, were kept, as it were, in the warmth of faith, under the glow of the midday sun. But because the Gentiles had not attained to any knowledge of heavenly wisdom, they were remaining, as it were, in the cold, without the sun, under the North. But because a tempest impels, but cold oppresses with torpor; it is now rightly said, A tempest will come forth from the inner parts, and cold from Arcturus. As if it were plainly said; From the Jews there arises persecuting malice, and from the Gentiles oppressing power. For the precepts of the Law had not forbidden the performance of miracles, and yet the Jews sought to kill the Redeemer of the human race on account of these very miracles. And hence when unable to fulfil what they had begun, they flocked to the hall of Pilate, in order that he, whom no law could restrain when murdering unjustly, might himself put Him to death. A tempest therefore came forth from the inner parts, and cold from Arcturus, whilst the Gentile judge perpetrated with the authority of Rome, that which the Jews requested through envy. Whence it is well subjoined still further against this same envy,

27 - 52 When God bloweth, the ice congeals.

Because, as the Holy Spirit breathed on the hearts of the faithful, and conferred greater miracles of power, benumbing envy grew up the more in the sluggish hearts of the faithless; and the unbelieving multitude became hardened against God, from the same causes, as the humble people softened the obduracy, with which it had bound itself. For when God blew on them, they were turned into ice, who said, through envy of the miracles they had witnessed; Behold, the whole world hath gone after Him. John 12, They were beholding the signs, perceiving the miracles performed by His ministers, and foreseeing, that the whole world was now about to follow the preaching of the faith; and yet, the more the Holy Spirit had filled the world, the more firmly was the malice of envy binding their minds. The water therefore had been turned into ice, when sluggish Judaea was still remaining in envy, as the whole world was going after God. But because Divine Power was sufficient to soften the hardness even of such great cruelty, and to melt the hearts of unbelievers to love Him, after this ice it is immediately well subjoined;

27 - 53 And the waters are again poured forth abundantly.

For the Lord has in truth poured forth the waters abundantly, after this ice; for after He had endured the hardness of the Jews, even unto death, He immediately melted their hearts from the hardness of unbelief, by breathing on them the love of Himself; in order that they might afterwards run the more eagerly to obey Him, the more obstinately they had before resisted His commands. Whence it is well said by a certain wise man, As ice in fair weather, so shall thy sins be melted away. Ecclus. 3, The Prophet had desired to be freed from the ice of this torpor, when saying, Turn our captivity, O Lord, as the stream in the South. Ps. 126, 4 Of these waters, that is, of people flocking together to the Lord, it is said again, He will send forth His word, and will melt them: His breath will blow, and the waters will flow. Ps. 147, Waters run from ice, because many great preachers are made out of hard persecutors. Ice therefore melts in water, when the numbness of inward cold is changed into the irrigation of preaching. Was not Paul ice, who when going to Damascus, after he had received letters, was seeking to check the seeds of the word of God, which had been scattered in the heart of the faithful, as if in the earth that they might not spring up to the perfection of good deeds? Acts 9, 2 But this ice returned in water; because he afterwards watered with the streams of holy exhortation those whom he before endeavoured to oppress with persecution, in order that there might arise a more abundant harvest of the Elect, in so much
as the shower of God was watering it from the mouth even of a persecutor. Whence it is well subjoined;

27 - 54 The corn desireth clouds.

For what are all the Elect, but the corn of God, to be treasured up in the heavenly garners? Which now bear with the chaff in the threshing of the floor; because in this purification of Holy Church, they endure the contrary habits of the reprobate, till the inward Husbandman separates them with His fan of judgment, and taking His Elect, as grains now cleaned, into the heavenly habitations, consigns the chaff to eternal fires. Whence it is well said by John, Whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His barn, but He will burn up the chaff with unquenchable fire. Matt. 3, But this corn, till it attain to the perfection of its fruits, looks for the rains of the clouds, in order to its growth. Because the mind of good men is watered with the words of preachers, lest it should be drained of the moisture of charity by the sun of carnal desires. The heavenly Husbandman had beheld this corn growing up in the world, and desiring the clouds, when He was saying, The harvest indeed is plenteous, but the labourers are few. But pray ye the Lord of the harvest, to send forth labourers into His harvest. Matt. 9, 37. 38 Those therefore which here are called ‘corn,’ are there called ‘harvest,’ but they who are here called ‘clouds,’ are there called ‘labourers,’ because holy preachers are both clouds and labourers; clouds, namely, by their doctrine, labourers by their life; clouds because they flow into us by their words, labourers, because they cease not to do what they speak. Whence it is subjoined;

27 - 55 And the clouds scatter their light.

For, for clouds to scatter their light, is for holy preachers to spread abroad examples of conduct, both by their words and actions. But though they scatter the light of their inward message, yet they do not attain to the conversion of all the hearts which they desire. For it follows;

27 - 56 Which traverse all things in a circuit, whithersoever the will of their Ruler shall lead them.

For holy preachers often wish to exhort some persons, but cannot do so. Some they often wish to avoid, but are yet most urgently compelled, by the impulse of inward instigation, to exhort them. Let us behold the cloud of God, how it is led by the hand of Him Who guides it, even to those things which it does not seek after: and is, again, kept from following its own impulse, by the hand of Him who governs it. When Paul was shaking his raiment, and was wishing to depart from the Corinthians, he surely heard, Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city. Acts 18, 9, Again, when he had wished to go to the Thessalonians, he was kept back, and said, I wished to come unto you, even I Paul, both once and again, but satan hindered me. 1 Thess. 2, For satan could not of himself hinder the journeys of so mighty an Apostle; but, while opposing, he ignorantly subserved the design of the secret dispensation; in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their Ruler shall lead them. Whence it is still further subjoined;

27 - 57 To every thing which He shall command them upon the face of the earth.

For often when they are led by the will of their Ruler, they seek to do one thing, but are disposed otherwise. For they frequently desire to correct some of their hearers in a gentle way, and yet their speech is turned into sharpness. They frequently seek to be severe with others, but yet their vigour is restrained by the spirit of gentleness. As, therefore, they cannot go whither they will, so also they cannot act as they will. For because the inward Judge keeps hold of them, when He sends them, so also does He modify and take them up, when He leads them on, so that sometimes they arrange one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another. Because then they serve according to that which is commanded them, let it be rightly said, Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in that they are guided to it, not by their own will, but that of their Teacher. Whence it is still further subjoined;

27 - 58 Whether in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found.

The one tribe of Judah is certainly meant, which is mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the flesh of our Redeemer. But all Judaea together is called the land of the Lord. Deut. 32, 42 Because it then produced to Him the fruit of faith, when the whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy. Whence it is well said by Paul, And that the Gentiles should glorify God for His mercy. Rom. 15, 9 Whence it is written again, Which had not obtained mercy, but now have obtained mercy. 1 Pet. 2, God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time, He makes these clouds to rain, even in His own land, because He recalled this same people of Israel to His former favour, after correction in captivity. At another, He wished them to shine forth from the place of His mercy; because He made known by holy preachers even to the Gentiles the miracles of His power, in order by His sole mercy to free those from the yoke of error whom His wrath in their innate unbelief was weighing down. But behold, because Eliu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths; the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says. For he adds at once in a boastful manner,

27 - 59 Hearken unto these things, O Job, stand, and consider the wondrous works of God.

He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, “Listen”which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the power of His doings. For to ‘stand,’ is to act uprightly. Whence also it is said by Paul, Let him that thinketh he standeth, take heed lest he fall. 1 Cor. 10, And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God’s power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Whence it is well said in reproach of Balaam, Who falling, hath his eyes open. Numb. 24, 4 For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life, Whom by foreseeing he announced. He was lying then, and had his eyes open, when prophecy was directing his mind to heavenly things, and covetousness was confining it to earth. He was lying and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance;

27 - 60 Dost thou know when God commanded the rains to shew forth the light of His clouds?

If ‘clouds’ are holy preachers, the rains from the clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and shew not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed by persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, shew us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, That ye may know, what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe. Eph. l, 18. 19.This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. 2 Cor. 10, But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed, in order to be quiet, and are not permitted. No one therefore knows when the rains shew the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou know, when God commanded the rains, to shew forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world? Whence it is also fitly subjoined,

27 - 61 Dost thou know the mighty paths of the clouds, and their perfect knowledge?

These clouds have most subtle paths, namely, the ways of holy preaching. For narrow is the gate, which leadeth unto life. Matt. 7, They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another’s goods, not to retain one’s own, to despise the praises of the world, to love reproaches for God’s sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs of those who hurt us, and to retain towards them the unchangeable grace of affection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined,

27 - 62 And their perfect knowledge.

For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said to them by the voice of Truth; When ye have done all these things which are commanded you, say, We are unprofitable servants. Luke 17, It is perfect wisdom to know all things, and yet in a certain way to be ignorant of one’s knowledge; by which though we already know the precepts of God, though we are now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of which it is well said by Paul, He who thinketh that he knoweth any thing, knoweth nothing yet as he ought to know. 1 Cor. 8, 2 While we live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth, it is rightly subjoined,

27 - 63 Are not thy garments warm, when the earth hath been blown upon by the south wind?

We have often said already that blessed Job stands for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shall be clothed with all these, as with an ornament. Is. 49, But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and come thou south, blow upon my garden, and let its sweet spices flow out. Cant. 4, For the northwind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may fly away. For the south wind comes, and blows through the garden, that its sweet spices may flow abroad; because, while the mind of man is filled by the coming of the Holy Spirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the south wind, may now justly say, We are unto God a sweet odour of Christ. 2 Cor. 2, The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members.

27 - 64 Garments warm when hearers cling to upright teachers.

For every one; who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm: but when they have become warm, by retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well? Which receives, as it were, warmth through the pores; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation. Which expels, as it were, its own cold, when it departs from its former iniquity; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching: and from seeing that they are burning and glowing for the highest objects, they are themselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the progress of their disciples, and are ashamed of being themselves blameable, even in the smallest matters: lest they should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation: because, if the Holy Spirit fill not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within; For neither is he who planteth any thing, neither he that watereth, but God Who giveth the increase. 1 Cor. 3, 7 Let it be said then, Are not thy garments warm, when the earth hath been blown upon by the south wind? Because, namely, hearers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saving plainly to blessed Job; Thou in vain attributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposest to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance, saying,

27 - 65 Thou perchance madest with Him the heavens, which are most solid, as if cast in brass.

By ‘heavens,’ those who are created in the heavens, the angelic spirits, can be designated. Whence also we are instructed by the voice of Truth to say in our Prayer, Thy will be done as in heaven, so in earth. Matt. 6, That the will of God may be doubtless observed in all things even by human infirmity, as it is done by the higher creation. Of whom it is well said, They are most solid, as if cast in brass. For it is of the nature of brass, that it is difficult to be consumed by rust. And the angelic powers, which stood fixed in Divine love, when the proud angels fell, received this, as their reward of retribution, that they are no longer consumed by any rust of sin stealing upon them, that they continue in the contemplation of their Creator, without end to their felicity, and exist with eternal stability, in that which they were created. Which the very words of the history in Moses concerning the origin of the world will attest, when both the heaven is said to have been first made, and this is after wards called the firmament. Gen. l, Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was afterwards still more wonderfully strengthened, that it might never fall. But, as we have often said, by the ‘heavens’ can be expressed the minds of the Elect, raised up by inward love from all earthly pollutions. For though, in the body, they dwell below, yet, because they cleave in their heart, even now, to the highest objects, they truly say, Our conversation is in heaven. Phil. 3, 20 Who are most solid, as if cast in brass, because they are not wasted away from the integrity of their original strength, by any rust of changeableness. To whom, boldly bearing up against adversities, it is said by the voice of their Maker, Ye are My friends, which have continued with Me in My temptations. John 15, 14; Luke 22, 28 But though this learned and haughty one, when endeavouring to make a jest of this holy man, blends noble sayings with his derision, yet he ever falls back, from those noble sayings, into empty words. For he again subjoins deridingly,

27 - 66 Shew us what to say to Him; for we in truth are involved in darkness.

As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance. But soon starting away from his derision, he subjoins contemptuously; Ver. 20. Who will tell Him the things which I say? As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat, even after he has heard them? But because, when learning and arrogance contend together in the habitation of the same mind, there sounds forth from the mouth of the speaker not merely levity of behaviour, but also gravity of sentiment; after Eliu had been puffed up in levity by arrogance, saying, Who will tell Him the things which I say? he presently subjoined, through his learning,

27 - 67 Even if a man shall speak, he shall he swallowed up.

Every thing which devours any thing, draws it inwards, and conceals it from the eyes of beholders, and hurries into the deep an object which could be seen on the surface. A man, therefore, when he is silent about God, seems to be something on account of the reason with which he was made. But if he begins to speak about God, it is at once shewn how nought he is; because he is devoured by the immensity of His greatness, and is hurried, as it were, into the deep, and is concealed. For wishing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circumscribed spirit of the Uncircumscribed, the creature of the Creator, the temporal of the Eternal, the mutable of the Immutable, the mortal of the Quickener. And since, being placed in darkness, he knows not the inward light, as it really is, a man wishing to discourse of eternity, speaks as a blind man of the light. If then a man shall speak, he shall be swallowed up: because if a man wishes to speak of eternity as it is, he takes away also from himself even the sense he has of it when silent. But, behold! eternity then became truly known to men, when It shewed Itself to them by assuming man’s nature. But because this had not yet been revealed, it is rightly subjoined of the same men;

27 - 68 But now they see not the light.

Of which light doubtless it is said even by the Prophet, The people which was sitting in darkness, saw a great light. Is. 9, 2 But he shews how this light is seen by men, when he immediately adds; The air will suddenly be gathered into clouds. For the air is so diffused by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the ‘air,’ but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and thither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, strengthened with the solidity of virtue, in order that, by thinking of what is right, they may gather themselves within the bosom of their heart, and may not melt away in empty thoughts.

27 - 69 Unstable fishermen became steadfast preachers, bearing wisdom and nourishing the world.

Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith. But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined;

27 - 70 And the wind passing over will drive them away.

For the wind that passes over is the present life. The wind then passes over, and drives the clouds away; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds: because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought by their labours in Holy Church, when he immediately subjoins;

27 - 71 Gold will come from the north.

What is designated by the ‘north,’ but the Gentile world, fast bound in the cold of sin? Which he held under the yoke of his tyranny, who proudly said, I will sit in the mount of the covenant, in the sides of the north, I will ascend above the height of the clouds, I will be like the Most High. Is. 14, 13. 14. And what is expressed by ‘gold,’ but faithful souls? Of which it is said by Jeremiah, How is the gold become dim? the finest colour is changed? Lam. 4, 1 For he lamented that the gold was dimmed, because he beheld in some persons the brightness of innocence changed into the blackness of sin. Gold, therefore, is said to come from the north; because through the favour of the grace of the Redeemer, the life of the faithful, which is precious before God, is increased within Holy Church, from the Gentile world, which had been long frozen in the torpor of unbelief. For gold comes from the north, when the true faith in God shines forth from the very worshippers of idols. But when the Gentiles were converted to the faith, the Jewish people gainsays them; and scorns to admit to the recompense of eternal rewards, those who had been so long worshippers of idols. Whence it is said to Peter, after the conversion of the Gentiles, Wherefore wentest thou in, to men uncircumcised, and didst eat with them? Acts 13 In contradiction to which, the Lord rightly says by Isaiah, I will say to the north, Give up, and to the south, Keep not back. Is. 43, 6 For as the Gentile world is signified by the ‘north,’ so is the Jewish People signified by the ‘south,’ which was warmed, as it were, by the mid-day sun, because when our Redeemer appeared in the flesh, it first received the warmth of faith. Give up, then, is said to the north, when the Gentile world is ordered to offer to God the gifts of its faith. But the south is commanded not to keep back, because the Hebrews who stood firm in the faith were ordered not to condemn and reject the life of the Gentiles. Whence here also, because it was said, Gold cometh from the north; it is fitly subjoined;

27 - 72 And from God fearful praise.

For fearful praise is said to come from God, as if it were said to come from those who are on the side of God, that is, the faithful. When gold then comes from the north, fearful praise proceeds from God; because, while the Gentiles offered the brightness of their faith, the multitude of the faithful Hebrews praised with fear the Divine judgments. But how gold comes from the north, and how fearful praise bursts forth from those who are under God, the sacred history itself informs us. For it is written, Cornelius, a centurion of the band, which is called Italian, a religious man, and fearing God with all his house, giving much alms to the people, and praying to God always, saw in a vision manifestly, about the ninth hour of the day, an Angel of God coming in to him, saying unto him, Cornelius. But he looking on him, being seized with fear, said, Who art thou, Lord? But he said unto him, Thy prayers and thine alms have come up as a memorial in the sight of God. Acts 10, 1-4 Gold therefore came from the north, when prayer with alms went up from the Gentiles in the sight of God. But when Peter had related to the brethren, either how Cornelius had seen an Angel, or he himself had seen a linen cloth let down from heaven to him with beasts, and creeping things and birds, or how the Holy Spirit had bedewed the hearts of the Gentiles, even before Baptism, Acts 15-Who had never come into the minds of the Jews, excepting after the water of Baptism, it is immediately written, When they heard these things they held their peace, and glorified God, saying, God hath therefore granted to the Gentiles also repentance unto life. ib. 18. The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself from its murmurs, by admiring the gifts of heavenly grace offered fearful praise to God. Whence Peter himself also wonders, saying,

27 - 73 I have found in truth, that God is no acceptor of persons. Acts 10, 34

But when the Gentiles receive the faith, why is fearful praise said to come from those who are already believers, when it ought to come from them, joyful rather than fearful? But fearful praise came from the Hebrews who already believed, on the conversion of the Gentiles, doubtless, because Judaea was justly rejected, while the Gentiles were called in mercy; and feared the loss of its own rejection, while it beheld the gain of the others’ calling. Whence we also, when we suddenly behold the wicked raised up to an unexpected eminence of life, daily rejoice with fear under the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy, Who calls thereby those to Himself who are considered unworthy. It follows,

27 - 74 We cannot worthily find Him out.

Even if we can now find Him out, yet not worthily. For whatever we perceive in Him, is of faith, and not of sight. But yet he adds that which he considers he has found, saying; He is great in power, and judgment, and justice, and cannot be spoken of. For He is great in power, because He overcomes the powerful adversary, and taking from his house the vessels of dishonour, changes them into vessels of mercy. Matt. 12, 29 Great in judgment; because, though He here brings down His Elect by adversity, yet He raises them at last in the glory of eternal prosperity. Great in justice: for though He here bears long with the reprobate, yet He at last condemns them for ever. But it is well subjoined; And cannot be spoken of. For if He cannot worthily be thought of, how much less can He be spoken of? But we speak of Him far better, in a measure, if we hold our peace with admiration through fear of thinking upon Him. It follows,

27 - 75 Therefore men will fear Him, and all who seem to themselves to be wise, will not dare to contemplate Him.

Eliu in this place calls those who are strong of understanding ‘men.’ ‘viros’ And we must note that he says not, ‘And wise men will not dare to contemplate Him,’ but, They who seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, They were turned into a crooked bow. Ps. 78, 57 For a crooked bow strikes the very person, by whom it is aimed : but the tongues of arrogant men are in their sayings like a crooked bow ; be- cause when they speak against pride, they fix their arrows in their own makers. Whence we must watch with the utmost care, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of ignorance, and should not any longer be wisdom. Acts 10, 1-4 Forthough it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride.

27 - 76 Faith, hope, charity are highest goods; others have mixed nature.

For some goods are of the highest, others of a mixed, kind. The highest goods are faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country only, and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches. But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy brethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought take care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within.

27 - 77 David's humility despite his great accomplishments and divine favor.

But because secret pride of heart is reproved by this, which Eliu says, All who seem to themselves to be wise will not dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of lions; to rend asunder the arms of bears; to be chosen, when his elder brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, How glorious was the king of Israel to-day, uncovering himself before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: 2 Sam. 6, 20 she immediately heard, As the Lord liveth, I will play before Lord, Who hath chosen me rather than thy father. ibid. 21 And a little after he says, And I will play, and I will become more vile than I have been, and I will be humble in mine own eyes. ibid. 22 As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility.

27 - 78 Some show humility outwardly but are prideful within, unlike David.

But there are some who think humbly of themselves; because, when placed in honour, they consider that they are nothing but dust and ashes; but yet they shrink from appearing contemptible before men, and, contrary to what they think of themselves within, they cover themselves, as it were, with a rigid cloak of beauty without. And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have displayed; and they are the more elated in their heart, the more they seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from without, saying, I will play, and I will become more vile. And since he does not swell with pride within, because he made himself vile without, he adds, And I will be humble in mine own eyes. As if he said, Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying,

27 - 79 And I will be humble in mine own eyes?

It is well said therefore by Eliu, Therefore men will fear Him, and all who seem to themselves to be wise will not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God; because they are the more removed from His light, the more they are not humble in themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the light of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For hence it is written, God hath chosen the foolish things of this world to confound the wise. 1 Cor. l, 27 Hence again it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. ib. 3,Hence the words of the Gospel history attest, that when Zaccheus could see nothing for the crowd, he ascended a sycamore tree, to see the Lord as He passed by. Luke 19, 4 For the barren lit. ‘foolish’ fig is called a sycamore. Zaccheus therefore, being small of stature, ascended a sycamore, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because the tumult of worldly cares keeps the infirmity of the human mind from looking at the light of truth. But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added? For the Lord commands us, as it were, to ascend a sycamore, when He says, Of him that taketh away thy goods, ask them not again; ib. 6, 30 and again, If any man smite thee on the right cheek, turn to him the other also. Matt. 5, 39 The Lord is seen, as He passes along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord.

28 God Speaks Sovereignly; Creation Questions Man, Reveals Power, Order, Humility 46 69.2 1:55:20

28 - 0 Preface.

After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters, and the darts of so many sorrows boldly received, blessed Job ought to have been praised by his Judge for such great power of constancy, if he had been now going to be called out of this present world. But after he is here about to receive back yet two-fold, after he is restored to his former health, to enjoy longer his restored possessions, Almighty God is obliged to reprove with strict justice him, whom He preserves alive, lest his very victory should lay him low with the sword of pride. For what commonly slays a soul more fatally than consciousness of virtue? For while it puffs it up with self-consideration, it deprives it of the fulness of truth; and while it suggests that it is sufficient of itself for the attainment of rewards, it diverts it from the intention of improvement. Job, therefore, was just before his scourges, but he remained more just after his scourges; and, having been praised before by the voice of God, he afterwards increased from the blow. For as a ductile tube is lengthened by being hammered, so was he raised the higher in praise of God, as he was smitten with heavier chastisement.But he who stood thus firm in his virtues, when prostrated by wounds, needed to be humbled. He needed to be humbled, lest the weapons of pride should pierce that most sturdy breast, which it was plain that even the wounds that had been inflicted had not overcome. It was doubtless necessary to find out a person, by comparison with whom he would have been surpassed. But what is this, which is said of him by the voice of the Lord; Thou hast seen My servant Job, that there is no man like him upon the earth. Job 8; 2, 3 By comparison with whom then could he be surpassed, of whom it is said, on the witness of God, that he cannot be equalled, on comparison with any man? What then must be done, except for the Lord Himself to relate to him His own virtues, and to say to him, Canst thou bring forth the morning star in its season, and canst thou make the evening star to rise over the sons of men? Job 38, 32 And again, Have the gates of death been opened to thee, and hast thou seen the gloomy doors? ib. Or certainly; Hast thou commanded their dawn after thy rising, and hast thou shewn the morning its place? ib. But who can do these things, but the Lord? And yet a man is asked, in order that he may learn that he is unable to do these things; in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled! O how great is the victory of the man, to have been foiled on comparison with God! O how much greater is he than men, who is proved by testimony to be less than God! For he is very mighty, who is proved by such questioning not to be mighty. But since we are being led to discuss very obscure questions, let us now come to the words of the text.

28 - 1 But the Lord answered Job out of the whirlwind, and said.

I see it must be observed, that if the speech were said to have been addressed to one in health and safety, the Lord would not be described as having spoken out of the whirlwind. But because He speaks to one who has been scourged, He is described as having spoken out of the whirlwind. For the Lord speaks to His servants in one way, when He improves them inwardly by compunction, and in another, when He presses on them with severity, lest they be puffed up. For by the gentle address of the Lord, is shewn His affectionate sweetness, but by His terrible, is pointed out His dreadful power. By the one the soul is persuaded to advance, by the other, that which is advancing is checked. In the one it learns what to desire, in the other what to fear. By the one He says, Be glad and rejoice, O daughter of Sion, for, lo, I come, and I will dwell in the midst of thee. Zech. 2, By the other it is said; The Lord will come in a tempest, and in the whirlwind are His paths. Is. 66, For He in truth is gentle, Who comes to dwell in the midst of us. But when He makes His way by the tempest and whirlwind, He doubtless disturbs the hearts which He touches; and puts Himself forth to tame their pride, when He is made known as mighty and terrible.

28 - 2 God's speech is by Himself or through an angelic creature.

It should also be known, that the Divine mode of speaking is distinguished in two ways. For either the Lord speaks by Himself, or His words are adapted to us by means of an angelic creature. But when He speaks by Himself, He is disclosed to us, solely by the power of His inward inspiration. When He speaks by Himself, the heart is instructed in His word, without words and syllables; because His power is known by a kind of inward elevation. At which the mind when full is raised up, when empty is weighed down. For it is a kind of weight, to raise up every mind which it fills. It is an incorporeal light, to both fill the inner parts, and circumscribe them without, when filled. It is a discourse without noise, which both opens the ears, and yet knows not to utter a sound. For in that which is written concerning the coming of the Holy Spirit; Suddenly there was made a sound from heaven, as of a mighty wind approaching, and it filled the whole house, where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them;) Acts 2, 2. 3. the Lord appeared indeed by the fire, but He spake to them by Himself within. And neither that sound nor that fire was God; but by that which He displayed outwardly, He expressed what He performed inwardly. For because He made the Disciples both to glow with zeal, and to be skilful in speech within, He displayed tongues of fire without. The elements, therefore, were applied with significance, that their bodies might feel the fire and the sound, but that their hearts might be instructed by the invisible fire, and the voice without a sound. The fire then which appeared was outward, but that which gave knowledge was inward. And when the eunuch of queen Candace was sitting in his chariot, and journeying, and was holding Isaiah in his hands, without understanding him, the Spirit had doubtless said to Philip in his heart, Join thyself to the chariot. Acts 8, 29 And when Cornelius had sent soldiers who feared God to summon Peter, Peter doubtless heard in his mind by the Spirit, Behold three men seek thee. Arise therefore, get thee down, and go with them. Acts 10, For, for the Spirit of God to say, as it were, certain words to us, is for Him to intimate by His hidden power what is to be done, and to instruct in an instant, without the medium of sound or the slowness of speech, the unlearned heart of man in hidden mysteries. For because the hearing does not comprehend at once all the sayings which are addressed to it; since it understands reasons by means of words, and words separately by syllables; but our sight apprehends suddenly and at once the whole object, by turning itself towards it; the words of God addressed to us from within are seen, rather than heard; because, while He insinuates Himself, without the delay of words, He illumines by His sudden light the darkness of our ignorance. Whence also when Baruch the son of Neriah was explaining, when demanded, how he had heard the words of Jeremiah prophesying, he said, He pronounced all these words from his mouth, as if he were reading, and I wrote them. Jer 36, For he who speaks when reading, looks in one direction, but utters his words in another; because he speaks that which he sees. The Prophets of God then, because they rather see than hear His words in the heart, speak as if reading.

28 - 3 God's will through an Angel can be in words, things, or both.

But when God declares His will by an Angel, He points it out sometimes by words, sometimes by things, sometimes by words and things together, sometimes by images presented to the eyes of the heart, sometimes by images taken for the time from the air and presented even before the eyes of the body sometimes by heavenly substances, sometimes by earthly, and sometimes by earthly and heavenly together. But sometimes God so speaks even by an Angel to the hearts of men, that the Angel Himself is presented to the sight of the mind.

28 - 4 God speaks by an Angel in words without outward appearance.

For God speaks in words by an Angel, when nothing is displayed in outward appearance, but the words of the Heavenly saying are heard; as on the Lord saying, Father, glorify Thy Son, that Thy Son may glorify Thee; John 17, 1 it is immediately replied, I have glorified, and will glorify Him again. John 12, 28 For God, Who speaks without time, by the power of inward impulse, uttered not in time that voice by His own Substance, which voice, circumscribed by time, He made plain by human words. But speaking doubtless from “heavenly places, He fashioned, by the ministry of a rational creature, those His words which He wished to be heard by men.

28 - 5 God speaks through Angels by things, using elements to symbolize.

But sometimes God speaks through Angels by things, when nothing is said in word, but future events are announced by an object taken from the elements; as Ezekiel, hearing no words, saw the appearance of amber in the midst of the fire; Ezek. 4 in order, namely, that while he was looking on this single object, he might understand the things which were to come to pass in the last times. For amber ‘electrum’ is a mixture of the metals of gold and silver, by which admixture the silver indeed is rendered more brilliant, but the brightness of the gold is softened down. What then is pointed out by amber, but the Mediator between God and men? For while He presented Himself to us as a union of the Divine and human natures, He both rendered His human nature more glorious by His Godhead, and tempered the Divine Nature to our sight by His Manhood. For since human nature shone forth with so many miracles by the virtue of the Godhead, the silver was improved by the gold; and because God could be recognised through the flesh, and because He endured therein so many adversities, the gold was, as it were, tempered by the silver. And it is well represented also in the midst of the fire, because the flame of the judgment which follows attends the mystery of His Incarnation. For it is written,

28 - 6 The Father judgeth no man, but hath given all judgment to the Son.

But sometimes God speaks by Angels in words and deeds at once, when He teaches by certain gestures, that which He declares in words. For neither could Adam, after his sin, hear the Lord in the Substance of His Divinity, but he heard the words of reproof by the Angel, of whom it is written; When he had heard the voice of the Lord God, walking in the garden at the wind after mid-day, he hid himself among the trees of the garden. Gen. 3, 8 For what is it, that God after the sin of man no longer stands, but walks in the garden, except that He points out that He has been driven from the heart of man, by the inroad of sin? What by His so doing at the wind after mid-day, except that the more glowing light of truth had departed, and the frosts of his sin were congealing his sinful soul? He reproved, therefore, Adam, when walking, that He might make known to benighted souls their wickedness, not by words only, but also by His doings; so that sinful man might both hear by His words what he had done, and perceive, by His walking, the inconstancy of his changeableness, on having lost the stability of eternity, and by the wind might observe his own torpor, when the warmth of charity had been driven away, and learn by the declining of the sun that he was drawing near to darkness.

28 - 7 God speaks through angels by images seen by the heart.

Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping saw a ladder leaning against heaven. Gen.28, As Peter caught up in trance saw a linen cloth full of reptiles and quadrupeds; Acts 10, 10. 1for he would not have been in a trance, unless he were beholding these things with other than bodily eyes. As a man of Macedonia appeared to Paul in a vision of the night, who asked him to come over into Macedonia. ib.16, 9 Sometimes God speaks through Angels by images taken for the time from the air, and presented before the eyes of the body. As Abraham was able not only to behold three men, but also to receive them into an earthly habitation, and not only to receive them, but to supply also food for their use. Gen. 18, 2 For unless the Angels, when announcing some inward truths, assumed for a time their bodies from the air, they would not, in truth, appear to our outward sight; nor would they take food with Abraham, unless they were bearing for our sake some solid substance from the heavenly element. Nor is it any wonder that they who are there received, are called, at one time ‘Angels,’ and at another ‘the Lord,’ because they, who were ministering outwardly, are designated by the word ‘Angel;’ and He Who was ruling them within, is pointed out by the appellation ‘Lord ;’ that by this the power of Him Who was ruling, and by the latter the office of these who were ministering might be clearly displayed. Exod. 3, 2. 4.

28 - 8 God speaks through angels by heavenly and earthly substances combined together.

Sometimes God speaks through Angels by heavenly substances, as it is written, that when the Lord had been baptized, a voice sounded from the cloud, saying, This is My beloved Son, in Whom I have been well pleased. Matt. 3, Sometimes God speaks through Angels by earthly substances, as when He reproved Balaam, He formed human words in the mouth of a she ass. Numb. 22, 28 Sometimes He speaks through Angels by earthly and heavenly substances together. As when He declared to Moses the words of His command in the Mount, He brought together the fire and the bush, and added one from above, and the other from below. Exod. 3, 2 But this is done, only when something is signified by this very conjunction. For what else did He point out by addressing Moses, through the burning bush, except that He would become the ruler of that people, which would feel the flame of the Law, and yet would not avoid the thorn of sin? or that there would come forth from that people, He Who would take away by the fire of His Godhead the sins of our flesh, as the thorns of the bush; and would preserve the substance of our manhood unconsumed, even in the very flame of the Godhead?

28 - 9 God inspires hearts through angels' secret presence, raising prophets' minds.

But sometimes God pours the virtue of His inspiration into the hearts of men, through Angels, by their secret presence. Whence also Zechariah says, And the Angel who was speaking in me, said to me. Zech. By saying that the Angel was speaking in him, and yet to him, he clearly proved that he who was speaking to him, was not without him by any bodily appearance. Whence also he added a little after, And, behold, the Angel that was talking in me was going out. ibid. 2, 3 For often they appear not outwardly, but, as they are angelic spirits, they make known the will of God to the senses of the Prophets, and raise them up to sublime thoughts, and whatever events are still future they set forth as present in their original causes. For the heart of man, burdened with the very weight of corruptible flesh, enduring this its bodily part as an obstacle, penetrates not into inward things, and lies as a heavy burden without; because it has no hand within to raise it up. Whence it results, as has been said, that the subtilty of angelic virtue appears itself, as it really is, to the senses of the Prophets, and that their mind is raised up as it is touched by the subtle spirit, and that it is no longer slothful and sluggish below, but, filled with inspiration within, ascends on high, and thence beholds, as from a lofty eminence, the things which are to come, beneath it. But lest any one should think that, in the aforesaid words of Zechariah, either the Father, or the Son, or the Holy Spirit, is designated by the word ‘Angel,’ if he considers the text of Holy Scripture, he quickly amends his opinion. For it never calls the Father, or the Holy Spirit, an ‘Angel,’ nor the Son, except when preaching His Incarnation. Whence it is plainly shewn in the words of the same Zechariah, that an Angel, that is a creature, was really speaking in him, when it is said, And, behold, the Angel that was talking in me was going out. And it is immediately subjoined, And another Angel was going on to meet him, and he said to him, Speak to this young man, saying, Jerusalem shall he inhabited without a wall. Zech. 2, 3. 4. The Angel therefore who is sent, who is ordered by an Angel what words he ought to speak, is not God. But because, in the sight of their Creator, the ordained ministrations of Angels are distinguished by the position of their ranks, (in order that after the common happiness of their blessed state they may rejoice together beholding their Creator, and yet minister to each other according to the position of their dignity,) an Angel sends an Angel to the Prophets, and both teaches and directs him, whom he beholds rejoicing in God in common with himself; because he surpasses him both by his superior wisdom, in power of knowledge, and, by more distinguished grace, in height of power.

28 - 10 God talks with men in different ways, including through whirlwinds.

These points then have been stated, to show in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether He spoke to him by Himself, or by an Angel. For commotions of the air could have been made by an Angel, and these words, which are subjoined, could have been delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. It is therefore said,

28 - 11 Who is this that involves sentences in unskilful words?

As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, Who is this, excepting expressly of him whom we know not. But knowledge on God’s part is approval; His not knowing is rejection. Whence He says to certain whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. Luke 13, 27 What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant: that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory of eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And He asserts that these were involved in unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold what is right in a wrong way, that is, to pervert the heavenly gift to a desire for earthly praise. For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. Whence he deservedly serves as a type of those who within the Catholic Church are studious of vain-glory: for while they believe themselves to be skilful beyond others, they are in the Divine judgment convicted of unskilfulness; because, as the Apostle said, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 1 Cor. 8, 2 For since the original folly of the Angel was pride of heart, humility in his own estimation becomes the true wisdom of man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man, His words are directed to the instruction of Job.

28 - 12 Gird up thy loins as a man.

Holy Scripture is wont to call those persons ‘men,’ who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and let your heart be strengthened. Ps. 324 Whence Paul says, Lift up the hands which hang down, and the feeble knees. Heb. 12, Whence also Wisdom in the Proverbs, Unto you, O men, I call. Prov. 8, 4 As if She were saying openly, I do not speak to women, but to men: because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins be girded about, and your lights burning. Luke 12, 35 For by the loins is designated lust, but by lights the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges, Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity? It is said therefore to him, Gird up thy loins as a man: in order that he who had first overcome the lust of corruption, should now restrain the lust of pride; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is well said by Moses, Circumcise the foreskins of your heart; Deut. 10, that is, after ye have restrained lust in the flesh, lop off also the superfluities of thoughts. It follows,

28 - 13 I will question thee, and answer thou Me.

Our Maker is wont to question us in three ways; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by enjoining hard things, as Abraham is ordered to go out of his own country, and to go whither he knew not; Gen. 12, 1 to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is when obedient to the command, Now I know that thou fearest God. ib. 22, Or as it is written, The Lord your God trieth you, to know if ye love Him. Deut. 13, 3 For God’s trying us, is His questioning us with mighty commands. His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting out others, as is said by the Psalmist, His eyelids question the sons of men. Ps.1l, 4 For, when our eyelids are open, we see; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become known to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had tasted inward wisdom, after the barrier of paradise had been opened, after the ascent of the third heaven, after the mysteries of Heavenly words, still says, I count not myself to have apprehended. Phil. 3, And again; I am the least of the Apostles, that am not meet to be called an Apostle. 1 Cor. 15, 9 And again; Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. 2 Cor. 3, 5 Paul then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart. And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor? Rom. 133. 34. For, lo! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he stood before the gates in humble confession, and that which he could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not. It follows,

28 - 14 Where wast thou when I was laying the foundations of the earth? Tell Me, if thou hast understanding.
Who hath laid the measure of it, if thou knowest?
or who hath stretched the line upon it? Whereupon are the bases thereof fastened.

ALLEGORICAL INTERPRETATION 14. Behold all things are put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said of the creation, not of the world, but of the Church. For it is said; Or who hath laid the corner stone thereof? For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open. Let Him say then; Where wast thou, when I was laying the foundations of the earth? In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. Ex. 28, 21 Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice. And hence when David the Prophet beheld Holy Church established and built on the lofty minds of the Apostles, he says; Her foundations are on the holy hills. Ps. 87, l But when in holy Scripture ‘foundations’ are not spoken of, but ‘a foundation,’ in the singular number, no one is designated, except the Lord Himself, by the power of Whose Divinity the tottering hearts of our infirmity are made strong. Of Whom also Paul says; Other foundation can no man lay, but that which is laid, which is Jesus Christ. For He is in truth the foundation of the foundations, because He is the first commencement of beginners, and the constancy of the strong. Because then they who have borne the freight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord’s address, tested by the mention of holy preachers; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in comparison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him, Where wast thou, when I was laying the foundations of the earth? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages: and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgest as the Author of Wonders without time. It follows;

28 - 15 Tell Me, if thou hast understanding, who hath laid the measures of it, if thou knowest? or who hath stretched the line upon it?

Lines of measures are stretched forth in the partition of lands, in order that fairness of dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Spirit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into Macedonia and help us. Acts 16, 9 But on the other hand, as it is written, The Apostle essayed to go into Bithynia, but the Spirit of Jesus suffered them not. ibid. 7 When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be brought within the limits of Holy Church. It is drawn in from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in: but, when they had been lost according to their desert, Asia has now been embraced within the measures of the Church, by the bounty of God.

28 - 16 Elect within, reprobate without, regardless of outward appearances.

Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse; The court which is without the temple, cast out, and measure it not. Rev. 12 For what else does the court signify but the breadth of the present life? And they who are designated by the court are rightly without the temple: and they are therefore not to be measured, because narrow the gate that leadeth unto life; Matt. 7, and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden judgment, when to a certain person who said, Master, I will follow thee whithersoever thou goest, Matt. 8, it was replied by the voice of the same Master, The foxes have holes, and the birds of the air nests, but the Son of Man hath not where to lay His head. ibid. 20 Those measures and lines were being stretched forth, when to a certain person who said, Lord, suffer me to go and bury my father, Luke 9, 59 it was replied by the voice of the same Master, Let the dead bury their dead, but go thou and preach the kingdom of God. ibid. 60 Lo! one promises that he will follow Him, and is rejected; another demands to be released, and is retained. Whence is this? Except that the lines of heavenly judgments were being stretched over the hidden spaces of the heart, in order that their incomprehensible measures might enclose the one within, and that the other might, not unjustly, remain without. But since no one is ignorant that God stretches forth these lines of hidden judgments, why is it said to Job, Tell Me, if thou hast understanding, who hath placed the measures of it, if thou knowest? or who hath stretched the line upon it? Is the question put to remind him of that which he might know, and yet forget; that he should consider more anxiously the weight of the secrets of God, namely, that the ordering of man depends not on human strength, but on the power ‘manu’ of the Creator, that so, while considering Who is invisibly performing these works, he may attribute nothing to himself, and no longer attempt any thing of himself, when he dreads the secret judgments of God? But that, considering the measures and lines incomprehensibly stretched out from above, he may remain more firm in the humility of fear, the more he sees every thing depending on the power of the Measurer. It follows;

28 - 17 Whereupon are the bases thereof fastened?

What else do we understand by the foundations of this earth, but the teachers of Holy Church? For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difficult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou shalt cover with silver. Ex. 26, 32 For what else is understood by silver but the brightness of the Divine word? As it is written; The words of the Lord are pure words, silver tried in the fire, purged from the earth, purified seven times. Ps. 12, 6 Bases therefore covered with silver support the four columns of the tabernacle; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works.

28 - 18 Prophets signified by bases, supporting apostles' preaching.

Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Whence also, when the Lord ordered the boards of the tabernacle to be erected, He ordered Moses that their bases should be cast in silver. For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets: who being themselves firm and molten sustain the boards placed upon them? Because while the life of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are placed under the separate boards. Because when the holy prophets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church: and when they disagree not with themselves, they establish them more firmly on themselves. But it is not improperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used; when not used it is turned into blackness. The sayings also of the Prophets, because they were not held in the use of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity. But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression ‘bases,’ let Him say; Whereupon are the bases thereof fastened? Thou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis; for whilst he rests not on the foundation, he is by his own weight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows;

28 - 19 Or who hath laid the corner stone thereof?

It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone. Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one fabric of the Church; Him of Whom it is written, He hath made both one; Eph. 2, Who exhibited Himself as the corner Stone, not only in things below, but in things above; because He united on earth the nations of the Gentiles to the people of Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good will. Luke 2, For they would not offer their joys to men of peace as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet; The Stone which the builders rejected, is made the head of the corner. Ps. 118, 22 Jechonias the king typified the Stone,whom Matthew when describing fourteen generations, reckoned twice. Matt. 112. For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner. He could therefore rightly be counted twice; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord.

MORAL INTERPRETATION But these things which have been said, as descriptive of Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said,

28 - 20 Where wast thou when I was laying the foundations of the earth?

If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but as the dust, which the wind driveth away from the face of the earth;) Ps. 1,4 nothing prevents the earth being understood to mean the soul of a just man, of which it is written, For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth the herbs meet for those by whom it is dressed, receiveth a blessing. Heb. 6, 7 But the foundation of this earth is faith. The foundation of this earth is laid, when the first cause of firmness, the fear of God, is breathed in the secret places of the heart. This man does not as yet believe the eternal truths which he hears; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected. When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to him, Where wast thou when I was laying the foundations of the earth? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where I found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses? But after this we can well preserve that which we are, if we never neglect to consider what we were. But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a great height of virtue, forgets its own infirmity, and does not recall to mind what it was in sins. Whence also Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. Whence also it is rightly subjoined, concerning His dealings towards this earth, that is, this righteous soul;

28 - 21 Declare to Me if thou hast understanding, who hath laid the measure thereof, if thou knowest?
or who hath stretched the line upon it?

For who, but our Creator, lays the measures of this earth? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. Another beholds all future events as if present, and yet does not display himself in any working of miracles. One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not.

28 - 22 Creator regulates gifts, humbling and exalting through charity.

Thus, therefore, does our Creator and Disposer order all things; that he who might be puffed up by the gift which he has, may be humbled by that virtue which he has not. He so regulates all things, that when He exalts any one by the grace bestowed, He also, by a different gift, makes one person inferior to another, and makes every one to look on him who is beneath him, as superior to him in some other gift, and though he feels that he is even in some respects superior, to place himself in others below the very person whom he surpasses. He so regulates all things, that while all possess separate gifts, they become, all of them, the property of each person separately, by a connecting bond of charity, and that every one so possesses in another that which he has not himself, that he humbly confers on the other that which he received as his own possession. For it is hence said by Peter, As every one hath received the gift, ministering, the same one to another, as good stewards of the manifold grace of God. l Pet. 4, For the manifold grace of God is then well dispensed, when the gift which has been received is believed to belong even to him who does not possess it, when it is considered to have been given to a man’s self on account of him in whose behalf it is exerted. Hence it is said by Paul, By love serve one another. Gal. 5, For charity then sets us free from the yoke of blame, when it engages us through love in mutual service, when we both believe that the goods of others belong to ourselves, and present our goods to others as though offering them their own. Hence it is again said by Paul, For even the body is not one member, but many. If the foot shall say, Because I am not the hand, I am therefore not of the body, is it therefore not of the body? And if the ear shall say, Became I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? And a little after,

28 - 23 But if they were all one member, where were body? But now are they many members, yet but one body.

For what is Holy Church, except the Body of its own heavenly Head? Wherein one is the eye, by beholding lofty things; another a hand, by performing right things; another a foot, by running to and fro at command; another an ear, by understanding the voice of the precepts; another a nose, by discerning the foulness of wicked, and the fragrance of good, deeds. And, while they receive and discharge mutual offices, like the limbs of the body, they make of themselves together one single body, and, while they perform different offices in charity, they keep that from being different, in which they are bound together. But were they all to do one and the same work, they would assuredly not be a body, which is composed of many members; because, namely, it would not exist, as compacted of many parts, if this harmonious diversity of members did not bind it together. Because then the Lord divides to the holy members of His Church the gifts of virtues, He places the measures of the earth. Whence Paul says again, As God hath divided to every one the measure of faith. Rom. 12, 3 And again,

28 - 24 From Whom the whole body compacted and connected by that which every joint supplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love.

But since our Creator and Disposer with wonderful wisdom confers gifts on one, which He refuses to another, and refuses to one those gifts which He bestows on another; whoever aims at doing more than he has received, endeavours to exceed the limits assigned to him. As if, perchance, he, to whom it has been only given to discuss the secret meanings of precepts, should attempt also to dazzle with miracles; or, as if he, whom the gift of heavenly virtue strengthens only for miracles, should strive, besides, to lay open the mysteries of the Divine Law. For he puts forth his foot on a precipice, who regards not the limits of his own measures. And he who boldly hastes to grasp those subjects which he is unable to reach, commonly loses that power which was his. For we then use aright the services of our limbs, when we distinctly preserve for them their own offices. For with the eyes we behold the light, with the ears we hear a voice. But if any one, having inverted the order, applies his eyes to the voice, and his ears to the light, both are to him open in vain. If any one wishes to distinguish scents with his mouth, to taste flavours with his nose, he does away with the service of both senses, because he perverts them. For when they are not applied to their proper uses, they both give up their own offices, and do not attain to those which are foreign to them.

28 - 25 Or who hath stretched the line upon it?

The Prophet David, then, had rightly confined the foot of his heart within the measure he had received by the Divine bounty, when he said, I have not walked in great matters, nor in things too wonderful for me. Ps. 131 For he would in truth walk in things too wonderful for him, if he sought to appear mighty beyond his power. For a man is raised above himself in wonderful things, if he endeavours to appear capable even in those things, to which he is unequal. Paul also was rightly confining himself within these limits, even in the wide range of his preaching, when he said, For I do not dare to speak of any of those things, which Christ worketh not by me. Rom.15, But the measure which has been received is then rightly preserved, when the life of spiritual men is viewed as set before the eyes. Whence it follows;

28 - 26 Preceding Fathers' examples guide each Elect soul in life's path.

For a line is stretched over this earth, when the examples of preceding Fathers are pointed out to each Elect soul, as a rule of life to be adopted; in order for it to consider from their life what to maintain in its own doings; that so, by observing the track of the proper path, it may neither, through neglect, fall short of the smallest matters, nor, through pride, stretch forth beyond the greatest; nor endeavour to do less than it is able, nor grasp at more than it has received; lest it should either not attain to the measure which it ought, or should, by forsaking this measure, fall beyond its limit. For narrow in truth is the gate which leadeth to life, Matt. 7, and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of discernment. For he who with fearless mind spreads himself abroad through his own wishes, condemns himself to exclusion from the narrow gate. In order, then, for the measure of this earth to be preserved, a line is extended over it from heaven; because the discriminating life of the Saints is spread out before us in Holy Scripture, in order that, either our defects may be corrected, or our excesses moderated; and both what, and how much, is to be done, is marked out by their discrimination which is set before us.

28 - 27 Peter's example helps others to overcome fear and adversity.

Behold a person, fearing either the loss of goods, or bodily affliction, dreads the threats of worldly power, and presumes not to maintain the truth against the might of opponents. Because Peter beholds him hard pressed with fear, he brings him back to the wide space of virtue, by putting before him the line of his examples. For when he had been scourged by the chiefs of the people, and perceived that he had been set free, on condition that he should cease from preaching, when he was commanded not to speak for the future, he did not yield even for the time. Acts 4, 18; 5, 40 For he immediately answered and said, We ought to obey God rather than men. Acts 5, 29 And again, For we cannot but speak the things which we have seen and heard. Acts 4, 20 But he, who before was weak, and fearing present loss, when he contemplates examples of such great courage, now follows the course of Peter, through the authority of the word, now fears not any adversity, and contemns, even with laceration of body, the powers of the world, which oppose God. But yet the more he overcomes the strength of his persecutors by bold endurance, and the more, in the midst of adversities, he yields not to any terms, the more does he in general set himself above others, even in the opinions he has held, when placed among the faithful; the more does he choose his own schemes, and trust himself, rather than others. He doubtless, while exerting himself in virtue, by not yielding to unrighteous opposition, places his foot beyond the proper limit, by not adopting even the right advice of others. Him does Peter recall within the line of measure, who, after he had overcome the authority of rulers by the freedom of his words, listened, through humility of heart, to Paul’s advice about not circumcising the Gentiles. For he desired so to raise himself up against the adversaries by his authority, as yet not to trust himself in those points in which he was wrong; in order that he might overcome haughty powers by the freedom of his boldness, and might exhibit by the humility of his gentleness submission in good counsel even to his younger brethren; and thus at one time oppose himself to others, and at another together with others oppose himself. In the conduct then of Peter a line of authority and humility is extended as it were before our eyes, lest our mind should not attain to the standard through fear, or should exceed the limit through pride.

28 - 28 Virtue can change with circumstances; sometimes deferring is better.

It has been stated, how the line is extended, lest we should fall into a fault in another case, through the boldness of some of our doings. Let it be now stated how we abandon the line of discretion in one and the same virtue, if we know not how to perform it at one time, and how to defer it at another. For a virtue is not always one and the same thing, for the merits of actions are often changed by circumstances. It is hence the case, that when we are properly engaged in any pursuit, we often more properly desist from it; and that the mind more creditably abandons that employment for a time, in which it was creditably employed at its own proper time. For if in consequence of our lesser virtues, (by performing which we make progress, but by intermitting which we are not endangered,) greater evils and trials threaten our neighbours, we necessarily put aside our advance in virtue, lest we should cause losses to the faith in our weaker neighbours; lest what we do should so far not be a virtue, the more it overthrows the foundations of the faith in the hearts of others, for the sake of itself.

28 - 29 Paul balanced enforcing faith rules with circumcising Timothy for peace.

Which line of sound judgment Paul rightly extended before the eyes of the beholders, who both ordered the Gentiles who were coming to the liberty of the faith not to be circumcised, Gal. 5, 2 and yet, when at Lystra, and passing through Iconium, himself circumcised Timothy, who had been born of a Gentile father. Acts 16, 3 For, seeing that he would excite the rage of the Jews even against those who were then present as his companions, if he did not shew that he observed the commands of the letter, he deferred enforcing his assertion, and secured himself and his companions from fierce persecution without loss to the faith. He did that which he ordered not to be done from love to the faith; but he brought back to the service of the faith that which he did as it were unfaithfully. For a virtue is frequently lost, when it is maintained indiscreetly, and when it is discreetly intermitted, it is held the more firmly. And it is no wonder if we understand that that takes place in incorporeal, which we see taking place also in bodily, things. For a bow is intentionally unstrung, in order that at its proper time it may be usefully bent. And if it receives not the rest of being unstrung, it loses its power of striking, from being kept on the stretch. And thus sometimes when a virtue, which is in exercise, is suspended through discretion, it is reserved; in order that it may afterwards strike vices the more powerfully, the more it prudently abstains meanwhile from striking. The subtle line of sound judgment is, therefore, then extended over the earth, when, by setting before each soul the examples of preceding fathers, a virtue is both profitably excited to action, and is sometimes also more profitably restrained.

28 - 30 Intentions behind actions must be pure, aiming for eternal good.

But when boldness of zeal is withdrawn for a while from employment, great consideration is needed, lest we should perchance cease from the exercise of virtue, not from regard to the common good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he should by this greedily seek something for himself, by this should spare himself alone through fear; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence the Truth well says in the Gospel, The light of thy body is thine eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. Matt. 6, 22. 23. For what is expressed by the ‘eye,’ except the intention of the heart going before its work? which, before it exercises itself in action, already contemplates that which it desires. And what is designated bythe expression ‘body,’ except each single action, which follows its intention as the eye with which it sees? The light of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye be single, thy whole body shall be full of light, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good. And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Judge. Whence it is rightly subjoined, Take heed, therefore, that the light which is in thee be not darkness. If, therefore, the light that is in thee be darkness, how great is that darkness? Luke 135; Matt 6,23 Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment? Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined,

28 - 31 Whereupon are the bases thereof fastened?

For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on our inmost intention. And because it is written, Other foundation can no man lay than that is laid, which is Jesus Christ; 1 Cor. 3, the bases are then on the foundation, when our intentions are firmly fixed on Christ. But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the true life, and they raise up upon themselves heavier losses of ruin, the loftier edifices they pile up beyond the foundation. For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Who will render to every man according to his deeds; to these indeed according to their patience in well-doing, glory and incorruption; Rom. 2, 6. 7. because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately enquired accurately where the bases of this fabric rested, saying, To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of their heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.

28 - 32 Elect souls build on God's foundation for eternity.

Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereupon are the bases thereof fastened? As if He were plainly saying, Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined,

28 - 33 Or who hath laid the corner stone thereof?

For the ‘corner stone’ is a twofold understanding of Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its ignorance, but enjoys a kind of liberty, whereas it knows sufficiently the precepts of God, either to follow their outward commands, or to learn by contemplation their inner meaning. To which our understanding would never attain, if He, our Creator, did not come to take our nature. For He is called in one sense ‘a corner stone,’ because He united in Himself two peoples, and in another, because He set forth in Himself patterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active. But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself. For when He wrought miracles in the city, and yet continued all night in prayer on the mountain, Luke 6, 5 He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour. Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said, Or who hath laid the earner stone thereof? As if the Lord were openly saying, Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He sent Him away ‘non emisisse, sed dimisisse.’. Because in truth the Son, in taking human nature, descended from a lofty, to the lowest, estate. But since even the Elect Angels, who are not redeemed by this mystery, yet marvelled at the mystery of this Incarnation, 1 Pet. it is rightly subjoined,

28 - 34 When the morning stars were praising Me together.

For because the nature of rational spirits is believed to have been created first in time, the Angels are, not improperly, called ‘morning stars.’ But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the abyss, they anticipated in their existence the coming day of the following age through the light of wisdom. Nor must we hear negligently the word ‘together’ which is added; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even with redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men of good will. Luke 2, They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when they behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed ‘morning stars,’ because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand? It follows,

28 - 35 And all the sons of God exulting for joy.

For it is called ‘exultation,’ when the joy of the heart is not fully expressed by the power of the voice, but when he who rejoices makes known in certain ways the joy which he can neither conceal, nor fully express. Let Angels therefore praise, who now behold above the loftiness of such great brightness. But let men exult, who still suffer here below the straitness of their speech. But because the Lord knew that these things would certainly happen, He does not speak of them as about to occur, but rather relates them as having occurred. But how is it that, when the good exult in the mystery of their redemption, envy inflames the wicked, and that whilst the Elect make progress, the reprobate are roused to furious madness, and persecute their rising virtues, because they do not wish to imitate them? And yet he Who has redeemed, forsakes us not even among these trials. For it is written; But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. 1 Cor. 10, For our Creator knows when to suffer the storm of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise; that the raging storm may wash over, and may not overwhelm us. Whence also it follows;

28 - 36 Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb?

ALLEGORICAL INTERPRETATION 36. For what do we understand by the ‘sea,’ but the world, and what by the ‘womb,’ but the corruption of carnal thoughts? For in this place by the word ‘womb’ is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the wicked it is said in another place, He hath conceived sorrow, and hath brought forth iniquity. Ps. 7, By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destruction of Holy Church. But, by God’s help, this sea was shut up with doors, because holy men were opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the same Church. But let us hear what the Lord did to this raging sea. It follows;

28 - 37 When I was making a cloud the garment thereof, and was covering it with darkness as with swaddling clothes.

The raging sea is covered with a ‘cloud,’ because the cruelty of persecutors is covered with the veil of their own folly. For it is unable to behold the clear light of truth, from the interposed darkness of their unbelief; and through the desert of its own blindness, it knows not what it is doing by the impulse of cruelty. For had they known, as says the Apostle, they would never have crucified the Lord of glory. 1 Cor. 2, 8 This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others’ negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say, Thou hast placed a cloud before Thee, that our prayer should not pass through. Lam. 3, 44 As if they openly said, To our mind accustomed to worldly pleasures Thou presented, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light; so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God’s ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined, And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please; and if they desire lightly to perpetrate every kind of sin, yet they are by no means permitted to fulfil all they wish. It follows, Ver. 10. I surrounded it with My boundaries. The Lord surrounds the sea with His boundaries, because He so restricts the wrath of persecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the level shore of His secret dispensation. It follows;

28 - 38 And I set a bar and doors, and said, Hitherto shall thou come, and thou shalt not proceed further,
and here shall thou break thy swelling waves.

What is designated by ‘doors,’ but holy preachers, and what by the ‘bar,’ except the Lord Incarnate? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the more He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through: so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called ‘doors,’ that is, open to the conversation al. ‘conversion’ of the humble, and closed to the terrors of the proud. They are, not improperly, called ‘doors:’ because they both open an entrance for the faithful, and again oppose themselves to the entrance of the unbelieving. Let us consider what a door of the Church was Peter, who admitted Cornelius, when enquiring into the faith, and rejected Simon when seeking miraculous powers for a price; saying to the one, I have found in truth that God is no respecter of persons, Acts 10, 34 he graciously opened the secrets of the kingdom. Declaring to the other, Thy money perish with thee, Acts 8, 20 he closes the entrance of the heavenly court by a sentence of strict condemnation. What are all the Apostles but doors of Holy Church, when they hear by the voice of their Redeemer, Receive the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained? John 20, 22. 23. As if it were plainly said to them; By you, those to whom ye open yourselves shall come in to Me; and those to whom ye close yourselves, shall be rejected. Whilst then the sea rages, the Lord opposes His bar and doors; because whilst the storm of persecution spreads itself out in the world from bitter and faithless hearts, God exalts the glory of His Only Begotten, and the reverence of His preachers; and while He makes known the mysteries of the Divine strength, He breaks in the ungodly the waves of wrath.

28 - 39 Hitherto shall thou come, not proceed further; limit secret judgment.

But it is well said, Hitherto shall thou come, and thou shall not proceed further. Because there is doubtless a limit of the secret judgment, both when the storm of persecution should burst forth, and when it should cease, lest, if not aroused, it should not discipline the Elect, or, if unrestrained, should overwhelm them. But when the knowledge of the faith reaches as far as to the persecutors, the swelling of the troubled sea is appeased, and there does the sea break its waves, because on coming to the knowledge of the truth, it blushes at every thing it has done wickedly. For the broken wave in truth glides back on itself; because wickedness when overcome is accused even by the thought of its own heart; and suffers, as it were, the very violence which it had inflicted, because it feels the stings of guilt, from the depravity which it had committed. Whence it is said to certain persons by Paul, What fruit had ye then in those things whereof ye are now ashamed? Rom. 6, 21 As if it were said; Why did the waves of ‘your wickedness raise themselves aloft, which being now broken in themselves, overwhelm you when converted, by the same means with which they puffed you up when perverted. It is therefore rightly said, And here shall thou break thy swelling waves. But that the doors are spoken of a second time, in this shutting up of the sea, after the manner of Holy Scripture, a thing once mentioned is repeated by way of confirmation.

28 - 40 Lord set up gates twice; precepts of law, testament grace.

But if we ought to understand by the ‘sea’ in this place, not specially the crowd of persecutors, but the world in general; the Lord set up gates against the sea a second time, because He first gave to the human race the precepts of the law, and afterwards the testament of new grace; He a second time confined the violence of this sea by the gates He set against it, since those, whom He chose to obey His will, He first kept from idols, by giving the law, and afterwards delivered from the carnal understanding of things by the revelation of grace. The sea a second time received gates, because God first prohibited mankind from works of iniquity, but afterwards restrained them from the sin of thought. Let us see how God first imposed gates on the swelling sea. For behold it is said by the law, Thou shall not kill. Thou shall not commit adultery. Thou shall not steal. Thou shalt not bear false witness. Ex. 20, 13-16; Deut 5, 17-20 Let us see how the Lord confines this sea with second gates. Behold He says in the Gospel, Ye have heard that it was said to them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Matt. 5, 27. 28. And it is said again, Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, and do good to them that hate you. ib. 43. 44. He therefore Who first prohibits wickednesses of deeds, and afterwards does away with the faults of the heart, doubtless twice imposes gates on the swelling sea, that it pass not over the shores of justice which have been drawn around it.

28 - 41 Who shut up the sea with doors when it proceeded?

But when He was saying, Who hath shut up the sea with doors? He immediately also subjoined the time, When it was breaking forth, as if proceeding from the womb. Because, namely, he then opposed mankind by the precepts of the Law, when the world, though little removed from its first beginning, was going forth even from its very birth to make progress in the carnal life. For to proceed from the womb, is to appear in the flesh in the light of present glory. And it is rightly subjoined, When I was laying the cloud as the garment thereof. Because, doubtless, God did not then present Himself to men in open sight, but while He rescued them from the error of unbelief, and yet laid not open to them the brightness of His own light, He withdrew them, as it were, from darkness, and yet covered them with a cloud, in order that they might forsake their former deeds of wickedness, and yet see not more clearly at present future blessings. Whence also it is filly subjoined, And covering it with darkness as with swaddling clothes. For when He taught not ignorant people by the open preaching of the Spirit, but bound them, in figurative language, with the literal precepts, He enveloped them, while yet weak in knowledge, with the darkness of His words, as if with swaddling clothes; in order that they might gain strength by being bound by grosser commands, lest they should perish, through a fatal freedom, in their own pleasures. And since not love, but fear, was confining them to the way of righteousness, the Divine dispensation kept them close, as it were, in order to nourish them. For when the feeble people unwillingly endured the swaddling bands of precepts, it attained to a stronger condition from its very bondage. For because fear first restrained it from sin, it came forth afterwards, in a fitting condition, into the liberty of the Spirit. These swaddling clothes which He gave to beginners, the Lord Himself blames by the Prophet, saying, I gave them precepts that were not good. Ez. 20, 25 For evil things cease, as it were, to be evil, by comparison with worse, and good things are, so to say, not good, in comparison with better. For as it is said of Sodom and Gomorrah, to guiltier Judah, Thou hast justified thy sisters in all thine abominations which thou hast done, Ex. 16, 51 so are the good precepts, which were given to the ignorant, spoken of as not good, by reason of the better precepts of the New Testament which succeed them. For neither would minds which were clinging to the practice of the carnal life be raised from their low condition, unless they advanced through a gradual course of preaching. For hence is it, that when they were settled in Egypt, their secret love of gain is condescended to by a considerate and righteous forbearance, and they are ordered to depart, after having first taken away the gold and silver vessels of their neighbours. But when brought to Mount Sinai, they hear at once, on receiving the Law, Thou shaft not covet any thing that is thy neighbour’s. Ex. 20, And hence it is, that in the same law they are directed to exact an eye for an eye, and a tooth for a tooth, Exod. 224 and yet at last, on the revelation of grace, they are commanded, when struck, to offer the other cheek. Matt. 5, 38. 39. For because anger exacts more in vengeance than it has suffered in wrong; while they learn not to requite their wrongs in a manifold manner, they would learn at last to bear them of their own accord, even when multiplied. Hence it is that He prohibited this same ignorant people certain observances, but preserved others after their original use, though He applied them so as to prefigure a better condition. For they used to sacrifice brute animals to idols in Egypt, and He afterwards retained the sacrifice of animals, for their observance, but forbade the worship of idols; in order that, while losing a portion of their customs, their weakness might be comforted by retaining something of them. But by a marvellous dispensation of wisdom the Lord converted into a mightier figure of the Spirit, that carnal custom which He retained. For what do the sacrifices of those animals designate, except the death of the Only-Begotten? What do the sacrifices of those animals signify, except the extinction of our carnal life? The weakness then of an ignorant people is condescended to, by the same means as the greater strength of the Spirit is announced through the shadowy forms of allegories. It is therefore rightly said, And I was covering it with darkness as with swaddling clothes; because He bore with the weaknesses of its tenderness, by the same means as He raised a lofty cloud of spiritual significations.

28 - 42 I surrounded it with My boundaries, set a bar.

But because He kept them by the limits of the precepts from unrestrained wanderings of mind, He rightly subjoins; I surrounded it with My boundaries. And because He restrained the motions of this human race by sending the Mediator, He fitly subjoins; And I set a bar and doors. For He set in truth a bar and doors; because He confirms the preaching of the new life, by sending our Redeemer to oppose the sins of the guilty. For doors, when closed, are strengthened by a bar being placed against them. God, therefore, placed against them a bar, because against the wanton motives of the human race He sent the Only-Begotten, Who confirmed in His actions the spiritual precepts, which He taught in words. But it is well subjoined; Hitherto shalt thou come, and thou shall not proceed further, and here shall thou break thy swelling waves. For this sea had in truth passed over its former doors, because the wave of human pride used to overleap the barriers of the door opposed to it. But after the world found the Only-Begotten opposed to it, it broke the force of its pride, and could not pass over, because it found the boundary of its fury closed up by His strength. Whence it is rightly said by the Prophet, The sea saw and fled. Ps. 114, 3 By doors, also, His sufferings which were seen can, not unfitly, be understood. And He secretly placed a bar against them, because He strengthened them by the invisible Godhead. Against which the waves of the world come, but they break and are scattered: because haughty men despise them when they see them, but by experience dread their strength. For when the human race first derided, and then trembled at, the sufferings of the Only-Begotten, it came swelling with pride, like the sea which is about to dash against the opposing doors, and was broken and scattered by their power. But because this is said to blessed Job, in order that the glorying of his heart, at his many virtues, might be kept down, (lest he should perchance attribute to himself what he knows of his lofty position,) if we consider these words in a moral sense also, we learn how much they were said for his edification. Let Him say therefore,

28 - 43 Who shut up the sea with doors?

MORAL INTERPRETATION 43.What is this sea, except our heart, agitated by fury, embittered by strife, swelling with the haughtiness of pride, darkened by the deceit of wickedness? And how mightily this sea rages, any one observes, who understands in himself the secret temptations of thoughts. For behold we are now abandoning our perversities, we are adhering to proper desires, we are now cutting off, outwardly, our wicked works. But yet we are secretly harassed within, by that tempest of our former life, with which we have come thus far; and unless the barriers of unbounded fear were confining it, with the thought of the judgment, and dread of eternal torment, all the foundations of the work which has been raised up in us would have utterly fallen. For if that which rages within in suggestion, were to burst forth in deliberate act, the whole fabric of our life would have lain utterly overthrown. For being conceived in iniquity and born in sin, we bring with us into this world a contest, through the plague of innate corruptions, which we must strive hard to overcome. Whence it is rightly said also of the sea; When it was breaking forth, as if proceeding from the womb. For youth is the womb of evil thought. Of which the Lord says by Moses, For the sense and thought of the human heart is prone to evil from its youth. Gen. 8, 21 For the evil of corruption which each one of us has acquired from the springing up of his carnal desires, he exercises as he advances in years; and unless the hand of Divine fear speedily repress it, sin quickly swallows up all the goodness of created nature. Let no one then attribute the victory over his thought to himself, since the Truth says, Who shut up the sea with doors, when it was breaking forth, as if it was proceeding from the womb? For did not Divine grace restrain the waves of our heart, from the very first beginning of our thoughts, the sea, raging with the storms of temptations, would doubtless have overwhelmed the land of the human heart, so that, washed by the briny waves, it would have become barren; that is, it would have been charmed by the fatal pleasures of the flesh, and have perished. The Lord then alone shuts up the sea with doors, Who opposes to the evil motions of our hearts the barriers of inspired fear. But because we are prohibited following those things which we behold, because we are debarred from the enjoyment of bodily pursuits, we delight to raise the eyes of our mind even to things invisible, and to behold those very things we are ordered to follow. But what do we? These things are not yet open to our feeble sight. Behold we are invited to their love, and yet are restrained from their sight, because even if we ever see them by stealth and partially, we are in darkness from our still too imperfect sight. Whence it is fitly subjoined;

28 - 44 When I was laying the cloud as the garment thereof,
and was covering it with darkness as with swaddling clothes.

This tumultuous sea, (our heart, namely, agitated by thoughts,) is covered with a cloud; because it is so obscured by the confusion of its own restlessness, as not clearly to behold inward peace. This sea is covered with darkness as with swaddling clothes, because it is still kept from the contemplation of sublime truths, by its weak and tender senses. Let us behold Paul covered as it were with a kind of darkness, as with swaddling clothes, when he says, We now see through a glass darkly: but then face to face. Now I know in part, but then shall I know even as also I am known. l Cor. 13, 12For did he not perceive that he was a child in the understanding of heavenly things, he would not have first mentioned, on this point, a comparison of his age, saying, When I was a child, I spake as a child, I understood as a child, I thought as a child. 1 Cor. 13, We therefore then attain to the strength of youth, when we behold with strong sight that life to which we are tending. But now, since the keenness of our sight is dazzled, through its infirmity, by the light within, our mind is, as it were, held bound by swaddling clothes. Where it is fitly subjoined;

28 - 45 I surrounded it with my boundaries.

For the Lord surrounds this sea with His boundaries, because He keeps low within the limits of contemplation our heart which is still agitated by the plague and trouble of its corruption; that (though it desires more) it may not ascend higher than the limit assigned to it. Or certainly the Lord surrounds this sea with His boundaries; because He calms by the secret distributions of His gifts our heart swelling with temptations: at one time keeping a wicked suggestion from arriving at pleasure, and at another a wicked pleasure from breaking out into consent. He then, Who watches the unlawful motions of the heart, and in some cases keeps them from coming as far as to consent, but in others restrains them even from delight, doubtless imposes boundaries on the raging sea, that it burst not forth in act, but that the gently murmuring wave of temptation may dash itself within the secret recesses of the mind. But because it is then mightily restrained, when it is opposed by delight in God and by inspired virtues, it is rightly subjoined;

29 God Questions Creation; Christ Reveals Judgment, Grace, Mystery, Humbling Humanity 77 98.9 2:44:50

29 - 1 Jesus, eternal and perfect, born of Father and Mother.

Our Lord Jesus Christ, in that He is the Power and Wisdom of God, is born of the Father before all times, or rather, because He neither began, nor ceased to be born, let us say more truly that He was ever born ‘natus’. Yet we cannot say, He is ever being born ‘nascitur’, lest He should seem imperfect. But in order that He may be designated both eternal and perfect, let us say that He was even ever born, so that ‘born’ may relate to His perfection, and ‘ever’ to His eternity. In order that, in some way or another, that Essence which is without time may be able to be described in words of time. Although in calling Him perfect, we deviate much from the expression of His truth, since that which has not been made ‘factum’, cannot be called perfect ‘pertectum’. And yet the Lord says, condescending to our words of infirmity, Be ye perfect, even as your heavenly Father is perfect. Matt. 5, 48 In that Divine Sonship therefore He could not be discerned by the human race, wherefore He came in human nature, to be seen; He wished to be seen, in order to be imitated. Which birth of the flesh appeared contemptible to the wise ones of the world; for they despised the weaknesses of His humanity, judging them unworthy of God. And man was the more His debtor, the more God took on Himself indignities for his sake. For since the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 1 Cor. 21 As if He were saying, When the world by its wisdom found not God, Who is Wisdom itself, it seemed good that it should behold God made Man through the foolishness of humanity, in order that His Wisdom might come down to our folly, and that our darkness, when enlightened by means of the clay of its own flesh, might behold the light of heavenly Wisdom. John 9, 6. 7. Born therefore of the Father, before all time, He deigned to be born of His Mother in time, in order that by confining His birth between a beginning and an end, He might disclose to eyes of the human mind that birth, which neither rises from a beginning, nor is bounded by an end. Whence it is now well said to blessed Job,

29 - 2 Hast thou commanded the morning since thy birth, and hast thou shewn to the day-spring its place?

Thou understandest, as I. For the origin of His Divinity has no before and after. And while Its ever being is through all eternity, while It circumscribes every thing which passes away, It bounds within Itself the ebbings and flowings of times. But because the origin of His Humanity began and ended, It received from time a before and after. But because, when He took on Himself the shadows of our temporal being, He shed on us the light of His eternity, after this beginning which the Creator made for Himself in time, the day-spring rightly learned its own place without time. For because the dawn, or day-spring, is turned from darkness into light, the whole Church of the Elect is, not improperly, designated by the name of dawn, or day-spring. For whilst it is brought from the night of unbelief to the light of faith, it is laid open to the splendour of heavenly brightness, as the dawn bursts into day after the darkness. Whence it is also well said in the Song of Songs, Who is she that cometh forth as the rising dawn? Cant. 6, For Holy Church, seeking for the rewards of the heavenly life, is called the dawn, because, while it leaves the darkness of sin, it shines with the light of righteousness.

29 - 3 We are daybreak, caught between light and darkness.

But we have a deeper point to examine, on considering the nature of the dawn, or day-spring. For the day-spring, or dawn, announces that night has already passed, but yet does not present to us the full brightness of day: but whilst they dispel the one, and take up the other, they keep the light intermingled with darkness. What then are all we who follow the truth in this life, but day-spring, or dawn? Because we now both do some things which are of the light, and yet are hitherto not free from some remains of the darkness. For it is said to God by the Prophet, In Thy sight shall no man living he justified. Ps. 143, 2 And it is written again, In many things we offend all. James 3, 2 Paul also says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin which is in my members. Rom. 7, 23 Where then the law of sin is contending with the law of the mind, there is surely still day-break; because the light, which has already shone forth, has not yet entirely overpowered the passing darkness. It is yet day-break; because while the law of the flesh assails the law of the mind, and the law of the mind that of the flesh, light and darkness are contending one against the other. Whence, when Paul was saying again, The night is far spent; Rom. 13, he did not subjoin, ‘The day has come,’ but, The day is at hand. For he who says, after the departure of night, not that the day ‘has arrived,’ but that it is ‘at hand,’ doubtless proves that he is still in twilight before the sun, and after the darkness.

29 - 4 Church will be fully day when sin's shade is gone.

But the Church of the Elect will then be fully day, when the shade of sin will be no longer blended with it. It will then be fully day, when it has been brightened with the perfect warmth of the inward light. It will be then fully day, when tolerating no longer the seducing remembrance of its sins, it will conceal from itself even all the remains of darkness. Whence also this dawn is well pointed out as still only in progress, when it is said, And hast thou shewn to the day-spring its place? For that, whose place is pointed out, is certainly being called from one condition to another. For what is the place of dawn but the perfect brightness of the eternal vision? And when it has been conducted and has arrived thither, it has no longer any of the darkness of the past night. But now, when it is still enduring the annoyances of temptations, because the Church is in intention of heart hastening to another condition, the dawn is proceeding to its place. But if it did not behold this spot with its mind, it would still remain in the night of this life. But when it is daily striving to be perfected, and daily to be increased in light, it already beholds its place, and seeks for the sun to shine fully upon it. The dawn considers its place, when a holy soul is burning to contemplate the sight of its Creator. The dawn was busily engaged in reaching its place, when David was saying, My soul thirsteth for the living God; when shall I come and appear before the face of God? Ps. 42, 2 The Truth was pointing out its place to the dawn, when It was saying by Solomon, For what hath the wise more than the fool? and what the poor, except to go thither where there is life? Eccles. 6, 8 And this place our Lord after His birth doubtless manifested even to the Patriarchs who preceded His Incarnation; because unless they knew, by the spirit of Prophecy, that the King of their heavenly country was to become Incarnate, they would not see how desirable are the goods of this same country. The Truth made known its place to the dawn, when in the presence of His disciples He asked His Father, saying, Father, I will that they also whom Thou hast given Me, be with Me where I am. John 17, 24 He pointed out its place to the dawn, when saying, Wheresoever the carcase is, there will also the eagles be gathered together. Matt. 24, 28 The dawn was hastening to arrive at this place, which it had known, when Paul was saying that he had a desire to be dissolved, and to be with Christ. Phil. 23 And again, To me to live is Christ, and to die is gain. ib. 21 And again, We know that if our earthly house of this habitation were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 Cor. 5, 1 But He well says that He shewed its place to the dawn after His birth, because before He Himself made known the blessedness of future retribution by His own Body, He confined it in the knowledge of a few. But when He took the infirmities of a human birth, He extended the knowledge of coming glory in the love of a countless multitude. But because compassion so carries on the mystery of the Divine work, that anger still attends it, in order that the secret Judge may look favourably on and ransom some, and pass over and ruin others, since we have learnt how He enlightens the Elect by His Incarnation, let us now hear how He condemns the reprobate. It follows;

29 - 5 Hast Thou held and shaken the ends of the earth, and hast Thou shaken the wicked out of it?

ALLEGORICAL INTERPRETATION The Lord ‘held the ends of the earth,’ because He came in the end of the world to the synagogue which was now forsaken and subject to foreign kings: and He shook the wicked out of it, because He cast out even from the glory of the carnal sacrifice, those who denied the spiritual preaching of the faith. Or He certainly held the ends of the earth, because He chose out of Judaea a few abject and humble men. He held the ends of the earth, because He forsook the doctors of the law, and chose fishermen. And while He holds the ends of the earth, He shakes the wicked out of it, because while He strengthens weak believers, He condemns the sturdy unbelievers therein. But the word ‘shaking,’ He also rightly added: because by His coming He stirred up even the hearts of the reprobates with immeasurable fear. For they in truth were shaken who were saying, We prevail nothing, behold, the whole world is gone after Him. John 12, But a thing which is shaken is wearied out by being drawn hither and thither. Judaea therefore had been shaken, which was saying of Christ by some, That He is a good Man, and was resisting Him by others, saying, Nay; but He deceiveth the people. John 7, It was saying by some, If this Man were not of God, He could do nothing. John 9, 33 And at last it exclaims by others, If this Man were not a malefactor, we would not have delivered Him up unto thee. John 18, 30 The reprobate were shaken indeed but not prostrated, when at one time they beheld the miracles with wonder, and at another despised and derided the disgraces of His weakness. Had not they been shaken, who were saying, How long dost Thou hold our soul in suspense? If Thou be the Christ, tell us plainly. John 10, 24 Or He certainly shook and held the ends of the earth, because when He terrified the feeble hearts of the humble with pious fear, He did not abandon them to strict judgment. For the multitude of the believers in God stood more firmly, from the same reason that it was alarmed when humbled in itself. For that God holds firm the person whom He shakes, He teaches by the Prophet, saying, On whom shall My Spirit rest, but on the humble and quiet, and Him who trembleth at My words? Is. 66, 2. see LXX. That He holds the person whom He shakes, is intimated by the testimony of Solomon, who says, Happy is the man who feareth alway, but he that is of a hard heart shall fall into mischief. Prov. 28, Because therefore the Lord held the ends of Judaea in the Apostles, and rejected therefrom the Scribes, and Pharisees, and High Priests, as the merit of their iniquity demanded, let us hear what is still added respecting their condemnation. It follows;

29 - 6 The seal shall be restored as clay, and shall stand as a garment.

What else but ‘clay’ did the Lord find the people of Israel, whom He came unto when given up to the practices of the Gentiles, and toiling at bricks in Egypt? And whilst He led it forth by so many miracles to the land of promise, and filled it, when brought thither, with the knowledge of His wisdom, whilst He conferred on it so many secret mysteries by means of Prophecy, what else did He make it but a ‘seal’ for preserving His mystery? For Divine Prophecy itself kept secret, whatever the Truth revealed of Itself at the end. But when, after so many Divine secrets, after the many miracles which it witnessed at the coming of our Redeemer, it loved its land, in preference to the truth, (saying by the Priests, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away our place and nation;) John 148 it returned, as it were, to those bricks, which it had left in Egypt: and that which had been made the seal of God, turned back again to that which it had abandoned. And, having been a ‘seal,’ it appeared as ‘clay’ in the eyes of the Truth, when it lost, through the wickedness of impiety, the mysteries of the word, which it had received, and chose to savour only of the things of earth, which pollute.

29 - 7 Judaea stood like unfinished garment, lacking love's unity.

Where it is fitly subjoined, And shall stand as a garment. For because garments which are unfinished and of thicker texture, even when put on, do not adhere, nor are well fitted to the limbs of the wearer, they are said to stand. Judaea therefore, even when it seemed to be labouring in the knowledge of the truth, stood as a garment; because it professed to serve God in external commands, but refused to cling to Him by the understanding of love. While it observed the letter only, in the precepts of God, and did not through the Spirit unite itself to their inmost meanings, it did not cling, so to speak, to Him Who had put it on. Where it is also fitly subjoined,

29 - 8 From the wicked their light shall be taken away.

Because, while they refuse to believe the truth, they lose for ever the knowledge of the Law, and while they boast of having received the Law, they are, doubtless, blinded by boasting of their knowledge. For it is written, Let their eyes be darkened that they see not. Ps. 69, 23 And again it is written, Blind the hearts of this people, and make their ears heavy. Is 6, And again it is written, For judgment I have come into this world, that they which see not might see, and that they which see might be made blind. John 9, 39 And because they boasted themselves in the works of the Law against the Giver of the Law, it is fitly subjoined;

29 - 9 And the high arm shall be broken.

For the high arm is broken, when the proud works of the Law are reproved, by preaching the grace of faith, when it is said,

29 - 10 By the deeds of the Law there shall no flesh be justified.Rom. 3, 20

But all these words can be understood in another sense also. For Holy Scripture is wont to call the Church ‘earth.’ The Lord therefore holds and shakes the ends of the earth, because He allows the ends of His Church to be agitated by most cruel persecution through the coming of Antichrist, and yet forsakes her not, by permitting it. Sometimes the Lord holds this earth, and shakes it not; sometimes He holds and shakes it; because He possesses it at one time with the tranquil peace of faith, at another orders it to be disturbed with the assault of persecution.

29 - 11 God shakes wicked out of earth, like chaff from grain.

But when saying, Hast thou held and shaken the ends of the earth, He rightly added immediately, And hast thou shaken the wicked out of it? For as Paul bears witness, there are many therein, who profess that they know God, but in works deny Him. Tit. The Lord therefore shakes the wicked out of it, because those, whom deep-seated sins possess, will then fall into the gulph of open unbelief, and pass over to the heap of chaff, when moved by the breath of that temptation. And though they now conceal themselves within the bosom of the threshing floor, under the semblance of faith, they will then, doubtless, bound forth from the heap of grain, by the fan of strict judgment.

29 - 12 False faithful restored to clay, their true nature revealed.

Whence it is also fitly subjoined, The seal shall be restored, as clay. As if he were openly saying; They who now appear in the bosom of the Church as a ‘seal,’ will then in the sight of all men be restored as ‘clay:’ that is, they deceive not the judgments of men concerning their profession of religion, but it is proved that they savour of earthly things. For Holy Scripture is wont to use the word ‘seal’ for faith, and ‘clay’ for iniquity. For the younger son, who returned to his father, having consumed his substance, received a ring as a present. Luke 15, 22 For the Gentile people, which returns to ‘God, by penitence, having lost its immortality, is defended by the seal of faith. Whence also it is said to the Church by its Bridegroom, Set Me as a seal upon thine heart. Cant. 8, 6 For a seal is placed on things for the very purpose that they may not be violated by any boldness of plunderers. The Bridegroom therefore is placed as a seal on the heart, when the mystery of His faith is imprinted for the safe keeping of our thought; in order that that unfaithful servant, namely our adversary, observing our hearts sealed by faith, may not presume to break in upon them with temptation. But by ‘clay’ worldly infection is set forth, as the Psalmist bears witness, who says, He brought me up out of the pit of misery, and the deepest clay. Ps. 40, 2 Because many then who are found in worldly infection, are sealed, when brought to the Church, with the sacrament of heavenly faith, and yet depart not from their wicked deeds, and conceal themselves now under the cloke of faith, and yet shew what they really are, when they have found an opportunity, it is rightly said, The seal shall he restored as clay. For those whom we now believe to be faithful, we shall then find to be the very enemies of the faith; and though, when not tempted, they appear to be a ‘seal,’ they will doubtless, when tempted, be ‘clay.’ Whence also it is rightly said, Shall be restored: for their reprobate life proves them afterwards to be such, as their conscience could have done before their faith. Of whom it is fitly subjoined,

29 - 13 And shall stand as a garment.

For Holy Church is now clothed as it were with garments, as many in number as the faithful, by whose veneration she is honoured. Whence also when the Gentiles were shewn to her, it is said by the Lord through the Prophet; As I live, saith the Lord, thou shall surely be clothed with all these, as with an ornament. Is. 49, But she is now arrayed, in appearance only, with many who seem to be faithful, but when the assault of persecution strikes them, she will be stripped of them and laid bare; of whose fate it is said, And it shall stand as a garment. But to ‘stand’ is put in this place for persisting in sin. Whence it is written, And stood not in the way of sinners. Ps. 1 Or certainly every reprobate is said to ‘stand as a garment,’ to shew that he cannot stand at all. Because, as a garment, when put on, is stretched by the body, in displaying its appearance, but when taken off is bent and folded together; so every one, who has fallen back from the stability of Holy Church, was stretched out, as it were, and beautiful, while being worn, but will lie afterwards, when stripped off, broken down and cast aside. But if by ‘standing’ we understand ‘continuance,’ every reprobate person who endures a short time in this life, which he loves, stands as a garment. Whence also it is said by the Prophet, All shall wax old as a garment, and as a covering shall thou change them, and they shall be changed. Ps. 102, 26 These points therefore, which he introduced veiled in a cloud of allegory, he now makes known in plainer words, adding,

29 - 14 From the wicked their light shall be taken away.

For neither does the light of God now illumine those, who veil the malice of their iniquity with the name of faith. For while they neglect to live according to the preaching of faith, and yet in appearance reverence it, they seek for the honour of this present life under the name of religion; and they gain this light from faith, as faith cherishes them in the sight of men. But there are some who sincerely believe the eternal truths which they hear, and yet contradict by evil living the very faith which they profess. These also have their light in darkness, for while they act perversely and yet think rightly about God, they are illumined in a measure by the shining of a light, so as not to be quite in darkness. And while they love the things of earth more than those of heaven, those that they see more than those they hear of, when the season of persecution assaults them, they lose that sound belief they seemed to possess. And this is specially the case, in a greater degree, at that time, when the head of the wicked himself arising, in the last persecution, against Holy Church, his boldness attacks it with unrestrained strength. Then is the heart of each one laid open, when whatever lay concealed is exposed, and they who are now holy in words, but unholy in heart, fall headlong, on their wickedness being made public, and lose the light of faith which they had in appearance possessed. But it is necessary, amidst all this, for each of us to return to the hidden recess of his heart, and to fear at the fatal results of his doings, lest he fall, as his merits demand, into the number of such men, by the strict justice of the judgments of God.

29 - 15 No one should flatter himself, thinking he's exempt from falling.

But let no one inconsiderately flatter himself, and believe that he therefore is exempt from such a fall, because he thinks that he does not reach to the storm of this tempest. O how many have beheld not the times of that temptation, and yet are involved in the storm of his temptation. Cain saw not the time of Antichrist, and yet was deservedly a limb of Antichrist. Judas knew not the fierceness of that persecution, and yet yielded to the might of his cruelty, by the persuasion of avarice. Simon was far removed from the times of Antichrist, and yet joined himself to his pride, by perversely seeking for the power of miracles. Acts 8, 19. 20. Thus a wicked body is united to its head, thus limbs to limbs, when they both know not each other in acquaintance, and yet are joined together by wicked doings. For neither had Pergamos known the books or the words of Balaam, and yet, following his wickedness, it heard in a voice of reproof from above; Thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat and to commit fornication. Rev. 2, Both times and places separated the Church of Thyatira from the knowledge of Jezebel; but because equal guilt of life had enthralled it, Jezebel is said to dwell therein, and to persist in perverse doings, as the Angel bears witness, who says; I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce My servants to commit fornication, and to eat things sacrificed unto idols. ib. 20 Behold, because they could be found, who followed the conduct of Jezebel in their reprobate deeds, Jezebel is said to have been found there: because an agreement of habits makes a corrupt body one, even if times or places sever it asunder. Whence it is that every wicked person, who has already gone by, survives in his perverse imitators, and that the author of iniquity, who has not yet come, is already visible in those who do his works. Hence John says; Now are there become many Antichrists, 1 John 2, because all wicked persons are even now his members, which being in truth born in wickedness, have prevented their head, by evil living. Hence Paul says, That he might be revealed in his time; for the mystery of iniquity doth already work. 2 Thess. 2, 6. 7. As if he were saying; Then Antichrist will be manifestly seen; for he now secretly works his hidden works in the hearts of the unrighteous. For, to say nothing of more open crimes, behold one man secretly envies his brother in his heart, and if he find an opportunity, strives to supplant him. Of what other is he a member, but of him, of whom it is written, Through envy of the devil came death into the world? Wisd. 2, 24 Another, thinking himself a person of great desert, preferring himself to all, through swelling of heart, believes all to be inferior to him. Of what other is he a member, but of him of whom it is written, He beholdeth every high thing, and is a king over all the children of pride? Job 434 Another seeks for the power of this world, not that he may profit others, but that he may not be subject to another. Of what other is he a member, than of him, of whom it is written, Who said, I will sit in the mount of the testament, the sides of the north: I will ascend above the height of the clouds, I will be like the Most High? Is. 14, 13. 14. For the Most High alone so rules over all things, as to be unable to be subject to another. Whom the devil perversely wished to imitate, when seeking dominion of his own, he refused to be subject to Him. Whoever therefore seeks for power of his own, imitates the devil, because he loathes to submit to him who is placed over him by Divine ordinance.

29 - 16 Some deny truth for powerful people's favor, compromising their faith.

There are many things besides, to proclaim certain persons to be faithless, though established in the peace of the Church. For I see that some persons so accept the person of the powerful, as not to hesitate, when requested by him, to deny, for his good will, the truth in the cause of a neighbour. And who is Truth, but He who said, I am the Way, the Truth, and the Life? John 14, 6 For John the Baptist died not, when questioned about his confession of Christ, but about the truth of justice; but because Christ is the Truth, he therefore went even to death for Christ, because namely for the truth. Let us suppose that a person has, when questioned, accepted the person of the powerful, and has denied the truth, that he might not suffer the wrong even of a word. What, I pray you, would he do in the pain of punishments, who was ashamed of Christ among the scourges of words? Behold, even after this he is still a Christian before the eyes of men, and yet if God resolved to judge him strictly, he is one no longer.

29 - 17 Teachers fear losing favor, staying silent about observed wrongs.

But I see others, to whom are assigned, through their position as teachers, the duties of exhorting and reproving, who behold some unlawfulness committed, and who yet, when afraid of losing the good will of certain powerful persons, presume not to reprove it. What else doth he, whoever he be, but see the wolf coming, and flee away? He flies, because he was silent; he was silent, because he despised eternal grace, and preferred temporal glory. Behold he hid himself within the concealments of his silence before the face of a powerful man, and gave way as to open persecution, so also to secret fear. It is well said of such;They loved the praise of men more than the praise of God. John 12, 43 If these things are strictly judged, whoever is such, even though public persecution was wanting, yet denied Christ by his silence. There are not wanting then, even in the peace of the Church, the temptations of Antichrist. Let no one then dread those times of the last persecution, as though the only ones. For the cause of Antichrist is continually promoted among the ungodly, because he is even now secretly working his mystery in their hearts. And even if many, now seemingly established within the Church, pretend to be what they are not, they will yet at the coming of the Judge be exposed, as they are. Of whom Solomon well says, I saw the wicked buried, who even when they lived here, were in the holy place, and were praised in the city, as men of just works. Eccles. 8, After it was said then of the wicked; The seal shall be restored as clay, and shall stand as a garment, and their light shall be taken away from the wicked, (which is certainly to take place in that persecution of Antichrist,) he presently, consoling us concerning the destruction of the same Antichrist, says;

29 - 18 And the high arm shall be broken.

For, for what else is the high arm taken, but the proud loftiness of Antichrist, who is so exalted over the reprobate minds of men with the pride of worldly glory, that though a sinful man, and yet scorning to be counted a man, he pretends falsely that he is God above men? Whence the Apostle Paul says; So that he sitteth in the temple of God, shewing himself, as if he were God. 2 Thess. 2, 4 And to shew his pride more fully, he stated before, Who opposeth and exalteth himself above all that is called God, or that is worshipped. For even a man can sometimes be called God, according to that which is said to Moses, See, I have made thee a god to Pharaoh. Exod. 7, 1 But a mere man cannot be worshipped as God. But because Antichrist sets himself up over all holy men, and over the power of the Godhead Itself, he endeavours to surpass that which is called God, and that which is worshipped as God, by demanding for himself the name of glory. But we must observe into what a depth of pride he has fallen, who remained not in that degree of ruin, in which he fell. For both the devil and man fell, by pride, from the state of their own creation, either for him to say, I will ascend above the height of the clouds, I will be like the Most High, Is. 14, or for the other to hear and to believe, Your eyes shall be opened, and ye shall be as gods. Gen. 3, 5 They fell, therefore, both of them, because they desired to be like God, not by righteousness, but by power. But man who had fallen, by perversely aiming at the likeness of God, discerning, when freed by grace, that he was very different from God, through the guilt of sin, exclaims, O Lord, who is like unto Thee? Ps. 89, 8 But the devil, having been justly cast aside in his sinful lapse, continued not in his own degree of ruin; but the longer he was deprived of the grace of the Almighty, the more did he add to the guilt of his sins. For he who fell, because he wished, inverting the order of things, to be like God, was brought so far, that entering into Antichrist, he scorned to seem like God, and, when condemned, counts Him as his inferior, Whom he could not in his pride regard as his equal. For when this, which we have stated before, is said of him; Exalting himself above all that is called God, or that is worshipped; 2 Thess. 2, 4 it is openly shown, that by seeking at first the likeness of God, he wished, as it were, to exalt himself against God, but that increasing in the sin of pride, he now sets himself up above all that is called God, or that is worshipped. Because then this his pride will be smitten by the coming of the strict Judge, (as it is written, Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) 1 Thess. 2, 8it is rightly said,

29 - 19 And the high arm shall be broken.

MORAL INTERPRETATION 19. But all these expressions, which have been twice discussed, can be still understood in another sense. For the words of God are conserves ‘pigmenta’, as it were, to give us strength. And just as, the more a conserve is ground, the more does its virtue increase in the cup; so the more we bruise the Divine words by expounding them, the more, when we hear them, are we benefited, as if by the draught. Because therefore the merciful God long bears with the sins of men, and frequently converts the minds of sinners, when He sees the end now approaching, He rightly says of Himself, as suggesting the might of so great affection,

29 - 20 Hast thou held and shaken the ends of the earth, and hast thou shaken the wicked out of it?

For by ‘earth’ is designated man, who savours of things below; to whom it was said in his sin; Earth thou art, and to earth shall thou go. Gen. 3, But because the merciful Creator forsakes not His own work, He both bears with the sins of men, by His wisdom, and at last remits them by their conversion. But, when He beholds hard and insensible minds, He scares them at one time with threats, at another with blows, at another with revelations: in order that those which had become hardened by most fatal security may be softened by wholesome fear, so that they may, though at last, return, and blush at least at this, that they have long been waited for. For thus the Lord, because He judges more severely the ends of our life, therefore purges also His Elect more carefully at the close. For it is written; God shall judge the ends of the earth. 1 Sam. 2, He therefore watches more anxiously over our closing deeds, the more He considers that the beginnings of our coming life depend upon them. And because He does this of His mercy; by bringing forward His tenderness, with which He receives even those sinners who have been converted at the last, He instructs the righteousness of blessed Job, saying; Hast thou held and shaken the ends of the earth, and hast thou shaken the wicked out of it? Thou understandest, As I, Who frequently arouse sinners by alarming them at their last moments, hold them fast by converting them, and pluck from their hearts the wicked motions of their thoughts. And the Lord rightly teaches blessed Job, how He converts sinners at the end. As if He openly said, Observe the power of My mercy, and bring down the pride of thy righteousness. But, that that punishment of former sin accompanies these closing hours of a man, through the death of the flesh, even when he is converted, He immediately teaches, saying;

29 - 21 The seal shall be restored as clay, and shall stand as a garment.

For the Lord made man, whom He fashioned after His own likeness, as a kind of seal of His power. But yet it shall be restored as clay; because, though he may by conversion escape eternal sufferings, yet he is condemned by the death of the flesh, in punishment of the pride he has committed. For man, who has been formed from clay, and adorned with the likeness of the Divine image, having received the gift of reason, forgets, when swelling with pride of heart, that he was formed of the basest materials. Whence it hath been ordered by the marvellous justice of the Creator, that, because he became proud in consequence of that reasonable sense which he received, he should again by death become earth, which he was unwilling humbly to regard himself. And because he lost the likeness of God by sin, but returns by death to the substance of his own clay, it is rightly said; The seal shall be restored as clay. And because, when the spirit is summoned from the body, it is stripped, as it were, of its kind of covering of flesh, it is fitly subjoined of the same clay; and shall stand as a garment. For, for our clay to stand as a garment is for it to remain empty and stripped off, even till the time of the resurrection. But because even they do not escape this punishment of pride, who overcome this very pride by living humbly, He subjoins what is the special punishment of the proud, saying;

29 - 22 From the wicked their light shall be taken away, and the high arm shall be broken.

For the death of the flesh, which restores the Elect to their light, takes away their light from the reprobate. For the light of the proud is the glory of this present life. And that light is then withdrawn from it, when it is called by the death of the flesh, to the darkness of its own retributions. For then is the high arm there broken, because loftiness of heart, which has been violently seized on, beyond the order of nature, is scattered by the weight of Divine justice which overwhelms it, in order that how Oxf. Mss. ‘quam’ wickedly it had exalted itself for a while, it may learn when it is crushed forever by the weight of judgment. But none of us would know what was to follow after death, did not the Creator of our life come even to the punishment of our death. For did He not of His own mercy seek the lowest condition, He could not justly bring back to the highest, us, who were lost after we had received His likeness. Whence it is rightly subjoined;

29 - 23 Hast thou entered into the depth of the sea, and hast thou walked in the lowest parts of the abyss?

As if He said, As I, Who not only sought the sea, that, is this world, by assuming the flesh and soul of a man, but also descended by that flesh voluntarily subjected to death, to the bottom of the pit, as if to the depths of the sea. For if the ‘sea’ must be understood to mean the world after the manner of Scripture language, nothing hinders the ‘depths of the sea’ from meaning the bars of the pit. But the Lord sought this depth of the sea, when He entered the lowest parts of the pit, in order to rescue the souls of His Elect. Whence also it is said by the Prophet, Thou hast made the depths of the sea a way, for the ransomed to pass over. Is. 5For this depth of the sea was, before the coming of the Redeemer, not a way, but a prison, because it confined within it even the souls of the good, though not in places of punishment. But the Lord made this depth a way, because He, by coming thither, granted His Elect to pass over from the bars of the pit to heavenly places. Whence it is there fitly said, for the ransomed to pass over. But that which He had called the depths of the sea, repeating in other words He calls the lowest parts of the abyss: because as the abyss of waters is not comprehended by our sight, so are the secrets of the pit not penetrated by us with any sense of our understanding. For we behold who are withdrawn hence, but we see not what retribution of punishments awaits them according to their desert.

29 - 24 MYSTICAL INTERPRETATION

24. But we must carefully notice, that He says that He had walked in the lowest parts of the abyss. For to walk belongs not to one who is bound, but to one who is free. For fetters impede to a like extent the steps of him whom they bind. Because then the Lord endured no bonds of sin, He walked in the pit. For He came unfettered to those who were bound. Whence it is written, I am become as a man without help, free among the dead. Ps. 88, 4. 5. For the Lord then to walk in the lowest parts of the abyss is for Him to find nothing to detain Him in the place of damnation, as Peter bears witness, who says, Having loosed the pains of death, because it was not possible for Him to be holden of it. Acts 2, 24 Or certainly, (because, when we are led in walking from place to place, we are found present here and there,) the Lord is said to have walked in the pit, in order to shew that He was present to Elect souls in their several places, by the power of His Godhead. Whence also the spirit of wisdom is described as full of motion, Wisd. 7, 24 that by means of that which is no where absent, He might be described as meeting us every where. And this descent of His, our Lord regards as more marvellous the more frequently He makes mention of it to ransomed man. For repeating it again, He subjoins;

29 - 25 Have the gates of death been opened unto thee, and hast thou seen the gloomy doors?

For the ‘gates of death’ are the adverse powers. Which the Lord descended and opened, because by dying He overcame their strength. Which are by another appellation called the ‘gloomy doors,’ because while they are not seen, by reason of their crafty concealment, they open to deceived minds the way of death. Which gloomy doors the Lord beholds; because He both observes and represses the crafty malice of unclean spirits. And did He not, by beholding, restrain them, while we know them not, our mind would both know nothing of their snares, and would be taken and perish by them. But even we behold these gloomy gates, when we are illumined with rays of heavenly light. Whence also it is said by the Prophet, The Lord is my helper, and I shall see mine enemies. Ps. 118, 7 He therefore Himself beholds our enemies, Who by His gift makes our enemies visible to us. Or certainly, the Lord then beheld the gloomy gates, when penetrating the barriers of the pit, He smote the cruel spirits, and by His death condemned them that presided over death. Which is here spoken of no longer as of a future, but as of a past event; for this reason, because that which He intended to do in deed, He had already done in predestination. But because the Church increased after His death and resurrection, and was extended in all nations, it is fitly subjoined;

29 - 26 Hast thou considered the breadth of the earth?

For whilst the Lord sought the narrowness of death, He spread abroad His faith in the nations, and extended Holy Church to numberless hearts of believers. To whom it is said by the Prophet, Enlarge the place of thy tent, and extend the curtains of thy tabernacles; spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt penetrate to the right hand and to the left, and thy seed shall inherit the Gentiles. Is. 54, 2. 3. But this breadth of the earth would surely not exist, had He not first despised, in dying, the life which we know, and pointed out by His rising again, the life which we know not. For He opened by His death the eyes of our minds, and shewed us what was the life which was to follow. Whence also, observing this order in the Gospel, He says to His disciples, Thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His Name through all nations. Luke 24, 46. 47. For few of the people of Israel believed at His preaching, but numberless peoples of the Gentiles followed the way of life, on His death. For He endured the proud, while He was still living in a suffering condition, but He overthrew them when dead to a life of suffering. Which Samson long before well typified in himself, for he slew but few during his life; but on the destruction of the temple he slew a host of enemies, at his death. Judges 16, 30 Because the Lord doubtless killed but few from their pride and haughtiness as we say, ‘dead unto sin.’ when alive, but more, when the Temple of His body was broken in pieces: and the Elect from the Gentiles, whom He endured in His life, He subdued all at once by His death. After then He had taught us that He had penetrated the regions below, He rightly subjoined immediately the breadth of the earth to be considered, Hast thou considered the breadth of the earth? As if He were saying to man when scourged, Think on what I have endured, and consider what I have purchased; and complain not thyself of the rod, when thou art ignorant what rewards await thee, in retribution. In the midst then of these words of the Creator, I think it worth while for us to turn away our eyes for a while from the common and public good, and to observe what He secretly does with each of ourselves. For He says;

29 - 27 Hast thou entered the depth of the sea?

MORAL INTEPRETATION 27. For the ‘sea’ is the mind of man, and God enters its depths, when it is roused from its inmost thoughts to lamentations of penitence through its knowledge of itself, when He calls to its memory the wickednesses of its former life, and rouses the mind which is agitated by its own confusion. God penetrates the depth of the sea, when He changes hearts, which are even despaired of. For He goes into the sea, when He humbles a worldly heart; He enters the depth of the sea, when He disdains not to visit minds which are even overwhelmed with sins. Whence it is rightly added in a question; And hast thou walked in the lowest parts of the abyss? For what abyss is there, but the human mind, which while unable to comprehend itself, is like an obscure abyss, hid from itself, in every thing that it is. Whence it is well said by the Prophet, The abyss uttered its voice from the depth of its thought. Hab. 3, For whilst the human mind does not dive into itself, it praises more humbly, by comparison with itself, the power of the Divine nature, which it is unable to comprehend.

29 - 28 God walks in abyss, converting hearts, suppressing sinful thoughts.

For God then to walk in the lowest parts of the abyss, is for Him to convert the hearts even of the wickedest men, and, by touching minds which are despaired of, with traces of His visitation, wonderfully to refashion them. For when any one feels compunction after enormous sins, what else is beheld but God walking in the lowest parts of the abyss? For God walks, as it were, in the abyss, when He penetrates the gloomy heart, and tramples down the invisible waves of sins. For we frequently lament some sins past, and are being assaulted by others present; so that we are harassed at one time by pride, at another by anger, at another by lust, and at another by avarice tempting us. But when the Lord suppresses all these in our heart by the fear of His secret visitation, what else doth He but place His steps in the abyss? Which steps we behold with the mind, when we consider how the gifts of His fear stand up to oppose these rebellious sins. For the Prophet had beheld these steps, when He was saying, Thy goings were seen, O God, the goings of my God, my King, is in His holy place. Ps. 68, 24 For He who beholds the inordinate motions of his mind restrained within him by the memory of the Divine judgments, beholds, as it were, the steps of God walking within him. Let it be said, therefore, to blessed Job; Hast thou entered the depth of the sea, and hast thou walked in the lowest parts of the abyss? Thou understandest, as I, Who with wondrous pity trample down in the hearts of sinners, at one time anger, at another lust, at another avarice, at another rising pride. As if it were plainly said to him, If thou seest that I alone suppress the lurking vices of the heart, thou wilt cease to be puffed up with self-justification. And because when we are visited by God, we are led to confession concerning even the secret and unlawful motions of our mind, it is rightly subjoined;

29 - 29 Have the gates of death been opened unto thee?

For the gates of death are wicked thoughts: which we open to God, when we confess them with weeping in penitence. For He beholds them even when not confessed; but enters into them, when confessed. For He then in truth opens a way for Himself in the gates of death, when we have put aside evil thoughts, and He comes to us after confession. And they are called the gates of death for this reason, because the way to death is always opened through evil thoughts. Which is again repeated, when it is subjoined;

29 - 30 And hast thou seen the gloomy doors?

For the gloomy doors are the lurking evils of the mind, which can both exist within, and yet not be observed by another. Which yet the Lord beholds, when He destroys them by the secret look of grace. For it is written, The King Who sitteth in the throne of judgment, scattereth away all evil with His sight. Prov. 20, 8 And because every vice contracts, and every virtue enlarges the mind, after the destruction of vices it is rightly subjoined, Hast thou considered the breadth of the earth? For did not virtue enlarge the mind, Paul would not say to the Corinthians, Be ye also enlarged, and be not yoked with unbelievers. 2 Cor. 6, 13. 14. But we must observe carefully that which is said;

29 - 31 Hast thou considered the breadth of the earth?

For the extent of the inwardly good is not at all comprehended, unless it is carefully considered. For poverty frequently humbles them outwardly, the torture of punishment straitens them; but yet, in the midst of these things, their inward resolution expands itself ever to hope for heavenly rewards. The Apostles had outwardly been straitened, when they were enduring scourges; but they were standing at liberty in great width within, who had turned, in themselves, these very scourges into joy. For it is written, The Apostles departed from the presence of the council; rejoicing that they were counted worthy to suffer shame for the Name of Jesus. Acts 5, 41 Paul had found this width, in his straits, who said, But I wish you to know, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the Gospel, so that my bonds in Christ were made manifest in all the palace. Phil. l, 12. 13. David was possessing this width, in the midst of narrowness, when saying, Thou hast enlarged me in tribulation. Ps. 4, 1 This earth, therefore, that is the conscience of holy men, is then enlarged when it is pressed outwardly with the adversities of this world. For when it is driven away from security in this life, it is beaten inwardly on itself, so as to stretch toward the hope of heavenly things. And when it is not allowed to wander abroad, being brought back, as it were, into its own bosom, it is enlarged. We however behold what misfortunes good men endure, but see not how much they rejoice within. We learn, on consideration, the breadth of their mind, sometimes in their words, sometimes in their deeds: but yet we know not how great is the range of that breadth in them. Let human wisdom hear then, Hast thou considered the breadth of the earth? and let it learn its own folly. As if he said, As I, Who alone fully consider the secret rejoicing of the holy, when surrounded with scourges, because I alone mercifully fashion them. Or certainly, blessed Job is asked whether he has considered the breadth of the earth, in order that he might be humbled by the example of another’s enlargement. As if it were openly said to him, Consider those whom the countless evils of this world cannot confine, and cease to boast, amid thy blows, of the state of thy own heart. It follows;

29 - 32 Tell Me, if thou knowest all things, in what path the light dwelleth, and what is the place of darkness? that thou mayest take each of them to the bounds thereof, and understand the paths to the house thereof.

Blessed Job is tried with a weighty question, in that he is examined as to the way of light and the place of darkness, whether he should bring them each to their boundaries, and should understand the paths to the house thereof. For what is understood by the word ‘light’ but righteousness? and what is designated by ‘darkness’ but iniquity? Whence it is said to some who had been converted from the wickedness of sins, Ye were sometimes darkness, but now are ye light in the Lord. Eph. 5, 8 And it is stated of some who continue in sin, They that sleep, sleep in the night. 1 Thess. 5, 7 It is said therefore to blessed Job, Tell Me, if thou knowest all things, in what path the light dwelleth, and what is the place of darkness? As if it were said to him, If thou imaginest that thou hast perfect wisdom, tell Me, either into whose heart that innocency, which is now wanting, is coming, or in whose heart that wickedness, which now exists, remains. In what path the light dwelleth: that is, whose mind righteousness comes and fills. And what is the place of darkness, that is, in whom does blind iniquity remain. That thou mayest take each of them to the bounds thereof, that is, that thou mayest decide whether he who is now seen to be wicked, finishes his life in iniquity, and whether he who is now seen to be righteous, terminates the conclusion of his life with the perfection of righteousness. And understand the paths to the house thereof: that is, that thou mayest consider and discern, either for whom perseverance in good deeds secures an eternal mansion in the Kingdom, or whom evil habits, binding to the end, condemn to eternal punishment. For ‘house’ is put for resting place, and ‘path’ for conduct. A path therefore leads to a house, because our doings lead on to our resting place. But what man could speak when questioned on these points? who could hear them at least without fear? For we daily see many who shine forth with the light of righteousness, and who are yet at their close obscured with the darkness of wickedness. And we behold many involved in the darkness of sins, and yet at the end of their life suddenly set free and restored to the light of righteousness. We also know that many have preserved entire, even to the end, the path of righteousness which they have once found, and we have beheld that most men have heaped up without ceasing, even to the end, their wickedness which they have once begun.

29 - 33 No one can discern secret divine judgments of others' paths.

But who, amid these clouds of secret judgments, can so dart forth the light of his mind, as to distinguish with any discernment, either who continues in sin, or who perseveres in righteousness, or who is converted from the highest to the lowest condition, or who relapses from the highest to the lowest? These points are hid from men’s senses, nor is aught known of the end of any one, because the abyss of the divine judgments is not at all penetrated by the eye of the human mind. For we see that that Gentile world which was opposed to God was overspread with the light of righteousness, and that Judaea, long beloved, was darkened with the night of unbelief. We know also that the thief passed from the cross to the kingdom, and that Judas sank into hell from the glory of the Apostleship. And again, because destinies once commenced are sometimes not changed, we know that the other thief arrived at punishment, and that the Apostles enjoyed the appointed kingdom, which they had longed for. Who then can examine in what path light dwells, and what is the place of darkness, to bring each of them to its own bounds, and to understand the paths to the house thereof? I see Paul called from that cruelty of persecution to the grace of Apostleship; and yet he is so alarmed in the midst of secret judgments, as to fear that he be cast away, even after he had been called. For he says, I chasten my body, and bring it into subjection, lest, perchance, having preached to others, I myself should become a cast-away.l Cor. 9, 27And again, I count not myself to have apprehended; but one thing I do, forgetting those things which are behind, and stretching forth myself unto those things which are before, I follow the destined mark, to the prize of the high calling of God in Christ Jesus. Phil. 3, 13. 14. I follow after, if that I may apprehend that, for which also I am apprehended. ibid. And it certainly had been already said of him by the voice of the Lord, He is a chosen vessel to Me; Acts. 9, and yet he still chastens his body, and is fearful of being rejected.

29 - 34 Fear in our conversation and hope in our contest.

Alas for our wretched selves, who have known as yet no voice of God concerning our election, and are still slumbering in ease, as if from security. But there ought, there ought doubtless to be not only security in our hope, but also fear in our conversation, that the one may encourage us in the contest, the other sting us when listless. Whence it is rightly said by the Prophet, Let them that fear the Lord, trust in the Lord. Ps. 115, As if he were openly saying; He presumes in vain on his hope, who refuses to fear God in his doings. But why is blessed Job questioned on so mighty an enquiry, which is utterly unknown by men, how he understands the end of the just and of the unjust, except that he should turn to his own end, from being unable to understand that of others; and that from being ignorant of his own end, as well as others’, he might be afraid at his ignorance, be humbled through his fear; from being humbled might not be elated at his own doings; and from not being elated, might remain stedfast in the citadel of grace? Let it be said then to him, Tell Me, if thou hast understanding, in what path the light dwelleth, and what is the place of darkness, that thou mayest take each of them to the bounds thereof. As if it were said; As thou knowest not who are converted from sin to goodness, nor who turn back from goodness to sin; so also thou dost not understand what is doing towards thyself, as thy merits deserve. And as thou dost not at all comprehend another’s end, so art thou also unable to foresee thine own. For thou knowest now what progress thou hast made thyself, but what I still think of thee in secret, thou knowest not. Thou now thinkest on thy deeds of righteousness; but thou knowest not how strictly they are weighed by Me. Woe even to the praiseworthy life of men, if it be judged without mercy, because when strictly examined, it is overwhelmed in the presence of the Judge, by the very conduct with which it imagines that it pleases Him. Whence it is rightly said to God by the Prophet, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. Ps. 143, 2 Whence it is well said by Solomon, There are righteous and wise men, and their works are in the hand of God: and yet no man knoweth whether he is deserving of love, or of hatred; but all things are kept uncertain for the time to come. Eccles. 9, 1 Hence again it is said by the same Solomon,What man will be able to understand his own way? Prov. 20, 24 And any one doing good or evil is doubtless known by the testimony of his conscience. But it is said that their own way is not known to men, for this reason, because even if a man understands that he is acting rightly, yet he knows not, under the strict enquiry, whither he is going. After He has alarmed him then with this consideration of his end, He goes back to examine his beginning: and, that he may not complain wherefore knows he not his end, He mentions also that he does not even understand with what beginning he came hither. For it follows;

29 - 35 Didst thou know then that thou wast about to be born, and didst thou know the number of thy days?

As if He were openly saying, What wonder if thou understandest not thine end, since thou dost not comprehend thy beginning? And since thou knowest not with what beginning thou camest hither, what wonder, if thou canst not tell with what end thou art taken away? If therefore it was My work to bring thee forward from secresy to sight at thy beginning, it will be Mine also to bring thee back from sight to secresy. Why complainest thou aught of the dispensation of thy life, who, ignorant of thyself, art supported by the hand of thy Creator? Thou oughtest therefore to boast thyself the less in what thou dost, the more thou art confined within the bosom of eternity, and knowest not either in what order thou earnest hither, nor when, or how thou art taken hence.

29 - 36 God knew His birth, existing substantially before human form.

But these words can yet be understood in another sense also; Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? Thou understandest, As I, Who knew that I was about to be born, because, even before the birth of My Manhood, I always existed substantially in the Godhead. For men begin then to exist, when they are born in the womb of their mothers. For even the very conception is called nativity, according to that which is written, That which is born in her is of the Holy Ghost. Matt. 20 And they therefore know not that they are about to be born, because they do not exist, before they are created. But God, Who ever existed without beginning, foresaw this of Himself, that He assumed a beginning in the womb of the Virgin; and because He foreknew, He ordained it; and because He ordained, He doubtless endured nothing in human form, except of His own free will. Let man then, who could not foresee his own birth, be reproved for complaining of his scourges, if even He, Who foresaw and ordained His own birth, prepared Himself for scourges amongst men. It follows,

29 - 37 Hast thou entered into the treasures of snow, or hast thou seen the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war?

What else must be understood by the ‘snow’ or ‘hail,’ but the cold and hard hearts of the wicked? For as charity is designated by warmth, so also in Holy Scripture wickedness is wont to be designated by cold. For it is written, As a cistern maketh its water cold, so doth its own wickedness make cold the soul. Jer. 6, 7 And again, Iniquity shall abound, and the love of many shall wax cold. Matt. 24, What then can be more fitly understood by the cold of snow, or the hardness of hail, than the life of the wicked, which both waxes cold by torpor, and strikes with the malice of hardness? Whose life the Lord yet tolerates, because He keeps them for the probation of His just ones. Whence also He rightly subjoined, Which I have prepared against the time of the enemy, against the day of battle and war. In order that, when our adversary the devil endeavours to tempt us, he may make use of their habits as his weapons against us. For by them he tortures us in his rage, but unwittingly purges us. For they become scourges to our sins, and when we are smitten by their life, which is such, we are freed from eternal death. Whence it is so ordered, that even the abandoned life of the reprobate benefits the life of the Elect, and that whilst their ruin furthers our interest, it is thus marvellously ordained, in order that even every thing which is lost, may not be lost to the Elect of God.

29 - 38 Snow and hail symbolize wicked hearts; treasures hidden, waiting transformation.

This also can be understood in another way, so as not to differ from the exposition of the former verse, since it seems connected with the words that precede it. For because He had pointed out that either the good can be changed to sin, or the wicked to goodness, He immediately proceeded to add, Hast thou entered into the treasures of snow, or hast thou seen the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war? By either cold, or hard, snow, or hail, we understand, as has been said, the hearts of the wicked. But because Almighty God has chosen His Saints from such, and knows how many of the Elect He has still stored up amongst the life of the wicked, He fitly says, that He has His treasures in snow or hail. For ‘thesaurus’ (treasure) is so called from qesiV, that is, from its being placed away. And He beholds many long concealed in a life of coldness, whom He brings out, when He orders it, and exhibits glittering with the brightness of righteousness, through grace from on high. For it is written, Thou shalt wash me, and I shall be whiter than snow. Ps. 57 And He hides them for a long while beneath the seal of His foreknowledge, prepared against the day of war and of battle, but the moment He brings them out, He strikes the opposing breast of the adversaries, with their words and refutations, as if with hailstones. Whence it is written elsewhere, Through the brightness in His presence the clouds passed away, hailstones and coals of fire. Ps. 18, 12. See S. Aug. ad loc. For coals pass away through brightness, because holy preachers traverse the whole compass of the world with the brightness of their miracles. And they are called, moreover, hailstones, and coals of fire; because they both strike with their reproof, and kindle with the flame of charity. The bold reproof of the Saints is also fitly represented by the nature of hail. For hail strikes as it falls, and waters when it melts. But holy men both strike the hearts of their hearers with dread, and bedew them with comfort. For the Prophet bears witness how they strike, saying, They shall speak of the might of Thy terrible acts, and they shall tell of Thy greatness. Ps. 145, 6 And he has proceeded to subjoin, how they bedew with gentleness; They shall utter the memory of the abundance of Thy sweetness, and shall exult in Thy righteousness. ib. 7Treasures, therefore, are kept in the snow or hail, because many who were frozen in the torpor of iniquity, when taken up unto heavenly grace, shine forth in Holy Church with the light of righteousness, and smite with the blows of their doctrine the evil wisdom of their adversaries. Whence also it is fitly subjoined, Which I have prepared against the time of the enemy, against the day of battle and war. For Saul in truth had been snow or hail through cold insensibility; but he became snow and hail against the breasts of his adversaries, either by the brightness of righteousness, or by the reproof of his keen eloquence. O what a treasure did the Lord keep him, stored up in snow or hail, when He already secretly beheld him as His own Elect, though placed among the life of the wicked. And to smite how many breasts of His adversaries did He grasp in His hand this hailstone, by which He laid prostrate so many hearts which resisted Him.

29 - 39 Don't boast or despair; God's hidden treasures may surpass us.

Let no one then boast himself of his own deeds; let no one despair of those, whom he sees still cold. For he sees not the treasures of God in snow and hail. For who could believe that that very person, whoat his death kept the raiment of all those who stoned, could go before the martyred Stephen through the grace of apostleship? Acts 7, 58 If therefore we refer to these secret gifts, or judgments, while not desparing utterly of any, we do not prefer ourselves in our hearts to those, to whom for a time we have been preferred. For though we now observe how much we have outstripped them, yet we know not how much we may be surpassed ourselves, when they begin the race. It is well, therefore, said to blessed Job, Hast thou entered the treasures of snow, or hast thou beheld the treasures of the hail, which I have prepared against the time of the enemy, against the day of battle and war? As if it were openly said, Prefer not thyself to any one, by reason of thy doings; for of these, whom thou beholdest still frozen in sin, thou knowest not what mighty workers of righteousness, and defenders of sound faith I intend to create. But because this is effected by the coming of the Mediator, it is rightly subjoined;

29 - 40 By what way is the light scattered?

For He in truth is the way, Who says, I am the Way, the Truth, and the Life. John 14, 6 The light is, therefore, scattered by this way, because all the Gentile world is enlightened by His presence. But He rightly said, Is scattered, because the light of preaching was not contracted or confined, but shone forth with its brightness far and wide by the voices of the Apostles. But because the power of love glows within, when the light of conversion has been received, in order that either our past sins may be anxiously lamented, or future blessings be most ardently sought for, it is suitably added,

29 - 41 The heat is divided over the earth.

For when the light is spread abroad the heat is divided over the earth; because when righteousness is openly preached, the anxious desire of the heart to seek God is spread forth in the practice of virtues; so that one person shines forth in the word of wisdom, another in the word of knowledge; one is mighty in the grace of healing, another in the working of mighty deeds; and that thus, while they severally receive unequally the gifts of the Spirit, they are all necessarily united to each other, and unanimously inflamed. But after the light is said to be spread abroad, it can readily be understood that persecution is designated by ‘heat:’ because as the light of preaching shone brightly, so the heat of persecution immediately blazed forth from the hearts of the unbelievers. For, that persecution is described by ‘heat,’ the discourse of the Lord bears witness, speaking of the seeds which had been cast on the rocky ground, When the sun arose they were all scorched, and because they had not root, they withered away. Matt. 13, 6 And when He expounded it a little after, He called ‘heat,’ persecution. The heat therefore is divided over the earth, when the light is spread abroad, because, as the life of the faithful became bright, the cruelty of the faithless was kindled. For the heat was divided, when persecution was raging, now at Jerusalem, now at Damascus, and now in other countries far away. For it is written, At that time there arose a great persecution in the Church, which was at Jerusalem, and they were all scattered abroad throughout the regions of Judaea and Samaria. Acts 8, 1 And it is written again; Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters for him to take to Damascus to the synagogues, that if he had found any of this way, men and women, he might bring them bound to Jerusalem. Acts 9, 2. Because then persecution had increased, now here, now there, they who had known the light of truth, were panting, as it were, under the burning of the divided heat.

29 - 42 Job questioned about light and heat, revealing his ignorance.

But because we have heard blessed Job questioned in the former words, respecting the secret judgment; it now behoves us to examine more accurately this which is said of the scattered light, or divided heat. For he is still examined with lofty questioning, in order that he may at least learn that he is ignorant, and that it may be said to him, By what way is the light spread, the heat divided over the earth? For what is designated by the word ‘light’ but righteousness? Of which it is written; The people which was sitting in darkness, saw a great light. Is. 9, 2 But every thing which is scattered, is thrown, not continuously, but with a kind of intermission. And light is therefore said to be ‘scattered,’ because, though we already behold some things as they really are, yet some things we see not, as they are to be seen. For scattered light had possessed the heart of Peter, who had shone forth with such great brightness of faith, and of miracles, and yet, while he was imposing the weight of circumcision on the converted Gentiles, he knew not what to say aright. Gal. 2, 11-Light, therefore, is ‘scattered’ in this life, because it is not continuously possessed, to the understanding of every thing. For whilst we comprehend one thing as it is, and are ignorant of another, we both see as it were partially in scattered light, and remain partially in darkness. But our light will then no longer be scattered, when our mind, caught up entirely to God, will shine forth.

29 - 43 Light's way unknown, it transforms hearts invisibly, bending rigid minds.

And because it is not known in what ways this light is insinuated into the heart of man, it is rightly said in a question; By what way is the light scattered? As if it were openly said; Tell Me, in what order I pour My righteousness into the secret recesses of the hearts, when I am not seen, even in My approach, and yet I invisibly change the visible doings of men, when I irradiate one and the same mind, at one time with this, and at another with that virtue, and yet I permit it, through scattered light, still to remain, in a measure, in the darkness of temptation. Let ignorant man be asked, by what way the light is scattered. As if it were openly said, While I soften the hard hearts, bend the rigid, smooth the rough, warm the cold, strengthen the weak, establish the wandering, confirm the wavering, come, if thou canst, incorporeally, and behold, on what minds I shed this light. For all these things we behold when done; for we know not how they are wrought within. The Truth shews in the Gospel, that this way of light is invisible to us, saying;

29 - 44 The wind bloweth where it listeth, and thou hearest the sound thereof, and knowest not whence it cometh,
and whither it goeth. John 3, 8

But because, when the light is scattered, temptations presently spring up from the hidden adversary against the enlightened mind, it is rightly subjoined; The heat is divided over the earth. For the crafty foe strives to inflame with unlawful desires the minds of those whom he sees shining forth with the light of righteousness; so that they frequently feel themselves more assaulted with temptations, than at the time when they beheld not the rays of inward light. Whence also the Israelites, after they had been called, complain against Moses and Aaron of their increasing labour, saying; Let the Lord see and judge, because ye have made our savour to stink in the sight of Pharaoh and his servants, and have given him a sword to slay us. Exod. 5, 21 For when they wished to depart from Egypt, Pharaoh had taken away the straw, and yet required works of the same amount. The mind, therefore, secretly murmurs, as it were, against the law, after the knowledge of which it endures sharper stings of temptations, and when it beholds its labours increasing, because it is displeasing to its adversary, it grieves that it stinks, as it were, in the eyes of Pharaoh. Heat, therefore, follows after light; because after the illumination of the heavenly gift, the contest of temptation is increased.

29 - 45 Enemy adapts temptations to individual personalities and weaknesses.

But the heat is rightly said also to be ‘divided: doubtless, because separate persons are not assailed by all vices, but by certain ones which are near, and placed close to them. For the ancient enemy first beholds the character ‘conspersionem’ of each person, and then applies the snares of temptations. For one person is of a cheerful, another of a morose, another of a timid, another of a proud disposition. Our secret adversary, in order then to catch us easily, prepares deceptions closely connected with our several characters. For because pleasure borders on mirth, he holds out lust as a bait to cheerful dispositions. And because moroseness easily slides into anger, he offers the cup of discord for the morose. Because the timid dread punishments, he threatens terrors to the fearful. And because he beholds the proud elated with praises, he draws them on to whatever he pleases, by flattering applause. He lays snares therefore against men one by one, by vices adapted to them. For he would not easily lead them captive, if he were either to offer bribes to the lustful, or bodily pleasures to the covetous, or if he were to assail the greedy by the pride of abstinence, or the abstinent by gluttonousness, or if he were to seek to seize the gentle by eagerness for the contest, or the angry by the dread of fear. Because then, when in the heat of temptation, he craftily lurks in ambush against each one by himself, and secretly lays the snares which are akin to their habits, it is rightly said;

29 - 46 The heat is divided over the earth.

But when it is first stated, By what way the light is scattered: and is there immediately subjoined, The heat is divided over the earth, it is doubtless indicated that the heat is also divided by the same way, by which the light is scattered. For when the lofty and incomprehensible grace of the Holy Spirit irradiates our minds with its light, it also so disposes and modifies the temptations of the adversary, that either they do not come upon us many together, or else that those only which can be endured, assail the mind already illuminated by God; so that they do not burn us with the fire of their full strength, when they torture us with the heat of their touch. As Paul bears witness, who says, But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. 1 Cor. 10, This heat then our crafty supplanter divides in one way, and our merciful Creator in another. The one divides, in order thereby to slay more speedily; the other, to make it more tolerable. And, because, when we are harassed with temptation, we are not only instructed with the Spirit of God within, but are also assisted with the words of preachers without, after the divided heat, it is rightly added,

29 - 47 Who hath given a course for the most violent shower?

But if, as we said before, that persecution in the regions of Judaea is designated by the name of divided heat, because this very fierceness of persecution kept not from their office of preaching, through any fear, the holy preachers, who were assisted by the gift from on high, He fitly subjoins; Who hath given a course for the most violent showers? As if He were saying, Except Myself. For to have given a course to the most violent showers, when the heat was divided, is to have strengthened the force of preaching, amid the very difficulties of persecution, in order that the power of preachers might the more increase, the more the cruelty of persecutors stood in their way, so that they might bedew the thirsty hearts of their hearers with drops of rain, and water more abundantly the drought of unbelief; and that though the heat of cruelty was glowing against them, yet the voice of grace might not through them be silent. Paul was both enduring and watering this heat of persecution, when saying, I labour even to bonds, as an evil doer, but the word of God is not bound. 2 Tim. 2, 9 Of this shower it is said elsewhere; I will command the clouds that they rain no rain upon it. Is. 5, 6 Of this course of the shower which is going on in the hearts of the Elect, the Psalmist witnesses, saying; His word runneth swiftly. Ps. 147, But it is generally a shower only, and has no course; because preaching comes to the ears, but inward grace not acting, it passes not through to the hearts of the hearers. And of the words of this preaching it is said, on account of the Elect; For thine arrows passed through. Ps. 77, For the arrows of God pass through, when the words of His preaching descend from the ears to the hearts. And because this is effected solely by Divine grace, the Lord witnesses that He has given a course to the shower.

29 - 48 Most violent shower represents powerful preaching and sacrifice.

But I see it must be observed, that He calls this same shower not ‘violent,’ but ‘most violent.’ A violent shower is great force; but a most violent one, is the boundless power of preaching. For it was a violent shower, when holy preachers were advising the belief of eternal joy. But ‘most violent,’ when they were advising men that on account of their hope their interest should be abandoned, all visible objects despised on account of invisible, and that the pains and tortures of this present world should be tolerated for the sake of the joys they have heard of. But when so many of the Elect, having learned the faith, abandoned their possessions, when the heat of persecution was raging, forgot their carnal affection, and exposed their limbs to torture for joy of spirit; what else did the Lord do, but make a course for even the most violent shower, which by bodily words so watered the invisible recesses of the heart, that it performed even the highest commands? Where it is also fitly subjoined;

29 - 49 And a way for the sounding thunder?

For what is understood by ‘thunder’ except the preaching of heavenly terror? And when the hearts of men feel this terror, they are shaken. But sometimes by thunder is set forth the Incarnate Lord Himself, Who was brought to our knowledge by the concurrent prophecy of the ancient fathers, as if by the clashing together of clouds; Who, appearing visibly among us, sounded forth awfully those things which were above us. Whence also the Holy Apostles themselves begotten by His grace were called Boanerges, that is, sons of thunder. Mark 3, But sometimes, as has been said, ‘thunder’ is taken for their preaching, by which the terror of the heavenly judgments is heard. But because any preacher can present words to the ears, but cannot open the hearts, and since, unless Almighty God alone grant the words of preachers a hearing invisibly by inward grace in the hearts of their hearers, that preaching is received in vain by the ear of the hearer, which is prevented by his deaf heart from reaching to his inmost soul; the Lord asserts that He grants a way to the sounding thunder: for when He vouchsafes the words of preaching, He pierces the heart with terror. Paul, the illustrious preacher, when he was awfully sounding forth the heavenly mysteries, seeing that he could not possess this way by himself, admonished his disciples, saying, Withal praying also for us that God would open to us a door of utterance, to speak the mystery of Christ. Col. 4, 3 He therefore who was speaking mysteries, but was praying for a door to be opened by the Lord for these same mysteries in the heart of his hearers, possessed indeed the thunder already, but was seeking for a way to be granted it from above. John, who was saying, Ye need not that any man teach you, but as His anointing teacheth you of all things, 1 John 2, 27 knew that he could not give this way. Paul again taught Who could give this way, saying, For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. 1 Cor. 3, 7 Let us hear then what this shower and thunder effect, when the way has been granted them. It follows;

29 - 50 That it should rain upon the earth without man, in the desert, where no mortal dwelleth.

To rain upon the earth without man in the desert, is to preach the word of God to the Gentile world. For whilst it retained no worship of the Godhead, and shewed in itself no appearance of good works, it was plainly a desert. And because there was therein no lawgiver, nor any one who could seek God in a reasonable way, there was, as it were, ‘no man;’ and it remained as if occupied by beasts alone, void of men. Of this land of the desert it is said elsewhere, He made a way in the desert. Is. 43, Of this preaching vouchsafed to the Gentiles, the Psalmist witnesses, saying, He made rivers in the desert. Ps. 107, 33 But we must observe, that after the heat was divided over the earth, the most violent shower received its course, that it might rain in the desert. Because after the harshness of persecution became dreadful in Judaea, so as not only not to receive the faith, but even to assail it with the sword, every preacher who had been sent to Israel, turned aside to summon the Gentiles. Whence the holy Apostles say to the persecuting Hebrews whom they abandon, We ought first to preach the word of God to you, but because ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 13, 46 When the heat, then, has been divided, the land which is desert, and without man, is watered; because, when the persecution of the faithful had spread abroad in Judaea, the Gentile world, long since abandoned, and estranged, as it were, from the infusion of reason, is watered by the drops of preaching. But in what state the Gentile world was still found by the preachers, is shewn, when it is added; Ver. 27. That it should fill the pathless and desolate land.

29 - 51 But what it produced when rained on, is shewn, when it is immediately subjoined,
And should produce green herbs.

For the Gentile world, to which a way was not open for the word of God, was a long while pathless. For on the coming of our Redeemer it so received the calling of grace, as that there had not been in it before the way of Prophecy. It is also rightly called desolate; namely, as being destitute of either the wisdom of counsel, or of the fruit of good works. The Lord therefore gave a course to the most violent shower, and a way to the sounding thunder, that it should rain in the desert, and fill the pathless and desolate land, and should produce green herbs. That is, He added to outward preaching inward inspiration; that the parched hearts of the Gentiles might become green, the closed might be opened, the empty filled, the unfruitful germinate.

29 - 52 Grass signifies glory, sin, preaching, virtue, doctrine; deserts bloom through Gospel preaching.

For in holy Scripture ‘grass’ is sometimes taken for the verdure of temporal glory, sometimes for the food of the devil, sometimes for the support of preachers, sometimes for good works, sometimes for the knowledge and doctrine of eternal life. For it is taken for the verdure of temporal glory, as the Prophet says, Let it pass away in the morning like grass, in the morning let it flourish and pass away. Ps. 90, 6 For to flourish and to pass away in the morning like grass, is in the prosperity of this world for the beauty of temporal glory speedily to dry away. Grass is taken for the food of the devil, as it is said of him by the Lord, For him the mountains bear grass. Job 40, 20 As if He were saying, Whilst proud and haughty men exalt themselves in unlawful thoughts and actions, they feed him with their iniquities. Grass is pointed out to be the support of preachers, when it is said, Heproduceth grass on the mountains, and herbs for the service of men. Ps. 147, 8; Ps. 104, For grass is produced on the mountains, and herbs for the use of men, when the lofty ones of this world, being called to the knowledge of the faith, bestow on holy preachers, in the journey of this life, food for their sojourn. Grass is put for good works, as it is written, Let the earth bring forth the green grass. Gen. l, And though we hold that it thus took place historically in the creation of the world, yet we suppose, without impropriety, the earth to have been a type of the Church, which brought forth the green grass, in that it produced, at the command of God, fruitful works of mercy. We sometimes take ‘grass’ for the knowledge and doctrine of eternal verdure; as it is said by Jeremiah, The wild asses did stand on the rocks, they snuffed up the winds as dragons; their eyes did fail, because there was no grass. Jer. 14, 6 By which expression the proud and most wicked persecution of the Jews was prophesied. For they are called in truth wild asses, for their pride of mind, and dragons, for their virulent thoughts. And they stood on the rocks, because they trusted, not in God, but, in the chief powers of this world, saying, We have no king but Caesar. John 19, They snuffed up the winds as dragons, because being puffed up by the spirit of pride they were swollen with malicious haughtiness. Their eyes failed, because in truth their hope fell short of that which it was aiming at. For loving temporal things, it neglected to wait for eternal, and lost earthly goods, because preferred them to God. For they said, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away both our place and nation. John 148 They were afraid lest they should lose their place, if the Lord had not been slain, and yet they lost it, when He was slain. But he adds the reason why these things befel the wretched men, Because there was no grass: that is, because the knowledge of eternity was wanting in their hearts, and did not refresh them with the food of the verdure of inward doctrine. In this place then what else do we understand by green herbs, but the knowledge of heavenly doctrine, or works in accordance? The desert earth then is watered by the rain, for the green herbs to be produced from it, because when the Gentile world enjoyed the shower of holy preaching, it budded forth with both the works of life, and the herb of doctrine. This verdure is promised to the desert land by the voice of the Prophet, when it is said, In the dens, in which the dragons dwelt before, shall rise up the verdure of the reed and bulrush. Is. 35, 7 For what is designated by the reed but preachers: and what by the bulrush, which always grows by the moisture of water, but weak and tender hearers of the sacred word? The verdure of the reed and bulrush grows up then in the dens of the dragons, because in those peoples, which the malice of the old enemy used to possess, both the knowledge of teachers and the obedience of hearers is collected together.

29 - 53 MORAL INTERPRETATION: Grace transforms barren believers into
fruitful hearts, hearing, growing, and nourishing others.

53. But these things which have been stated generally of the Gentile world, we see taking place, if we carefully examine, in individuals within the bosom of Holy Church. For there are many, grievously insensible to the words of God, who are counted under the name of faith, who hear the words of life with their ears, but suffer them not to pass through to the inward places of the heart. What else are these than desert land? Which land in truth has not a man, because their mind is void of the sense of reason. And no mortal dwells in this land, because if thoughts of reasonable meanings ever spring up in their conscience, they do not remain there. For evil desires find a resting-place in their hearts, but if good desires have ever come there, they pass away, as if urged on. But when the merciful God deigns to give a course to His shower, and a way to the sounding thunder, being stung with grace within, they open the ears of their heart to the words of life. And the pathless land is filled: for while it grants a hearing to the word, it is overwhelmed with mystery. And it brings forth green herbs: because when watered by the grace of compunction, it not only willingly receives the words of preaching, but returns them back with abundant increase; so that it is now eager to speak what it could not hear, and that that which had become dry, even within, through not listening, feeds with its verdure as many as are hungry. Whence it is well said by the Prophet, Send forth Thy Spirit, and they shall be created, and Thou shall renew the face of the earth. Ps. 104, 30 For thus, thus, the face of the earth is changed by the virtue of renewal, when the mind which before was dry, is watered by the coming of grace, and is, after its former barrenness, arrayed with the verdure of knowledge, as though by grass which it had brought forth. Which grace of our Creator is commended still more highly, when it is subjoined;

29 - 54 Who is the father of the rain? or who hath begotten the drops of dew?

ALLEGORICAL INTERPRETATION 54. As if He were saying, Except Myself, Who sprinkle, ofMy free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere, Thou wilt set apart, O God, a voluntary rain for thine inheritance. Ps. 68, 9 For God sets apart a voluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from above. Of these drops it is said to obstinate Judah; Therefore the drops of rains have been withholden, and there hath been no latter rain. Jer. 3, 3 For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say what they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the Corinthians, For I determined to know nothing among you, save Jesus Christ, and Him crucified. 1 Cor. 2, 2 And again he was pouring forth the rain, saying, O ye Corinthians, our mouth is opened unto you, our heart is enlarged. 2 Cor. 6, Hence it is, that Moses, who knew that he would say bold things to the strong, and gentle to the weak, observed, Let my speech be waited for as the rain, and let my words descend as the dew. Deut. 32, 2 But, lo! we have heard with what favour the Gentiles are called, let us now hear with what severity Judah is rejected. We have heard how He cultivates what is desert, and waters what is barren: let us now hear how He casts forth those which seem to be, as it were, within. For He does not so gather His Elect, as not also to judge the reprobate; nor does He so forgive faults to some persons, as not to punish them in some also. For it is written, For mercy and wrath come from Him. Whence here also, after He had introduced so many gifts of grace, He conceals not the judgments of His wrath. For it follows;

29 - 55 Out of whose womb came the ice, and the frost from heaven, who hath gendered it?

For what else do we understand by ‘frost’ or ‘ice,’ but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of the Law, by the keeping of the commandments, by the ministry of sacrifice, by the mysteries of prophecy, were so kept within the bosom of grace, as if within the womb of the Creator. But because, on the coming of the Lord, being hard bound with the frost of unbelief, they lost the warmth of faith and charity, being cast forth from the secret bosom of grace, they came forth like ice from the womb of the Creator. And the frost from heaven, who hath gendered it What else ought ‘heaven’ to be here understood to mean but the lofty life of the saints? To which heaven it is said, Give ear, O heaven, and I will speak. Deut. 32, 1 Of which abode it is elsewhere written, The soul of the just is the seat of wisdom Perhaps Prov. 12, 23. LXX. where it is read, A prudent man is the throne of sense, In the Syriac version, A cautious man is the seat of wisdom. Ben. On Hom. 38, in Ev. they suggest Wisd. 7, 7, or 27.. Because then God is wisdom, if the abode of God is heaven, and the soul of the just is the seat of wisdom, the soul of the just is certainly heaven. Abraham was heaven, Isaac was heaven, Jacob was heaven. But because the persecutors of the Lord, the high priests of the Jews, who were frozen with the torpor of unbelief, sprang from the race of those ancestors, the frost came, as it were, from heaven, because the frozen herd of unbelievers came forth from the lofty offspring of the saints. For when Caiaphas was born from Abraham, what else was it, but that ice came forth from heaven? Yet this frost the Lord says that He had gendered, for this reason, because He permitted the Jews, whom He Himself naturally created good, to go forth from Him, by a just judgment, frozen through their wickedness. For the Lord is the Author of nature, not of sin. He engendered therefore, by naturally creating, those whom He suffered, by patiently enduring, to remain in sin. And because those hearts of the Jews, which before were tender, and easily penetrated by faith, were afterwards hardened in the obstinacy of unbelief, it is rightly subjoined;

29 - 56 The waters are hardened after the likeness of a stone.

For I remember that I have often taught already that ‘waters’ are taken for peoples. But by a ‘stone,’ by reason of its very hardness, the Gentile peoples are sometimes designated. For they themselves worshipped stones. And of these it is said by the Prophet, Let them, that make them, become like unto them, and all who trust in them. Ps. 115, 8 Whence John, beholding that the Jews boasted themselves in their pedigree, and foreseeing the Gentiles passing over to the stock of Abraham, by the knowledge of the faith, says, Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up sons to Abraham. Matt. 3, 9 Certainly calling ‘stones’ the Gentiles, who were hardened in unbelief. Because then Judaea first believed in God, while all the Gentile world was remaining in the obstinacy of its unbelief, and because the hearts of the Gentiles were afterwards softened to receive the faith, and the unbelief of the Jews was hardened, it is well said, The waters are hardened after the likeness of a stone. As if He were saying, Those soft hearts of the Jews, easily penetrated by faith, are converted into the insensibility of the Gentiles. For when God in His mercy drew to Him the Gentiles, He repelled Judaea in His wrath. And it came to pass, that as the Gentiles had been at first hardened against the reception of the faith, so, when the Gentiles were afterwards admitted to the faith, was the people of Judaea hardened in the torpor of unbelief. Whence the Apostle Paul says to these very Gentiles, As ye in times past have not believed God, yet now have obtained mercy through their unbelief, even so have these not believed, in your mercy, that they also may obtain mercy. For God hath concluded all in unbelief, that He might have mercy upon all. Rom. 130-32 And accurately considering this his opinion, first concerning the calling of the Jews, and the rejection of the Gentiles, and afterwards concerning the calling of the Gentiles, and the rejection of the Jews, and reflecting that he could not comprehend the secret judgments of God, he subjoined in exclamation, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are His judgments, and His ways unsearchable. Rom. 133 Whence here also when the Lord was saying of the unbelief of the Jews, The waters are hardened after the likeness of a stone, to shew that His judgments concerning their rejection were secret, He fitly subjoined;

29 - 57 And the surface of the deep is congealed.

Because the eye of the human mind does not at all penetrate the incomprehensibleness of the Divine judgment, from a kind of veil of our ignorance having been thrown over it. For it is written, Thy judgments are a great deep. Ps. 36, 6 Let no one then seek to investigate, why, when one is rejected, another is chosen, or, why, when one is chosen, another is rejected, because the surface of the deep is congealed, and as Paul witnesses,

29 - 58 His judgments are inscrutable, and His ways unsearchable. Rom. 133

MYSTICAL INTERPRETATION 58. But by that which is said, Out of whose womb came the ice, and the frost from heaven, who hath gendered it? (ver. 29.) nothing prevents Satan being understood by the frost and ice. For he came forth as if ice from the womb of God, because the teacher of iniquity came forth, frozen with the torpor of sin, from the warmth of His mysteries. He was gendered as frost from heaven, because he was suffered to fall from the highest to the lowest condition, and to go and bind the hearts of the reprobate. And having been fashioned rightly in heaven, when he fell, he bound as frost the hearts of his followers, in the coldness of sin. And what he did amongst men, on coming to the earth, is fully stated, when it is added, The waters are hardened after the likeness of a stone. For by ‘waters’ peoples are designated, but by a ‘stone’ the hardness of this very Satan. The waters therefore were hardened after the likeness of a stone, when he came on earth, because men, imitating his wickedness, lost the soft bowels of charity. And because his crafty designs cannot be detected by men who have been led astray, it is rightly subjoined; And the surface of the deep is congealed. For one thing lies concealed within him, and another he presents without. For he transforms himself as an angel of light, and with his cunning art of deception frequently proposes laudable objects, in order to lead on to unlawful. The surface of the deep is therefore congealed; for while the fair appearance of his persuasion appears, as it were, like solid ice on the surface, his wickedness, lurking in the depth, is not observed.

29 - 59 MORAL INTERPRETATION

Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name have done many mighty works? Matt. 7, 29 But He shews how the Lord casts out this ice, saying, I know you not whence ye are. Depart from Me, all ye workers of iniquity. ib. 23 The Lord now bears this ice in His womb, because He tolerates it within the bosom of the Church. But He then openly casts it out, when He banishes such from the secret abodes of heaven by the last and public judgment. What is then the plain object: of these words, except that Job should be brought down from his lofty virtues, that he should not, in consequence of his former warmth in good living, grow cold through pride, and be repelled and go forth from the womb of the Godhead, by being swollen up within the bosom of his own heart?

29 - 60 Pride corrupts scripture, freezing minds; God permits blindness by withholding grace.

And because by a righteous judgment He permits haughty minds to go forth to commit sin, from the virtue they have received, it is rightly added, still farther; And the frost from heaven, who hath gendered it? For He frequently vouchsafes the knowledge of Holy Scripture, but when he who receives it is elated by this knowledge, he is, by the anger of the strict Judge, so blinded in the Scripture itself, that he no longer sees its inward meaning, from seeking thereby for outward applause; and that, though he could be warm by remaining within, he goes forth and becomes frozen, and that he who before, when easily led to the knowledge of God, remained unfrozen at the top, becomes hardened, and sinks to the bottom. Is not Holy Scripture ‘heaven,’ which opening to us the day of understanding, illuminates us with the Sun of righteousness, and which, while the night of the present life surrounds us, shines for us with the stars of the commandments. But since there must be heresies, that they which are approved may be made manifest, 1 Cor. 1when the proud mind is kept back from a sound understanding of Scripture, frost is generated from heaven by the judgment of the strict Judge; in order that, when Holy Scripture itself glows in the hearts of the Elect, it may cast forth from itself in a frozen condition, those who proudly seek to know it. For they err in the very point, in which they should have corrected their faults; and while they fall away from the heavenly understanding of the resplendent Word, both hardened themselves, and about to deceive others, they sink to the bottom, as ice, and bind others also. But yet the Lord says that He Himself genders this frost, not because He Himself fashions the minds of the wicked to sin, but because He does not liberate them from sin. As it is written; I will harden the heart of Pharaoh. Exod. 4, 21 For because He refused to soften it in His mercy, He plainly announced that He had hardened it in His severity.

29 - 61 Hypocrites feign virtue outwardly, hiding inward corruption beneath hardened appearances.

But, because the image of virtue is retained for the sake of human praise, when the virtue of Divine fear, which has begun, is itself lost, it is rightly subjoined; The water are hardened after the likeness of a stone, and the surface of the deep is congealed. For waters are hardened by ice at the surface, but remain fluid underneath. And what do we understand by waters but the unstable hearts of the reprobate? For when they are deliberately forsaking virtue, they shew themselves forth, in their hypocrisy, as resolute in good works, and whilst they are inwardly gliding down into sins, they outwardly feign themselves imitators of the holy and resolute. The waters are hardened after the likeness of a stone, and the surface of the abyss is bound together, because their weak and unstable conscience is concealed from men, by a superinduced appearance of sanctity. For when they are inwardly foul in their own sight, they are arrayed before the eyes of others with a kind of comeliness of living.

29 - 62 God tempers grace with restraint, delaying virtue to prevent pride.

But, lest any one should wish these words of the Lord to be understood in a good sense, we ought to add it, for those also who thus look for it, provided we are not perhaps, ‘so as we be not.’ (‘dummodo’) considered to have neglected points which needed to be examined. For it is said in the former verse, Who is the father of rain? or who hath begotten the drops of dew? And it is immediately added, Out of whose womb came the ice? and the frost from heaven who hath gendered it? If therefore the following sentence is connected with the preceding words with a similar sense, its meaning is clearly laid open without any obstacle of difficulty even in a good sense. For when the earth is watered by rain, the seeds which have been cast in are pressed down more productively. But again, if the rain waters it too immoderately, it changes the richness and virtue of the corn in the stalk. But if the seed which has been thrown in, is after rain checked by the frost, the more it is kept from appearing too quickly above ground, the more productively does it root itself beneath: and the more it is forbidden to grow, the more it is compelled to multiply: because, when it is kept from too early a growth, being expanded by the slowness of its conception, it is filled more abundantly for fruit. What is meant then by the Lord first speaking of Himself as the father of the rain, but afterwards saying that the ice comes forth from His womb, and declaring that He genders the frost from heaven? Except that He first waters in a wondrous manner the soil of our hearts for the reception of the seeds of the word, by the secret rain of His grace, and that He afterwards keeps it down by the discipline of His secret dispensation, lest it should bring forth too luxuriantly with the virtues it has conceived, in order that the rigor of discipline may likewise bind that which the rain of grace received irrigates, lest it turn its fruit into grass, if it produce its virtues, either before it ought, or more than is necessary. For, frequently, when a good work is displayed before it ought by beginners, it is emptied of the grain of perfection, and while virtues are more exuberant than is necessary, they frequently dry up. Whence the Lord either refuses the desires even of His Elect, before the fit time, or again restrains at the fit time their unlimited progress, lest, if they advance either sooner, or farther, than they ought, they should fall into the defect of pride by the greatness of their proficiency. For when the heart is pricked with compunction after sin, the earth, which had been dry, is watered by the pouring of rain upon it; and when it proposes to abandon its iniquities and to follow after good works, it receives, as it were, seed after the rain. And many persons, when they conceive holy desires, are burning to exercise themselves at once in the sublimest virtues, so that sin may not only not infect their doings, but may not even assail their thoughts. They are still indeed living in the body, but they wish to suffer no further from their connexion with the present life. They seek to aim at inward stability of mind in their intention, but are driven back by interrupting temptations, in order, namely, that they may remember their own infirmity, and may not be elated at the virtues which they receive. And when this is effected by the wonderful constraint of discipline, what else but frost is gendered from heaven over the watered earth? What but ice is produced from the womb of God, when the dispensation comes forth from its secret place within, and our wills are restrained even in their good desires?

29 - 63 Grace plants desire; discipline restrains action, maturing virtue through endurance.

Let us see with what ice of discipline Paul (that is, the watered earth) is weighed down, when he says, To will is present with me, but to perform what is good I find not. Rom. 7, For he who asserts that he has the will, makes known what seeds are even now concealed within him by the pouring of grace upon him. But whilst he finds not to do good, he certainly points out how much ice of the heavenly dispensation weighs on him. Had not this ice pressed their hearts, to whom he was saying, So that ye cannot do the things that ye would? Gal. 5, As if he were plainly saying, The secret seeds of your heart are now seeking to break forth into fruit, but they are kept down by the ice of the heavenly dispensation, in order that they may afterwards shoot forth more productively, the more patiently they bear the weight of the Divine judgment pressing on them.

29 - 64 Grass represents various things in Scripture: temporal glory, devil's food, preacher's support,
good works, and eternal knowledge.

And because the hearts of men, since they are unable to break out into those virtues which they desire, are frequently harassed with the stings of temptation, so far as they shrink back from carrying out their intention, but yet repress these same temptations of their thoughts, and fashion themselves, by the habit of discipline in a kind of strictness of living, it is well subjoined; The waters are hardened after the likeness of a stone. Because, though unstable thoughts harass within, yet they do not at all lead to consent in wicked doings. But the mind conceals, under an habitual custom of good living, as if under a kind of exterior hardness, whatever is softened within by the assault of temptation. Whence it is well subjoined; And the surface of the deep is congealed. Becaw-icon.png" width="20" height="20" />

But by ‘frost’ or ‘ice’ can also be designated the adversity of this present life, which while it keeps down the holy by its asperity, makes them stronger. For while Almighty God permits us to be exercised with annoyances, and carries us on to the condition of a better life by the intervention of sorrow, He genders with wonderful wisdom the frost and ice over the coming fruit; in order that each of the Elect may endure in this present life, as if in winter, the adversities of winds and frosts, and may exhibit afterwards, as in the serenity of summer, the fruits which he has here conceived. Whence it is said by the voice of the Bridegroom to every soul which is hastening after the whirlwind of this life to those joys of eternity, Arise, hasten, My beloved, My fair one, and come. For the winter has already passed, the shower has departed and gone. Cant. 2, 10. 1But because we are relaxed, if prosperity alone attends us, but are the better strengthened for virtues by means of adversities, it is rightly subjoined, The waters are hardened after the likeness of a stone. For minds, which had softly melted away through prosperities, become firm when hard pressed by adversities. And water is brought to the likeness of a stone, whenever any one who is weak imitates the sufferings of his Redeemer by endurance received from above. For water had, in truth, hardened after the fashion of stone, when Paul, that former impatient persecutor, was saying,

29 - 66 I fill up those things which are wanting of the sufferings of Christ in my flesh. Col. 24

And because persons, when depressed by adversities, guard more carefully their inward gifts, it is rightly added; And the surface of the deep is congealed. For joy is wont to lay open the secrets of the mind, and, by laying open, to lose them. But when adversities depress us outwardly, they make us more careful within. After frost then or ice, the surface of the deep is congealed, because our mind is strengthened by adversities, to preserve those deep gifts which it has received. For Isaiah had congealed the surface of his abyss, when he was saying; My secret to myself, my secret to myself. Is. 24, 16. marg. Paul had congealed the surface of his abyss, who labouring under so many dangers and adversities, under cover of some one else, speaks of himself, saying; I have heard secret words, which it is not lawful for a man to utter. 2 Cor. 12, 4 And again, But I forbear, lest any man should think of me above that which he seeth in me, or heareth any thing of me. ib. 6 What then had he done, who, when enduring adversity without, was afraid to open the secrets of his heart, lest he should perchance vent himself in praises; what, but covered the abyss of his inward secrets by a congealed surface? It follows,

29 - 67 Will thou be able to join together the shining stars, the Pleiades,
or wilt thou be able to break up the circuit of Arcturus?

LITERAL INTERPRETATION 67. The stars Pleiades, are so called from pleistoV, that is, from plurality. But they were made so near to each other, and yet so distinct, that they can be near together, and yet cannot possibly be united, since they are united in nearness, but disunited as to contact. But Arcturus so illuminates the seasons of night, as placed in the axis of heaven, to turn itself in divers ways, and yet never to set. For it does not revolve out of its orbit, but placed in its own position, it inclines to all quarters of the world, though it will never set. What then is it, that man, who was formed from the earth, and placed upon the earth, is questioned as to the government of heaven, that he cannot join together the Pleiades, which he sees were made close to each other and almost united, and that he cannot break up the circuit of Arcturus, though he can behold it almost dissipated by its own rapidity of motion? Is it not, that considering in those His servants, the power of their Creator, he should remember his own weakness, and consider how beyond our comprehension is He, in the very government of His heavenly ministers, Whom he cannot as yet behold in His own majesty?

29 - 68 MYSTICAL INTERPRETATION

68. But why do we say these things, who are urged by the stimulus of reason, to learn the sense of these words pregnant with mystical meaning? For what else do the shining Pleiades, which are also seven in number, indicate, but all the Saints, who amid the darkness of this present life, illumine us with the light of the Spirit of sevenfold grace, who, from the first beginning of the world, even to its end, sent at divers times to prophesy, are in some degree united, and in some degree separate from each other? For the stars the, Pleiades, as was before said, are united to each other in their contiguity, and disunited as to contact. They are situated indeed together, and yet pour forth separately the rays of their light. In like manner all the Saints appearing at different times for the purpose of preaching, are both disunited in our sight of their person, and united in their intention of mind. They shine together, because they preach One; but they touch not each other, because they are divided by different times.

29 - 69 Abel, Isaiah, John preached the same Lamb, despite different times.

At what different times did Abel, Isaiah, and John appear! They were separated indeed in time, but not in the subject of their preaching. For Abel offered up a lamb in sacrifice, typifying the passion of our Redeemer; of Whose passion Isaiah says; As a lamb before its shearer He will be dumb, and will not open His mouth. Is. 53, 7 Of whom John also says; Behold the Lamb of God; behold, Who taketh away the sins of the world. John 29 Behold they were sent at different ‘times indeed, and yet agreeing in their thought of the innocency of our Redeemer, they spake of the same Lamb, John by pointing to Him, Isaiah by foreseeing, and Abel by offering; and Him, Whom John set forth by pointing to Him, and Isaiah set forth in his words, Abel held, in signification, in his hands.

29 - 70 David, Isaiah, Paul taught Trinity's Unity despite different periods.

Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently from another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said, Let God bless us, our God, let God bless us. Ps. 67, 6. 7. And for fear he should be considered to have spoken of three Gods, from his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him. For by adding not ‘them,’ but ‘Him,’ He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. Is. 6, 3 But lest he should seem by mentioning ‘Holy’ thrice, to sever the unity of the Divine Substance, he added, Lord God of hosts. Because then he added not ‘Lords,’ ‘Gods,’ but ‘Lord God,’ he pointed out that that Being, Whom he had thrice called Holy, existed as One. Paul also, to set forth the operation of the Holy Trinity, says; Of Him, and through Him, and in Him are all things. Rom. 136 And in order to teach the Unity of this same Trinity, he immediately added; To Him be glory for ever and ever. Amen. By adding then not ‘to them,’ but to Him, he made Him known as One in nature, Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world.

29 - 71 Ezekiel's living creatures' wings joined, symbolizing Saints' unity.

Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of different kinds, added; Their wings were joined one to another. Ez. 9 For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not fearing the adversities of the world; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilar virtues, it is rightly said; Wilt thou be able to join together the shining stars, the Pleiades? As if He said, As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity.

29 - 72 Arcturus symbolizes Church enduring tribulations, shining like Pleiades.

But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For Arcturus comes not with the night season to the lowest part of the heavens, but even while it is revolving itself, night is brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end; and the night passes by, as it continues stationary, because while the Church remains in her own original condition, the life of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Holy Church also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the four virtues, that is, prudence, fortitude, temperance, justice, to believers, changes, as it were, by a kind of rotation in its preaching, the appearance of its position. For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four? And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does Arcturus do, but raise up four stars, and bring down three? Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith; If Abraham were justified by works he hath glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Rom. 4, 2. 3. Let us see how it elevates four and depresses three. Behold it is said by James to those that were boasting of faith in opposition to works; As the body without the spirit is dead, so faith without works is dead also. James 2, 26 Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night. But the Lord breaks up at last this circuit of Arcturus, because He turns the labours of the Church into rest. Then does He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance, when Holy Church at the end of this world is released from those labours which she now endures. Let Him say then; Wilt thou be able to join together the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandest As I, Myself, Who then unite the life of the Saints even in outward appearance, when I bodily dissolve the circuit of the Church Universal. And what man is ignorant that this is the act of Divine power alone? But let man, in order that he may know what he is himself, be constantly reminded what it is that God alone can effect.

29 - 73 Arcturus represents Law; Pleiades symbolize New Testament's grace.

We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law; but by the Pleiades, which rise from the East, the grace of the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing them with warmth. Peter had shuddered at the weight of this oppression, when saying; Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? Acts 15, Nor is it any wonder that the Old Testament is set forth by the seven stars of Arcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week. But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view, because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus inclines itself, as it were, and points them out, because while it bends itself to the spiritual sense, the light of sevenfold grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance.

29 - 74 Christ joined Pleiades' sevenfold Spirit, breaking Arcturus' letter.

But our Redeemer, coming in the flesh, joined together the Pleiades; because He possessed the operations of the sevenfold Spirit all at once, and abiding in Himself. Of Whom it is said by Isaiah: There shall come forth a rod out of the root of Jesse, and a flower shall grow up from his root, and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of godliness, and the Spirit of the fear of the Lord shall fill Him. Is. 11-3 Of Whom Zechariah says; Upon one stone are seven eyes. Zech. 3, 9 And again, And on the golden candlestick seven lamps. ib. 4, 2 But no man ever possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man, 1 Tim. 2, 5 Whose is the same Spirit, Who proceedeth from the Father see Note at end of Book XXIX. before all ages. It is well said, therefore, Upon one stone are seven eyes. For, for this Stone to have seven eyes, is to possess at once in operation every virtue of the Spirit of sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy Spirit. But no one attains to the possession of all the gifts of the same Spirit. But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to join together the shining stars the Pleiades? As if it were openly said, Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit? Behold Me, therefore, uniting the Pleiades in all virtues, and be kept from boasting thyself of a few only. Hear what is said, Or wilt thou be able to break the circuit of Arcturus? As if it were openly said to him; Even if thou thyself now understandest what is right, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding? Consider Me therefore, who correct the follies of the carnal, whilst I manifest myself in the foolishness of the flesh, that thou mayest the more bring down these, which thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness. But, because, in the very mystery of the Lord’s Incarnation, the light of truth is manifested to some, but the hearts of others are darkened by an offence; it is lightly subjoined;

29 - 75 Dost thou bring forth the morning star at its time,
and dost thou make the evening star to rise over the sons of earth?

For the Father brought forth the morning star in his season, because, as it is written; When the fulness of the time was come, God sent His Son born of a woman, made tinder the Law, to redeem them that are under the Law. Gal. 4, 4 Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin, He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our mortality. Who Oxf. Mss. ‘Qui.’ is well called by John; The bright and morning star. Rev. 22, For, appearing alive after death, He became our morning star; because while He furnished us in His own person an instance of resurrection, He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands. And they are therefore justly subjected by the Lord to this evening star, because they chose of their own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star; and while they seek for the evening star to rule over them, they are plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, I came in My Father’s name, and ye received Me not; another will come in his own name, and him ye will receive. John 5, 43 Hence Paul says; Because they receive not the love of the truth, that they might be saved, for this cause God shall send them the operation of error, that they should believe a lie, that they all might be judged who believed not the truth, but consented to iniquity. 2 Thess. 2, 10-The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night.

29 - 76 MORAL INTERPRETATION: One word saves the elect, hardens the envious, by hidden judgment.

76. But if we examine this in a moral sense, we find how it is daily occurring; because both the morning star doubtless rises on the Elect, and the evening star, by God’s permission, rules over the reprobate. For there is one and the same word of God in the mouth of the preacher. But while these hear it with joy, and those with envy, they change for themselves the brightness of the morning star into the darkness of the evening. Whilst these humbly receive the voice of holy preaching, they open, as it were, the eyes of the heart to the light of the star. But whilst those feel envy at one who advises them well, and seek not the cause of their salvation, but the glory of boasting, when the evening of their iniquity bursts forth, they close their eyes in the sleep of death. By a secret sentence, therefore, he who is the morning star to elect, is the evening star to reprobate hearers. Because by that holy exhortation, with which the good come back to life, the reprobate perish more fatally in sin. Whence it is well said by Paul; We are unto God a sweet savour of Christ, in them that are saved, and in them that perish, to the one the savour of death unto death, but to the other the savour of life unto life. 2 Cor. 2, 15. 16. He saw then that his word, by which he beheld some roused from their iniquity, and others on the contrary lulled to sleep in their iniquity, was both the morning and the evening star to its hearers. And because this takes place by the secret judgment of God, which cannot be comprehended by men in this life, he rightly there subjoined; And who is sufficient for these things? As if he were saying; We are sufficient indeed to consider that these things occur, but we are not sufficient to investigate why they occur. Whence also, the Lord in this place, because He had said that the morning star is brought forth for some, but that the evening star rises for others, that man might not dare to scan the secret judgments of God, immediately subjoins;

29 - 77 Knowest thou the course of heaven, and wilt thou set down the reason thereof on the earth?

To know the course of heaven, is to see the secret predestinations of the heavenly disposals. But to set down the reason thereof on the earth is to lay open before the hearts of men the causes of such secrets. To set down, namely, the reason of heaven on the earth, is either to examine the mysteries of the heavenly judgments, by consideration, or to make them manifest in words. Which certainly no one can do who is placed in this life. For, to pass from little to greater things, who can understand what is the secret reason, that a just man frequently returns from a trial, not only unavenged, but even punished besides, and that his wicked adversary escapes, not only without punishment, but even victorious? Who can understand why one man, who plots for the deaths of his neighbours, survives, and another, who would be likely to preserve the lives of many, dies ? One man, who is only eager to do hurt, attains the height of power, another only desires to defend the injured, and yet he himself is lying under oppression. One man wishes for leisure, and is involved in innumerable occupations, another wishes to be engaged in employments, and is compelled to be disengaged. One beginning badly is drawn on from worse to worse, even to the end of his life; another beginning well, proceeds through a long period of time to the increase of his merits. But, on the other hand, one, who is an evil liver, is spared for a long time, in order that he may improve; but another seems to be living properly, but continues in this life till he breaks out into evil ways. One, who has been born in the error of unbelief, perishes in his error; another, who has been born in the soundness of the Catholic faith, is perfected in the soundness of the Catholic faith. But, on the other hand, one, who has come forth from the womb of a Catholic Mother, is swallowed up, at the close of his life, in the gulph of error, but another terminates his life in Catholic piety, who, born in misbelief, had sucked in the poison of error with his mother's milk. One both wishes, and is able, to aim at the loftiness of holy living; another is neither willing nor able. One wishes, and is not able; another is able, and is not willing. Who then can examine into these secrets of the heavenly judgments? Who can understand the secret balance of hidden equity? For no one attains to understand these recesses of secret judgments. Let this be said then to a man, that he may learn his own ignorance; let him know his own ignorance, that he may fear; let him fear, that he may be humbled; let him be humbled, that he may not trust in himself; let him trust not in himself, that he may seek for the assistance of his Creator, and that he who is dead from trusting in himself, may seek the assistance of his Maker, and live. Let the righteous man, then, who knows himself indeed, but who still knows not those things which are above him, hear the words, Knowest thou the course of heaven, and wilt thou set down the reason thereof upon the earth? That is, Dost thou comprehend the secret courses of the heavenly judgments, or art thou able to disclose them to the ears of men? Blessed Job therefore is questioned concerning his investigation of the incomprehensible judgments, as if it were plainly said to him, All things which thou sufferest, thou oughtest to endure the more patiently, the more, in thy ignorance of heavenly secrets, thou knowest not why thou sufferest them.

30 God Instructs Through Creation; Teachers Guided, Souls Fed, Pride Humbled 83 104.2 1:26:50

30 - 1 Wilt thou lift up thy voice in the cloud, and shall the force of the waters cover thee?

Blessed Job is asked by God, Who questions him, whether he has done such things as man is surely unable to do; in order that, when he discovers that he cannot do them, he may fly for refuge to Him, Whom he understands to be the only One Who is able to do them, and that he may appear more powerful before the eyes of his Judge, if he learns more truly his own infirmities. Of that then which is well known to be wonderfully wrought by God, Job is questioned by the Divine Voice; and it is said to him;

30 - 2 God speaks through preachers to unbelievers; oppressed by opposing people.

For God in truth lifts up His voice in the cloud, when He frames His exhortation to the darkened hearts of unbelievers, by the tongues of His preachers. And the force of the waters covers Him, when the crowd of opposing people oppresses His members who are acting rightly. For hence is that which is written, The word of the Lord came to Jeremiah, saying, Stand in the court of the Lord’s house, speaking to all the cities of Judah, from which men come to worship in the Lords house, all the words that I have commanded thee. Jer. 26, 2. And a little after, And the priests, and the prophets, and all the people heard Jeremiah speaking these words in the house of the Lord. And when Jeremiah had made an end of speaking, the priests, and the prophets, and all the people, took him, saying, Let him surely die, why hath he prophesied in the name of the Lord? ib. 7-9 Behold, the Lord lifted up His voice in a cloud, because He reproved the darkened minds of the haughty by sending the Prophet against them. Behold, the face of the waters covered Him immediately; because He Himself, Who commanded the words of reproof, suffered all things in the person of Jeremiah from the people who rose against him, and were provoked by reason of their reproof. The Lord also raised up His voice in a cloud by Himself, when on exhibiting Himself before us in His assumed body, He preached many things to His persecutors, but veiled in enigmatical figures. He raised up His voice in a cloud, because He uttered His truth, as if in darkness, to unbelievers who would not follow Him. Whence also it is well written in the Books of Kings, The cloud filled the house of the Lord, and the priests were not able to minister because of the cloud. 1 Kings 8, 10. 1For while the proud high priests of the Jews hear the divine mysteries in parables, as their merits demand, the priests were unable, as it were, to minister in the house of the Lord on account of the cloud. For when they scorn to examine, amid the obscure darkness of allegories, the mystical meanings which are covered with the veil of the letter in the Old Testament, they lost on account of the cloud the ministry which they deserved by their faith. To whom the Lord even now uttered His voice in a cloud, when He spoke even plainly concerning Himself. For what is plainer than, I and My Father are One? John 10, 30 What plainer to utter, than, Before Abraham was, 1 am? John 8, 58 But because the darkness of unbelief had filled the minds of His hearers, an intervening cloud was concealing, as it were, the ray of the sun which had been shot forth.

30 - 3 Crowd's rage rose against Him, both then and now.

For the face of the waters immediately covered Him, at this elevation of voice, because the raging crowd of the people at once rose up against Him. For it is written, Therefore the Jews sought to kill Him, because He not only brake the Sabbath, but said also that God was His Father, making Himself equal with God. John 5, Of this force of waters He exclaims by the Prophet, They came round about Me all the day like water, they compassed Me about together. Ps. 88, And again, Saw Me, O God, for the waters have come in even unto My soul. Ps. 69, 1 Which waters He surely endured in Himself before His death, but in His own people, even after His Ascension. For hence is that which He exclaims from above, Said, Saul, why persecutest thou Me? Acts 9, 4 Behold, He had already ascended into heaven, and yet Saul, still pursuing Him with the force of unbelieving waters, was touching Him, even as a wave swelling above the rest. For it is He in truth Who speaks right things by the good, He Who is wounded in the sufferings of the godly. In order then to shew, by the wondrous unity of charity, that it is He Who preaches by the mouths of His Saints to unworthy hearers, the Lord says, Wilt thou lift up thy voice in the cloud? But to shew that it was He Who was enduring all kinds of adversity in His Saints, He subjoined, And shall the face of the waters cover thee? Thou understandest, As Myself, Whom all the wicked neither understand to be speaking by holy men when preaching, nor see to be suffering by them when dying. The Lord relates therefore what He suffers from men, that the pain of the afflicted man may be mitigated, as if He openly said to him, Weigh carefully My sufferings, and temper thine own with patience. For it is much less for thee to bear wounds, than for Me to bear the sufferings of men. ‘humans’

30 - 4 God lifts His voice in a cloud to hearts.

But we can consider these words still more minutely, if we anxiously examine our hearts, in the midst of heavenly gifts. We are at this time indeed faithful, we now believe the heavenly truths which we hear, we now love the things which we believe. But when we are oppressed by some unnecessary cares, we are darkened by a confusion spread over us; and when God suggests to us, even when such, some wonderful notions respecting Himself, He lifts up, as it were, His voice in a cloud. While He speaks of Himself to our benighted minds, He, Who is not seen, is heard, as it were, in a cloud. For most exalted are the truths which we know of Him, but we do not yet behold Him by that secret inspiration, with which we are instructed. He therefore Who speaks indeed to our hearts, but conceals His shape, forms His voice, as it were, in a cloud. But, lo! we now hear the words of God speaking of Himself within, and we now know with what perseverance and with what zeal we ought to cling to His love; and yet we fall back from the height of inward consideration to our usual ways, from the very changeableness of this mortal condition, and are assaulted by the perverse importunity of impending sins. When, therefore, He insinuates subtle thoughts of Himself in our darkened minds, He raises up His voice in a cloud.

30 - 5 Temptations overpower us, but God returns, dispersing mists, instructing us.

But when our very notion of God is overpowered by the temptation of sins, God is covered, as it were, in His voice, by the force of waters. For we cast as many waters over Him, as many forbidden thoughts as we dwell on in our heart, after the inspiration of His grace. But yet He 1 ‘op- forsakes us not even when overwhelmed ‘oppressos,’ al. ‘oppressus.’; for He returns immediately to our mind, He disperses the mists of temptations, He pours on us the shower of compunction, and brings back the sun of subtle understanding. And He thus shews how much He loves us, Who forsakes us not, even when He is rejected; in order that the human mind may, at least when thus instructed, blush to admit temptation within, since its Redeemer ceases not to love it even when wandering. This He endures in us by Himself, this does He daily hear from unbelievers through His preachers. For His gift is cast out by the rising of temptation within us, and yet He is not kept back by our infirmity from pouring into us His gifts. His words are publicly rejected, and yet He is not restrained, by any wickedness of unbelievers, from bestowing the abundance of His grace. For when wicked men despise preaching, He adds miracles also, for them to reverence. Whence after t

For lightnings come forth from the clouds, just as wonderful works are displayed by holy preachers. Who, as we have often said, are therefore wont to be called ‘clouds,’ because they flash forth with miracles, and rain with words. And that the hearts of men, after being unmoved by preaching, are confounded by these flashes of miracles, we have learned by the witness of the Prophet, who says, Thou with multiply Thy lightnings, and with discomfit them. Ps. 18, As if he were saying, Whilst they hear not the words of Thy preaching, they are confounded by the miracles of the preachers. Whence it is written elsewhere,Thine arrows will go in the light, in the splendour of the glittering of Thine arms. Hab. 3, For the arrows of God to go forth in light, is for His words to resound with manifest truth. But because men frequently despise the words of life, even when understood, miracles are likewise added. Whence he there subjoined, For the splendour of the glittering of Thine arms. For the glittering of arms is the brightness of miracles. For we protect ourselves with arms, we destroy our opponents with arrows. Arms then, with arrows, are miracles together with preaching. For holy preachers strike their adversaries with their words, as if with darts, but they protect themselves with arms, that is, with miracles; in order that as far as they are to be heard, they may sound forth by the force of their darts, and as far as they are to be reverenced, glitter with the arms of miracles. It is said therefore to blessed Job, Wilt thou send lightnings, and will they go, and will they return and say to thee, Here we are? Thou understandest, ‘As to Me.’ For the lightnings go forth when preachers glitter with miracles, and transfix the hearts of their hearers with heavenly awe. But they return and say, Here we are, when they attribute not to themselves, but to the strength of God, whatever they know they have done powerfully. What is then their saying to God, ‘Here we are?’ For a kind of obedience is declared in this word. For holy preachers then to return and say, ‘Here we are,’ is for them to ascribe the glory of grace to Him, from Whom they feel that they have received victory in the contest; lest they attribute to themselves that which they do. And lightnings can go forth in doing their work, but they cannot return in pride.

30 - 7 Peter heals a lame man, attributing miracle to Jesus Christ.

Let us see then the lightning going forth. Peter says to a certain lame man; Silver and gold have I none, but what I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and raised him up: and immediately his feet and soles received strength, and he leaping up stood, and walked. Acts 3, 6-8 But when the multitude of the Jews had been disturbed by this which had been done, let us now see the returning lightning, which says; Ye men of Israel, why marvel ye at this, or why look ye on us, as though by our own strength or power we have made this man to walk? The God of Abraham, the God of Isaac, the God of Jacob, the God of our fathers hath glorified His Son Jesus. ibid. And a little after; Whereof we are witnesses; and His name, through faith in His name, hath made this man strong, Whom ye have seen and known; and the faith which is by Him hath given him this perfect soundness in the presence of you all. Acts 3, 15. 16. The lightning therefore went forth, when Peter worked a miracle, it returned when he attributed what he had done, not to himself but to its Author. The lightnings go forth when holy preachers display wonderful deeds, but they say on their return, ‘Here we are,’ when, in that which they do, they refer to the power of its Author.

30 - 8 Holy men balance contemplation and action, returning to God's presence.

But this can he understood in another sense also. For holy men, as was said before, are sent and go forth as lightnings, when they come forth from the retirement of contemplation, to the public life of employment. They are sent and they go, when, from the secresy of inward meditation, they spread forth into the wide space of active life. But they return and say to God; ‘Here we are,’ because after the outward works which they perform, they always return to the bosom of contemplation, there to revive the flame of their zeal, and to glow as it were from the touch of heavenly brightness. For they would freeze too speedily amid their outward works, good though they be, did they not constantly return with anxious earnestness to the fire of contemplation. Whence it is well said by Solomon, Unto the place from whence the rivers come, thither they return, to flow again. Eccles. 7 For they are there called rivers, who are here called lightnings. For because they water the hearts of the hearers, they are called rivers, but because they kindle them, they are called lightnings. Of whom it is written elsewhere, The floods have lifted up, O Lord, the floods have lifted up their voice. Ps. 93, 3 And again, His lightnings enlightened the world. Ps. 97, 4 The rivers therefore return to the place from which they go forth; because holy men, (though they come forth, for our sakes, from the sight of their Creator, Whose brightness they endeavour to behold with their mind, to the ministry of active life,) yet unceasingly recur to the holy study of contemplation, and if in their preaching they pour themselves into our ears by bodily words from without, yet do they ever return in their silent thoughts to consider the Fount of life Itself. Of whom it is also well said, to flow again. For did they not constantly return with anxious mind to the contemplation of God, their inward drought would doubtless dry up even their outward words of preaching. But while they thirst unceasingly to behold God, rivers are ever springing up, as it were, within, to flow forth without, in order that they may there derive by love the means of flowing down to us in preaching. Let it be said therefore rightly; Wilt thou send forth the lightnings, and will they go, and will they return and say to thee, Here we are? Thou understandest, as Myself, Who adapt My preachers, when I will, after the grace of contemplation, to the ministry of active life. And yet I ever call them back from outward good deeds, to the inward height of contemplation, in order that they may one while go forth, when commanded, to perform their tasks, and that at another they may dwell with Me more familiarly when recalled to the pursuit of meditation. They return therefore and say, ‘Here we are,’ because, though they may seem through their outward acts to be deficient for a little in contemplation, yet by the ardent desires which they ever kindle in their minds, they make known their presence to God, by obeying Him. For to say, ‘Here we are,’ is to shew that they are present by their love. It follows;

30 - 9 Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding?

Who else are designated in this place by the name of the cock, but these same holy preachers, mentioned again in another way, who strive amid the darkness of this present life to announce by their preaching, as if by their notes, the approaching light? For they say; the night is far spent, but the day is at hand. Rom. 13, Who by their voices arouse the sleep of our sluggishness, exclaiming; It is now the hour for us to arise from sleep. ib. And again; Awake, ye righteous, and sin not. 1 Cor. 15, 34 Of this cock it is written again; There be three things that go well, and a fourth which goeth prosperously: a lion, the strongest of beasts, will not be afraid at the onset of any; a cock girt in the loins; and a ram, whom there is no king who can resist. Prov. 30, 29-31 For He is in this place mentioned as a lion, of Whom it is written; The lion of the tribe of Judah hath prevailed, Rev, 5, 5 Who is called the strongest of beasts, because in Him the weakness of God is stronger than men. Who is not afraid at the onset of any one; for He says; The prince of this world cometh, and hath nothing in Me. John 14, 30 The cock girt in the loins, that is, holy preachers announcing the true morn amid the darkness of this night. Who are girt in the loins, because they keep away from their members the looseness of lust. For it is in the loins in truth that there is lust. Whence it is said to the same persons by the Lord: Let your loins he girt about. Luke 12, 35 And a ram, whom there is no king who can resist. Whom else in this place do we understand by a ram, but the first rank of priests in the Church? Of whom it is written: Bring to the Lord the offspring of rams; Ps. 29, 1 who lead the people which is walking after their examples like a flock of sheep following them. And whom, if they live spiritually and rightly, no king is at all able to resist; because whatever persecutor may stand in their way, he is not able to hinder their intention. For they know both how to run anxiously to Him, Whom they long for, and to come to Him by dying. The lion is therefore placed first, the cock second, the ram last. For Christ appeared, next the holy preachers, the Apostles, and then at length the spiritual fathers, the rulers of the Churches, the leaders, namely, of the flocks, because they are the teachers of the peoples who follow them.

30 - 10 And he who appeared a fool, after lifted on high.

But we enforce these points still better, if we subjoin an exposition of the remainder of the same passage. For since after these things Antichrist will also appear, he added there a fourth point, saying; And he who appeared a fool, after he had been lifted up on high. For if he had understood, he would have laid his hand on his mouth. Prov. 30, 32 For he in truth will he lifted up on high when he will feign that he is God. But he will appear a fool when lifted up on high, because he will fail in his very loftiness through the coming of the true Judge. But if he had understood this, he would have laid his hand on his mouth: that is, if he had foreseen his punishment, when he began to be proud, having been once fashioned aright, he would not have been raised up to the boastfulness of such great pride. And let not that move us which has been said of him above; A fourth, which goeth prosperously. For he said that three went well, and a fourth prosperously. For not every thing which goeth ‘prosperously’ goeth ‘well,’ nor in this life does every thing which goeth ‘well,’ go ‘prosperously.’ For a lion, a cock, and a ram, go indeed well: but not prosperously here, for they suffer the assaults of persecutions. But the fourth goeth prosperously, and not well: because Antichrist will go on in his craft, but his craft will be prosperous for a short space of this present life, as was said of him under the person of Antiochus by Daniel; Strength was given him against the continual sacrifice by reason of transgression, and truth shall be cast down in the earth, and he shall do and shall prosper. Dan. 8, That which Solomon says, goeth prosperously: this Daniel says, shall prosper. According to this testimony therefore which is stated by Solomon, A cock girt in its loins, we fitly understood in this place also holy preachers by the cock. The Lord therefore referring all things to Himself, says; Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding? As if He were saying, Who hath infused into the heart of a man, who savours of human things, the grace of heavenly wisdom? Or who, but Myself, hath given understanding even to holy preachers themselves, to know when, or to whom, they ought to announce the coming morn? For they understand both what to do, and when, for the very reason that they know it, through My revealing it, within. But it must he observed, that divinely inspired wisdom is placed in the inward parts of a man; because, doubtless, as far as concerns the number of the Elect, it is given not in voices only, but also in the thoughts, in order that the conscience may live according to what the tongue speaks, and that its light may shine forth the more brightly on the surface, the more truly it glows in the heart.

30 - 11 Understanding of teachers ought to be more subtle and penetrating.

But it is a matter of great labour to examine with still more minute exposition, that which is added; Or who hath given the cock understanding? For the understanding of teachers ought to be the more subtle, the more it exercises itself in penetrating things invisible, the more it discusses nothing material, the more, even when speaking by the voice of the body, it transcends every thing which is of the body. For it would not, in truth, be at all suited to the loftiest subjects, did not the Creator Himself of things above, bestow it on the cock which crows, that is, on the teacher who preaches. The cock also received understanding, first to distinguish the hours of the night season, and then at last to utter the awakening voice. Because, in truth, every holy preacher first considers in his hearers the quality of their life, and afterwards frames the voice of preaching, fitted to instruct them. For to decide on the qualities of sins is, as it were, to distinguish the hours of night, to reprove the darknesses of actions with fit voices of reproof is, as it were, to distinguish the hours of night. Understanding is therefore given to the cock from above, because to the teacher of truth there is given from above the virtue of discretion, for him to know to whom, what, when, or how to introduce his instruction.

30 - 12 One exhortation is not suited to all; different habits bind.

For one and the same exhortation is not suited to all; because the same kind of habits does not bind all. For those things that benefit some, often hurt others. For frequently even herbs, which refresh some animals, kill others, and a gentle hiss pacifies horses, urges on dogs; and medicine which lessens one disease, gives strength to another: and bread which strengthens the life of the strong, destroys that of the young. The speech therefore of teachers ought to he fashioned according to the quality of the hearers, in order to suit each class according to their own case, and yet never to fail in the art of general edification. For what are the attentive minds of hearers, but certain strings which are strained tight in a harp? which the skilful performer touches in different ways, that they may not produce a discordant sound. And the strings give back an harmonious sound, because they are struck with one plectrum, but with different force. Whence also every teacher, in order to build up all in one virtue of charity, ought not to touch the hearts of his hearers with one and the same exhortation.

30 - 13 Men, women, young, old, rich, poor; all need different exhortation.

For men must he admonished in one way, and women in another; the young in one way, the old in another; in one way the poor, and in another the rich; in one way the cheerful, and in another the gloomy; in one way subjects, in another rulers; in one way servants, in another masters; in one way the wise of this world, in another the dull; in one way the shameless, in another the modest; in one way the insolent, in another the retiring; in one way the impatient, in another the patient; in one way the well-wishing, in another the envious; in one way the pure, in another the unclean; in one way the healthy, in another the sick; in one way those who fear the rod, and therefore live innocently, in another way those who have become so hardened in iniquity, as not to be corrected by the rod; in one way those who are over silent, in another those who give themselves to much talking; in one way the timid, in another the bold; in one way the sluggish, in another the hasty; in one way the gentle, in another the angry; in one way the humble, in another the haughty; in one way the obstinate, in another the inconstant; in one way the gluttonous, in another the abstinent; in one way those who mercifully give away their own, in another those who strive to seize others’ goods; in one way those who neither seize the goods of others, nor yet give away their own; and in another those who both give away their own goods which they have, and desist not from seizing those of others; in one way those who are at variance, in another those who are reconciled; in one way those who sow strifes, in another the peaceful. Those who do not rightly understand the words of the sacred Law must be admonished in one way, in another those who understand them rightly, but speak not of them humbly; in one way those who though they are able to preach in a worthy manner, are afraid from excessive humility, in another those whom imperfection or age excludes from preaching, and whom yet precipitation urges on; in one way those who prosper in their temporal desires, in another way those who desire indeed the things of the world, but who yet are wearied with the toil of adversity: in one way those who are bound in wedlock, in another way those who are free from the bonds of wedlock; in one way those who have had experience of carnal commixtion, in another way those who are ignorant of it; in one way those who deplore the sins of their deeds, in another those who deplore the sins of their thoughts; in one way those who lament their sins and yet do not abandon them, in another those who abandon but yet do not lament them: in one way those who even praise the unlawful deeds which they commit, in another those who blame their misdeeds, and yet do not avoid them; in one way those who are overcome with sudden concupiscence, in another those who are deliberately fettered with sin; in one way those who commit frequently unlawful deeds though most trifling, and in another those who guard themselves against trifling faults but are sometimes overwhelmed in grievous ones; in one way those who do not even begin good courses, in another those who do not complete what they have begun; in one way those who sin secretly and do right publicly, in another those who conceal the good deeds which they do, and who yet by some things they do publicly allow people to think evil of them. We ought indeed to mention minutely what course of advice should be observed in each particular case, but are hindered by fear of prolixity in our remarks. S. Greg. Naz. Or. 2. §. 28. But we are anxious to carry that out in another work The ‘Pastorale.’, by God’s help, if some small portion of this painful life still remains to us.

30 - 14 Cock crows louder at night, softer as morning approaches.

But we have another point which we ought to consider concerning this understanding of the cock, namely, that it is accustomed to utter its louder and longer-drawn strains in the deeper hours of the night, and that when the hour of morn is now approaching, it utters altogether more gentle and feeble notes. And a consideration of the discretion of preachers shews us what the understanding of this cock in these respects suggests to us. For when they are preaching to minds which are still wicked, they declare the terrors of eternal judgment with loud and great voices, because, namely, they cry out, as it were, in the darkness of the profound night. But when they know that the light of truth is already present to the hearts of their hearers, they turn the loudness of their cry into the gentleness of sweetness; and bring forth, not so much the terrors of punishment, as the allurements of rewards. And they sing at that time even with diminished tones, because as the morn approaches, they preach all the subtlest mysteries, that their followers may hear more minutely of heavenly things, the nearer they approach to the light of truth, and that the shorter note of the cock may charm those when awake, whom its long drawn note had aroused from sleep; in order that every one who has been corrected, may delight in knowing minutely the sweets of heaven, who used before to dread adversities from the judgment. Which is well expressed by Moses, when the trumpets are ordered to sound a shorter note, for the summoning forth the host. For it is written, Make thee two trumpets of beaten silver. Numb. 10, 2 And a little after, When a short blast hath sounded, the camp shall be moved. ib. 5 For the army is led by two trumpets, because the people is called by two precepts of charity to the girding of faith. But they are commanded to be made of silver, in order that the words of preachers may be clear with the brightness of light, and may not confuse the mind of their hearers, by any obscurity of their own. But to be hammered out, for this reason; because it is necessary that they who preach the life to come, should grow up by the blows of present tribulations. But it is well said, When the short blast hath sounded, the camp shall be moved: doubtless, because when the word of preaching is more subtilly and minutely enforced, the hearts of the hearers are more warmly excited to meet the contests of temptations.

30 - 15 Cock flaps wings, strikes itself awake before crowing.

But there is something else to be carefully observed in the cock, namely, that when it is preparing to utter its note, it first flaps its wings, and striking itself, makes itself more wakeful. And this we behold plainly, if we look carefully at the life of holy preachers. For they, when they utter the words of preaching, first exercise themselves in holy actions, that they may not, while themselves slothful in act, arouse others with their voice. But they first rouse themselves by lofty deeds, and then they render others anxious for well-doing. They first strike themselves with the wings of their thoughts, because whatever is slumbering uselessly within them, they discover by anxious examination, they correct with severe punishment. They first take care to punish their own faults by tears, and then denounce those doings of others which demand punishment. They flap with their wings, therefore, before they utter their song, because, before they put forth the words of exhortation, they proclaim by their deeds all that they intend to say: and when they are perfectly awake in themselves, they then summon others who are slumbering to awake.

30 - 16 Great wisdom of teacher taught by Creator, not own merit.

But whence is this great wisdom of the teacher, that he is both perfectly awake in himself, and that he also summons the slumberers to awake with a certain elevation of voice; that he first carefully dispels the darkness of sins, and afterwards manifests discreetly the light of preaching, that he suits each one singly, in manner and in time, and that he shews to all at the same time the result of their doings? Whence is it directed to such great subjects, and with such subtlety, unless it be taught inwardly by Him, by Whom it was created? Because then the credit of such great understanding is not the merit of the preacher, but of his Creator, it is rightly said by the same Creator, Or who hath given the cock understanding? As if He were saying, Except Myself, Who have instructed the minds of teachers, which I marvellously fashioned out of nothing, more marvellously, to understand those things which are secret. Whence also, to shew that He is not only the Inspirer of wisdom in the sayings of teachers, but also the Author of their words, he well adds; Ver. 37. Who will declare the system of the heavens? But because He withdraws their words, when He presents Himself to us in outward form, He immediately subjoined;

30 - 17 And who will make the harmony of heaven to sleep?

For in this life the Lord has spoken to our weakness, not by the outward manifestation of His majesty, but by the voice of His preachers; in order that the carnal tongue might strike those hearts which are still carnal, and that they might the more readily receive unusual things, the more they heard them by the sound of an accustomed voice. But after that the flesh is resolved into dust by death, and the dust is animated by the resurrection, then we seek not to hear words from God, because we now behold in outward appearance that One Word of God, Which fills all things. Which sounds to us still louder, the more it penetrates our minds by the power of inward illumination. For when those words are taken away, which begin, and end, the very image of the inward vision becomes to us a kind of sound of eternal preaching. Whence the Lord now also says rightly to blessed Job; Who will declare the system of the heavens, and who will make the harmony of heaven to sleep? For what is meant by the system of the heavens, but the inward power of secrets? What is signified by the harmony of heaven, but the accordant language of preachers? When our Creator therefore has begun to relate the system of the heavens, He makes the harmony of heaven to sleep; doubtless, because when He is manifested to us in visible appearance, the words of preachers are withdrawn. For hence the Lord says by Jeremiah; A man shall no longer teach his neighbour and his brother, saying, Know the Lord; for all shall know Me, from the least of them unto the greatest, saith the Lord. Jer. 3Hence Paul says, Whether prophecies, they shall be made void; whether tongues, they shall cease; whether knowledge, it shall be destroyed. 1 Cor. 13, 8 Or certainly the system of the heavens is that very vivifying power which forms the spirits of angels. For as God is the Cause of causes, and as He is the Life of the living, so is He the Reason ‘Ratio.’ of reasonable creatures. The Lord therefore then declares the system ‘Rationem’ of the heavens, when He brings Himself before us, as to the way in which He rules over Elect spirits. He then relates the system of the heavens, when the mist of our mind is wiped away, and He manifests Himself to us in bright vision. Whence the Lord also says in the Gospel; The hour cometh when I shall no longer speak unto you in proverbs, but I shall shew you plainly of the Father. John 16, 25 For He asserts that He shews plainly of the Father, because by the appearance of His Majesty, which was then manifested, He shews both how He springs from the Father not unequal to Himself, and how the Spirit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It springs; how He Who is produced by procession, is not preceded by Those Plural. see note at end of Book XXIX from Whom He proceeded. We shall then behold openly how both The One is divisibly Three, and the Three indivisibly One. The tongue of God then Who then speaks, is the visible brightness of God exalting us. And the harmony of heaven will then sleep, because when the Rewarder of our works appears in judgment, the words of exhortations will at once cease. Whence also the very period of the resurrection is openly subjoined, when it is stated immediately;

30 - 18 When the dust was hardened into earth, and the clods were bound together.

For the sacred language describes, after its custom, things still future, as though already passed: observing, namely, in itself, that which is said by it; Who made the things that are to come. Is. 45, The dust is therefore hardened at that time into earth, because it is brought back to solid limbs. And the clods are bound together, doubtless, because solid bodies arise together gathered from the dust. But after we have stated how these words of the Lord are to be understood of the future, let us now point out what they mean concerning the present.

30 - 19 Who will declare the system of the heavens, and who.

Who will declare the system of the heavens, and who will make the harmony of the heaven to sleep? The Lord declares the system of the heavens, whilst He now illuminates the minds of His Elect by teaching heavenly secrets. But He makes the harmony of heaven to sleep, whilst by a righteous judgment He conceals from the hearts of the reprobate the harmonious hymns of angels, and those joys of heavenly virtues. For this harmony of heaven, though inwardly wakeful in itself, yet slumbers outwardly through the very ignorance of the reprobate. The system of the heavenly mystery is therefore proclaimed, and yet the harmony of heaven is permitted to sleep; because to some the knowledge of the heavenly retribution is disclosed by inspiration, and what is the sweetness of inward praise is concealed from others.

I will enter into the place of the wonderful tabernacle, even to the house of God, in the voice of exultation and confession, the sound of a feasting city. Ps. 42, 4 What else therefore but the harmony of heaven was awakening him, who had heard within the voice of exultation and confession, and the sound of a feasting city?

30 - 21 But this harmony sleeps for the reprobate, because it does.

But this harmony sleeps for the reprobate, because it does not at all make itself known to their hearts by the voice of compunction. For they do not strive to think of that much longed for multitude of heavenly citizens, they behold with no ray of warmth those banquets of inward revelry, they are not borne up within by any wing of contemplation. For they are enslaved to visible objects alone, and therefore they hear within nought of inward sweetness; because, as we said before, the deafening tumults of worldly care oppress them in the ear of their hearts. Because then in the dispensation of the secret judgment that, which is laid open to some, is closed to others; and that which is disclosed to some is concealed from others, let it he rightly said; Who will declare the system of the heavens, and who will make the harmony of heaven to sleep? But this was then more fully disclosed to us, when our Redeemer, appearing in the mystery of the dispensation, both conferred mercy on the unworthy, and excluded those from Him, who seemed to be worthy. Whence it is here also fitly subjoined;

30 - 22 When the dust was hardened into earth, and the clods were bound together.

Whom do we understand by dust but sinners, who, steadied by no weight of reason, are hurried away by the blast of any temptation? Of whom it is written; Not so the ungodly, not so, but as the dust which the wind sweepeth away from the face of the earth. Ps. 4 The dust therefore was hardened into earth, when sinners, having been called in the Church, were confirmed by the system of transmitted faith: in order that they, who before, being fickle through inconstancy, were raised up by the breath of temptation, might afterwards remain unmoved against temptations, and, constantly adhering to God, might hold a firm weight of good living. But clods are composed of moisture and of earth. The clods therefore are bound together in this earth, because sinners, when called and watered by the grace of the Holy Spirit, are joined together in the union of charity. These clods are therefore bound together in the earth, when people, who were before of different sentiments, as it were, in the dispersion of the dust, having received afterwards the grace of the Spirit, so agreed in that most peaceful concord of unanimity, that, when there were three thousand, or again five thousand, it was said, as Scripture witnesses, That there was in them one heart and one soul. Acts 4, 32 The Lord therefore daily binds together these clods in the earth, of one dust indeed, but distinguished, as it were, by different size; because, having preserved the unity of the sacrament, He collects together faithful people in the Church according to the difference of their customs and languages. The Lord already designated these clods at that time, when He ordered them to sit down fifty or a hundred together, to eat the bread and fishes. Mark 6, 4

30 - 23 Different roles in the Church, like clods, have varying merits.

But if we observe these clods in the Church according to the diversity of their merits, we are perhaps able to distinguish them still more minutely. For while there is one order of preachers, another of hearers; another of rulers, and another of subjects; one of the married, another of those who abstain from marriage; one of penitents, another of virgins; there is, as it were, a diversely distinguished form of clods from the same earth, when in the one faith, and in the one charity, the merits of good workers are shewn to be unequal. That people, who with the same zeal offered different gifts for the construction of the tabernacle, signified these clods; of which it is written;

30 - 24 Whatever was necessary for the worship of the tabernacle, and for the holy garments, men with women furnished, bracelets and earrings, rings and armlets. Every golden vessel was set apart for the offerings of the Lord. If any man had blue, purple, and twice dyed scarlet, fine linen, and goats’ hair, &c. Ex. 35, 223

For the adorning, therefore, of the tabernacle men offer gifts together with women, because in fulfilling the service of Holy Church, both the lofty deeds of the strong and the lowliest works of the weak are reckoned. But what is designated by bracelets which bind the arms, except the works of sturdily labouring rulers? And what is expressed by earrings, but the obedience of subjects? What by rings, but the seal of secrets? For teachers commonly put a seal on that which they consider cannot be understood by their hearers. And what is spoken of by armlets, but the ornaments of the first works? What is understood by a golden vessel set apart for the offerings of the Lord, except the understanding of the Godhead? which is the more detached from the love of inferior objects, the more it is raised to love those things only which are eternal. What by blue, but the hope of heavenly things? What by purple, but blood, and endurance of sufferings, displayed from love of the eternal kingdom? And what is pointed out by the twice dyed scarlet, but charity, which is twice dipped in order to its perfection, because it is adorned with the love of God, and one’s neighbour? What by fine linen, but the immaculate purity of the flesh? And what is designated by the goats’ hair, of which the roughness of the hair cloths is woven, except the hard affliction of penitents? Whilst some therefore exercise their resolute authority by bracelets and rings, and others by earrings and armlets display devoted obedience, and upright conduct; some by the golden vessel which has been set apart possess a surpassing and more accurate knowledge of God; others by the blue, purple, and scarlet, cease not to hope for, believe, and love the heavenly things they have heard of, even those which they do not yet understand with more accurate knowledge; some by the fine linen offer the purity of the flesh; others by the goats’ hairs bewail with severity that which they have committed with pleasure; innumerable clods are produced, as it were, from one earth, because unlike actions of the faithful proceed from one and the like obedience. But these clods would doubtless not be bound together and rise from the dust, did not the dust first receive water, and become solid from the moisture it has imbibed: because if the grace of the Holy Spirit did not bedew sinners, the unity of charity would not keep them firmly bound to deeds of faith. Let the Lord then make known when He will declare the system of the heavens, or make the harmony of heaven to sleep. For He says; When the dust was being hardened into earth, and the clods were being bound together. As if He were saying, My calling and My choice being then first manifested, I both disclosed, not without compassion, spiritual secrets to some, and hid them, not without justice, from others, when I was rejecting some, and was uniting others within the Church in the concord of unity. But because this Holy Church, when rejected by the unbelief of the Jews, betook herself to spoil the Gentiles, and to convert them in her own body, (which she did indeed not in her own strength, but that of the Lord,) it is fitly subjoined;

30 - 25 Wilt thou seize the prey for the lioness, and fill the soul of her whelps?

She is doubtless that lioness, of which Job was saying, when he saw proud Judaea passed over by the preaching of the Church; The children of the dealers have not trodden it, nor hath the lioness passed through it. Job 28, 8 The Lord therefore seizes the prey for this lioness, to fill the soul of her whelps, because for the increase of this Church, He has carried off many from the Gentile world, and has, by the gain of souls, satisfied the ravenous wishes of the Apostles. For they are in truth called whelps from the tenderness of their mind, and the weakness of their fear, because, after the Lord had suffered, they used to sit with closed doors, as is written of them; When it was late on that day, the first of the week, and the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them. John 20, Whence it is here also fitly subjoined of these same whelps;

30 - 26 When they couch in their dens, and lie in wait in their caves.

For when the holy Apostles did not at all rise up against the limbs of the devil in the voice of bold preaching, and, not being yet strengthened after the Lord’s Passion with the outpouring of the Holy Spirit, did not preach their Redeemer with firm authority, they were still lying in wait, as it were, in dens against their adversaries. For when the doors were closed, the whelps who were about to ravage the world were couching, as it were, in certain secret caves: in order that they might afterwards boldly seize the prey of souls, of whom it was then certain, from their very concealment, that they were afraid of the assault of the world on themselves. These whelps in ambush with those closed doors sought for the death of our death, that so they might destroy our guilt, and kill all the life of sin within us. To the chief of these, that famished, but still vigorous whelp, it is said, when the Gentiles had been set before him by the linen sheet, as though the prey had been pointed out to him, Kill and eat. Acts 10, These whelps, as though they were still weak, are ordered to couch in their dens, when it is said to them by the voice of the Lord, Tarry ye here in the city until ye be endowed with power from on high. Luke 24, 49 Are not they rightly called the whelps of the lioness, who, having been born in the Church, seized with their mouth the opposing world?

30 - 27 Teachers, like lioness' whelps, seize prey in due season.

And these things we know were done by the holy Apostles, these also we now see done by perfect teachers. For though they are the fathers of the people that follow them, yet are they the sons of those who go before; whence they are not improperly called whelps. Or certainly because though they are the teachers of certain of the faithful, yet they boast that they are the disciples of the Church universal. The Lord, therefore, seizes the prey for the lioness, because by the virtue of His inspiration He seizes the life of offenders from error; and He fills the soul of her whelps, because by the conversion of many He satisfies the holy longings of teachers. Of which whelps it is well subjoined; When they couch in their dens, and lie in wait in their caves. For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knows also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to hear himself. For he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not. Teaching therefore, in order to be able to reach the hearts of the hearers, must consider what seasons are suitable to it. It is therefore well said of these whelps, When they couch in their dens, and lie in wait in their cares. For when holy teachers perceive things to be reproved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the grasp of severe reproof the neck of the haughty. The Lord is therefore daily seizing the prey for this lioness, whether by Apostles, or by teachers whom He has appointed in the place of the Apostles; and by those whom He has seized, He ceases not to seize others also. For the righteous seize the sinners of this world for this purpose, that others also may be snatched from the world by them when they are converted. Whence the Gentile world itself also, which was seized by the holy mouth of the Apostles, is now ravenous after others, with the same hunger, as it knows that it was itself desired by the Apostles. Wherefore it is also fitly subjoined;

30 - 28 Who prepareth for the raven his food, when his young ones cry to God, wandering because they have not meat?

For what is designated by the name of the raven, and its young ones, but the Gentile world blackened with sin? Of which it is said by the Prophet; Who giveth to beasts their food, and to the young ravens which call on Him. Ps. 147, 9 For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion al. ‘conversation.’. This raven was food, while Holy Church was seeking for it. But it now receives food, because it seeks out others for conversion.

30 - 29 Holy preachers trust in God's strength, not their own.

And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said: When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these effects to be wrought by Him Who works all things within. For they understand by true faith, that neither is he that planteth any thing, neither he that watereth, but

30 - 30 God Who giveth the increase.

But in that which is said, Wandering because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different parts, for uniting souls together.

journey by the will of God to come to you: for I long to see you. Rom. l, 9-When kept at Ephesus, he writes to the Corinthians, Behold this third time I am ready to come to you. 2 Cor. 12, Again, when tarrying at Ephesus, he speaks to the Galatians, saying, I desire to be with you now, and to change my voice. Gal. 4, 20 When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the Philippians, he promises to send a disciple, saying, I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good heart, having known your state. Phil. 2, When bound also in chains, and detained at Ephesus, he writes to the Colossians, For though I be absent in body, yet am I with you in the Spirit. Col. 2, 5 Behold how he wanders, as it were, in his holy longing; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent; bestows his labours on those who are before him, expresses his wishes for those who only hear him so nearly all copies. Ben. prefers ‘the absent.’; efficaciously present to those with whom he was, and yet not absent from those with whom he was not. But we gain a better notion of his wandering, if we consider still further his words to the Corinthians; for he says, I willcome to you, when I shall have passed through Macedonia ; for I shall pass through Macedonia; but I shall perhaps remain with you, or even winter. 1 Cor. 16, 5. 6. Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love? For love, which is wont to unite things that are divided, compels the one heart of Paul to be divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore wishes to say all things at once in his preaching, to behold all men at once through his love; because he both wishes, by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith, let it be rightly said,

30 - 32 Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat.

But by the name of ‘raven,’ the people of the Jews, black with the demerit of unbelief, can also he designated. For its young ones are said to cry to God, that food might be prepared for this very raven by the Lord; doubtless, because the holy Apostles, begotten of the flesh of the people of Israel, while they were pouring forth prayers to the Lord for their nation, fed with spiritual wisdom their parent people, as the young ravens feed him from whom they are sprung in the flesh. While therefore his young ones cry out, food is provided for the raven; because, while the Apostles entreat, the people, which was before unbelieving, is led to the knowledge of the faith: and from the preaching of its sons is fed, as it were, by the voice of its young ones. But we ought in this verse carefully to notice that point, that food is said to be prepared for this raven, first when his young ones are crying, and afterwards when they are wandering. For food is prepared for the raven, at the cry of his young ones, while at the preaching of the Apostles, Judaea, on hearing the word of God, was filled with spiritual wisdom, at one time in three, and at another in five thousand persons. But when, through the multitude of the reprobate, it was exercising its cruelty against the preachers, and was destroying, as it were, the life of the young ravens, they were dispersed also into every quarter of the world. Whence also they say to these their fathers in the flesh, who were opposing their spiritual preaching, We ought to speak the word of God to you first, but since ye reject it, and judge yourselves unworthy of eternal life, lo! we turn to the Gentiles; Acts 13, 46 knowing full surely that after the Gentiles believed, Judaea also would come to the faith. Whence also it is written, Until the fulness of the Gentiles should come in, and so all Israel should be saved. Rom. 125. 26. Because therefore the holy Apostles especially endeavoured, first to preach to those who heard them, and afterwards to set before those that resisted the example of the converted Gentiles; the hungry young ones sought its food for this raven, first by crying, and afterwards by wandering. For the raven finds food from the quarter where the young ones wander; for whilst the Jewish people beholds the Gentiles converted to God by the labour of preachers, it blushes sometime at the last, at the folly of its own unbelief, and then understands the sentences of Holy Scripture, when it perceives that they were known to the Gentiles before they were known to itself. And the wandering of its young ones having been fulfilled, it opens the mouth of its heart to take in the holy word; because when the courses of the Apostles through the world have been completed, it at last spiritually understands those things, from which it had long abstained through the bondage of unbelief. But because the virtue of Divine Power alone effects all these things, it is rightly said, Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. Thou understandest, Except Myself, Who both bear with the unbelieving people, when its sons entreat, and feed it by their preaching, and support it, to be converted at length in the end, when they wander to other places.

30 - 33 MORAL INTERPRETATION:
Teachers withhold deep doctrine until disciples learn humility through repentance.

There is something further, which can be understood of this raven in a moral sense. For when its young are hatched, it declines, as is said, to give them food to the full, before they become dark in their plumage, and allows them to suffer from want of food, until its own resemblance appears in them, through the blackness of their wings. But they wander hither and thither in the nest, and seek for the support of food with open mouth. But when they have begun to get black, it seeks the more eagerly for food to be given them, the longer it has deferred feeding them. Every learned preacher, who cries with a loud voice, whilst he carries the memory of his own sins and the knowledge of his own infirmity, as a kind of black shade of colour, is doubtless a raven. To whom disciples indeed are born in the faith, but perhaps they still do not know how to consider their own infirmity: perchance they turn away their memory from their past sins, and thus display not that blackness of humility which ought to be assumed against the pride of this world. But they open their mouth, as it were, to receive food, when they seek to be instructed in sublime secrets. But their own teacher supplies them the more scantily with the food of sublime instruction, the more he perceives that they bewail inadequately their past sins. He wails for them in truth, and warns them, first to become black, from the brightness of this life, by the lamentations of penitence, and then to receive afterwards the suitable nourishment of most subtle preaching. The raven beholds in the young ones their gaping mouths, but he first looks for their bodies to be covered with the blackness of wings. So too a discreet teacher imparts not inward mysteries to the understanding of those, whom he considers to have not yet in any way cast themselves off from this world. The less black then his disciples are, as it were, outwardly, through devotion to the present life, the less are they filled with the food of the word within: and the less they strip themselves of bodily glory, the more are they bereft of spiritual refreshment.

30 - 34 If in confession, they groan, teacher brings food from above.

But if in the confession of their past life, they put forth the groans of their lamentation, as darkening plumage, the teacher immediately flies in contemplation, to bring down food from on high, as a raven thinking of the refreshment of its young ones; and brings back to them in his mouth the food they are gaping for: whilst with that wisdom which he has begun al. ‘gotten’, he supplies by his teaching the food of life to his hungry disciples. And he refreshes them the more eagerly from above, the more truly he perceives that, by the lamentation of penitence, they are turning black from the brightness of the world.

30 - 35 Young disciples, thinking meanly, promise to advance; teacher nurtures them.

But whilst the young are clothing themselves in the dark hue of their wings, they also give promise of flying; because the more disciples think meanly of themselves, the more they despise and afflict themselves, the more do they hold out the hope of advancing to higher things. Whence also the teacher takes care to feed those more speedily, whom by certain marks he now foresees to be capable of assisting others. For hence Paul admonishes Timothy to nurture, as it were, with greater anxiety the newly fledged young, while he says; And the things that thou hast heard of me by many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2 Tim. 2, 2 And while this discretion in teaching is carefully preserved by a preacher, a more abundant power of preaching is given him from above. For whilst he knows through love how to sympathize with his afflicted disciples, whilst through discretion he understands the fit season for teaching, he enjoys the greater gifts of his understanding, not only for himself, but for those also, to whom he devotes the efforts of his labour. Whence it is here also fitly said; Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. For when the young ones cry to be filled, food is prepared for the raven; because while good hearers hunger after the word of God, greater gifts of understanding are given to their teachers for their refreshment. It follows ;

30 - 36 Knowest thou the time when the wild goats (ibices) bring forth in the rocks,
or hast thou observed the hinds when they calve?

The southern part of the world calls birds, which inhabit the streams of the Nile, ‘ibices.’ But the eastern and western quarters term small quadrupeds, ‘ibices,’ whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its horns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross rivers, they rest the weight of their heads on the backs of those in front, and that, succeeding in turn to each other, they do not feel at all the labour of the weight. Why is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters? For they in truth bring forth as wild goats in the rocks; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to conversion. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testaments it is said, Horns are in His hands. Hab. 3, 4 They fly therefore to the consolation of Scripture, when they are struck with the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns; when he was saying, Whatsoever things were written were written for our learning, that we through patience and comfort of the Scriptures might have hope. Rom. 15, 4 They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them; The hind calved in the field, and forsook it. Jer. 14, 5 They, like hinds, live on destroyed sins, as on dead serpents; and from this very destruction of their sins are they more eagerly ardent for the fountain of life. Whence the Psalmist says, As the hart longeth for the fountains of water, so longeth my soul after Thee, O God. Ps. 42, 1 They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful observation that which is written; Bear ye one anothers burdens, and so ye will fulfil the law of Christ. Gal. 6, 2 But because after the coming of the Lord, spiritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion; and because this very season of the Lord’s Incarnation was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning the time when the wild goats and hinds bring forth, and it is said to him; Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the great things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves.

30 - 37 Teachers are 'hinds,' hearers 'wild goats,' made fruitful by examples.

But teachers can he understood by the designation of ‘hinds,’ but hearers by the term ‘wild goats,’ which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the performance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime precepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a few instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memory the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains were striving to avenge him, says, What have I to do with you, ye sons of Saruia? Let him curse; for the Lord hath ordered him to curse David; and who is there who dareth to say, wherefore hath he done so. 2 Sam. And a little after, Let him alone, that he may curse according to the command of the Lord, if perchance the Lord may look on my affliction, and requite me good for this cursing to-day. ibid. 1In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had committed, and patiently submitted to what he heard, and that he believed insulting words to be not so much reproaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what we have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can he avoided in God’s judgment.

30 - 38 Advancing in prosperity, resisting lust, recalling Joseph's conduct, maintaining chastity.

Behold, while another person is advancing in worldly prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and maintains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says; Behold my master, having given all things to me, knoweth not what he hath in his house, nor is there any thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife; how then can I do this wickedness, and sin against my lord? Gen. 39, 8. 9. By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very prosperity must be opposed to the sting of temptation; in order that we may be the more ashamed at committing sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be before our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, it must he struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lest we should turn into sin the gift we have received, and so, lest the whirlpool of wickedness should swallow us up, through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness.

30 - 39 Seeking knowledge, emulating Daniel's life, attaining wisdom through discipline.

Another, seeking after the sweetness of inward knowledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after inward knowledge, a man of desires, Dan 10, is said to have first tamed within him the desires of the flesh in the king’s court, so that he touched none of the delectable meats, but preferred a harder and rougher fare to that which was sumptuous and more delicate, ib. 8 in order that he might attain to the delight of inward nourishment, while taking from himself the pleasures of outward food, and that he might ‘enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wandering is shut out, an inward retreat is laid open to the earnestness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is prevented from spreading out into branches: and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the wild goats drop their young on the rocks. Hence it is that Paul was exhorting his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors, he was saying; Having so great a cl"100%">

But when we conceive in our heart the Divine precepts, we do not bring them forth at once, as if already compacted solidly by thought. Whence also blessed Job is questioned not as to the bringing forth of the wild goats, but as to the time of their bringing forth. For if in truth we hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it were, to the birth. But no one observes these growths of the Divine seeds in another’s heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell.

30 - 41 Seeds in mind often fail when praised prematurely, without strength.

But the seeds which have been conceived in the mind frequently cannot arrive at perfection; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as though already strong. For they perish the more rapidly, the more unseasonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of opponents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men take care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said; Knowest thou the time when the wild goats bring forth in the rocks? As if He openly said, As I, Who therefore cause the progeny of the Elect to live, because I bring them forth at the time foreknown. But when the birth of the hearers has been completed, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children.

30 - 42 Consider the labor in preaching, efforts of spiritual fathers, carefully.

For it should be carefully noticed, that this language is so strictly attended to, that it is said, Hast thou observed? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in threats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these things, it is well said to him,

30 - 43 Or hast thou observed the kinds when they calve?

But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration;

30 - 44 Hast thou numbered the months of their conception?

For when holy men think of the improvement of their hearers, they bear already a conception, as it were, in their womb. But when they put off some things which ought to be said, and seek a season fit for their exhortations, they are detained, as it were, by a weary length of months, from that birth which they wish to take place. And frequently when they are unwilling to express some of their sentiments to their hearers unseasonably; by this very slowness in declaring their opinion they are strengthened with greater wisdom, whether for giving this advice, or for reproving these faults. And while the life of their children is considered, but the tongue utters not the thoughts of the mind before the time, the offspring which has been already conceived grows, as it were, within the womb; in order that the sentiment of their heart may then come forth to the knowledge of the hearers, when being usefully uttered it can live, as if at the fit season for its birth. But since men are ignorant when, or how, these things take place in the mind of teachers, but God, in order to the glory of retribution, considers not only the effects, but also the seasons of thoughts, it is rightly said to blessed Job, Hast thou numbered the months of their conception? Thou understandest, As I, Who count in holy preachers not only the fruits of their outward doings, but their long-continued meditations themselves; Who reserve them also for retribution.

30 - 45 Virtues accumulate like months, preparing preachers for service.

By months, because they are an aggregate of days, multiplied virtues can be likewise understood. In months also the moon is new born; and there is no hindrance, if the new creating of regeneration is understood by months. Of which the Apostle Paul says, In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. 6, When holy men, therefore, prepare themselves for preaching, they first renew themselves within with virtues, in order to accord in their living with that which they teach in words. They first consider their own internal state, and cleanse themselves from all the filth of sin; taking special care to shine forth against anger with the light of patience, against the lust of the flesh to glitter with cleanness even of the heart, against torpor, to be bright with zeal, against the confused motions of precipitation to glow with serene gravity, against pride to shine with true humility, against fear to be brilliant with the rays of authority. Because therefore they first accumulate such attention on themselves, months of virtues pass, as it were, in the conception of holy preaching. And the Lord alone numbers these months, because no one but He Who has given these virtues, values them in their hearts. And because the produce of fruit follows according to the measure of their virtues, it is rightly subjoined;

30 - 46 And hast thou known the time when they bring forth?

Thou understandest, As I, Who, when I number months in the thought of virtues, know when they are able to bring forth that which they wish to perform; because, doubtless, whilst I behold the secrets of the heart, I judge from the weight of thought within, the future result of the work without. It follows;

30 - 47 They bow themselves for the birth, and bring forth, and utter roarings.

For they roar in truth, whilst by bending themselves down, they bring forth the souls of their hearers in the conversation of light; because they cannot release us from eternal punishments, except by tears and pain. For holy preachers sow in tears now, that they may afterwards reap a crop of joys. They are now like hinds in the pangs of bringing forth, that they may afterwards be fruitful in spiritual offspring. For, to speak of one out of many, I see Paul, like a hind, uttering roarings of great pain in his pangs of birth. For he says, My little children, of whom I travail in birth again, till Christ be formed in you, I desire to be with you now, and to change my voice, since I am perplexed for you. Gal. 4, 19. 20. Lo, he wishes to change his voice in his child-birth, that the voice of preaching may he turned into the roaring of pain. He wishes to change his voice, because those whom he had already brought forth by preaching, he was again bringing forth with groans in forming them anew. What a roaring did this travailing hind utter, when he was compelled to exclaim to these same persons, returning after him, saying, O senseless Galatians! who hath bewitched you? and are ye so foolish, that when ye have begun in the Spirit, ye are now made perfect by the flesh? Gal. 3, ib. 3 Or certainly; Ye did run well; who hindered you that ye should not obey the truth? Gal. 5, 7 What a roaring was there in the birth-pains of this hind, which brought forth with so many difficulties her young so long conceived, and which knew they had returned, when at length brought forth, to the womb of wickedness? Let us consider what pain, what labour she suffered, who after she had had strength to bring forth what she had conceived, was, again, obliged to resuscitate them when dead.

30 - 48 Hinds bow down to bring forth, symbolizing humble preaching.

But it must be particularly observed, that these hinds bow down to bring forth; doubtless, because they would not have strength to bring forth, if they were standing erect. For unless holy preachers were to come down from that boundlessness of inward contemplation which they embrace, by bending, as it were, to our infirmity, in the humblest preaching, they would surely never beget sons in the faith. For they could not benefit us, if they continued in the uprightness of their own height. But let us see the hind bending herself to bring forth. It says, I could not speak unto you as unto spiritual, but as unto carnal; as unto babes in Christ, I have given you milk and not meat. 1 Cor. 3, 2. And presently it mentions the causes of this bending, For hitherto ye were not able, neither yet now are ye able. ibid. But this hind, which has been bent on our account, let us, I pray you, behold erect says; We speak wisdom among them that are perfect. 1 Cor. 2, 6 And again, Whether we be beside ourselves, it is to God. 2 Cor 5, But when it is beside itself to God, we do not at all understand its transport. It therefore bows down to us, in order to gain us. Whence it fitly subjoins in that place, Whether we be sober, it is for your cause. ibid. For if holy men were to choose to preach to us those things which they hear, when they are intoxicated with heavenly contemplation, and did not rather temper their knowledge with some moderation and sobriety, who could receive those streams of the heavenly fount, in the still contracted channel of his understanding? But these bended hinds are called elsewhere ‘heavens,’ of which it is said, Bow thy heavens, O Lord, and come down. Ps. 144, 5 For when the heavens are bowed down, the Lord descends, because, when holy preachers bend themselves in their preaching, they pour the knowledge of the Godhead into our hearts. For the Lord would not at all descend to us, if His preachers were to remain inflexible in the rigour of contemplation. The heavens are therefore bowed down, for the Lord to descend, the hinds are bent, for us to be born in the new light of faith. These bended hinds are in the Song of Songs called the breasts of the Bride, as it is written, Thy breasts are better than wine. Cant. 2 For they are the breasts, which, fixed on the casket of the bosom, feed us with milk; because they themselves clinging to the secrets of loftiest contemplation nourish us with subtle preaching. In order therefore to bring us back from eternal groaning and pain, the hinds are now bent down, and utter roarings as they bring forth. But because those very persons who are born by the holy preaching of fathers, sometimes precede their teachers in suffering, so that while these are still remaining in this life, they themselves are already consummated by martyrdom, it fitly follows;

30 - 49 Their young ones are weaned, and go to their pasture; they go forth, and return not unto them.

Holy Scripture terms ‘pasture’ that food of eternal verdure, where our refreshment will no longer waste away with any dryness of failing. Of which pasture it is said by the Psalmist, The Lord ruleth me, and I shall want nothing; He hath placed me there in a place of pasture. Ps. 23, 1 And again, But we are His people, and the sheep of His pasture. Ps. 96, 7 And of these pastures, doubtless, the Truth says, by Itself; By Me, if any one hath entered in, he shall be saved, and shall go in and out, and shall find pasture. John 10, 9 They go therefore to the pasture; because, on going forth from their bodies, they find those refreshments of eternal verdure. They go forth, and return not unto them; because, when they have been caught up in that contemplation of joys, they no longer need to hear the words of teachers. Having gone forth, therefore, they do not return to them; because, escaping the difficulties of this life, they require no longer to receive from teachers the preaching of life. For then that is fulfilled which is written, Each man shall no longer teach his neighbour, and each his brother, saying, Know the Lord; for all shall know Me, from the least of them even unto the greatest, saith the Lord. Jer. 334 Then is fulfilled that which the Truth says in the Gospel, I shall declare to you plainly of My Father. John 16, 25 For the Son in truth plainly declares of the Father; because, as we have said before, in that He is the Word, He enlightens us by the nature of the Godhead. For men seek not then for the words of teachers, which are streamlets, as it were, from the tongue of man, when they are themselves already derived from the fount of Truth Itself. After much then had been said, under the figurative bending down of hinds, concerning the virtue of teachers, His words are now directed to the conduct of those, who seek for the secresy of retired conversation; to whom, since they obtain their very rest of cessation by the Divine aid, and not by their own strength, it is said by the Lord;

30 - 50 Who hath sent out the wild ass free, and who hath loosed his bands?

Understand, Except Myself. For the wild ass, who dwells in solitude, signifies, not inaptly, the life of those who dwell far removed from the crowds of people. And it is fitly also called free, because great is the drudgery of secular pursuits, with which the mind is grievously wearied, though it toil therein of its own accord. And to be freed from the condition of this slavery is no longer to desire any thing in this world. For prosperity while sought for, and adversities also while dreaded, oppress, as it were, with a kind of servile yoke. But if any one has but once freed the neck of his mind from the dominion of temporal desires, he enjoys already a kind of liberty even in this life, whilst he is affected by no longing for happiness, and is constrained by no dread of adversity. The Lord beheld this heavy yoke of slavery set hard on the necks of worldly men, when He was saying, Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls: for My yoke is sweet, and My burden light. Matt. 128-30 For it is, as we have said, a rough yoke, and weight of heavy bondage, to be subject to temporal concerns, to court the things of earth, to retain things which are gliding away, to wish to stand in things which stand not, to seek after passing objects, but yet to be unwilling to pass away with what are passing. For while all things, contrary to our wish, fly away, those things which had previously distressed the mind from its longing to acquire them, oppress it afterwards with the fear of loss. He therefore is set free, who, having trampled down earthly desires, is exonerated, in security of mind, from seeking after temporal things. And who hath loosed his bands? Thou understandest, Except Myself.

30 - 51 God loosens bonds of carnal desires, freeing souls from fear.

But the bands of each one are loosed, when by Divine help the inward bonds of carnal desires are burst asunder. For when a holy intention calls to conversion, but the infirmity of the flesh still calls back from this intention, the soul is fettered and impeded, as it were, by certain bonds. For we often see many desiring indeed a life of holy conversation, but fearing at one time the onset of present mishaps, and at another future adversities, so as to be unable to attain it. And while they look forward, as if with caution, to evils which are uncertain read ‘incerta.’, they are incautiously retained in the bands of their own sins. For they place many things before their eyes, on the occurrence of which in their course of life, they are afraid that they can not stand firm. Of whom Solomon well says; The way of the slothful is as an hedge of thorns. Prov. 15, For when they seek the way of God, the suspicions of their fears stand in their way, and wound them, as the thorns of hedges which oppose them. But since this obstacle is not wont to oppose the Elect, he there proceeds to add, The way of the righteous is without an obstacle. ibid. For whatever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity. The Lord therefore looses the bands of the wild ass, when He tears off from the mind of each of His Elect the bonds of weak thoughts, and kindly rends asunder every thing which was binding his enchanted mind. It follows ;

30 - 52 To whom I have given a house in the solitude, and his tabernacles in the land of saltness.

Ought we in this place to understand the solitude of the body, or the solitude of the heart? But what avails the solitude of the body, if the solitude of the heart be wanting? For he who lives bodily removed from the world, but yet plunges into the tumults of human conversation with the thoughts of worldly desires, is not in solitude. But if any one be bodily oppressed with crowds of people, and yet suffers from no tumults of worldly cares in his heart, he is not in a city. To those therefore of good conversation solitude of mind is first granted, in order that they may keep down within the rising din of worldly desires, that they may restrain by the grace of heavenly love the cares of the heart which bubbleation is partial, silence described as half hour.

Of this secret place of the heart it is said elsewhere; There became silence in heaven for about half an hour. Rev. 8, 1 For the Church of the Elect is called ‘heaven,’ which, as it rises to eternal and sublime truths by the elevation of contemplation, abates the tumults of thoughts which are springing up from below, and makes a kind of silence within itself for God. And since this silence of contemplation cannot be perfect in this life, it is said to have been made for half an hour. For whilst the tumultuous noises of thoughts force themselves into the mind against its will, they violently draw the eye of the mind, even when steadily fixed on things above, to view again those of earth. Whence it is written; The corruptible body presseth down the soul, and the earthly habitation weigheth down the sense that museth on many things. Wisd. 9, This silence is therefore well described as having been made not for a whole, but for ‘a half hour:’ because contemplation is never perfected here, however ardently it be begun. Which is also suitably described by the Prophet Ezekiel, who witnesses that he saw in the hand of a man, for the measure of the city built on the mountain, a reed of six cubits and a span. Ez. 40, 5 For the Church is in truth situated on the mountain of the Elect, because it is not founded on the lowest desires. But what is pointed out by the cubit, except work, and what by the number six but the perfection of the work, because the Lord also is said on the sixth day to have completed all His works? What therefore does the span beyond the six cubits suggest, but the power of contemplation, which shews to us already the beginning of the eternal and seventh rest? For because the contemplation of eternal things is not here perfected, the measure of the seventh cubit is not completed. Because therefore the Church of the Elect completes all things which require to be done, the city presents itself as placed in six cubits on the mountain. But because it here beholds as yet only the beginnings of contemplation, of the seventh cubit it reaches only the span.

30 - 54 Height of contemplation requires freedom from outward care.

But it ought to be known that we do not at all reach the height of contemplation, if we cease not from the oppression of outward care. We do not at all look into ourselves, so as to know that there is within us one rational part that rules, another animal part which is ruled, unless we are made dead to all outward disturbance by returning to the secresy of this silence. Which silence of ours Adam also when sleeping rightly typified, out of whose side the woman presently came. Gen. 2, 222. Because, whoever is hurried forward to the understanding of things within, closes his eyes to visible objects: and he then distinguishes in himself those qualities which ought either to rule manfully, or those which, as being weak, can submit: that there is one part of him which has power to rule as a man, another to be ruled, as a woman. In this silence of the heart, then, while we are awake inwardly by contemplation, we are sleeping, as it were, outwardly. Because then men who are separated, that is who are freed from carnal desires, inhabit this silence of the heart, the Lord gave to this wild ass a house in the solitude, that he might not be oppressed with a crowd of temporal desires.

30 - 55 Saltness kindles thirst; holy men desire heavenly country.

It follows, And his tabernacles in the land of saltness. Saltness is wont to kindle thirst. And because holy men, as long as they dwell in the tabernacles of this life, are inflamed by the daily warmth of their desire to seek their heavenly country, they are said to have their tabernacles in the land of saltness. For they are in truth incessantly inflamed, in order to thirst, they thirst to be satisfied, as it is written, Blessed are they who hunger and thirst after righteousness, for they shall be filled. Matt. 5, 6 It follows;

30 - 56 He scorneth the multitude of the city.

To scorn the multitude of the city, is to avoid the evil employments of human conversation, so as no longer to take pleasure in imitating the abandoned manners of earthly men, who, through the abundance of iniquity, are many. For they desire to enter, with the few, the narrow gate, and seek not, with the many, to enter the broad roads which lead to destruction. For they carefully behold by Whom, and for what, they are created; and from a right consideration of the image they have received, they disdain to follow the vulgar herd. Whence it is said by the voice of the Bridegroom to the Bride, in the Song of Songs, If thou knowest not thyself, O beautiful among women, go forth, and go thy way after the footsteps of the flocks, and feed thy kids. Cant. 8 For she who is beautiful among women knows herself, when every Elect soul, though placed amongst sinners, remembers that it was fashioned after the image and similitude of its Creator, and goes on, in accordance with the similitude it has perceived. But if it knows not itself, it goes forth; because, being expelled from the secret recess of its own heart, it is dissipated by outward objects of desire. But when it has gone forth, it goeth after the footsteps of the flocks, because namely, forsaking its own inward thoughts, it is led to the broad way, and follows the examples of the peoples. And it no longer feeds lambs, but kids, because it strives to nourish, not the harmless thoughts of the mind, but the evil motions of the flesh. Because then every Elect and continent person scorns to go after the footsteps of the herds, let it be rightly said, He scorneth the multitude of the city. Where it is also fitly subjoined;

30 - 57 He heareth not the cry of the exactor.

What other exactor can be understood, but the devil, who once offered to man in paradise the coin of evil persuasion, and seeks to exact from him daily the guilt of this debt? The word of this exactor is the beginning of evil persuasion. The cry of this exactor is temptation, no longer gentle, but violent. This exactor cries out, when he tempts mightily. Not to hear then the voice of the exactor, is not at all to consent to the violent emotions of temptations. For a man would hear, if he were to do the things which he suggests. But when he scorns to do perversely, it is rightly said,

30 - 58 He heareth not. the cry of the exactor.

But some persons in this place wish the belly to be understood by the exactor. For it exacts from us a kind of debt; because it requires even by nature the daily fruit of human labour to be spent on it. Whilst abstinent men, then, who in this place are typified by the word ‘wild ass,’ repress by force the desires of the appetite, they contemn, as it were, the words of the clamouring exactor. But since many contests of virtues against innumerable vices befal the continent man, why, in speaking of the cry of the exactor being despised, is it said of the belly alone, that he restrains its impulse and assault, except that no one gains the palm of the spiritual contest, unless he has first conquered the incentives of the flesh, by afflicting the concupiscence of the belly? For we cannot stand up to the conflict of the spiritual contest, unless the enemy who is posted within, that is to say, the appetite of gluttony, is first conquered; because if we overthrow not those evils which are nearer to us, we doubtless proceed in vain to attack those which are further off. For war is in vain waged in the plain against outward foes, if a treacherous citizen is retained within the very walls of the city. The mind also of the combatant is itself kept back, by the grievous disgrace of confusion, from engaging in the spiritual contest, when, feeble in its battle with the flesh, it is wounded and overcome by the swords of gluttony. For when it sees itself defeated by trifles, it is ashamed to engage in greater dangers.

30 - 59 Some neglect taming appetite; gluttony overwhelms virtues, ruins the soul.

But some, ignorant of the order of the contest, neglect to tame their appetite, and proceed at once to spiritual battles And though they sometimes display many acts of great bravery, yet from the sin of gluttony ruling over them, they lose, by the allurement of the flesh, all that they have done boldly; and, while the belly is not restrained, all their virtues are overwhelmed at once by the lust of the flesh. Whence it is written also of the victory of Nahuchodonosor, The chief of the cooks destroyed the walls of Jerusalem. 2 Kings 25, 8 For what does Scripture signify and express by the walls of Jerusalem, but the virtues of a soul which is tending to the vision of peace? Jer. 52, 12. Oxf. Mss. om. ‘de.’ Or who is understood by the chief of the cooks, but the belly, which is served with most diligent care by cooks? The chief of the cooks then destroys the walls of Jerusalem, because the belly, when it is not restrained, destroys the virtues of the soul. Hence is it that Paul was withdrawing the strength of the chief of the cooks, who was contending against the walls of Jerusalem, when he was saying, I chastise my body, and bring it into subjection, lest perchance having preached to others, I myself become a cast-away. l Cor. 9, 27 Hence he also premised, saying, I so run, not as uncertainly, so fight I, not as if beating the air. ib. 26 Because when we restrain the flesh, we beat with these blows of our abstinence not the air, but unclean spirits; and when we subject that which is within us, we inflict blows ‘pugnos’ on adversaries set without. Hence is it that when the king of Babylon orders the furnace to be kindled, he commands a heap of bitumen, tow, pitch, and firebrands to be furnished. But yet he consumes not in this fire the abstinent youths; Dan. 4, 27 because, though the ancient enemy presents to our view innumerable desires of dainties, to increase the fire of lust, yet the grace of the Holy Spirit breathes into holy minds, in order that they may remain uninjured by the heats of carnal concupiscence: so that though the flame may burn so far as to tempt the heart, yet the temptation may not blaze forth as far as to consent.

30 - 60 Gluttony tempts five ways: anticipating, seeking dainty, preparing carefully, excessive quantity.

It should also be known, that the vice of gluttony tempts us in five ways. For it sometimes anticipates the seasons of want: but sometimes does not anticipate them, but seeks for daintier food. Sometimes it looks for those things, which must be taken, to be prepared more carefully; but sometimes it agrees with both the quality of, and the season for, its food, but exceeds, in the quantity of what is to be taken, the measure of moderate refreshment. But sometimes that which it longs for is even of a baser kind, and yet it sins more fatally through the heat of unbounded desire. For Jonathan deserved in truth the sentence of death from the mouth of his father, because in staking honey he anticipated the time which had been fixed for eating. l Sam. 14, 44 And the people which had been brought out of Egypt, died in the desert, because it despised the manna, and sought for fleshly food, which it counted more delicate. And the first fault of the sons of Eli arose from this, that the servant, at their desire, would not receive cooked meat for the priest, after the ancient custom, but sought for raw flesh, for him to serve up with greater daintiness. 1 Sam. 2, And when it is said to Jerusalem, This was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance, Ez. 16, 49 it is plainly shewn that she forfeited her salvation, because, with the sin of pride, she exceeded the measure of moderate refreshment. And Esau lost the glory of the birth-right, because he desired mean food, namely, lentils, with great eagerness of longing; and when he preferred this, even to selling his birth-right, he shewed with what eagerness he was panting after it. Gen. 25, 34 For it is not the food, but the desire that is in fault. Whence also we frequently take some delicate fare without blame, and take a taste of meaner food, not without guilt of conscience. For this Esau, whom we have spoken of, lost in truth his birth-right, through lentils, and Elias preserved the virtue of his body by eating flesh in the desert. Whence also the ancient enemy, because he knows that it is not food, but the desire of food, that is the cause of damnation, both subjected the first man to himself, not with flesh, but an apple; and tempted the second Man not with flesh, but with bread. Hence it is that the fault of Adam is commonly committed, even when mean and worthless food is taken. For it is not Adam alone who has received the prohibiting command to abstain from the forbidden fruit. For when God points out certain aliments as injurious to our health, He, by a kind of sentence, forbids us to use them. And while we desire and taste noxious food, what else do we do in truth but eat of what is forbidden?

30 - 61 Take what's necessary, not suggested by gluttony; balance needs, pleasure.

Those things must therefore be taken, which the necessity of nature requires, and not those which gluttony suggests. But it is a great effort of discretion to give this exactor something, and yet to refuse him something: both to restrain gluttony by not giving, and by giving to support nature. And this discretion is perhaps suggested, when it is said; He heareth not the cry of the exactor. For the word of this exactor is the necessary demand of nature. But his cry is the appetite of gluttony going beyond the measure of necessity. This wild ass then hears the word of this exactor, and hears not his cry; because a discreet and abstinent man both supplies his belly so far as to temper his need, and restrains it from pleasure.

30 - 62 Pleasure hides as necessity; difficult to discern true desires.

But it should be For it is written; Make not provision for the flesh in the desires thereof. Rom. 13, That therefore which is forbidden to be done in desire, is yielded in necessity.

30 - 63 Balancing flesh's needs, avoiding over-restraint; sustaining good works.

But often, whilst we incautiously condescend to necessity, we are enslaved to desires. And sometimes, while we endeavour to oppose our desires too immoderately, we increase the miseries of necessity. For it is necessary for a man so to maintain the citadel of continence, as to destroy, not the flesh, but the vices of the flesh. For frequently, when the flesh is restrained more than is just, it is weakened even for the exercise of good works, so as to be unequal to prayer also or preaching, whilst it hastens to put out entirely the incentives of vices within itself. For this very man, whom we hear outwardly, we have as the assistant of our inward intention, and both the motions of wantonness are within it, and there also abound in it the appliances of good works. But often, whilst we attack an enemy therein, we kill a citizen also whom we love; and often while we spare, as it were, a fellow-citizen, we nurture an enemy for battle. For our vices become proud upon the same food, on which our virtues are nourished and live. And when a virtue is nourished, the strength of our vices is frequently increased. But when unbounded abstinence weakens the power of vices, our virtue also faints and pants. Whence it is necessary for our inward man to preside, as a kind of impartial arbiter between itself, and him whom it hears without: in order that its outward man may both be always able to serve at its appointed ministry, and never proudly oppose it with unshackled neck; nor be moved if it whispers any suggestion, provided it always tramples it down with the heel of authority stamped upon it. And thus, whilst we allow our vices, when checked, to struggle against us, and yet prohibit their engaging with us on equal terms, it comes to pass that neither our vices prevail against our virtue, nor does our virtue again settle down to rest with entire extinction of our vices. In which way alone our pride or ‘pride alone’ is utterly extinguished, because though it may serve for victory, yet a continual fight is reserved for us, to keep down the pride of our thoughts. And hence, because every abstinent person both complies with the demands of necessity, and yet opposes violent pleasure, it is well said in this place also by the voice of the Lord, He heareth not the cry of the exactor. But since a discreet person raises himself the more to the understanding of higher things, the more he chastises in himself the incentives of the flesh, after his scorning the cry of the exactor, it is rightly subjoined ;

30 - 64 He looks round on the mountains of his pasture.

The mountains of his pasture are the lofty contemplations of inward refreshment. For the more holy men abase themselves outwardly with contempt, the more abundantly are they supported within with the contemplation of revelations. Whence it is written; He hath disposed the ascents in his heart in the valley of tears; Ps. 84, 6 because those, whom the valley of humility outwardly imprisons in tears, the ascent of contemplation elevates within. The mountains of pasture are also the lofty powers of angels: which therefore refresh us here by ministering and assisting, because they are fattened there with the inward dew of contemplation. And because, by the bounty of God, they protect us in every contest, they are well said to be beheld around. For we behold them present on all sides around us, by whose defence we are protected against our adversaries on every side. The mountains of pasture can be taken, still further, for the lofty sentences of Holy Scripture, of which it is said by the Psalmist; The high hills for the stags, Ps. 104, because those who know already how to make the leaps of contemplation, ascend the lofty summits of the Divine sentences, as the tops of mountains. And because the feeble cannot reach in truth to these tops, it is there rightly subjoined, the rock is a refuge for the urchins, because, namely, their understanding does not sublimely exercise the feeble, but faith alone in Christ humbly keeps them in. It follows;

30 - 65 He searcheth after every green thing.

For parched in truth are all things, which, fashioned for a time, are dried up from the sweetness of the present life by the coming end, as if by the summer sun. But those are called green, which fade not away by any shortness of existence. For this wild ass then to seek every green thing, is for each holy man, despising transitory things, to long for those which are to endure for ever. But all these things which have been said of the wild ass, can be understood in another way also. Which we explain, having repeated the former verse, in order to leave to the judgment of the reader what he believes is to be preferred. After, then, the dispensation of preachers has been described under the figure of hinds, to shew by Whom this same virtue of preaching is given, the mention of our Lord’s Incarnation is immediately subjoined, so that it is said,

30 - 66 Who hath sent out the wild ass free?

Nor let any consider it unbecoming that the Incarnate Lord can be typified by such an animal; whilst it is admitted by all that He is spoken of, in Holy Scripture, as, in a certain sense, both a worm and a beetle. As it is written; But I am a worm, and no man. Ps. 22, 6 And as it is said by the Prophet in the Septuagint, A beetle cried out from the wood. Hab. 2, 1LXX. Since then He is typified by the mention of such vile and abject things, what is said offensively of Him, of Whom it is admitted that nothing is said appropriately? For He is called a lamb, but it is for His innocence. He is called a lion, but it is for His might. He is also sometimes compared to a serpent, but it is for His death, or for His wisdom. And He can therefore be spoken of figuratively by all these, because none of all these can be essentially believed of Him. For were He to be really one of these essentially, He could no longer be termed another. For were He properly called a lamb, He could no longer be called a lion. If He were properly called a lion, He would not be signified by a serpent. But we say all these things of Him in figure, with the greater latitude, the further removed they are from His essence. The wild ass can therefore designate the Incarnate Lord. For the wild ass is an animal of the fields. And because the Incarnate Lord profited the Gentiles more than the Jews, when, assuming a living body ‘corpus animale’, He went, as it were, not into the house, but rather into the field. Of which field of the Gentiles it is said by the Psalmist; The beauty of the field is with Me. Ps. 50, The Incarnate Lord therefore, Who in the form of God is equal to the Father, is in the form of a servant less than the Father, in which He is also less than Himself. Let it be said therefore by the Father of the Son in the form of a servant; Who hath sent out the wild ass free, and who hath loosed his bands? For every one who sins is the servant of sin. And because the Incarnate Lord was made partaker of our nature, not of our sin, He is said to have been sent forth free, because He is not held under the dominion of sin. Of Whom it is written elsewhere; Free among the dead. Ps. 88, 5 He is said to have been sent forth free, because taking our nature, He is not at all held by the yoke of iniquity. And though the stain of our guilt touched Him not, yet the suffering of our mortality bound Him. Whence also after He is said to have been sent forth free, it is rightly added of Him;

30 - 67 And who hath loosed His bands?

For His bands were then in truth loosened, when the infirmities of His Passion were changed into the glory of His Resurrection. For the Lord had those infirmities of our mortal state, which we endure as the desert of our iniquity, as a kind of bands with which He wished of His own accord to be bound, even to death, and which He loosed marvellously by His Resurrection. For to be hungry, to thirst, to be weary, to be bound, to be scourged, and to be crucified, was the bond of our mortality. But when on the completion of His death the veil of the temple was rent, the rocks were cleft, the tombs were opened, the barriers of hell were laid bare, what else is shewn by so many arguments of such mighty power, but that those bands of our infirmity were loosened, that He, Who had come to take on Him the form of a servant, might return in freedom to heaven even with His members? Of which bonds of His the Apostle Peter witnesses, saying, Whom God hath raised up, having loosed the pains of hell, because it was not possible for Him to be holden of it. Acts 2, 24 And because after His Death and Resurrection He deigned to call the Gentiles to the grace of faith, after His bands are said to have been loosened, it is fitly subjoined ;

30 - 68 To Whom I have given a house in the solitude, and His tabernacle in the land of saltness.

For in the Gentile world, in which there was no Patriarch, no Prophet, there was hardly a man to exercise his reason to gain a knowledge of God. Of this solitude it is said by Isaiah; The desert and the pathless land shall rejoice, and the solitude shall exult and blossom as the lily. Is. 35, 1 And again it is said of the Church; He will make her desert as delights, and her solitude as the garden of the Lord. Is. 53 But this same solitude, which, before it knew the true wisdom of God, had brought forth saltness, is mentioned again as a land of saltness; because it produced no verdure of good understanding, and savoured only of what was wrong. He receives therefore his house in the solitude, and His tabernacle in the land of saltness, because God when Incarnate for men, forsook Judaea, and possessed the hearts of the Gentiles. Whence it is said to Him by the voice of the Father, through the Prophet; Ask of Me, and I will give thee the heathen for Thine inheritance, and the ends of the earth for Thy possession. Ps. 2, 8 Who, as He is God, givesall things with the Father, as He is Man, receives of the Father among all things, as it is written; He hath given Him authority to execute judgment also, because He is the Son of man. John 5, 27 And it is written again; Knowing that the Father had given all things into His hands. John 13, 3Or as He Himself says; All that the Father giveth Me shall come to Me. John 6, 37 But if it is now asked what is the difference between a house and a tabernacle; a house is for a dwelling place, a tabernacle for a journey. He possessed therefore on His coming the hearts of the Gentiles as if they were tabernacles, but, strengthening them by righteousness, He made them His house by inhabiting. And because He scorned to imitate the conduct of those to whom He had come, it is rightly subjoined;

30 - 69 He scorneth the multitude of the city.

That is, He despises the customs of human conversation. For having been made a Man amongst men, He refused to observe the practice of men. For He was therefore made a Man amongst us, not only to redeem us by the shedding of His blood, but also to change us by setting an example. He found therefore one thing in our conversation at His coming, and taught us another by His life. For all the progeny of the haughty race of Adam were striving to seek after the prosperity of the present life, to avoid its adversities, to escape disgrace, to follow glory. The Incarnate Lord came amongst them courting adversity, scorning prosperity, embracing insults, flying from glory. For when the Jews had wished to make Him their king, He shrunk from being a king. But when they were endeavouring to kill Him, He came of His own accord to the scaffold of the cross. He therefore avoided that which all seek after, He sought after that which all avoid; He caused all to marvel that both He Himself rose again when dead, and by His death raised others from death. For there are in truth two lives of a man who exists in the body, one before death, the other after the resurrection; one of which all practically knew, but knew not the other; and mankind were directing their thoughts to that only which they knew. The Lord came in the flesh, and while He took on Himself the one, He pointed out the other. While He took on Himself that which was known to us, He pointed out to us that which was unknown to us. For by His dying He practised that life which we possess, by rising again He disclosed that life for which we are to seek, instructing us by His example, that this life which we pass before our death, is not to be loved on its own account, but to be tolerated on account of the other. Because then, by practising a new conversation amongst men, He followed not the customs of Babylon, it is well written of Him,

30 - 70 He scorneth the multitude of the city.

Or certainly, because He forsook the many who were wandering along the broad way, and chose the few who were walking through narrow paths. For to ‘scorn the multitude of the city,’ is to reject from a share in His Kingdom that portion of mankind which enters the broad way, which also through the abundance of iniquity is many. It follows;

30 - 71 He heareth not the cry of the exactor.

As was said before, what exactor can be understood in this place, but the devil? who by his wicked persuasion
held out the hope of immortality, but by deceiving exacted the tribute of death; who by his persuasion introduced sin, by his cruelty exacts punishment. The word of this exactor is his crafty persuasion of man before death, but his ‘cry’ is his violent seizure of him after death. For those whom he secretly intercepts before death, he violently hurries to share with him his punishment after death. But because the Lord when drawing near to death feared not the violent assaults of this exactor, (as He Himself says, For the prince of this world cometh and hath nothing in Me,) John 14, 30 it is well said, He heareth not the cry of the exactor. For the exactor of
mankind came to Him, because he saw Him to be a man. But Him Whom He believed to be a man despised for His weakness, he felt, by his power, to be above man.

30 - 72 Laban represented the exactor, demanding his idols from Jacob.

Laban doubtless represented this exactor, when coming with wrath, he demanded his idols which were with Jacob. Gen. 330 For Laban is interpreted ‘whitening.’ But the devil is appropriately understood by whitening, who though dark through his deserts, transforms himself into an angel of light. 2 Cor. 1Him did Jacob serve, that is, the Jewish people, on the part of the reprobate, from whose flesh the Lord Incarnate came. But by Laban can this world also be represented, which follows Jacob with fury, because it endeavours to oppress by persecution all the Elect, who are members of our Redeemer. Jacob carried off the daughter of this person, that is, either of the world or of the devil, when Christ united to Himself the Church from the Gentile world. Whom he takes away also from the house of her father, because He says to her by the Prophet; Forget thine own people, and thy father’s house. Ps. 45, But what is designated by idols but avarice? Whence it is said by Paul; And covetousness, which is idolatry. Col. 3, 5 Laban therefore on coming found not the idols upon Jacob, because when the devil displayed the treasures of the world, he found not in our Redeemer the traces of earthly concupiscence. Gen. 333 But those idols which Jacob had not, Rachel covered by sitting. ib. 34 For by Rachel, which also means ‘a sheep,’ is typified the Church. But to sit, is to seek after the humility of penitence, as it is written; Arise, after ye have sat down. Ps. 127, 2 Rachel therefore covered the idols by sitting, because Holy Church, by following Christ, covered, with penitence, the vices of earthly concupiscence. Of this covering of vices it is said by the Psalmist; Blessed are they whose iniquities are forgiven, and whose sins are covered. Ps. 32, 1 That Rachel then signified us, who press down idols by sitting, if we condemn the sins of covetousness by penitence. But this covetousness is not wont to befal those, who run like men in the way of the Lord, to whom it is said; Do manfully, and let your heart he strengthened;Ps. 324butthose especially who walking, as it were, with effeminate step, are relaxed by the blandishments of the world. Whence also in that place these are the words of this same Rachel, According to the custom of women it now is happening to me. Gen. 335 Laban therefore finds not the idols upon Jacob, because the crafty exactor found nothing to blame in our Redeemer. Of which exactor it is said to our Redeemer by the Prophet, when He was delivering the Gentile world from his dominion; For thou hast overcome the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor, as in the day of Madian. Is. 9, 4 For the Lord in rescuing the Gentile world, overcame the yoke of its burden, when He delivered it, by His coming, from that bondage to the tyranny of the devil. He overcame the rod of its shoulder, when He kept his blow, which was oppressing it heavily in consequence of wickedness, from redeemed mankind. He overcame the sceptre of its oppressor, when He swept away from the heart of the faithful, that kingdom of the same devil, who had been wont to exact the due tribute of punishments for the fatal perpetration of sins.

30 - 73 Gideon fought the Midianites with three hundred men, symbolizing Redeemer.

But let us hear how these things were done. It is immediately subjoined, As in the day of Madian. I think it will not be amiss if we consider at greater length this war of the Madianites, which was intentionally introduced by the Prophet in comparison with the coming of the Lord. For in the book of Judges Gedeon is described as having fought against the Madianites. Judg. 7, 1-22 When he was bringing forth the multitude of the army to war, he was ordered by a Divine admonition, to remove from the conflict of battle all whom on coming to the water he beheld drinking the water with bended knees. And the result was, that only three hundred men remained, who had drunk the water in their hands, standing. With these he proceeds to the battle, and he equipped them not with arms, but with trumpets, lamps, and pitchers. For, as is there written, they placed the lighted lamps in the pitchers, and held their trumpets in their right hand, but their pitchers in their left, and on coming close to their enemies, they sounded with the trumpets, they brake the pitchers, the lamps appeared: and their enemies alarmed on one hand with the sound of the trumpets, and on the other by the glittering of the lamps, were turned to flight. Why then is it that such a battle is brought forward by the Prophet, and why is victory in that battle compared to the coming of our Redeemer? Did the Prophet intend to point out to us that that victorious battle under the command of Gedeon was a type of the coming of our Redeemer? Such deeds were doubtless there wrought, which, the more they exceed the usual mode of fighting, are the less removed from the mystery of prophecy. For who ever went forth to battle with pitchers and lamps? Who, when going against arms, ever abandoned his arms? These things would have been truly absurd to us, had they not been terrible to the enemies. But we have learned by the evidence of the victory itself, not to regard these things which were done as of little account. Gedeon, therefore, coming to the battle, signifies to us the coming of our Redeemer, of Whom it is written; Lift up, O princes, your gates, and be ye lift up,? ye everlasting doors, and the King of Glory shall come in. Who is this King of Glory? The Lord strong and mighty. The Lord mighty in battle. Ps. 24, 7. 8. He prophesied of our Redeemer, not only by his doings, but also by his name. For Gedeon is interpreted ‘going about in the womb.’ For our Lord embraces all things by the power of His majesty, and yet He came, through the grace of the dispensation assuming man’s nature in the womb of the Virgin. Who then is He Who goes about in the womb, except Almighty God, redeeming us by His own dispensation, embracing all things by His Godhead, and taking man’s nature in the womb? In which womb He was both Incarnate, and not confined; because He was both within the womb by the substance of His infirmity, and beyond the world by the power of His majesty. But Madian is interpreted ‘from judgment.’ For that His enemies were to be repulsed and destroyed, was not from the imperfection of their conqueror, but from the judgment of Him, Who judgeth rightly. And for this reason they are called ‘from judgment:’ because, being aliens from the grace of the Redeemer, they bear, even in their designation, the desert of just condemnation.

30 - 74 Gideon's three hundred men symbolize the Trinity, cross, righteous conduct.

Against these Gedeon proceeds to battle with three hundred men. The plenitude of perfection is usually understood by the number ‘hundred.’ What then is designated by the number hundred taken thrice, except the perfect knowledge of the Trinity? For with those our Lord destroys the adversaries of the faith, with those comes down to the contests of preaching, who can understand Divine truths, who know how to think accurately of the Trinity, Which is God. But we must observe, that this number three hundred is comprised in the letter Tau “T” or in the Greek but not in the Hebrew character, which bears a resemblance of the cross. For if there were added over the transverse line, the projecting part of the cross, it would no longer be a resemblance of the cross, but the cross itself. Because then that number of three hundred is comprised in the letter Tau, and by the letter Tau, as we have said, a resemblance of the cross is set forth, by those three hundred followers of Gedeon, those persons are not inappropriately designated, to whom it is said, If any man will come after Me, let him deny himself, and take up his cross, and follow Me. Luke 9, 23 And these take up the cross more truly, as they follow the Lord, the more severely they both tame themselves, and are tortured with the compassion of charity towards their neighbours. Whence it is said also by the prophet Ezekiel, Mark Tau upon the foreheads of the men that groan and lament. Ez. 9, 4 Or certainly, by these three hundred who are comprised in the letter Tau, it is expressed that the sword of the enemy is overcome by the wood of the cross. And they are brought to the river, to drink the waters; and whoever drank the waters with bended knees, were removed from the struggle of war. For by the waters is designated the doctrine of wisdom, but by the unbended knee righteous conduct. They therefore who are reported to have bent their knees, while drinking the water, retired from the strife of battles, having been forbidden; because Christ proceeds to battle against the enemies of the faith, with those who when they drink the streams of doctrine, distort not the uprightness of their actions. For all are said at that time to have drunk the water, but not all to have stood with unbended knee. And they who bent their knees, while they were drinking the waters, were rejected, because, as the Apostle witnesses, For not the hearers of the law are just before God, but the doers of the law will be justified. Rom. 2, For since dissoluteness of conduct is, as we have said, signified by this very bending of the knees, it is rightly again said by Paul, Lift up the hands that hang down, and the feeble knees, and make straight steps with your feet. Heb.12, They therefore proceed, under Christ as their leader, to battle, who exhibit in their conduct that which they profess with their mouths, who drink spiritually the streams of doctrine, and yet are not carnally distorted by wicked works; because, as it is written,

30 - 75 Praise is not seemly in the mouth of a sinner.

They go forth therefore to battle with trumpets, with lamps, and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets, and the pitchers were held in their left hands. But lamps were placed within the pitchers; but, when the pitchers were broken, the lamps appeared, and by their flashing light the affrighted enemies are put to flight. By the trumpets is designated therefore the loud voice of preachers, by the lamps the brightness of their miracles, by the pitchers the frailness of their bodies. For our Leader led forth with Him, to the contest of preaching, such as by making light of their bodily safety, would overthrow their enemies by dying, and would overcome their swords, not by arms, not by words, but by patience. For our Martyrs came armed under their Leader to battle, but armed with trumpets, with pitchers, with lamps. And they sounded with their trumpets, when preaching; they broke their pitchers, when exposing their bodies to dissolution by the swords of the enemy in their suffering; they shone forth with lamps, when after the dissolution of their bodies they flashed forth with miracles. And their enemies were presently put to flight, because, when they beheld the bodies of dead Martyrs glittering with miracles, they were overpowered by the light of truth, and believed that which they had impugned. They sounded therefore with the trumpets, that the pitchers might he broken; the pitchers were broken, that the lamps might appear; the lamps appeared, that the enemies might be put to flight. That is, the Martyrs preached, till their bodies were dissolved in death; their bodies were dissolved in death, that they might shine forth with miracles; they shone forth with miracles, that they might overthrow their enemies with divine light; so that they might no longer stand up and resist God, but submit to, and be afraid of, Him.

30 - 76 Enemies fled from miracles, not preaching or bodies.

And it must he observed, that the enemies stood firm before the pitchers, but fled before the lamps; doubtless because the persecutors of Holy Church resisted the preachers of the faith while yet in the body, but were put to flight by the miracles which were manifested after the dissolution of their bodies, because, terrified by fear, they ceased from persecuting the faithful. They were afraid, in truth, at the lamps of miracles which appeared, when the pitchers of their bodies had been broken, at the preaching of the trumpets.

30 - 77 Martyrs value preaching over bodily benefits, holding trumpets high.

We must also notice that which is there written; that they held the trumpets in their right hand, but the pitchers in their left. For we are said to have on the right hand, whatever we consider a great thing; but on the left, that which we regard as nothing. It is therefore well written in that place, that they held the trumpets in their right hand, but the pitchers in their left; because the Martyrs of Christ consider the grace of preaching as a great thing, but the benefit of their bodies as of the least moment. But whoever thinks more of the benefit of the body, than of the grace of preaching, holds the trumpet in his left hand, but the pitcher in his right. For if the grace of preaching is attended to in the first place, and in the next place the benefit of the body, it is certain that the trumpets are held in the right hand, and the pitchers in the left. Hence the Lord says in the Gospel, Neither do they light a candle, and put it under a bushel, but on a candlestick. Matt. 5, For by a bushel is understood temporal advantage, but by a candle the light of preaching. To place therefore a light under a bushel, is, for the sake of temporal advantage, to conceal the grace of preaching, which none of the Elect surely does. And it is well there added, But upon a candlestick. For by a candlestick is designated the position of the body, on which a candle is placed above, when the duty of preaching is preferred to the body. It is therefore well said by the Prophet, Thou hast overcome the sceptre of his oppressor, as in the day of Madian. Is. 9, 4 But since we have made a long digression for the sake of expounding the testimony of the Prophet, let us return to the regular order of our work. After, therefore, it was said, He heareth not the cry of the exactor; because, namely, our Lord when manifested in the flesh despised the snares of the great enemy, He rightly subjoins what He did further in behalf of His Elect, saying;

30 - 78 He looketh around on the mountains of His pasture.

Mountains we understand to be all the lofty ones of this world, who were swollen in their hearts with earthly loftiness. But since the Lord engrains ‘inviscerat’ even such, when converted, into the body of His Church, and, turning them from their former pride, transforms them into His own members, these are mountains of His pasture; doubtless, because He is satisfied with the conversion of the wandering, and the humility of the proud. As He Himself says, My meat is to do the will of Him that sent Me. John 4, 34 And as He commanded the Apostles, when sent forth to preach, saying, Labour not for the meat which perisheth, but for that which endureth unto eternal life. John 6, 27 Of these mountains it is said by the Prophet, The Lord will not reject His people, for in His hand are all the ends of the earth, and the heights of the hills He beholdeth. Ps. 95, 4. LXX. For the heights of the mountains are surely the loftinesses of the proud. Which the Lord is said to behold, that is, to change from their iniquity for the better. For the Lord converts the person whom He looks on. Whence it is written, The Lord turned, and looked upon Peter; and Peter remembered the word of the Lord, how He had said, Before the cock crow thou shalt deny Me thrice; and he went out, and wept bitterly. Luke 22, 662. And as Solomon says, A King that sitteth on the throne of judgment, scattereth away all evil with His look. Prov. 20, 8 Of this looking at the mountains it is said again by the Prophet, The mountains melted like wax from the face of the Lord; Ps. 97, 5 because, after the hardness of their perversity, they were melted by the Divine fear, and subsided from their former rigid swelling.

30 - 79 But He looketh round on the mountains of His pasture.

But we must observe, that He does not say, ‘beholdeth,’ but looketh round on the mountains of His pasture. For the Lord was in truth Incarnate in Judaea, which was placed in the midst of the nations. And He therefore looked round on the mountains, because He gathered together, from the whole body of the Gentiles, the proud of this world situated every where around. He feeds therefore in these mountains; because He is satiated with the good works of the converted, as if with green herbs. Hence is it that it is said to Him by the voice of the Bride in the Song of Songs, Shew me where Thou feedest, where Thou liest at noon. Cant. 7 For the Lord is fed, when He is delighted with our good deeds. But He lies down at noon, when, after the heart of the reprobate burning with carnal desires, He finds the cool refreshment of holy thought in the breasts of His Elect. For Matthew had been a kind of mountain, when he was swelling with the profits of the custom house; of whom it is also written, that after he believed, he invited our Lord into his house, and made a great feast. Luke 5, 29 This mountain therefore produced for this wild ass the herbs of green pasture, because he fed Him outwardly with a feast, and inwardly with banquets of virtues. And this is set forth still more fully, when it is subjoined;

30 - 80 He searcheth after every green thing.

For He deserts the parched places, and searches for every green thing. For parched are those hearts of men, which, planted in the perishing hope of this world, have no assurance of eternity. But those flourish, which cling to that inheritance of which the Apostle Peter says; To an inheritance incorruptible, undefiled, and that fadeth not away. 1 Pet. 4 For they are more truly green, the more they plant the root of thought in the portion of an inheritance that fadeth not away. Let every one therefore, who dreads being parched within, fly from the barren desires of this world without. Let every one who longs to be sought for by the Lord, seek for his eternal home, and become verdant in the inward plantation of his heart.

30 - 81 Speech is given for hearers, not just the teacher's pride.

Let this twofold exposition of the wild ass he sufficient. But it must he left to the judgment of the reader, which he thinks best to select. But if he chance to scorn the meaning of either exposition, I will willingly myself follow my reader, as a pupil his master, if he thinks more accurately and truly. Because whatever I find he knows better than myself, I believe it to be vouchsafed as a special gift to myself. For all we, who endeavour, full of faith, to utter something concerning God, are organs of truth: and it is in the power of this same Truth, whether It utters Its voice through me to another, or through another to me. For dwelling in the midst of us it deals alike with all, even though they live not alike, and often touches one person to hear plainly what It has spoken by another, but often touches another, to utter something clearly to be heard by others.

30 - 82 Teachers speak or fall silent to hearers’ need or guilt

Power of speech is often given to a teacher, for the sake of his hearer, and skill in speaking is often taken away from a teacher, on account of the guilt of his hearer. Let not the teacher then be puffed up with pride in these cases in which he preaches copiously, lest his tongue be perchance filled, not for his own, but for his hearers’ sake; and let not a hearer be angry, in cases in which a teacher speaks barrenly, lest the tongue of the teacher perchance be dumb, not for his own, but his hearers’ rejection. For power of speech is given even to bad teachers for the sake of a good hearer, just as words of preaching were able to abound to the Pharisees, though it was written of them, All therefore whatsoever they have said to you, observe and do: but do not after their works. Matt. 23, 3 But skill in speaking is taken away even from good teachers, for the rejection of their hearers. As is said to Ezekiel against Israel;

30 - 83 I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, and shalt not be as a man reproving, for it is a provoking house.

But the word of preaching is sometimes granted on account of both, sometimes withdrawn on account of both. For it is given on account of both, as is said by the voice of God to Paul amongst the Corinthians; Be not afraid, but speak. Acts 18, 9 And a little after, For I have much people in this city. ibid. But it is withdrawn on account of both, as Eli the priest both knew the wicked conduct of his children, and exercised not the fitting language of reproof, when these the guilt of their sin, and him the punishment of his silence, was plainly about to mulct with the suffering of death. When we know not therefore, amongst these cases, either for whom the fervour of speech is given, or on whose account it is withdrawn, the one safe remedy is, neither to pride ourselves on those gifts which we have received beyond others, nor yet to make jest of another for having received less: but to walk gravely and steadily, with the firm-fixed foot of humility. Because we are in this life the more truly learned, the more we know that our learning cannot be supplied to us from ourselves. Why should therefore any one be proud of his learning, who knows not either when it is given to any one by a secret sentence, or when it is withdrawn? For though fear seems to be always far removed from security; yet there is nothing safer for us than ever to feel fear, under the prevalence of hope, lest our mind should from want of caution plunge itself into sin through desperation, or fall headlong through boasting of its gifts. For the more humbly a man trembles for himself, together with hope, before the eyes of the strict and merciful Judge, the more firmly does he stand in Him.

31 God Humbles Pride; Hypocrites Exposed, Faithful Warriors Preach, Contemplate, Conquer 107 133.9 1:51:35

31 - 1 God's humility healed man's pride, confounding the mighty ones.

The devil, through envy, inflicted the wound of pride on healthful man in Paradise; in order that he, who had not received death when created, might deserve it when elated. But since it is competent for Divine power, not only to make good things out of nothing, but also to refashion them from the evils which the devil had committed; the humility of God appeared amongst men, as a remedy against this wound inflicted by the proud devil, that they who had fallen through imitation of their haughty enemy, might rise by the example of their humbled Creator. Against, therefore, the haughty devil, God appeared amongst men, having been made a humble Man. The mighty of this world, that is, the members of the haughty devil, believed Him to be as despicable, as they saw Him to be lowly. For the more the wound of their heart swelled up, the more it despised the soothing remedy. Our medicine therefore being spurned by the wound of the proud, came to the wound of the humble. For, God hath chosen the weak things of the world to confound the things which are mighty. 1 Cor. 27 And a work was wrought upon the poor, for the wealthy proud ones afterwards to wonder at. For while they behold in them new virtues, they were afterwards astounded at the miracles of those, whose life they before despised. And thence, returning immediately with fear to their own hearts, they dreaded that sanctity in miracles, which they had scorned in precepts. Mighty things were therefore confounded by the weak; because while the life of the humble rises to veneration, the pride of the haughty has fallen. Because therefore blessed Job is a type of Holy Church, and Almighty God foresaw that, in the early times of the rising Church, the mighty of this world would refuse, with the stubborn neck of their heart, to undertake its light burden, let Him say;

31 - 2 Will the rhinoceros be willing to serve thee?

For the rhinoceros is quite of an untamed nature, so that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it. But its name when interpreted means in the Latin tongue, ‘a horn on the nostril.’ And what else is designated by the nostril, but folly; what by the horn, but pride? For that folly is usually understood by the nostril, we have learned on the evidence of Solomon, who says; As a ring of gold in a swine’s nostrils, so is a beautiful and foolish woman. Prov. 122 For he saw heretical doctrine shining with brilliancy of eloquence, and yet not agreeing with the proper understanding of wisdom, and he says, A ring of gold in a swine’s nostrils; that is, a beautiful and involved expression in the understanding of a foolish mind: from which gold depends, through its eloquence, but yet, through the weight of earthly intention, like a swine, it looks not upwards. And he proceeded to explain it, saying, A beautiful and foolish woman: that is, heretical teaching; beautiful in words, foolish in meaning. But, that pride is frequently understood by a horn, we have learned on the evidence of the Prophet, who says;I said to the wicked, deal not wickedly, and to the sinners, lift not up your horn. Ps.75, 4 What is, therefore, designated by this rhinoceros, but the mighty of this world, or the supreme powers themselves of the kingdoms therein, who, elated by the pride of foolish boasting, whilst they are puffed up by false honour without, are made inwardly destitute by real miseries? To whom it is well said; Why boastest thou, O dust and ashes? Ecclus. 10, 9 But at the very beginning of the rising Church, when the might of the wealthy was raising itself against her, and was panting for her death, with the unboundedness of so great cruelty, when, anxious from so many tortures, and pressed by so many persecutions, she was giving way; who could then believe that she would subdue those stiff and stubborn necks of the haughty, and would bind them, with the gentle bands of faith, when tamed by the yoke of holy fear? For she was tossed about, for a long while, in her beginnings, by the horn of this rhinoceros, and was struck by it, as though to be utterly destroyed. But by the dispensation of Divine grace, she both gained life and strength by death, and this rhinoceros, wearied with striking, bowed down his horn. And that which was impossible to men, was not difficult to God, who crushed the stubborn powers of this world, not by words, but by miracles. For behold we observe daily the rhinoceroses becoming slaves, when we see the mighty of this world, who had before, with foolish pride, relied on their own strength, now subject to God. The Lord was speaking, as it were, of a certain untamed rhinoceros, when He was saying; A rich man will hardly enter into the kingdom of heaven. Matt. 19, 23 And when it was replied to Him; And who will be able to be saved? He immediately added; With men this is impossible, but with God all things are possible. ib. 25. 26. As if He were saying; This rhinoceros cannot be tamed by human strength, but yet it can be subdued by Divine miracles. Whence it is here also fitly said to blessed Job, as representing Holy Church; Will the rhinoceros be willing to serve thee? Thou understandest, As Myself, Who bore for a long while with his resisting the preaching of men, but yet suddenly overpowered him with miracles, when thus I willed it. As if He said more plainly; Are they who are proud with foolish haughtiness, subjected to thy preaching, without My assistance? Consider therefore by Whom thou prevailest, and in every thing wherein thou prevailest bow down thy feeling of pride. Or certainly, what wondrous works are wrought at last by the Apostles, who subject the world to God, and bend the pride of the mighty of this world, when subdued to His power, is brought before the notice of blessed Job, to bring down his confidence, in order that blessed Job may think the less highly of himself, the more he beholds such stubborn souls gathered together to God by others, Let Him say then; Will the rhinoceros be willing to serve thee? Thou understandest, As it will serve Me, by means of those, whom I shall have sent. It follows;

31 - 3 Or will it abide by thy crib?

By ‘crib’ in this place, Holy Scripture itself is, not unfitly, understood; in which holy animals are fed with the food of the word. Of whom it is said by the Prophet; Thine animals will dwell therein. Ps. 68, Hence also our Lord, when born, was found by shepherds in a manger, because His Incarnation is learned in that Scripture of the Prophets, which refreshes us. This rhinoceros therefore, that is to say, every haughty person, in the beginning of the rising Church, when it heard the sayings of the Patriarchs, the mysteries of the Prophets, and the secrets of the Gospel, made jest of them; because it scorned the more to be confined and fed in the manger of the Preachers, the more it gave itself up to its own pleasures, and occupied the wide plain of its own desperation. It is this wide plain of the proud that Paul well speaks of, when saying, Who despairing, have given themselves over to lasciviousness, to work all uncleanness with greediness. Eph. 4, For every one gives himself wider range in present evil, the more he despairs of attaining eternal blessings after this life. But Almighty God bore for a long time with this rhinoceros, wandering through the plain of sinful pleasure, and yet, when He willed, suddenly fastened it to His own manger, that being safely confined it might receive the food of life, lest it should entirely lose its life through fatal liberty? For behold we now see that the mighty men of this world, and its chief rulers, willingly hear the preachings of the Lord, that they constantly read them, and every where depart not from His manger; because they transgress not, in their conduct, the precepts of the Lord, which they know either by reading or by hearing, but contentedly submit to stand confined, as it were, near the food of the word, that by feeding and abiding there, they may become fat. But, when we behold this wrought by God’s agency, what else do we behold but this rhinoceros abiding at the manger? But since this rhinoceros, after it has received the food of preaching, ought to display the fruit of good works, it is rightly subjoined;

31 - 4 Wilt thou bind the rhinoceros with thy band to plough?

The bands of the Church, are the precepts of discipline. But to plough, is to cleave with the ploughshare of the tongue the soil of the human breast by earnestness of preaching. This rhinoceros therefore, which was before proud and stubborn, is now bound and fastened by the bands of faith; and he is led from the manger to plough, because he endeavours to make known to others also that very preaching, with which he has himself been refreshed. For we know with what cruelty this rhinoceros, that is to say, this earthly prince, raged against the Lord; and now we know with what humility he prostrates him beneath Him, by the power of the Lord. This rhinoceros was not only bound, but bound to plough: because, in truth, when bound by the bands of discipline, he not only keeps himself from wicked works, but also exercises himself in preaching the holy faith. For behold, as was before said, when we see the rulers and chiefs themselves of human concerns fearing God in their actions, what else do we see them than bound with bands? But when, by the enacting of laws, they cease not to preach that faith which they recently assaulted with persecution, what else do they, but toil at the labours of the plough?

31 - 5 Rhinoceros, a symbol of earthly power, bound by faith's bands.

We are permitted to see this rhinoceros, that is, this prince of the earth, bound with the bands of faith; how he both wears his horn, by the power of the world, and bears the yoke of faith, by the love of God. This rhinoceros were greatly to be feared, unless he were bound. For he has in truth a horn, but yet he is bound. The lowly have therefore something to love in his bands, the proud have something to fear in his horn. For, as fast bound with thongs, he preserves the gentleness of meekness; but, as supported by the horn of earthly glory, he exercises the dominion of power. But frequently, when he is hurried on by the provocation of anger to strike, he is recalled by heavenly fear. And he rouses himself to fury, by his power being provoked; but because he calls to mind the eternal Judge, he bends himself down with fastened horn. I remember, that I myself have frequently seen, that when this rhinoceros was rousing himself to strike a heavy blow, and was threatening, as it were, with elevated horn, death, banishment, and condemnation to the smaller animals, who were suffering under unbounded dread, he extinguished all the blaze of fury within, on the sign of the cross being suddenly imprinted on his brow, that he was converted and laid aside his threats, and, as bound, acknowledged that he could not proceed to his resolutions. And not only does he subdue all wrath within himself, but he hastens to implant also every thing which is right, in the feelings of his subjects; in order to shew himself, by the example of his own humility, that all should reverence Holy Church from their inmost thoughts. Let it be said therefore to blessed Job; Wilt thou bind the rhinoceros with thy band to plough? As if He plainly said; Dost thou direct the mighty ones of this world, trusting in their foolish pride, to the labour of preaching, and restrain them under the bonds of discipline? Thou understandest, As Myself, who did that, when I willed; Who made My very persecutors, whom I first endured as enemies, to be afterwards themselves the defenders of sound faith. It follows;

31 - 6 Or will he break the clods of the valleys after thee?

The overlying clods of cultivated land are wont to press down the seeds which have been thrown in, and to stifle them when springing up. By which clods are signified in this place those, who through their own hardness, and deadly life, neither receive themselves the seeds of the word, nor yet allow others to bring forth fruits of the seeds they have received. For every holy preacher, on coming into the world, had, by preaching the Gospel to the poor, ploughed, as it were, the soft lands of the valleys. But the Church, unable to break down the hardness of some of the haughty, was bearing them when oppressed, as clods thrown upon her labours. For many of perverse mind, relying on this very unbelief of earthly princes, were oppressing the rising Church with the weight of evil living, when they were destroying, for a long while, those whom they could, at one time by their damnable examples, at another by threats, at another by blandishments, lest the cultivated soil of the heart of their hearers should attain to the fruit of spiritual seed. But when Almighty God subdued this rhinoceros with his bands, He broke at once by his aid the hardness of the clods. For He presently subjugated the princes of the earth to His faith, and crushed the hard hearts of persecutors, that the broken clods might, as it were, no longer oppress with their hardness, but might crumble and bud forth on receiving the seeds of the word. Whence He now rightly says; Or will he break the clods of the valleys after thee? As if He were saying, As after Me, Who, after I enter the mind of any lofty power, not only render it subject to Me, but also train it to crush the enemies of the faith, that the mighty of this world, being bound with the bands of My fear, may not only continue believers in Me, but may also from zeal for Me crush the hardness of another’s heart.

31 - 7 Proud believers oppress humble; God uses rulers to crush hearts.

But this, which we have said of unbelievers, we observe also in many who are reckoned by the name of faith. For many, placed in the midst of lowly brethren, hold the faith in word only, but while they abandon not the swelling of pride, while they oppress those, whom they can, by the infliction of violence, while they themselves receive not at all the seeds of the word, while others are bearing fruit, but turn the ear of their heart from the voice of the adviser, what else are they, but hardened clods lying in the cultivated valleys? Who are the more wicked, inasmuch as they neither bring forth themselves the fruit of humility, and, what is worse, oppress the lowly who are producing it. To break down the hardness of these, Holy Church, because she suffices not with her own strength, sometimes seeks the assistance of this rhinoceros, that is, of an earthly prince, for him to break down the overlying clods, which the humility of the Churches, like the level of the valleys, is bearing. These clods, therefore, the rhinoceros presses and crushes with his foot, because the religion of the prince crumbles, by its power, the hardness of the wicked and powerful, which the humility of the Church is unable to withstand. And since it is the effect of Divine power alone, that the loftinesses of earthly sovereignty are bowed down, to advance the kingdom of heaven, it is now rightly said, Or will he break the clods of the valleys after thee? But that Job may think humbly of his virtues, and, under the name of the rhinoceros, still discern sublime truths concerning the powers of this world, it follows;

31 - 8 Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours?

The Lord asserts that He has confidence in the strength of the rhinoceros; because He inclined the powers, which He had conferred for a temporal purpose on an earthly prince, to minister to His reverence, in order that by the power he had received, through which he had, heretofore, been puffed up against God, he might now bestow on God religious obedience. For the more powerful he is toward the world, the more does he prevail for the Creator of the world. For because he is himself dreaded by his subjects, he persuades them the more readily, the more he points out with his power, Who is truly to be feared. Let it be said then; Wilt thou have confidence in his great strength? As if it were said, As I, Who see, that the powers of earthly princes are about to submit to My worship. For I regard those things which thou art now doing, as of so much the less consequence, the more I now foresee, that I shall bend down to Myself even the greater powers of this world. But it is well subjoined; And wilt thou leave to him thy labours? For the Lord left His labours to this rhinoceros, because He entrusted to an earthly prince, on his conversion, that Church which He purchased by His own death, because, namely, He committed to his hand the great anxiety of preserving the peace of the faith. It follows;

31 - 9 Wilt thou trust him, to bring back thy seed to thee, and to gather thy floor?

What else is meant by ‘seed,’ but the word of preaching? As the Truth says in the Gospel, A sower went forth to sow; Matt. 13, 3 and as the Prophet says; Blessed are ye who sow upon all waters. Is. 32, 20 What else but the Church, ought to be understood by the threshing floor? Of which it is said by the voice of the Forerunner; And He will throughly purge His floor. Matt. 3, Who therefore could believe, in the beginning of the rising Church, when that unconquered sovereignty of the world was raging with so many threats and tortures against her, that this rhinoceros would bring back seed to God, that is, repay by his works the word of preaching which he had received? Which of the infirm could then believe, that he would gather His floor? For behold, he is now promulgating laws for the Church, who was before raging against it with various torments. Behold, whatever nations he has been able to seize, he brings by persuasion to the grace of faith; and points out eternal life to those, to whom, when captured, he secures their present life. Why is this? Because he is now, in truth, gathering the floor, which before he used to winnow, by scattering it with his proud horn. Let blessed Job therefore hear what the princes of the Gentiles do, and not exalt himself in himself with the glory of his own so great virtue. Let the powerful prince hear also, with what devotion the mightier princes of this world become the servants of God, and let not him who has a pattern in others, pervert his virtue, in consequence of its singularity, into the sin of pride. For though God beheld no one like him at that time, yet He foresaw many, by whom to repress his boasting.

31 - 10 Wicked feign piety; tempt Church inwardly, yet purify Elect through trials.

Because, therefore, earthly princes prostrate themselves before God with great humility, wicked men, who were before ranked in unbelief against the Church, and were raging with open hostility, now turn to other arguments of fraud. For since they see that those reverence religion, they themselves adopt a respect for religion, and under a despicable garb oppress the conduct of the good, by their wicked habits. For they are in truth lovers of the world, and make a show of that in themselves which man can admire, and unite themselves, not in heart, but in garb, to those who truly despise themselves. For since, though loving present glory, they cannot attain to it, they follow it, as if despising it. But they would manifest what they think against the good, if they were to find a fitting opportunity for their wickedness. But even these devices of the wicked tend to the purification of the Elect. For Holy Church cannot pass through the season of her pilgrimage, without the labour of temptation, and though she has no open enemies without, yet she endures false brethren within. For she is ever in array against sin, and, even in the season of peace, has her own contest. And she is perhaps more grievously afflicted, when she is assaulted, not by the blows of strangers, but by the manners of her own children. Whether therefore at that, or this time, she is always engaged in a struggle. For, both in the persecution of princes she is afraid that the good should lose, what they really are, and in the conversion of princes she bears with the wicked pretending to be good, which they are not. Whence Almighty God, because He stated that this rhinoceros had been bound with thongs, immediately subjoined the hypocrisy of the wicked, saying;

31 - 11 The wing of the ostrich is like the wings of the heron, and of the hawk.

Who can be ignorant how much the heron and the hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight. For it cannot in truth rise from the ground, and raises its wings, in appearance as if to fly, but yet never raises itself from the earth in flying. Thus, doubtless, are all hypocrites, who, while they simulate the conduct of the good, possess a resemblance of a holy appearance, but have no reality of holy conduct. They have, in truth, wings for flight, in appearance, but in their doing they creep along the ground, because they spread their wings, by the semblance of sanctity, but, overwhelmed by the weight of secular cares, they are not at all raised from the earth. For the Lord in reprobating the appearance of the Pharisees, reproves, as it were, the wing of the ostrich, which did one thing in action, and made a show of another in its colour; saying, Woe unto you, Scribes and Pharisees, hypocrites; for ye are like unto whited sepulchres, which indeed appear beautiful to men outwardly, but are within full of dead men’s bones; even so do ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. Mat 23, 27. 28. As if He were saying: The beautiful show of your wings seems to raise you up, but the weight of your conduct weighs you down to the lowest depths. Of this weight it is said by the Prophet, Ye sons of men, how long will ye be heavy in heart? Ps. 4, 3 The Lord promises that He will convert the hypocrisy of this ostrich, when He says by the Prophet; The beasts of the field shall honour Me, the dragons and the ostriches. Is. 43, 20 For what is expressed by the word ‘dragons,’ but minds openly wicked, which ever creep along the earth in most grovelling thoughts? But what is designated by the word ‘ostriches,’ but those, who pretend that they are good, who retain a life of sanctity in appearance, as a wing for flight, but use it not in act? The Lord, therefore, says that He is glorified by the dragon, or by the ostrich, because He frequently converts both the openly wicked, and the pretendedly good, to obey Him from their inmost thought. Or certainly, the beasts of the field, that is the dragons and ostriches, glorify the Lord, when that Gentile people, which had before been a member of the devil in this world, exalts the faith which is in Him. And this He both upbraids with the name of ‘dragon,’ on account of its wickedness, and brands with the term ‘ostriches,’ on account of its hypocrisy. For the Gentile world received, as it were, wings, but was unable to fly; which both possessed the nature of reason, but knew not the operation of reason.

31 - 12 Observing the garb of good and evil is difficult.

We have still something to examine more attentively, respecting the hawk and heron, in considering this ostrich. For the bodies of the hawk and the heron are small, but they are supported with thicker wings; and they therefore fly along with swiftness; because there is little in them which weighs them down, and much which supports them. But the ostrich, on the other hand, is endowed with scantier wings, and is weighed down with a huge body, so that though it desires to fly, yet the very fewness of the feathers supports not in the air the mass of so huge a body. The character of the Elect is, therefore, well signified by the heron and the hawk; for as long as they exist in this life, they cannot be without some infection of sin, however small. But since there is little in them which weighs them down, they have abundant virtue of good doing which exalts them on high. But the hypocrite, on the contrary, though he does many things to raise him up, yet perpetrates many things to weigh him down. For it is not, that the hypocrite does no good things, but he commits many wickednesses, with which to weigh them down. Its few feathers, therefore, raise not up the body of the ostrich, because a multitude of evil doings weighs down the little virtue of the hypocrite. This very wing of the ostrich has also a resemblance in colour to the wings of the heron and the hawk, but has no resemblance to their power. For the wings of these are close and firmer, and in flying can press down the air by the power of their solidity. But the loosely-formed wings of the ostrich, on the contrary, are unable to take flight, because they are overpassed by the very air, which they ought to keep down. What else then do we observe in these, except that the virtues of the Elect fly forth solid, so as to beat down the winds of human applause? But however right the conduct of the hypocrites may appear, it is not able to fly, because, namely, the breath of human praise passes through the wing of unstable virtue.

31 - 13 True and false alike appear; discerned by fruits, not profession

But behold, when we observe the garb of the good and the evil to be one and the same, when we see the very same appearance of profession in the Elect and the reprobate, whence is our understanding able to discern in its comprehension the Elect from the reprobate, the true from the false? But we learn this the sooner, if we stamp upon our memory the words of our Teacher which have been intimated to us, Who says; By their fruits ye shall know them. Matt. 7, 20 For we must not consider what they display in appearance, but what they maintain in conduct. Whence after having mentioned in this place the appearance of this ostrich, He immediately subjoins its doings, saying;

31 - 14 Which leaveth her eggs in the earth.

For what is expressed by ‘eggs,’ but the still tender offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible in themselves, but yet when warmed are changed into living birds. And so, doubtless, it is certain, that young hearers and children remain cold and insensible, unless they are warmed by the earnest exhortation of their teacher. That they may not, therefore, when abandoned, become torpid in their own insensibility, they must be cherished by the frequent instruction of their teacher, till they have strength, both to live in understanding, and to fly in contemplation. But because hypocrites, though they are ever working perversity, yet cease not to speak right things, but bring forth children in faith and conversation by speaking rightly, though they cannot nourish them by good living, it is rightly said of this ostrich, Who leaveth her eggs in the earth. For the hypocrite neglects the care of his children, because he gives himself up, with his inmost love, to outward objects, and the more he is elated by them, the less is he pained at the loss of his children. To have left eggs, therefore, in the earth, is not to raise above earthly actions the children which have been born by conversion, by interposing the nest of exhortation. To have left the eggs in the earth, is to furnish to his children no example of heavenly life. For, since hypocrites glow not with the bowels of charity, they never grieve at the torpor of the offspring which has been born to them; that is at the coldness of their eggs; and the more willingly they engage in worldly pursuits, the more carelessly do they permit those, whom they beget, to pursue earthly courses. But, because the care of heaven deserts not the forsaken children of hypocrites, for it warms some even of such, foreknown in secret election, by the regard of grace bestowed, it is rightly subjoined;

31 - 15 Wilt thou perchance warm them in the dust?

As if he said, As I, Who warm them in the dust; because, namely, I kindle with the fire of My love the souls of the young, even when placed in the midst of sinners. What is understood by ‘dust,’ but the sinner? Whence also that enemy is satiated with the perdition of this sinner, of whom it is said by the Prophet, For the serpent, dust is his bread. Is. 65, 25 What is pointed at by dust but the very instability of the wicked? Of which David says, Not so the ungodly, not so, but as dust which the wind sweepeth away from the face of the earth. Ps. 4 The Lord therefore warms the eggs, which have been left in the dust; because He kindles, with the fire of His love, the souls of His little ones, bereft of the anxious care of their preachers, even when dwelling in the midst of sinners. Hence is it, that we behold many, both living in the midst of multitudes, and yet not adopting the conduct of the sluggish people. Hence is it, that we behold many both not flying the crowds of the wicked, and yet glowing with heavenly ardour. Hence is it, that we behold many, if I may so speak, glowing in the midst of cold. For whence do some, living amidst the sluggishness of earthly men, burn with desires of heavenly hope; whence are they kindled, even amidst frozen hearts, except that Almighty God knows how to warm the forsaken eggs even in the dust, and, having dispelled the insensibility of their former coldness, so to animate them with the feeling of spiritual life, that they no longer lie torpid on the earth; but changed into living birds, raise themselves by contemplation, that is, by their flight, to heavenly objects? But we must observe, that in these words not only is the wicked conduct of hypocrites reprobated, but the pride of even good teachers, if any has crept in, is also kept down. For when the Lord says of Himself, that He Himself warms the forsaken eggs in the dust; He certainly plainly indicates, that He Himself works inwardly by the words of a teacher, Who, even without the words of any man, warms whom He will, in the cold of the dust. As if He openly said to teachers; That ye may know that I am He, Who work by you when speaking, behold, when I will, I speak even without you to the hearts of men. When the thoughts then of teachers have been humbled, His discourse proceeds to describe a hypocrite, and, with what folly he is stupified, is pointed out still more fully by the doings of the ostrich. For it follows;

31 - 16 She forgetteth that the foot may crush them, or that the beast of the field may break them.

What is understood by ‘foot,’ but the passing over of active work? What is signified by the ‘field,’ but this world? Of which the Lord says in the Gospel, But the field is the world. Matt. 13, 38 What is expressed by the ‘beast,’ but the ancient enemy, who, lying in wait for the spoils of this world, is daily satiated with the death of men? Of which it is said by the Prophet, the Lord promising; No evil beast shall pass through it. Is. 35, 9 The ostrich, therefore, deserting her eggs, forgets that the foot may crush them; because, namely, hypocrites abandon those whom they beget as their children in conversation al. ‘in conversion.’, and care not at all, lest the examples of evil in doings should lead them astray, when deprived of either the earnestness of exhortation, or of the care of discipline. For see next did they love the eggs, which they produce, they would doubtless be afraid, lest any one should crush them by pointing out evil doings. This foot Paul was fearing for his weak disciples, as for eggs which he had laid, when he said, Many walk, of whom I told you often, but now I tell you even weeping, that they are enemies of the cross of Christ. Phil. 3, And again, Beware of dogs; beware of evil workers. ib. 2 And again, We command you, brethren, in the name of our ‘Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. 2 Thess. 3, 6 This foot John was dreading for Caius; for when he had mentioned before many wickednesses of Diotrephes, he added, Dearly beloved, imitate not that which is evil, but that which is good. 3 John This the leader of the Synagogue himself was fearing for his feeble flock, saying, When thou hast entered the land, which the Lord thy God shall give thee, take heed that thou wish not to imitate the abominations of those nations. Deut. 18, 9 She forgets also, that the beast of the field may break them, because the hypocrite doubtless cares not at all, if the devil raging in this world carries off his children who are brought forth in good conversation. But this beast of the field Paul was fearing for the eggs, which he had laid, saying, I fear, lest, as the serpent beguiled Eve through his subtilty, so your senses should be corrupted from the love that is in Christ Jesus. 2 Cor. 13 This beast of the field Peter was fearing for his disciples, saying, Your adversary, the devil, as a roaring lion goeth about, seeking whom he may devour; whom resist, stedfast in the faith. l Pet. 5, 8. 9. Faithful teachers therefore have over their disciples the bowels of fear, from the virtue of charity. But hypocrites fear the less for those committed to them, the more they discover not what they ought to fear for themselves. And because they live with hardened hearts, they acknowledge not even the sons whom they beget, with any affection of the love which is due to them. Whence it is added still further under the figure of the ostrich;

31 - 17 She is hardened against her young ones, as though they were not hers.

For he whom the grace of charity bedews not, looks upon his neighbour as a stranger, even though he has himself begotten him to God. As doubtless are all hypocrites, whose minds in truth, while ever aiming at outward objects, become insensible within: and while they are ever seeking their own, in every thing they do, they are not softened by any compassion of charity, for the feelings of their neighbour. O what bowels of tenderness was Paul bearing, when he was panting for his children, with so great a warmth of love, saying, We live, if ye stand fast in the Lord. And, God is my witness, how I wish for you all in the bowels of Christ Jesus. 1 Thess. 3, 8 To the Romans also he says, God is my witness, Whom I serve in my spirit, in the Gospel of His Son, that without ceasing I make mention of you always in my prayers, making request, if by any means, now at length, I may have a prosperous journey by the will of God to come to you; for I long to see you. Rom. 9-He says also to Timothy, I thank my God, Whom I serve from my forefathers in pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day desiring to see thee. 2 Tim. 3. 4. He says also, pointing out his love to the Thessalonians, But we, brethren, being taken away from you for a short time, in presence, not in heart, hastened the more abundantly to see your face with great desire. l Thess. 2, Who when pressed by hard persecutions, and yet anxious for the safety of his children, added, We sent Timotheus our brother, and minister of God in the Gospel of Christ, to establish you, and to exhort you concerning your faith, that no man should be moved by these afflictions. For ye yourselves know that we were appointed thereunto. 1 Thess. 3, 2. 3. He says also to the Ephesians, I desire that ye faint not in my tribulations for you, which is your glory. Eph. 3, Behold, when in the midst of tribulations, he exhorts others, and in that which he himself endures, he strengthens others. For he had not, like the ostrich, forgotten his children, but was greatly afraid, that his disciples, observing so many reproaches of persecutions in their preacher, would in him despise the faith, against which innumerable insults of sufferings were prevailing. And therefore he felt less pain at his torments, but was more afraid for his children, from the temptation of his torments. He was lightly regarding the wounds of his body in himself, whilst he was fearing for his children the wounds of the heart. He was himself patiently enduring the wounds of torments, but, by consoling his children, he was healing the wounds of their hearts. Let us consider, therefore, of what charity he was, to have feared for others, in the midst of his own sorrows. Let us consider of what charity he was, to seek for the welfare of his children, amidst his own losses, and to guard, even from his own abject condition, firmness of mind in those who were near him.

31 - 18 The just mind, disciplined, is focused inwardly, detecting hidden vices.

But hypocrites know not these bowels of charity. Because the more their mind is let loose on outward subjects by worldly concupiscence, the more is it hardened within, by its want of affection. And it is frozen by benumbing torpor within, because it is softened by fatal love without; and is unable to consider itself, because it strives not to think of itself. But a mind cannot think on itself, which is not entirely at home in itself. But it is unable to be entirely at home in itself, because by as many lusts as it is hurried away, by so many objects is it distracted from itself; and scattered, it lies below, though with collected strength it might rise, if it willed, to the greatest heights.

31 - 19 Hypocrites neglect their faults, seeking earthly gains with zeal.

Whence the mind of the just, because it is restrained, by the guardianship of discipline, from the shifting desire of all visible objects, is compacted in itself and inwardly entire; and it fitly beholds how it should conduct itself towards God, or its neighbour, because it leaves nothing of its own without, and the more it is withdrawn and restrained from outward objects, the more is it increased and kindled within; and the more it burns, the more brightly does it shine for the detection of vices. For hence it is, that while holy men gather themselves within themselves, they detect even the secret faults of others, with a wonderful and penetrating keenness of sight. Whence it is well said by the prophet Ezekiel, The likeness of a hand was put forth, and took me by a lock of my head, and the Spirit lifted me up between the earth and the heaven, and brought me, in the vision of God, into Jerusalem, by the inner door, that looked towards the north, where was placed the idol of jealousy to provoke jealousy. Ez. 8, 3 For what is a lock of the head, but the thoughts of the mind gathered together, so as not to be scattered and dispersed, but to remain bound by discipline? A hand is therefore put forth from above, and the Prophet is lifted up by the lock of his head; because when our mind collects itself by watchfulness, a heavenly power raises us upward from things below. He therefore well says, that he was lifted up between earth and heaven; because every holy man, when living in mortal flesh, does not as yet indeed fully arrive at heavenly objects, but yet at once abandons those that are below. But he is brought in the vision of God into Jerusalem, because in truth every one who is making progress through the zeal of charity, beholds what the Church ought to he. It is also well added, By the inner door, that looked towards the north: doubtless, because, while holy men look through the approach of inward contemplation, they detect more evil than good going on within the Church. And they turn their eyes in the quarter of the north, that is, to the left of the sun, because they warm themselves with the stimulants of charity against the frosts of sins. Where it is also rightly subjoined; Because there was there placed the idol of jealousy to provoke jealousy. For when they behold rapine and wickedness perpetrated within Holy Church, by some, who are faithful only in appearance, what else do they see, but an idol in Jerusalem? And it is called the idol of jealousy, because by this the jealousy of heaven is provoked against us: and it smites offenders the more severely, the more affectionately the Redeemer loves us.

31 - 20 Hypocrites neglect souls, labor for earthly gain, disguising greed as piety.

Hypocrites, therefore, because they collect not the thoughts of their mind, are not held by a lock of their head. And when do they, who are ignorant of their own faults, detect the faults of those committed to them? These are therefore dead to heavenly things, for which they ought to burn; and burn anxiously for earthly objects, to which they would laudably have been dead. For thou mayest often behold them, having put aside the care of their children, prepare themselves for dangers of immense labour, cross seas, approach tribunals, assail princes, burst into palaces, frequent the wrangling assemblies of the people, and defend with laborious watchfulness their earthly patrimony. And if it is perchance said to them, Why do ye, who have left the world, act thus? they immediately reply, that they fear God, and that therefore they labour with such zeal in defending their patrimony. Whence it is well added still further concerning the foolish labour of this ostrich;

31 - 21 She hath laboured in vain; no fear compelling her.

For, There they trembled with fear, where no fear was. Ps. 14, 5 For behold it is commanded by the voice of God; If any one hath taken thy coat, and wished to contend with thee in judgment, give up to him thy cloak also. Matt. 5, 40 And again; If one hath taken away that which is thine own, ask it not again. Luke 6, 30 The Apostle Paul also, when he was wishing his disciples to despise outward things, in order to be able to retain those that are within, admonishes them, saying; Now there is utterly a fault in you, because ye have trials among yourselves. Why do ye not rather take wrong, why do ye not rather suffer fraud? 1 Cor. 6, 7 And yet a hypocrite, having assumed the garb of holy conversation, abandons the charge of his children, and seeks to defend, even by wrangling, all his temporal goods. He is not afraid to ruin their hearts by his example, and is afraid of losing his earthly patrimony as if by negligence. His disciple falls into error, and yet the heart of the hypocrite is wounded with no sorrow. He beholds those committed to him plunging into the gulph of iniquity, and passes by these things, as though he had not heard them. But if he has felt any temporal loss slightly inflicted on him, how does he suddenly burst forth, from his inmost soul, into the anger of revenge. His patience is soon broken down; the grief of his heart is soon let loose in words. For while he hears with equanimity the loss of souls, but hastens, even with agitation of spirit, to repel the loss of temporal goods, he truly indicates to all, by this evidence of his emotion of mind, what he loves. For great earnestness of defence is there exercised, where the power of love is also mightier. For the more he loves earthly things, the more vehemently is he afraid of being deprived of them. For we learn not with what feeling we possess any thing in this world, except when we lose it. For, whatever is possessed without love, is lost without pain. But those things, which we ardently love, when possessed, we sigh for heavily when taken away. But who can know not that the Lord created earthly things for our use, but the souls of men for His own? A person is, therefore, convicted of loving himself more than God, who protects those things which are peculiarly his own, to the neglect of what are His. For hypocrites fear not to lose those things which belong to God, that is, the souls of men, and, as if about to render an account to a strict Judge, are afraid of losing those which are their own, things namely which are passing away together with the world. As if they would find Him favourably disposed, for Whom they preserve senseless and undesirable objects, having lost those which are desirable, that is, which are rational. We wish to possess something in this world, and behold the Truth exclaims,

31 - 22 Unless a man hath renounced all that he hath, he cannot be My disciple. Luke 14, 33

How then ought a perfect Christian to defend by disputing those earthly goods, which he is not ordered to possess? When we lose therefore our own possessions, we are lightened of a great burden in this journey of life, if we perfectly follow God. But when the necessity of this same journey imposes on us the care of possessions, some persons are only to he submitted to, while they seize them from us, but others are to he prevented, without violation of charity, not however merely from anxiety lest they should take away from us our goods, but lest they should ruin themselves by seizing what are not their own. For we ought more to fear for the plunderers themselves, than to be eager in defending irrational possessions. For these we lose, at our death, even though not stolen from us; but we are one with the others, both now in the rank of creation, and, if they strive to amend, after their reception of the gift. But who can he ignorant that we ought to love the goods, which we use, less, and that, which we are ourselves, more. If therefore we speak to plunderers, even for their own benefit, we now no longer merely claim for ourselves those things which are temporal, but, for them also, those that are eternal.

31 - 23 Beware covetousness, which disrupts charity and peace with neighbors.

But we must in this matter carefully watch, that covetousness steal not on us, through fear of necessity; and that a prohibition, kindled by zeal, when strained by immoderate force, may not break out into the disgracefulness of hateful contention. And whilst peace with our neighbour is torn from our hearts, for the sake of an earthly good, it appears plainly, that our property is loved better than our neighbour. For if we have no bowels of charity even towards our neighbour who plundered us, we persecute ourselves worse, than the spoiler does himself, and ravage ourselves more fatally, than the other could do; because by abandoning, of our own accord, the blessing of love, we lose for ourselves that which is within, though we lost, through him, those only which are without. But a hypocrite knows not this form of charity; for, preferring earthly to heavenly possessions, he inflames himself with furious hatred, in his inmost heart, against him who spoils his temporal possessions.

31 - 24 Church tolerates some who appear holy but lack perfection.

But it ought to be known, that there are some, whom mother Church tolerates, nursing them in the bosom of charity, and whom she would carry on even to the advanced growth of spiritual age, who sometimes both wear the garb of sanctity, and yet cannot attain to the merit of perfection. For they rise not to spiritual gifts, and therefore they assist those who are connected with them, in the preservation of earthly goods, and sometimes transgress in anger in this defence. But we must not believe that these persons fall into the numbers of hypocrites, for it is one thing to sin from infirmity, and another from wickedness. There is therefore this difference between these persons and hypocrites, that these, conscious of their own infirmity, prefer being reproved by all for their faults, to being praised for pretended sanctity. But those are both sure that they are doing wrong, and yet in the judgments of men are puffed up with the name of sanctity. These fear not to displease wicked men, even by a virtuous action, provided only they are approved by the judgments of heaven; but those never consider what they are doing, but how by every action they can please men. These, according to the measure of their understanding, contend for the causes of God, even in things of the world; but those subserve the design of the world, even in the causes of God; because in the very midst of the holy deeds they make a shew of doing, they seek not the conversion of men, but the breath of applause.

31 - 25 Reprove faults charitably, recognizing hidden strengths and weaknesses.

When therefore we behold any persons of no mean conversation defending worldly interests passionately or immoderately, we ought to reprove this fault of theirs charitably, and yet not to despair of them, while reproving them. Because there frequently exist in one and the same person certain censurable points which are apparent, and great qualities which lie concealed. But in ourselves our great qualities often come forth openly, and those which are reprehensible are sometimes concealed. Hence, therefore, our pride of mind must be brought low, because, both their weaknesses are public, and ours are secret: and again, their strong points are concealed, and ours are divulged and made public. Those therefore, whom we blame for their open weakness, it remains for us to venerate from our opinion of their hidden strength, and if our own mind is elated at their open weakness, let it keep itself down in humility, from considering its own secret infirmities. For some persons frequently obey many precepts, and pass over a few; and we pass over many, when we keep but a few. Whence it is frequently the case that, when we see others neglect a command, which we know we observe ourselves, our mind immediately exalts itself with pride, forgetting how many commands it passes over, when there are very few which it observes. It is therefore necessary for us in cases where we reprove others, to bring down the pride of our anxious thought. For if our mind sees that it is more exalted than others, being led, as it were, to headlong heights of singularity, it falls the more fatally. But why the hypocrite abandons heavenly lucre, and labours for that of earth, He still subjoins, under the description of the ostrich, saying:

31 - 26 God hath deprived her of wisdom, neither hath He given her understanding.

Although to deprive is one thing, and not to give is another, yet His first expression ‘deprived,’ He repealed by subjoining, ‘hath not given.’ As if He were saying, My expression ‘deprived’ means not that He has unjustly taken away wisdom, but that He has justly not given it. Whence the Lord is described as having hardened the heart of Pharaoh, not because He Himself inflicted hardness, but because, according as his deserts demanded, He softened it not by any sensibility of heaven-infused fear. But now, because the hypocrite pretends that he is holy, and conceals himself under the semblance of good works, he is kept down by the peace of Holy Church, and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the wolf strips itself of its garb of sheep’s skin; and shews by persecution, how greatly it rages against the holy. Whence it is also rightly subjoined;

31 - 27 When the time shall be, she raiseth her wings on high, she scorneth the horseman and his rider.

For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but, The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of ‘horseman’ is expressed the soul of a holy man, which keeps the body, its beast of burden ‘jumentum corporis.’, under good control. Whence also the Apostle John, in the Apocalypse, having beheld the Lord, says; And the armies which are in heaven, were following Him on white horses. Rev. 19, For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the whiteness of chastity. The hypocrite therefore scorns the horseman, because, when he has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. But who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and possessing, rules over those which are? For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then to scorn the horseman, is for him to despise the saints: but to scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator.

31 - 28 Hypocrites start with small faults, growing into greater sins.

For since in every lapse, men always begin with the smallest faults, and as defects secretly grow up, attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God’s invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both the wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lor class="Black-Title-Small">

But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, therefore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a more abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the ‘monoceros’ in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the voice of the Prophet, says; Save Me from the lion’s mouth, and My humility from the horns of the unicorns. Ps. 22, 21 For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish pride confided in the works of the Law, in opposition to the preaching of the truth. It is said therefore to blessed Job, as a type of the Church;

31 - 30 Will the rhinoceros be willing to serve thee?

As if it were said more plainly; Dost thou bend under the rule of thy preaching that people whom thou beholdest boasting, with its foolish pride, in the death of the faithful? Thou understandest, As Myself, Who both behold it raised against Me with its single horn, and yet subdue it to Myself, at once, whenever I will. But we set forth this point the better, if we pass from generals to particulars. Let that Paul therefore be brought before our notice, out of this people, both first in his pride, and afterward as a striking witness in his humility; who when he unwittingly exalted himself against God, as if on his keeping the Law, carried a horn on his nostril. Whence also, when afterwards he was bowing down this horn of his nostril by humility, he says; Who was before a blasphemer and a persecutor, and injurious, but I obtained mercy, because I did it ignorantly. 1 Tim. He who trusted that he would please God by his cruelty, carried a horn on his nostrils, as he himself afterwards says, when condemning himself; And profited in the Jews’ religion, above many my equals in years, in mine own nation, being more exceedingly zealous of the traditions of my fathers. Gal. l, But every hunter feared the strength of this rhinoceros; because every preacher dreaded the cruelty of Saul. For it is written; Saul yet breathing threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that, if he found any of this way, men and women, he might bring them bound to Jerusalem. Acts 9, 2. When a breath is drawn in by the nostril in order to be given back, it is called ‘breathing,’ and we often detect by its smell with our nostril that which we behold not with our eyes. This rhinoceros was therefore carrying a horn on his nostril, with which to strike; because, breathing threatenings and slaughter against the disciples of the Lord, after he had killed those who were present, he was seeking for those who were absent. But behold every hunter hides himself before him; that is, every man, who savours of what is reasonable, is put to flight by his opinion of his terror. In order then that he may take this rhinoceros, let the virgin open her bosom, that is, let the Wisdom of God Itself, inviolate al. ‘enveloped’ in the flesh, of Itself, disclose to him Its mystery. For it is written, that, when he was journeying to Damascus, suddenly there shone round him, at mid-day, a light from heaven, and a voice was uttered, saying, Saul, Saul, why persecutest thou Me? Acts 9, 4 And he, prostrate on the earth, answered, Who art Thou, Lord? And it is immediately said to him, I am Jesus of Nazareth, Whom thou persecutest. ib. 5The Virgin doubtless opened her bosom to the rhinoceros, when the Uncorrupted Wisdom of God disclosed to Saul the mystery of His Incarnation by speaking from heaven and the rhinoceros lost its strength, because, prostrate on the ground, he lost all his swelling pride and when, having lost the sight of his eyes, he is led to Ananias, it is now discovered with what hands of God this rhinoceros is bound: because, namely, he is bound at once with blindness, with preaching, and with Baptism. And he abode by the manger of God, because he scorned not to ruminate on the words of the Gospel. For he says; I went up to Jerusalem with Barnabas, and took Titus with me also. But I went up by revelation, and communicated my Gospel with them. Gal. 2, 2 And he, who had first heard, when famished, It is hard for thee to kick against the pricks, Acts 9, 5 having been afterwards tamed by the wonderful power of his rider, obtained strength from the food of the word, and lost the heel of pride.

31 - 31 He is bound to plough, preaching Gospel, not attacking men.

But he is not only restrained from violence by the hands of God, but, what is more wonderful, is bound to plough; so as not only not to attack men with the horn of cruelty, but, ministering also to their support, to draw the plough of preaching. For he himself speaks of those who are preaching the Gospel, as if they were ploughing: For he that ploweth should plow in hope, and he that thresheth, in hope of partaking the fruit. 1 Cor. 9, He therefore, who had just inflicted tortures on the faithful, and afterwards willingly endures scourges for the faith, who also, by writing his Epistles, preaches in lowliness and contempt the truth which before he fiercely assailed, is doubtless firmly fastened to the plough, and labours for the crop, who used to live in the plain, fatally exempt from fear. Of whom it is rightly said;

31 - 32 Or will he break the clods of the valleys after thee?

The Lord had, in truth, already entered the minds of some, who believed Him to be truly the Redeemer of mankind. But yet, when they departed not from their former observance, when they kept to the harsh preaching of the letter, the illustrious preacher says to them; If ye be circumcised, Christ shall profit you nothing. Gal. 5, 2 What else then did he, who in the humble mind of the faithful crushed by refutation the harshness of the law, but break the clods in the valley after the Lord? in order, namely, that the grains of the seeds, which the furrow of the heart, cleft by the plough of faith, was receiving, might not perish by being kept down by the observance of the letter. Of whom it is still rightly subjoined,

31 - 33 Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours?

The Lord had confidence in the strength of this rhinoceros; because the more He endured him cruelly inflicting hardships upon Him, the more firmly He foresaw him enduring adversities for His sake. To whom also He left the labours, which He Himself had endured in the flesh; because He led him when converted even to the imitation of His own Passion. Whence also it is said by the same rhinoceros, I fill up those things which are lacking of the sufferings of Christ in my flesh. Col. 24 Of whom it is further added;

31 - 34 Wilt thou trust him to bring back thy seed to thee, and to gather thy floor?

Let us consider what Saul was, when, from his very youth, he was engaged in aiding those who stoned, when he was laying waste some places of the Church, and, having received letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know for certain, that none of the faithful, at that time, believed that God would bend to the yoke of His fear the might of such haughty pride. Whence also Ananias, even after he had heard by the voice of the Lord that he had been converted, was afraid, saying, Lord, I have heard by many of this man, what evil he hath done to Thy saints at Jerusalem. Acts 9, And yet, suddenly changed from being an enemy, he is made a preacher: and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth’s sake, exults at suffering himself what he had inflicted; invites some by allurements, and recals others by terrors, to the faith. To these he promises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride.

31 - 35 Rhinoceros, once fierce, now gentle, strikes elephants with horn.

But not even is this at variance with Paul, that the rhinoceros is said to be of box colour, and is stated to strike with his horn the bellies of elephants. For, because he was wont to live under the rigour of the Law, the observance of every virtue grew up more strictly in him than in others. For what is expressed by box colour, but the paleness of abstinence? To which he himself witnesses, that he tenaciously adheres, saying; I chastise my body, and bring it into subjection, lest perchance, when I have preached to others, I myself should become a castaway. 1 Cor. 9, 27 Who, when, being endowed with knowledge of the Divine Law, he reproves the greediness of others, strikes elephants in their belly with his horn. For he had in truth struck elephants in the belly, when he was saying; Many walk, of whom I told you often, but now I tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. Phil. 3, 18. 19. And again, They that are such serve not the Lord Christ, but their own belly. Rom. 16, This rhinoceros, therefore, no longer strikes men, but beasts, with his horn; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also. For many in truth were converted from the pride of that people, to the grace of humility; and whilst the Lord made their cruelty to submit to the yoke of His inspired fear, He doubtless subjected to Himself the might of the rhinoceros. But since we have heard what God’s marvelous power has wrought with His Elect, let us now hear what His marvellous forbearance has endured in those whom He rejects.

31 - 36 The wing of the ostrich is like the wings of the heron and the hawk.

What is signified by the name ‘ostrich,’ but the synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from the earth? But what is expressed by the ‘heron’ and the ‘hawk,’ but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by understanding? The wing, therefore, of the ostrich is like the wings of the heron and the hawk; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Pharisees, saying; The Scribes and Pharisees sit in Moses’ seat; all therefore whatsoever they have said to you, observe and do: but do not ye after their works. Mat. 23, 2 We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits.

31 - 37 When she leaveth her eggs in the earth, wilt thou perchance warm them in the dust?

In ‘eggs’ there is one thing which is seen, another which is hoped for: and hope cannot be seen, as Paul witnesses, who says, What a man seeth, why doth he hope for? Rom. 8, 24 What then is designated by the ‘eggs’ of the ostrich, but the Apostles born of the flesh of the synagogue? who whilst they present themselves as despised and lowly in the world, teach us to look for glory in heavenly places. For regarded by the haughty as abject, and as if of no account, they lay, like eggs on the ground; but the power of living, and of soaring to heavenly places, upborne by the wings of hope, lay hid within them. Which eggs the ostrich leaves in the earth; because the synagogue, scorning to listen to those Apostles, whom it had begotten in the flesh, gave them up to the Gentiles who were to be called. But the Lord with wonderful power warms these very same eggs in the dust; because He roused to life the progeny of the Apostles, in that Gentile world, which had hitherto been cast off; and they, whom the synagogue had despised as void of sense and life, now live and soar aloft, in the veneration of the Gentiles, by the authority of doctrine. The ostrich leaves her eggs in the dust; because the synagogue raised not from earthly desires those whom it begat by preaching. And because the ancient enemy finds those desires conceived in the heart, he doubtless hurries the minds assailed by them even into sins. Whence it is also subjoined;

31 - 38 She forgetteth that the foot may crush them, or that the beast of the field may break them.

The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves down for the beast of the field, that is, the devil, to trample on: so that, after they have been long degraded by the basest thoughts, they are at length crushed by the perpetration of even greater crimes. The synagogue, therefore, neglected to raise up from the earth by good living the eggs which it laid. But, though Almighty God found many of its children dead and chilled by earthly desires, yet he animated them with the warmth of His love. But that life, which the synagogue gave not its children, it grudged them afterwards, when it was striving to extinguish by persecution, those whom it remembered not to have by cherishing brought forth to good works. Whence it is also fitly added of this ostrich;

31 - 39 She is hardened against her young ones, as though they were not hers.

It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they should live. And, when it persecutes the members of the Lord, it suspects that by this it is pleasing God. Whence also the Truth says to the same eggs of the ostrich, The hour cometh, that whosoever killeth you, thinketh that he doeth God service. John 16, 2Because, therefore, when the synagogue is led by cruelty to persecution, it thinks that it is acting thus by the impulse of divine fear, it is rightly subjoined;

31 - 40 She hath laboured in vain, no fear compelling her.

For not fear, but cruelty, has compelled it to pant in the labour of persecution. But because vices, when tinged with the colour of virtues, are commonly the more abominable, the less they are known even to be vices; the synagogue was more harsh in persecution, as it believed that it was becoming more religious by the deaths of the faithful. And therefore it could not at all discern what it was doing, because it shut out from itself the light of understanding, by putting pride in the way. Whence it is also well subjoined;

31 - 41 God hath deprived her of wisdom, neither hath He given her understanding.

For strict is the enquiry of secret retribution; and because it knowingly lost its humility, it also lost, unwittingly, the understanding of the truth. But the wounds, which it inflicted on the faithful at the coming of the Redeemer, are much less than those with which it still aims to smite the Church, by the coming of Antichrist. For it is preparing itself for that time, in order to oppress the life of the faithful with accumulated strength. Whence it is also fitly subjoined;

31 - 42 When the time shall come, she raiseth her wings on high, she scorneth the horseman, and his rider.

The ostrich raiseth her wings on high, when the synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it despises, not only the Manhood of the Lord, but also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity of the Person, it can be understood that the Word of God then mounted the rider, when he created for Himself a living Body within the womb of the Virgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead assumed the flesh, by the intervention of the soul, and by this means He held together the whole horseman; S. Aug. de Fid. et Symb. §. 10. because He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman; and, when He came into the world, He set forth mighty preachers against the world; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. Whence in this place, when the ostrich is described as raising her wings, and scorning the horseman and his rider, the mention of mighty preachers is immediately subjoined, and it is said;

31 - 43 Wilt thou give the horse strength, or wilt thou surround his neck with neighing?

In Holy Scripture there is sometimes expressed under the term ‘horse,’ the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher. For under the term ‘horse’ is signified the slippery life of the wicked, as it is written; Be ye not as the horse and mule. Ps. 32, 9 And as is said by another Prophet, They were madewanton horses, and stallions, every one was neighing after his neighbour’s wife. Jer. 5, 8 By the name ‘horse’ is understood temporal dignity, as Solomon witnesses, who says, I have seen servants upon horses, and princes walking as servants upon the earth. Eccles. 10, 7 For every one who sins is the servant of sin, and servants are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; They have slumbered who mounted horses. Ps. 76, 6 That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth. Under the name of ‘horse’ is designated this present world, as is said by the voice of Jacob; Let Dan be a serpent by the way, a horned snake in the path, that biteth the horses’ hoofs, that his rider falleth backward. Gen. 49, In which testimony we set forth more plainly what ‘horse’ signifies, if we consider the circumstances somewhat more minutely. For some say, that Antichrist is coming out of the tribe of Dan, because in this place Dan is asserted to be a serpent, and a biting one. Whence also, when the people of Israel were choosing their position, in the partition of the camp, Dan most rightly first pitched his camp to the north; signifying him in truth, who had said in his heart; I will sit upon the mount of the testament, in the sides of the north; I will ascend above the height of the clouds. I will be like the Most High. Is. 14, 13. 14. Of whom also it is said by the Prophet; The snorting of his horses was heard from Dan. Jer. 8, But he is called not only a serpent, but a horned serpent, (cerastes.) For keVata in Greek are called ‘cornua’ in Latin. And this serpent, by whom the coming of Antichrist is fitly set forth, is said to be horned: because, together with the bite of pestilent preaching, he is armed also against the life of the faithful with the horns of power. But who can be ignorant that a path is narrower than a way? Dan therefore becomes a serpent in the way, because he compels those, whom he flatters by seeming to spare them, to walk in the broad way of the present life: but he bites them in the way, because he destroys with the poison of his error those on whom he confers liberty. He becomes a horned serpent in the path, because those whom he finds to be faithful, and to be confining themselves to the narrow paths of the heavenly precept, he not only assails with the wickedness of crafty persuasion, but also oppresses with the terror of his power. And, after the kindness of pretended sweetness, he employs the horns of his power in the torture of persecution. In which passage, the ‘horse’ signifies this world, which foams through its pride in the lapse of passing times. And, because Antichrist strives to seize the latter end of the world, this horned serpent is said to bite the horses’ hoofs. For, to bite the horses’ hoofs, is to reach the ends of the world by striking them; That its rider falleth backward. The rider of the horse, is every one who is exalted in worldly dignities; who is said to fall backwards, and not on his face; as Saul is said to have fallen. For, to fall on his face, is for each one to confess his own faults, in this life, and to bewail them with penitence. But to fall backward, where one cannot see, is to depart suddenly out of this life, and to know not to what punishments he is being led. And because Judaea, entangled with the snares of its own error, is looking for Antichrist, instead of Christ, Jacob, in the same passage, rightly turned round suddenly in the language of the Elect, saying; I will wait for Thy salvation, O Lord; Gen.49, that is, I do not, as the infidels, believe in Antichrist, but I faithfully believe Him, Who is about to come for our redemption, even the true Christ. By the name ‘horse’ is understood the preparation of right intention, as it is written, The horse is prepared against the day of battle, but the Lord giveth safety; Prov.231 because the mind prepares itself indeed against temptation, but contends not healthfully, unless it he assisted from above. By the name ‘horse’ is understood each holy preacher, as the Prophet witnesses, who says; Thou sentest Thine horses into the sea, disturbing many waters. Hab. 3, For the waters, in truth, lay quiet, because the minds of men were lulled to rest a long while, beneath the torpor of their sins. But the sea was disturbed by the horses of God; because, when holy preachers had been sent, every heart which was benumbed with fatal security, was alarmed by the shock of wholesome fear. In this place, therefore, a holy preacher is understood by the name ‘horse,’ when it is said to blessed Job;

31 - 44 Wilt thou give the horse strength, or with thou surround his neck with neighing?

But what is meant by the Lord’s saying, that He first gives strength to this horse, and afterwards surrounds his neck with neighing? For by neighing is set forth the voice of preaching. But every true preacher receives, first, strength, and afterwards neighing, because, when he has first extinguished sin in himself, he then attains to the voice of preaching, for the instruction of others. This horse hath strength, because he firmly endures adversity. He hath neighing, because by blandishment he invites to heavenly things. The Lord declares, that He gives both strength and neighing to this horse, because unless both life and teaching meet together in His preacher, the virtue of perfection will never appear. For it avails not much, though he is supported by the doings of an exalted life, if he is yet unable to rouse others by his words to his own sentiments. Or, what avails it to kindle others by his speaking well, if he makes it plain that he has himself become slothful by living ill. Because therefore it is necessary for both these to meet together in a preacher, for his perfection, the Lord confers on His horse both the neighing of voice, with boldness of action, and boldness of action, with neighing of voice. And we must observe, why neighing, which is doubtless uttered inwardly through the throat, is said to be placed round the neck of the horse, that is, to be drawn in a circle outwardly. Because, namely, the voice of preaching emanates from within, but encircles from without. For as it rouses others to good living, it binds also the conduct of the preacher to good deeds, in order that his conduct may go not beyond his words, nor his life contradict his speech. The neighing then is placed round the neck of the horse, because the life of a preacher is restrained, even by his own words, from breaking forth into deeds of wickedness. Hence is it, that a collar is given as a reward to men who fight with all their power; in order that they may ever perform greater deeds, because they bear the tokens of valour; and may fear to incur the charge of weakness, while that, which they display on themselves, is already the reward of their bravery. Whence it is rightly said by Solomon to every hearer, in praise of wisdom; Thou shall receive a crown of grace for thy head, and a collar of gold for thy neck. Prov. 9It follows,

31 - 45 Will thou rouse him as the locusts?

By the name ‘locusts’ is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers. For, that locusts express the people of the Jews, the life of John points out to us; of whom it is written; He did eat locusts and wild honey. Mark 6 For John proclaims, even in the kind of his food, Him, Whom he foretells with the authority of prophecy. For in himself he designated the Lord, Whom he preceded. And He, doubtless, coming for our redemption, ate wild honey, because He took of the sweetness of the unfruitful Gentiles. But, because He partly converted the people of the Jews, in His own body, He took locusts for food. For the locusts, which give sudden leaps, but fall immediately to the ground, signify them. For they were leaping, when they were promising to fulfil the precepts of the Lord; but they were falling speedily to the ground, when, by their wicked works, they were denying they had heard them. Let us behold in them a kind of leaping of locusts; All the words, which the Lord hath said, will we both do and hear. Ex. 19, 8 But let us see how they speedily fall to the ground; Would we had died in Egypt, and not in this vast wilderness. Would we may perish, and that the Lord may not lead us into that land. Numb. 14, 2 They were therefore locusts, because they used to leap in their words, but fall in their doings.

31 - 46 Gentiles, once barren, flourished by grace, advancing united without earthly king.

By the name of ‘locusts’ is the Gentile people also designated, as Solomon witnesses, who says; The almond tree shall flourish, the locust shall become fat, the caper tree shall he destroyed. Eccles. 12, 5 For the almond shews its blossom before all other trees. And what are designated by the flower of the almond, except the beginnings of Holy Church? which expanded the primitive flowers of virtues in her preachers, and, in order to bring forth the fruits of good works, preceded the saints which were to come, as shrubs which were to follow. And in this was the locust soon made fat; because the dry barrenness of the Gentile world was watered by the fatness of heavenly grace. The caper tree is destroyed; because when the Gentile world attained, on its call, the grace of faith, Judaea, remaining in its barrenness, lost the course of good living. Hence it is said again by the same Solomon; The locust hath no king, and they go forth, all of them, by their bands. Prov. 30, 27 Because, namely, the Gentile world was forsaken, while it continued estranged from the Divine government, but yet, afterwards marshalled in order, it proceeded to the battle of faith against opposing spirits.

31 - 47 Flatterers’ tongues destroy virtue by excessive praise, corrupting words and deeds

By the word ‘locust’ is expressed the tongue of the flatterer; as the plagues of Egypt, displayed from heaven, attest; which were once inflicted in a bodily manner, as their deserts demanded; but signified spiritually, what evils smite day by day the minds of the wicked. For it is written; A burning wind was bringing up the locusts, which went up over all the land of Egypt, and covered the whole face of the earth, laying waste all things. The herb of the land, therefore, was devoured, and whatever fruit was on the trees. Ex. 10, 13-For Egypt was affected by these plagues, in order that being roused, and smarting thereby from an outward blow, it might consider, what losses of devastation it was enduring by inward neglect, and that, while it beheld things most trifling, but more highly esteemed, perishing without, it might feel, through looking at them, the heavier losses it had sustained within. But what do locusts, which injure the fruits of men more than any other smaller animals, portend by their signification, but the tongues of flatterers, which corrupt the mind of earthly men, if they ever observe them producing any good fruits, by praising them too immoderately? For the fruit of the Egyptians is the doings of the vain-glorious, which locusts destroy, when flattering tongues incline the heart of him who does them to seek for transitory praises. But the locusts eat up the grass, whenever any flatterers extol with applauses the words of speakers. They devour also the fruits of the trees, when by empty praises they weaken even the doings of some who now seem to be strong.

31 - 48 Gentile people symbolized by locusts, flourishing under heavenly grace's fatness.

By the name ‘locust’ is designated by comparison the Resurrection of our Redeemer. Whence it is said also by the Prophet in His voice; I am cast out as the locust. Ps. 109, 23 For He submitted to be held by His persecutors, even unto death, but He was cast forth as a locust, because He flew away from their hands by the leap of a sudden resurrection.

31 - 49 Locusts symbolize flatterers, harming the spiritual fruits of the vain.

Which can be referred also to the body of preachers. For He was cast out in them as a locust, because, while Judaea was raging in its persecution, as they fly into different directions, they leaped, as it were, into their retreat. But because that preacher is raised to the height of perfection, who is made firm, not only by the active, but also by the contemplative life; this very perfection of preachers is rightly expressed by ‘locusts,’ which, as often as they endeavour to raise themselves into the air, first impel and raise themselves with their legs, and afterwards fly with their wings. Thus doubtless are holy men, who, when they aim at heavenly things, rely in the first place on the good works of active life, and afterwards raise themselves in flight to sublime truths by the spring of contemplation. They plant their legs firmly, and spread their wings, because they strengthen themselves by good doings, and are exalted to lofty things by their way of life. But, while dwelling in this life, they cannot remain long in divine contemplation, but, as if like locusts, they catch themselves on their feet from the leap they have given, when, after the sublimities of contemplation, they return to the necessary doings of active life; but yet are not content to remain in the same active life. But when they eagerly spring forth to contemplation, they again, as it were, seek the air in flight: and they pass their life, like locusts, soaring up and sinking down, while they ever unceasingly endeavour to behold the highest objects, and are thrown back on themselves by the weight of their corruptible nature.

31 - 50 Locusts represent Jesus' resurrection, rising suddenly from persecutors' hands.

There is a still further resemblance which locusts bear to holy preachers. For, in the morning hours, that is, at the time of moderate heat, they hardly raise themselves from the earth. But, when the heat has blazed forth, they soar aloft, the higher the more cheerfully they fly. But every holy preacher, when he beholds quiet periods of the faith, appears lowly and contemptible, and, like a locust, hardly rises, as it were, from the earth. But if the heat of persecution should wax warm, clinging in his heart to heavenly things, he soon shews how great is his sublimity: and he who seemed before to have quietly sunk to rest below, now flaps his wings, and is hurried aloft. Of that horse, therefore, that is, His preacher, the Lord says to blessed Job, Wilt thou rouse him as the locusts? Thou understandest, As I, Who by exciting raise him up to higher objects, as I suffer him to be tortured by a fiercer fire of persecution; in order that his virtue may be more strong and wakeful, when the cruelty of unbelievers dashes itself against him more furiously. But when a holy preacher suffers many things without, when he is tortured by the dire assault of persecutions; who can discern what it is that he beholds within, who feels not his many losses without? For were there not wonderful encouragements to supply him with health within, those torments, which are applied outwardly, would doubtless reach to his heart. But his mind raises itself aloft on the citadel of hope, and therefore it fears not the weapons of the siege which has been laid to it. Whence also in this place, the Lord, in order to shew what sweet odours this horse inhales within, when suffering outwardly so many adversities, rightly adds,

31 - 51 The glory of his nostrils is terror.

In Holy Scripture by the word ‘nostrils,’ is understood sometimes folly, sometimes the instigation of the ancient enemy, but sometimes foreknowledge. For folly is sometimes designated by ‘nostrils,’ as we have already taught before, on the evidence of Solomon; who says; A ring of gold in a swine’s nostril is a beautiful and foolish woman. Prov. 122 By the name ‘nostrils’ are understood the exhaling snares and instigation of the ancient enemy; which the Lord witnesses concerning him in this very book, saying; From his nostrils proceedeth smoke. Job 420 As if He said, From his perverse instigation arises a mist of most wicked thought in the heart of men, by which the eyes of those who see are darkened. Foreknowledge is also designated by ‘nostrils,’ as is said by the Prophet; Cease ye from man, whose breath is in his nostrils; because he himself is counted lofty. Is. 2, 22 For we often detect by the smell that, which we see not, so that some things, even when lying far off, become known to us by the fragrance of their nature. And, when we draw our breath through our nostrils, we frequently foreknow some things, even when not seen. The breath of our Redeemer is, therefore, said to be in His nostrils; in order, namely, that His knowledge might be pointed out to exist in foreknowledge; because whatever things He declared that He knew in the nature of His Manhood, He doubtless foreknew before all ages by His Godhead. And, whence He possessed the breath in His nostrils, He immediately subjoined by the Prophet, saying; Because He Himself is counted lofty. As if He were saying; He foresaw from above, what would come to pass below; because He came from heaven to earth. Holy men likewise, because they have believed what they heard from Him, foresee themselves also what things are to come; and, while they faithfully obey His precepts, wait for His coming with certain hope. Whence also in this place, by the nostrils of this horse are designated the foreknowledge and expectation of a holy preacher. For while he seeks for the last judgment to arrive, for the heavenly country to be manifested, and for the rewards to be paid to the righteous, he draws, as it were, through his nostrils a breath from what is to come.

31 - 52 Locusts likened to preachers, rising higher under persecution's heat.

But the glory of his nostrils is terror; because the unrighteous dreads the coming of the vision of the strict Judge, which the righteous earnestly expects. For he, considering his labour, looks for the reward of retribution, and, knowing the merit of his cause, seeks for the presence of his Judge; and most ardently desires Him to come in flame of fire, inflicting vengeance on the ungodly, and granting the godly, in recompense, the sight of His contemplation. But he, who calls to mind his unrighteousness, shudders at coming to judgment, and dreads the examination of his actions: because he knows, that, if they are inquired into, he is convicted. The glory, therefore, of his nostrils is terror; because the righteous glories on the same ground as the sinner is convicted. Let us behold the horse, how he already draws through his nostrils a breath from those things which as yet he sees not; let us behold with what glory he is elated, when he is waiting for things that are yet to come. Behold the illustrious preacher, in looking at his labours, exclaims; I am now ready to be offered, and the time of my dissolution is at hand. I have fought a good fight; I have finished my course; I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day. 2 Tim. 4, 6-8 Where also he fitly subjoins; But not to me only, but to those also who love His coming. As if he said; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Because, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said; The glory of his nostrils is terror. But let us hear, how this holy preacher meanwhile acts when placed in this life, whilst he is waiting for the coming glory, whilst striving to come before the face of his Judge, and whilst he is still put off from the reward of his labour. It follows;

31 - 53 He diggeth up the earth with his hoof.

By the ‘hoof of the horse,’ the strength of labour is usually understood. What then is designated by the ‘hoof,’ except the perfection of virtues in a holy preacher? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shews by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself says to his disciples; Think on these things, which ye hate received, and heard, and seen in me, do these things; and the God of peace shall be with you. Phil. 4, 8. 9.And again; Brethren, be ye imitators of me, as I also am of Christ. 1 Cor. 11 He therefore, who corrects others by the example of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch with the eye of their mind intent on heavenly things, though they spurn with the foot of hard contempt all things, which flow by and sink beneath: yet from the corruption of the earthly flesh, to which they are still bound, they frequently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, therefore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described, as having dug wells in a strange nation. Gen. 26, By which example we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceasingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds. Hence it is said to Ezekiel; Son of man, dig in the wall: Ez. 8, 8 that is, break through hardness of heart by frequent blows of examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thyself in a ditch in the ground, from the face of the fear of the Lord, and from the glory of His Majesty. Is. 2, For we enter the rock, in truth, when we penetrate the hardness of our heart; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the more the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves.

31 - 54 Righteous boasts, unrighteous alarmed, glory of nostrils terror.

For behold, because the day of divine judgment is imminent, the very face of His fear is already visible; and it is the more necessary for every one to fear Him with greater dread, the more the glory of His Majesty is now approaching. What then must be done, or whither must we fly? For which way can any one be concealed from Him, Who is every where? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground; in order, namely, that breaking through the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects: and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce unceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse; He diggeth up the earth with his hoof, that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added;

31 - 55 He exulteth boldly, he goeth on to meet the armed men.

He exults boldly; because he is not broken by adversity, just as he is not elated by prosperity. For adversities cast not down him, whom no prosperities corrupt. This horse is, therefore, both bold and under the rein; he has the strength of boldness, so as not to be weighed down by adversity; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, whom they elevate: they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth’s sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Christ’s sake, as it is written; They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Jesus. Acts 5, 41 Hence, when Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he had also been filled with joy, by saying; For when we had come into Macedonia, our flesh had no rest. 2 Cor, 7, 5 As if he were plainly saying; because my spirit had rest, when my flesh endured the punishments of persecutions, through the advancement of the soul. Against this horse, therefore, there are prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms: all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples down the desire even of the present life itself. Hence it is said by Solomon; Whatever shall befal the just, it will not make him sad. Prov. 12, 21 Hence it is again written of him; The righteous, confident as a lion, will be without fear. Prov. 28, 1 The lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone, Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, when it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above.

31 - 56 Horse of God meets armed men, opposes wicked with courage.

This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God;

31 - 57 He goeth on to meet the armed men.

Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written, They were full of wrath, and cried out, saying, Great is Diana of the Ephesians, and the city was filled with confusion; and having caught Caius and Aristarchus, Paul’s companions, they rushed with one accord into the theatre. Acts 19,28. 29.And it is immediately subjoined; And when Paul would have entered in unto the people, the disciples suffered him not. But some also of the chiefs of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. ib. 30. 3In which words we, doubtless, learn with what fury he would rush against the opposing array, unless the reins of love had restrained him, by means of his friends and disciples.

31 - 58 Balancing fear and prudence is crucial in spiritual battles.

But if we ought to go to meet our enemies, of our own accord to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same illustrious preacher confesses of himself, saying, At Damascus, the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands? 2 Cor. 132. 33. Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies; except this, that it is necessary for us to learn, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another prudently to avoid it? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore, sought for a retreat from the contest, and reserved himself for other battles, to fight with greater success. For courage was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus. Acts 213 Neither count I my life dearer than myself. ib. 20, 24 He therefore who sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled.

31 - 59 Spiritual battles require wisdom in both advancing and withdrawing forces.

On which subject we must consider that he, who boldly endures other greater labours for God’s sake, laudably declines certain labours, through the judgment of dispensation. For feeble fear is often called, by men, cautious dispensation; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very precipitate, who always opposes himself to adversities; and he is very cowardly, who always hides himself.

31 - 60 Wise preachers alternate retreat and bold resistance, meeting persecution with disciplined courage.

But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a wise leader, who always precipitately advances his army against the ranks of the enemy; nor is he a bold leader, who always withdraws it, through caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings around him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is righty said, He goeth on to meet the armed men. Of whom it is still further rightly subjoined;

31 - 61 He mocketh at fear, and yieldeth not to the sword.

Let us see how he mocks at fear, who, as he counts, tramples under foot the swords of the adversaries. For he says, Who shall separate us from the love of Christ? shall tribulation, or distress, or famine, or persecution? Rom. 8, 35 In fear, coming punishment is dreaded; but in the sword, pain is felt already from a present blow. Because therefore a holy man dreads not coming evils, he despises fear: but because he is not overcome even by a blow as it comes upon him, he yields not at all to the sword. Against this horse then there are as many swords of enemies as there are kinds of persecutions, all which he meets and overcomes, because from the love of life, he prepares himself for destruction. But since we have heard how so very sturdy a breast exposes itself to the shafts, let us now hear what is done by the adversaries. It follows;

31 - 62 Over him will rattle the quiver.

In Holy Scripture by the word ‘quiver’ is designated, sometimes the just and hidden counsel of God; but sometimes the clandestine machination of the wicked. By ‘quiver’ is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying, Because He hath opened His quiver, and afflicted me. Job 30, That is, He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver, so do sentences lie hid in the secret counsel of God: and an arrow is drawn, as it were, from the quiver, when God launches forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word ‘quiver,’ as is said by the Prophet, They have made their arrows in the quiver, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ardently is he led against the armed enemies by the power of his intention; his persecutors, who perceive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance; whence it is now rightly said, Over him will rattle the quiver; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, were seeking for Paul to be brought out of prison; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled; because the cause of secret machination came to Paul.

31 - 63 Quiver rattles, hidden threats disclosed, holy preacher not afraid.

Although if we attentively enquire, we find a still deeper meaning in the sound of the quiver. For adversaries frequently enter into designs against the good, rely on wicked inventions, betake themselves to devise schemes; but yet themselves engage, themselves send persons, who should disclose these same schemes to the good; in order that, while the preparation of punishment is secretly, as it were, made known to the credulous, it may be the more dreaded; and that wounds suspected may the more disturb the mind of the bearer, than if inflicted. For, while arrows are concealed, and rattle in the quiver, they threaten death even though unseen. The quiver, therefore, rattles against the horse, when the hidden machination of the wicked against a holy preacher discloses, even more fraudulently, the design which it fraudulently conceals; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as weapons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added;

31 - 64 The spear will shake.

The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are undergoing punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who are raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying, The spear will shake, He rightly subjoins;

31 - 65 And the shield.

For, after the raging persecutor smites with punishment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Paul had armed himself with these, in the contest of faith, when saying, I suffer, even to bonds, as an evil doer; but the word of God is not bound. 2 Tim. 2, 9 As if he were saying; I am struck indeed with the spear of punishments, but yet cease not to launch forth the arrows of my words. I receive the wounds of cruelty, but I transfix the hearts of the unbelievers, by speaking the truth. Let it be said therefore; Over him will rattle the quiver, the spear will shake, and the shield. For the quiver rattles against the horse of God, because the counsels of the wicked resound about him; because open punishment is sought for, the spear is shaken; but because he is opposed by disputation also, the shield is wielded before him. But is he at all restrained from his warmth by these means? For with the greater persecution a holy man is oppressed, the more eagerly is he urged on to preach the truth; and, while he submits patiently to his persecutors, he eagerly hastens to attract his hearers to himself. Whence it is still further rightly added concerning the horse of God,

31 - 66 Raging and snorting he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth.

For it was said to the first man when he sinned; Earth thou art, and to earth shalt thou go. Gen. 3, But the trumpets sound, when the powers of this world awfully prohibit holy men from preaching. Because, therefore, a preacher, inflamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whomsoever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of persecutors, he believeth not that the blast of the trumpet soundeth. For what else is the ‘trumpet,’ which announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist?

31 - 67 God’s preacher fears no threats, obeys God, boldly proclaims truth.

This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God; as it is written; They commanded them, when they had been scourged, that they should not preach in the name of Jesus. Acts 5, 40 But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to obey God, rather than men. ib. 29 Who says also to others who were persecuting him; For we cannot but speak the things which we have seen and heard. Acts 4, 20 The horse of God, therefore, fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats.

31 - 68 Paul, God’s horse, endures stoning, returns preaching, adversity fuels triumph.

Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it is written; There came down certain Jews from Antioch and Iconium, and, having persuaded the multitude, they stoned Paul, and drew him out of the city, supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. Acts 14, 19-22 Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh ! what a noble weakness is there in this man! how victorious his punishment! how triumphant his endurance! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution; he breaks through the opposed shield, because he subdues by reasoning the disputation of opponents; he swalloweth the earth, because, by exhortation, he converts sinners into his own body: he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter; he, besides, (which is a greater thing,) exults in adversities. Whence it follows;

31 - 69 Ver. 25. When he heareth the trumpet, he saith, Vah.

By which words this also is plainly shewn, that, in this place, nothing is said by the Lord of the irrational horse. For a brute animal cannot say, ‘Vah;’ but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For ‘Vah’ is a word of exultation. The horse, therefore, says ‘Vah,’ on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue: and is not alarmed at the peril of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, ‘Vah,’ is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffering, if he seeks with joy to undergo the peril of death for the Lord’s sake; why is it that the Truth declared to Peter, that boldest preacher, who from his sturdy heart, adopted his virtue in his name;When thou shall be old, thou shall stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not? John 2How does he rejoice in his suffering, who being girt by another, will not go whither he is led? But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom, we understand how it is willingly unwilling to undergo the peril of a glorious contest: because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for.

31 - 70 Paul fears death’s pain, yet rejoices in death’s promised life.

Let us see how Paul loves what he shrinks from, how he shrinks from what he loves. For he says, I have a desire to be dissolved, and to be with Christ. Phil. 23 And, To me to live is Christ, and to die is gain. ib. 21 And yet he says, We that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Cor. 5, 4 Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this? Because, though victory makes him joyful for ever, punishment nevertheless disturbs him for the present: and though the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle is now approaching, both palpitates, and is in haste, trembles, and is wroth; seems, through his paleness, as if afraid, but is urged on vehemently by his anger; in like manner a holy man, when he sees himself drawing near to his suffering, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, and yet exults at living, through his death, a truer life. For he cannot pass over to the kingdom, except by the intervention of death; and is therefore doubtful, as it were, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, when we wish to repel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet, he saith, Vah; because a bold preacher, on hearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is frequently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when anticipated by deliberation. Whence it is also rightly subjoined concerning this horse;

31 - 71 He smelleth the battle afar off.

As if it were said more plainly; He overcomes in every contest whatsoever, because before the contest he prepares his mind for the contest. For to ‘smell the battle afar off,’ is so to foresee in thought misfortunes when yet far distant, that they may not, by being unexpected, be able to overcome him. Paul was admonishing his disciples to smell this battle afar off, when he was saying, Examine yourselves whether ye be in the faith, prove your own selves. 2 Cor. 13, 5 As if he were openly charging them, saying, Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a state of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the swords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater; it is rightly said of the horse of God, that he smelleth the battle afar off. It follows;

31 - 72 The exhortation of the captains, and the howling of the army.

The captains of the adverse part are the authors of error, of whom it is said by the Psalmist, Contention is poured forth over their princes, and their vain things led them astray, and He caused them to wander in the pathless place, and not in the path. Ps. 107, 40 Of whom the Truth says by Itself, If the blind lead the blind, both fall into the ditch. Matt. 15, But an army follows these captains, that is to say the crowd of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it follows their commands without judgment, whilst it clamours through the madness of confusion, is said to howl with bestial mind. For howling properly belongs to wolves. And, because the bands of the reprobate are eager with rapacity alone, against the life and habits of the faithful, they shout as if with howling. The horse of God, therefore, smelleth afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, either what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage. Paul was smelling this exhortation of the captains, when saying, By sweet words and fair speeches they seduce the hearts of the innocent. Rom. 16, He was smelling this howling of the army, when saying, After my departure shall grievous wolves enter in among you. Acts 20, 29 Peter had smelled out the exhortation of the captains, when he was warning the disciples against certain persons, saying, Through covetousness shall they with feigned words make merchandize of you. 2 Pet 2, 3 He was smelling the howling of the army, when he was premising, saying,

31 - 73 And many will follow their lasciviousnesses, by whom the way of truth is evil spoken of. ib. 2

Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described by this voice of the Lord, if he has already begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in his smallest deeds. Let us repeat, therefore, the particulars which have been mentioned of the horse, and make known how the soldier of God advances from his original conversation, how he increases, from the least to greater things, or by what steps he arrives from the lowest to the highest. Let it be said, then,

74 Wilt thou give the horse strength, or wilt thou surround his neck with neighing.

Upon every soul, over which the Lord mercifully rules, He confers, above all things, the strength of faith: of which Peter says, Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour, whom resist, strong in the faith. l Pet. 5, 8. 9. But neighing is joined to this strength, when that takes place which is written, With the heart man believeth unto righteousness, but with the mouth confession is made unto salvation.Rom. 10, It follows;

31 - 75 with thou rouse him as the locusts?

MORAL INTERPRETATION 75. Every one, who follows God, is, at his beginning, roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with expanded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection, He rouses us at first as locusts; because though He raises us aloft by the flight of virtue, He yet despairs not at our falling by worldly doing. It follows;

31 - 76 The glory of his nostrils is terror.

Because a thing, which is not seen, is detected by its smell, by the word ‘nostrils’ are expressed, not improperly, the thoughts of our hope; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he considers that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind; and again when he considers what are the torments of hell, fear immediately disturbs his mind. The ‘glory of his nostrils’ is therefore well called ‘terror:’ because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heart, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. Whence, after it has been said, The glory of his nostrils is terror; it is rightly subjoined;

31 - 77 Ver. 21. He diggeth up the earth with his hoof.

For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pursuits. Whence it is rightly said by Solomon, Diligently cultivate thy field, that thou mayest afterwards build thine house. Prov. 24, 27 For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also he keeps under his own body, as though it were a confederate of the foe. Whence also after the bruising of the body, after the joy of the heart, it is rightly subjoined;

31 - 78 He goeth on to meet the armed men.

Armed enemies are unclean spirits, girded with count- less frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust?

31 - 79 Soldier of God meets enemies, defends others, not himself.

Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against them even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his mind, immovably fixed on God, despises the darts of temptations, and fears not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others. Whence it is also well subjoined concerning this horse;

31 - 80 He mocketh at fear, and yieldeth not to the sword.

He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the flesh had been already overcome, who said; I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. Rom. 7,23 But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, to those about him; Let not sin reign in your mortal body, to obey the desires thereof. Rom. 6, And again; Mortify your members, which are upon the earth, fornication, uncleanness, lust, evil concupiscence. Col. 3, 5 There smote him more heavily the sword of those temptations, of which he himself says, In more numerous labours, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, by night and by day I have been in the deep of the sea. 2 Cor. 123-25 And other sufferings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating many things, he himself subjoins; Besides those things that are without, that which cometh upon me daily, the care of all the Churches. ib. 28 The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both receives himself wounds from the enemy, and yet binds or ‘smites.’ (strength) others, for their salvation. But, against this so hard breast of the heavenly soldier, the ancient enemy seeks the more for sharper weapons, as he beholds himself more resolutely despised. Whence it also follows;

31 - 81 Over him will rattle the quiver, the spear will shake, and the shield.

For since he sees that the zeal of a holy mind helps others also against him, he labours to wound it with multiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dispersed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it.

31 - 82 God’s warrior resists lust and pride, guarded by grace on all sides.

But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush; in order that while the arrow is dreaded from a secret spot, the spear may be less feared before his face; or that, while he withstands the spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an arrow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is well said by Solomon to one engaged in both contests; The Lord shall be on thy side, and will keep thy foot, that thou be not taken. Prov. 3, 26 For the foot stretches out to things in front. But he, who beholds those things which are on the sidecertain difficulties; and when he is unable to overcome, he however resists him. But let us hear, what the horse of God does against the arguments of so many contests;

31 - 83 Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth.

The blast of the trumpet sounds against the horse, when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself by his violent ardour; and consumes, by daily advancing, whatever earthly things he finds within him. And he believeth not that the blast of the trumpet soundeth; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. Whence it is also fitly subjoined;

31 - 84 When he heareth the trumpet, he saith, Vah.

For their own good fortune has more fatally over-thrown many, and a long-continued peace has rendered many slothful; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse, therefore, says, ‘Vah,’ when he has heard the trumpet, because, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unexpectedly. For he marks long beforehand, from each circumstance, of what vice the assault is coming on. Whence it also follows;

31 - 85 He smelleth the battle afar off.

For, to ‘smell the battle afar off,’ is to discern from preceding causes, what contests of vices succeed. For because, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His Church, Thy nose is as the tower, which is in Libanus. Cant. 7, 4 We distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the farseeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids it. Hence Habakkuk says, I will stand upon my watch. Hab. 2, 1 Hence Jeremiah, admonishing the soul of each Elect one, says, Set thee up a watch-tower, place thyself bitternesses. Jer. 321 For, to set one’s self a watch-tower, is to foreknow by lofty considerations the approaching struggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush.

31 - 86 Horse of God detects vice before it strikes, smelleth battle.

But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the mind. For since, as has before been said, evils frequently spring from good deeds, through the vice of negligence; he observes with watchful zeal how arrogance rises from learning, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to rise against him. For when he is labouring diligently in acquiring learning, he anxiously prepares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentleness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God; He smelleth the battle afar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows;

31 - 87 The exhortation of the captains, and the howling of the army.

For the tempting vices, which fight against us in invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the few surprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is the root of all evil, of which it is said, as Scripture bears witness; Pride is the beginning of all sin. Ecclus. 10, 1 But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vain glory, envy, anger, melancholy, avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace.

31 - 88 Vices are interconnected, each leading to the next, forming chains.

But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.

31 - 89 Vices falsely appear reasonable but lead to confusion and madness.

But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Envy also generates anger; because the more the mind is pierced by the inward wound of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is therefore felt as if more heavily impressed. Melancholy also arises from anger, because the more extravagantly the agitated mind strikes itself, the more it confounds itself by condemnation; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.

31 - 90 God's soldier recognizes and prepares for battle against leading vices.

But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person? why then art thou not either equal or superior to them? What great things art thou able to do, which they are not able to do! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says, What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours? Consider with what sorrow all must be looked upon, who are turned in such gall of bitterness against thee. Avarice also is wont to exhort the conquered mind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says, Why enlargest thou not thyself now in thy pleasure, when thou knowest not what may follow thee? Thou oughtest not to lose in longings the time thou hast received; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once captured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste with brutal cruelty.

31 - 91 God’s soldier foresees temptations, discerns evil early, then rises through contemplation.

But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subsequent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army. Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now learn by the appearance of birds, how high he soars by contemplation. It follows;

31 - 92 Doth the hawk gel feathers by thy wisdom, stretching her wings toward the South?

That the hawk casts off its old feathers every year, as the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off the habit of his old conversation, assumes the form of the new man? Which Paul advises, saying, Stripping yourselves of the old man with his deeds, and putting on the new man. Col. 3, 9 And again; Though that outward man of ours be corrupted, yet that which is within is renewed day by day. 2 Cor. 4, But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. For the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer.

31 - 93 Confession opens hearts to the Spirit, shedding old sins, growing virtuous strength.

And He well says, It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accusation. The hawk, therefore, then gains its plumage, when it has stretched out its wings towards the South, because every one then clothes himself with the feathers of virtues, when, by confession, he subjects his thoughts to the Holy Spirit. For he, who lays not open his old deeds by confession, brings not forth the works of a new life. He who knows not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage by thy wisdom, stretching her wings towards the South? That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight? In order, namely, for him to gather from hence, that the vigilance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed Job; Behold the future plumage of virtues in the Gentiles, and cast off the old feathers of pride. It follows;

31 - 94 Will the eagle mount up at thy command, and make for thee her nest in high places.

In Holy Scripture, by the word ‘eagle’ are sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high. By the name ‘eagle’ are set forth the spirits, which lie in wait, as Jeremiah witnesses, who says, Our persecutors were swifter than the eagles of the heaven. Lam. 4, For our persecutors are swifter than the eagles of the heaven, when malignant men perform so many things against us, as to seem to surpass even the powers of the air themselves in the inventions of their malice. By the word ‘eagle,’ earthly power is also typified. Whence it is said by the Prophet Ezekiel, A great eagle, of great wings, long limbed, full of feathers and variety, came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches. Ez. 17, 3. 4. For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon? Who, in consequence of the immensity of his army, is described as of great wings; in consequence of the length of his continuance, as of long extent of limbs; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. Who came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried off the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate offspring of kings from the lofty height of their power, he plucked off, as it were, the top of his branches. By the word ‘eagle’ is expressed either the subtle understanding of the Saints, or the flying of the Lord’s Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying, The first beast was like a lion, the second beast like a calf, the third beast having a face as of a man, the fourth beast like a flying eagle. Rev. 4, 7 And though these several points are well suited to each particular Evangelist, (while one teaches the order of His human Nativity; another, by the offering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they are members. For He Himself is both a Man, because He truly took our nature; and a calf, because He patiently died for our sakes; and a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name ‘eagle’ is typified the subtle understanding of the Saints, and their sublime contemplation. For the sight of the eagle surpasses the vision of all birds, so that the sun’s ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine commands, is suspended on high. And it is also said to place its nest in high places, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It places its nest on high; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when prophesying, Strong indeed is thy dwelling place, but if thou hast placed thy nest in the rock. Numb, 24, 21 For Cinite is interpreted ‘possessor.’ And who are they who possess present things, except those who are skilled in the ability of worldly wisdom? And they truly build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away.

31 - 95 The Elect travel life's journey, knowing they've attained heaven.

Let us behold the eagle building itself the nest of hope in high places. He says; Our conversation is in heaven. Phil. 3, 2 And again; Who hath raised us up together, and hath made us sit together in heavenly places. Eph. 2, 6 He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then confined in prison, when he was witnessing that he was sitting together with Christ in heavenly places. But he was there, where he had already fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him.

31 - 96 Elect, fixed on heaven, trample worldly honors, raised above heights.

For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; I will raise thee above the high places of the earth. Is. 58, For losses, insults, poverty, contempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things which seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects which lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards discerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the high places of the earth, these very things He witnesses to blessed Job, that He alone is able to do, saying; Will the eagle mount up at thy command, and make for thee her nest in high places? As if He were saying; As at Mine, Who inspire within by the grace of hidden bounty, that which I command from without. It follows;

31 - 97 She abideth in the rocks.

In Holy Scripture, when a ‘rock’ is mentioned in the singular number, who else is understood but Christ? As Paul witnesses, who says, But the rock was Christ. 1 Cor. 10, 4 But when ‘rocks’ are spoken of, in the plural number, His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls stones, saying, Ye as lively stones are built together as spiritual houses. 1 Pet. 2, 5 This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her.

31 - 98 Holy soul ascends contemplation, dwells among unchanging heavenly virtues, fixed eternally.

Rocks can also be understood to be the lofty powers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they have become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, She abideth in the rocks; that is, by intention of heart she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variableness of change. Whence also it fitly follows;

31 - 99 And she dwelleth in the abrupt flints, and in the inaccessible rocks.

For who else are those abrupt flints, but those firmest choirs of Angels, who, though not in their integrity, yet remained firmly fixed in their own estate, when the devil fell with his angels? For they are abrupt, because part of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhaps heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father: Hepurposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. Eph. 9. 10. For in Him are restored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says, In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attractions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrupt flints and inaccessible rocks, He immediately added;

31 - 100 From thence she beholdeth her food.

That is, from these choirs of Angels he directs the eyes of his mind to contemplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul, hath laboured, he shall see and be satisfied. Is. 53, And again, Blessed are they which do hunger and thirst after righteousness, for they shall be filled. Matt. 5, 6 But who is the food of our mind is plainly pointed out, when it is said; Blessed are the pure in heart, for they shall see God. Matt. 5, 8 And because, from being weighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined;

31 - 101 Her eyes behold afar off.

For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but darkly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further off, we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle; Her eyes behold afar off. As if He were saying; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if the mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far.

31 - 102 Active righteousness leads to contemplation: dwelling high, fed by God, seeing Him afar.

Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying; Who walketh in righteousnesses, and speaketh the truth, who casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his ears, lest he hear blood, and shutteth his eyes not to see evil; Is. 33, he immediately added to what heights of contemplation he can ascend by these steps of active life, saying; He shall dwell in high places, his loftiness shall be the munitions of rocks; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. ib. For to dwell in high places, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate ourselves from grovelling thoughts. Our loftiness is the munitions of rocks, when we are joined in mind to the choirs and camp of heaven, and, standing in the citadel of our heart, expel, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as Man, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the wicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added; They shall behold the land afar off. That then, which He says here; The eagle will mount up, and make its nest in high places, is there expressed, He shall dwell in high places. That which is here said, She abideth in the rocks, and dwelleth in the abrupt flints, and inaccessible rocks, is there added, His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined, Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that which is here subjoined, Her eyes behold afar off, is there fitly added,

31 - 103 They shall behold the land afar off.

Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, We now see through a glass darkly, but then face to face. 1 Cor. 13, And again; I count not myself to have apprehended. Phil. 3, But, though he himself beholds eternal things much short of what they really are, though he knows that he cannot perfectly understand them; yet he cannot instil by preaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself, as if of another person, saying, He heard secret words, which it is not lawful for a man to utter. 2 Cor. 12, 4 Although therefore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the statement of His Divinity, come down to speak only of the Lord’s Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is immediately rightly subjoined;

31 - 104 Her young ones suck up blood.

As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weaknesses of the Lord’s Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the secrets of the third heaven, said to his disciples; For I have determined to know nothing among you, save Jesus Christ, and Him crucified. l Cor. 2, 2 As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the Godhead, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle,

31 - 105 And wheresoever the carcase shall be, she is immediately present.

For a carcase is so called from its fall cadaver, a casu. And the body of the Lord is, not undeservedly, called a carcase, on account of the fall of death. But that which is here said of this eagle; Wheresoever the carcase shall he, she is immediately present; this same thing the Truth has promised will take place, in souls as they depart from the body, saying, Wheresoever the body shall he, thither will the eagles also be gathered together. Luke l7, 37 As if He plainly said, I, your Incarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh.

31 - 106 Holy preachers seek sinners, reviving them, converting death into nourishment.

But this which is said of this eagle; Wheresoever the carcase shall be, she is immediately present, can be understood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle; Wheresoever the carcase shall be, she is immediately present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judaea, at another to Corinth, at another to Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin; what else did he prove himself to be but an eagle; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying; in order that, while he was performing the will of God, in having gained sinners, he might find, as it were, his own food in the carcase? For the food of the righteous is the conversion of sinners, of which it is said, Labour not for the meat which perisheth, but for that which endureth unto eternal life. John 6, 27 Having heard, therefore, such numerous virtues of holy men, blessed Job is understood to have been astonished, and to have been silent, from the awe of admiration. For it follows,

31 - 107 The Lord added, and spake to Job; Doth he that contendeth with God, so easily remain quiet?
He that reproveth God, ought certainly also to answer Him.

The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contendeth with God, so easily remain quiet? He that reproveth God, ought certainly also to answer Him. As if He were plainly saying; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints? For to doubt of My smiting, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My narrative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the darkness of pride. But, on the other hand, he who carefully weighs the good qualities of others, enlightens his own deeds, by a powerful ray of humility; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, I have left Me seven thousand men, who have not bent their knees before Baal; 1 Kings19, in order that by learning-Small">

32 - 1 Holy men discover their unworthiness as they advance.

The higher holy men advance with God, in the dignity of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men’s doings, though it sins and is ignorant in some points, though it regards some sins as though they were none; yet when it raises itself by the compunction of prayer to aim at things above, having been roused by the eye of its compunction, it returns to observe itself with greater vigilance after its tears. For when it deserts itself in neglect, and is torpid with fatal lukewarmness, it fully believes that idle words or unprofitable thoughts are of lesser guilt. But if warmed by the fire of compunction, and touched by the sudden breath of contemplation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things which but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful; because, namely, being pregnant with the conception of the Spirit, it no longer allows any vanities to enter in unto it. For from that which it beholds within, it feels how dreadful are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within; but from those inward objects which it has been able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and now beholding itself, by going out of itself more freely, it comprehends more minutely whatever remains to it, of itself, under itself. By which means it is wonderfully brought to pass, as was before said, that it appears the more unworthy to itself, by the very means by which it is rendered more worthy; and that it then feels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, I have tried all things by wisdom, and said, I will become wise, and it departed the farther from me. Eccles. 7, 23 For wisdom which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do not seek it, think themselves the nearer it, the more they know not also its standard of uprightness; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not tend towards the comeliness of its beauty, they willingly become more deformed every day in themselves. For whoever is touched by its rays, his deformity is more manifestly pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from uprightness. Whence blessed Job, surpassing in virtues the race of men, overcame his friends in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence why he reverenced not the scourges. For when the Divine judgments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourge, He shews them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself. For he says;

32 - 2 I who have spoken lightly, what can I answer?

As if he said, I would defend my speech, if I had uttered it with weight of reason. But after a tongue is convicted of having used levity, what remains for it but to be restrained with silence? It follows, I will lay mine hand upon my mouth. In the usage of Holy Scripture, work is wont to be understood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words? As James witnesses, who says, Be not many masters, for in many things we offend all. James 3, 1 And again, The tongue can no man tame. ib. 8 And the Truth, exposing its faults by Its own mouth, says, But I say unto you, that every idle word that men shall have spoken, they shall give account thereof in the day of judgment. Matt. 12, 36 But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Church the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is written; Blessed are they whose iniquities are forgiven, and whose sins are covered. Ps. 3. 21 But since it is written again; All things are naked and opened unto His eyes, Heb. 4, how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up; and we draw something else over them, when we choose afterwards to prefer for this end the work of good deeds. He therefore who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over which he spreads the merits of good deeds. Let blessed Job therefore, as typifying Holy Church, and in what he says alleging his own circumstances, but designating ours, say for us; I will lay mine hand upon my mouth: that is, that of my words in me which I consider to have displeased the strict Judge, I conceal before His eyes under the veil of upright conduct. It follows;

32 - 3 One thing have I spoken, which I would I had not said; and another, to which I will add no further. E.V. 40, 5

If we examine the former words of blessed Job, we find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only; because there will be many. But since our speaking is the laying open to men our secret meaning in words; but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to ‘say one thing’ unlawfully, is to do things worthy of the scourge, to ‘say another’ is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first place far from right in his conduct, and afterwards far from patient under the rod. Whence he reproves himself, saying, One thing have I spoken, which I would I had not said; and another, to which I will add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, I found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself.

32 - 4 Job's words apply to all Elect, who feel they've offended.

And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who knowing the Lord, feel that they have offended in one andanother point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To which they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forgetfulness, Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. Lev. 5, 6. 7. For to take an oath is to bind ourselves with a vow of servitude to God. And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, except the innocence of active life? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the penitent, that two young pigeons or two turtle doves may be offered. We know that young pigeons or turtle doves utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering. For a holocaust means ‘entirely burnt.’ We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God’s voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil. Chap. xl. ver. 2. But the Lord answered unto Job out of the whirlwind, and said, Gird up thy loins as a man: I will demand of thee, and declare thou unto Me. E.V. 6, 7 What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows;

32 - 5 Wilt thou disannul My judgment, and condemn Me, that thou mayest be justified?

Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. But he, not detecting his fault during the scourges, and yet not discovering that those very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments: and it is said to him; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justified? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself? It follows;

32 - 6 Hast thou an arm like God, and dost thou thunder with a voice like Him?

Because blessed Job transcended in merits the race of men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.

32 - 7 God's voice and arm represent His power, not physical form.

But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the lineaments of a body, Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthropomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched you, toucheth the apple of His eye. Zech. 2, 8 And as it is said again of Him by the Prophet to a man who trusts in Him; He will make a shadow for thee with His shoulders. Ps. 94 It is doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye; but because He carries us, and by carrying preserves us, He is said to make a shadow for us with His shoulders. For he says, He will make a shadow for thee with His shoulders. As if He were saying to man who was a sinner, and, after his sin asking pardon, The Lord protects thee with the same affection, with which He endured thee. For He shadows thee with His shoulders, because while He carries, He defends thee. But sometimes He applies to Himself a resemblance from our minds, as He to, says by the Prophet to Israel; I have remembered thee, having pity on thy youth. Jer. 2, 2 And again speaking by the comparison of a wife, He says; Even if she shall have forgotten, yet will I not forget thee. Is. 49, For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time, He visits the things He wills, He is said, after the fashion of our changeableness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement. For men remember no things, except those which are either past or absent. How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him? For if it were not present to Him, it would not exist at all; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Him from birds, as is said by Moses, He spread abroad His wings, and took them. Deut. 32, And the Prophet says; Hide me under the shadow of Thy wings. Ps. 17, 8 For because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, protection, when He puts forth His mercies towards us, He extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on account of our infirmity, with objects without sense; as He says by the Prophet, Behold, I will shriek over you, as a cart creaketh laden with hay. Amos 2, For since the life of the carnal is hay, as it is written, All flesh is hay; Is. 40, 6 in that the Lord endures the life of the carnal, He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of this kind are sometimes spoken of concerning God, on account of the effect of His doings, but sometimes to indicate the substance of His Majesty. For when an eye, shoulders, a foot, and wings, are said to be in God, the effect of His operation is set forth. But when hand, arm, right hand, or voice, is said to belong to God, by these words His Consubstantial Son is pointed out. For He is in truth both hand, and right hand, of Whose Ascension the Father speaks by Moses, saying, I will lift up My hand to heaven, and I will swear by My right hand. Deut. 32, 40 He is the arm, of Whom the Prophet says, And to whom is the arm of the Lord revealed? Is. 53, 1He is the voice, because the Father said when He begat Him, Thou art My Son, this day have I begotten Thee. Ps. 2, 7 And of Whom it is written, In the beginning was the Word, and the Word was with God, and the Word was God. John 1 By this Word David declares that the Father made all things, saying, He spake, and they were made. Ps. 33, 9 For God, therefore, to have an arm, is for Him to beget a Son that worketh; to thunder with His voice, is for Him to manifest fearfully to the world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou thunder with a voice like Him? by a wonderful dispensation of mercy He exalts, while He reproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this proposal;

32 - 8 Surround thyself with beauty, and raise thyself on high, and be full of glory,
and array thyself with beautiful garments.

Thou understandest, As I. For He surrounds Himself with beauty, of Whom it is written, The Lord hath reigned, He hath put on beauty. Ps. 93, 1 He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious, Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom He created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the Prophet, Thou hast put on confession, and beauty, clothed with light as with a garment. Ps. 104, 2. For here He puts on confession, therebeauty; because those whom He has here made to confessby penitence, He will there set forth refulgent with thebeauty of righteousness. He is clothed, therefore, with lightas with a garment, because in that eternal glory He will beclothed with all the Saints, to whom it is said, Ye are the light of the world. Matt. 5, Whence also it is said by the Evangelist, that when the Lord was transfigured in the mountain, His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness. But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shews also how He separates from Himself the unrighteous. It follows;

32 - 9 Scatter the proud in thy wrath.

Thou understandest, As I, Who in the season of tranquillity bear with them united against Me, and when I come at last with severity, I scatter them in My wrath. But we must carefully observe on these subjects, that a grievous error of misbelief is admitted, if any one perchance thinks, that in that Substance of the Godhead, wrath and tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature. Hence it is said of Him by James, With Whom is no variableness, nor shadow of change. James Hence again it is written, But Thou, O Lord, judgest, with tranquillity. Wisd. 12, Hence the Prophet says, The land is made desert from the face of the anger of the Dove, from the face of the fury of the Lord. Jer. 25, 38 For that which he had first called the anger of the dove, he afterwards called the fury of the Lord. For the dove is a very simple animal; and because no inequality of fury steals in upon God, He called the fury of the Lord the anger of the dove. For to point out the inalterable might of the Divine severity, he termed it both ‘anger,’ and that of ‘the Dove.’ As if he were saying more plainly; He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment, remaining immutable in Himself, He is not altered by any vicissitude or change; but yet He is not manifested to the Elect and reprobate under the same appearance of unchangeableness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of conscience within they bring themselves to a point, from which their minds behold alike One Person, but are not alike affected, because to the one their former righteousness represents Him as gentle, and to the others their sin represents Him as terrible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge when still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him: for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows;

32 - 10 And behold every one that is arrogant, and abase him.

As if He said, As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion it is said, that the Lord looked upon Peter; and Peter, remembering the word of Jesus, wept bitterly. Luke 22, 61 With regard to punishment it is said again; The countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth. Ps. 34, But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment.

32 - 11 Look on all the proud, and confound them, and I tread down the wicked in their place.

Thou understandest, As I. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is the place of the wicked; for, since it is written, Pride is the beginning of all sin, Ecclus. 10, it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real misery. Whence the Prophet says; Thou castedst them down while they were being raised up. Ps. 73, For he says not, Thou castedst them down after they were raised up, but while they were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;

32 - 12 Hide them in the dust, and at the same time plunge their faces into the pit.

As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Creator. Whence also when He enquires into their conduct, He acknowledges it not, as though it were hid from Him saying; I know not who ye are. Luke 13, 27 The life of the wicked is hidden under the dust, because it is weighed down by mean and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is weighed down by earthly desires, under the character of Ephraim, Ephraim has become as bread under the ashes, which is not turned. Hos. 7, 8 For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.

32 - 13 God humbles the proud, overturning exalted intentions, casting them downward.

But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said, As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they seek earthly glory, and the things to which they look forward are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the proud by the Psalmist; But He humbleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth? For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God, or dost thou thunder with a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,

32 - 14 And I will confess that thy right hand can save thee.

As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man, despising the assistance of God, trust that they can be saved by their own strength. And for these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roar, who will not fear? The Lord God hath spoken, who will not prophesy? Amos 3, 8 For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, O Lord, my strength, Ps. 18, 1 plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, Make Thy loving-kindness marvellous, O Thou that savest them that trust in Thee: Ps. 17, 7 because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.

32 - 15 Lord reveals Satan's tactics to Job to prepare him.

And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;

32 - 16 Behold Behemoth, which I made with thee.

Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, and yet added that all were created at the same time, saying, These are the generations of the heaven and the earth, when they were created, in the day that the Lord made the heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. Gen. 2, 4, 5 For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own image; in the image of God created He him, male and female created He them. Gen. 27 For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.

32 - 17 Behemoth and Job created together, sharing rational nature.

But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But if Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is written of man, Let us make man after Our image and likeness. Gen. 26 And it is said to by nature? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows;

32 - 18 He will eat hay as an ox.

If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured by the ancient and insatiable enemy, he said, the lion shall eat straw like the ox. Is. 17 But what is signified by the words hay, and straw, except the life of the carnal? Of which it is said by the Prophet, All flesh is hay. Is. 40, 6 He then who here is ‘Behemoth,’ is there a ‘lion;’ they who are here called ‘hay,’ are there called ‘straw.’ But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed only on clean hay. What then is it, for which this Behemoth is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. Hab. For he rejoices not in seizing those whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.

32 - 19 Behemoth eats hay, symbolizing the carnal life of some men.

But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ‘hay’ is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ‘choice,’ ‘electi’ but in the accurate judgment of the Lord are ‘hay.’ Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord hath chosen, 1 Sam. 10, 24 andof whom it is said just above, He is choice and good? ib. 9, 2 For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon; I saw the wicked buried, who even while they were still living were in the holy place, and were praised in the city as if of good works. Eccles. 8, That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying, Pass over, O stranger, and furnish a table. Ecclus. 29, 26 For a stranger is said by passing over to furnish a table; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself ‘passes over as a stranger’ from God. He therefore ‘adorned the table in passing over,’ because he would not remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows;

32 - 20 His strengthen is in his loins, and his force is in the navel of his belly.

The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it is that the Truth says to His disciples; Let your loins be girded about. Luke 12, 35 Hence Peter, when keeping away lust from the heart, admonished, saying, Girded up in the loins of your mind. 1 Pet. Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then concealed in the body of his father; For he was yet in the loins of his father. But that the seed-vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a prostituted woman, says; In the day of thy birth thy navel was not cut. Ez. 16, 4 For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaea is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not off the loosenesses ‘fluxa’ of lust. Because therefore both sexes are grievously overcome by the infirmity of lust, through the power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.

32 - 21 Behemoth's strength lies in corrupting flesh with lustful pleasure.

But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his strength is in his loins, and his force is in the navel of his belly. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,

32 - 22 He setteth fast his tail, like a cedar.

There are in these words many points, to be brought forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ‘cedar,’ sometimes the lofty excellence of heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ‘cedar’ is expressed the loftiness of heavenly glory, as the Psalmist witnesses, The righteous shall flourish like the palm tree, he shall be multiplied like a cedar in Libanus. Ps. 92, Again, under the name ‘cedar’ is designated the haughty power of the wicked, as is said by the same Prophet; The voice of the Lord breaking the cedars. Ps. 29, 5 But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his peculiar vessel, who is specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not, even when cast down, the power of his nature. But his power is at present very little displayed, because it is held bound by an exercise ‘dispensatione’ of Divine strength. Whence it is said by John; I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand gears, and cast him into the bottomless pit, and shut him up, and set a seal upon him. Rev. 20, 1-3 For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. ib. v. 7 For by the number ‘thousand,’ on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.

32 - 23 Divine pity confines his cruelty to a few days.

But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. Matt. 24, 21 Hence again It says, Except those days should be shortened, there should no flesh be saved. ib. v. 22 For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, He, in His mercy, says were shortened; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.

32 - 24 Behemoth raises his tail, symbolizing greater end-time cruelty.

But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing ‘crucis patibulum’ fastened some, in which death is both repelled when courted, and courted when repelled; some the saw ground with its rugged teeth; some the iron-armed hoof trampled on and mangled ‘carpsit,’ al. sparsit,’ ‘dashed in pieces’; some the rage of beasts tore limb from limb with their bite; some the force of blows imprinted through the skin pierced from their inmost entrails; some the deep dug earth buried alive; some the precipice crushed when hurled headlong to death; some the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; There shall arise false Christs, and false prophets, and shall shew great signs and wonders, so that,
if possible, even the Elect may be led into error. Matt. 24, 24 For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.

32 - 25 He is supported by miracles, deceiving the just.

For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also said by David; He lieth in wait in secret, as a lion in his den.Ps. 10, 9 For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his greatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a dragon; And his tail drew the third part of the stars of heaven, and cast them to the earth. Rev. 12, 4 For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.

32 - 26 Daniel speaks against the dragon’s tail, crushing righteousness.

Hence Daniel speaks against this tail of the dragon in the person of Antiochus, saying, It cast down some of the strong host, and of the stars, and stamped upon them, andmagnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctification. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will be cast down in the earth, and he will do, and prosper. Dan. 8, 10-For he casts down some of the strong host ‘de fortitudine’, and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of their works. And he magnifies himself as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and understanding dark sentences shall rise up, and his power shall be rendered strong, but not in his own strength. Dan. 8, 23. 24. For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the mighty and the holy people, according to his will, and craft shall be directed aright in his hand. ib. 24. 25. For he slays the mighty, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his will, when he draws at the beck of his will those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, be supports by working wonders; for whatever his lying tongue pretends, that does the hand of his work set forth, as if true.

32 - 27 He will rise against God but be destroyed.

Hence again he says; He will rise up against the Prince of princes, and he shall be broken without hand. ib. 25. Hence Paul says, So that he sitteth in the temple of God, shewing himself, as if he were God. 2 Thess. 2, 4 Hence again he says; Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming. ib. 8 For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he sitteth in the temple of God, shewing himself as if he were God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this Behemoth it is also said by Paul, Who opposeth and exalteth himself above all that is called God, or that is worshipped. 2 Thess. 2, 4 Of whom Daniel, when saying that the fourth beast was strengthened with ten horns, immediately added, I was considering the horns, and behold there came up from the midst of them another little horn, and three of the first horns were plucked up from before its face, and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. Dan. 7, 8 He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquity. For every sin belongs to the number eleven, because while it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats’ hair, hence it is that in the Tabernacle there are made eleven veils of goats’ hair. Ex. 26, 7 Hence it is said in the eleventh psalm, Save me, Lord, for the godly man hath ceased. Ps. 12, 1 Hence Peter, being afraid of the Apostles continuing in the number eleven, sought, by casting lots, for Matthias as the twelfth. Acts 15-26 For unless he observed that fault was signified by the number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth speaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men. That then which is said by Paul, Exalting himself above all that is called God, or that is worshipped, 2 Thess. 2, 1 this the Prophet Daniel witnesses, saying, A mouth speaking great things. Dan. 7, 8 But Daniel’s declaring that he speaks great things, or Paul that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows;

32 - 28 The sinews of his stones are wrapped together.

This Behemoth has as many ‘stones,’ as he possesses preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the arguments of his preachers are bound together with cunning assertions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be unravelled. His ‘stones’ have their ‘sinews wrapped together,’ because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display themselves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faithful. For not only is that which is evil infused with the speaking of the mouth, but that which is worse is held by more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles: because they corrupt the hearts of the innocent by the example of their doings! For whoever is exalted with pride, whoever is tortured by the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist? For while he willingly engages himself in his service, he furnishes by his example the progeny of error to others. The one works wickedly, the other cleaves to those who work wickedly; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside the authority of the faith he has pledged to God, witnesses in favour of error? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since their sinews are wrapped together, and entangled for evil, they cannot be released from corruption. It follows;

32 - 29 His bones are as pipes of brass.

In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also; because there are some wicked persons, who are yet retained in error by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body? These sometimes exhibit a sweetness of speech in deceiving their hearers, because even thorns produce flowers, and that in them which smells sweetly is seen, that which wounds is hid. They blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase themselves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.

32 - 30 Bones of Behemoth compared to pipes, lacking sense of right.

Whence also the ‘bones’ of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul; Though I speak with the tongues of men and of angels, and have not charily, I am become as sounding brass, or a tinkling cymbal. l Cor. 13, 1 For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not supported by riches, not adorned with the beauty of virtues, not
skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows,
His cartilage as plates of iron.

32 - 31 Cartilage compared to iron plates, feeble but violently destructive.

For cartilage has indeed the appearance of bone, but has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said; His cartilage is as plates of iron; because that which any one would believe to be the weaker part of his body, is the very thing which wounds the more fatally. And they are rightly compared not to iron only, but to ‘plates of iron,’ because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.

32 - 32 Examine further the words of the Creator for understanding.

It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understanding for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said,

32 - 33 MORAL INTERPRETATION: He setteth fast his tail, like a cedar.

The first suggestion of the serpent is soft indeed, and tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it: but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ‘set fast his tail.’ For he wounds with his tooth, but binds with his tail; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards alluring to delight, he infixes his tooth; but lastly, gaining possession by consent, he clenches his tail. Hence it is that some persons blame in themselves sins which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, even against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then; He clencheth his tail like a cedar; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last.

32 - 34 Behemoth's power increases at the end, causing greater harm.

It should be known also, that to those whom he has seized, he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life: and that the more he considers that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end; in order that the sooner his temptations are to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But frequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper wounds of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord’s bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked the foul spirit, saying, Thou deaf and dumb spirit, I charge thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. Mark 9, 25. 26. Behold, it had not rent him, when it possessed him, it rent him when it came out; because he doubtless then harasses the thoughts of the mind more fearfully, when, compelled by Divine power, he draws near his departure. And him whom he had possessed as a dumb spirit, he was leaving with cries: because frequently, when in possession, he inflicts smaller temptations; but when he is expelling from the heart, he disturbs it with sharper assaults. It is therefore well said, He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined;

32 - 35 The sinews of his stones are wrapped together.

The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrupts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices; so as to make many sin in such a way, that, if they wish perchance to escape a sin, they cannot escape it without being entangled in another sin; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel saw three men set free, namely, Noah, Daniel, and Job, Ez. 14, and the Lord in the Gospel, by saying that there were some in the field, some in the bed, and some in the mill, Luke 17, 34-36 doubtless points out three orders in the Church,) it is plainly sufficient for us to select an instance out of each class.

32 - 36 Another forsakes the world but fails to discern authority.

For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence; but he, to whom the oath has been sworn, is discovered to be guilty of adultery, so as even to endeavour to kill the husband of the adulteress. But he who has taken the oath, turns back to his own mind, and is assailed by different thoughts on one side and the other, and is afraid of being silent in this matter, lest by silence he should be an accomplice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he inclines, he is afraid of not being free from the taint of transgression.

32 - 37 Another ascends to power by bribes, facing constant guilt.

Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord. And when he, perhaps, who is injudiciously selected, has begun to rule over him, he forbids the things of God to be done, and enjoins the things of the world. The person under him considering, therefore, either what is the sin of disobedience, or what is the pollution of secular life, both trembles to obey, and fears to disobey; lest by obeying he should forsake God in His commands, or again by disobeying should despise God in the superior he has chosen; and lest by obeying unlawful commands, He should exercise against God that which he chooses for God’s sake; or again, by disobeying, should postpone to his own judgment him whom he had sought for as his own judge. He is, therefore, through the fault of his indiscretion, bound by the sinews of stones wrapped together, because either by obeying, or certainly by disobeying, he is bound with the sin of transgression. He was studying to break down his own will, and he takes care even to strengthen it by despising his superior. He resolved entirely to abandon the world, and he is compelled to return to the cares of the world even through the will of another. The sinews, therefore, are wrapped together, when the arguments of the enemy so bind us, that the knots of sins hold the firmer, the more they are sought to be disentangled.

32 - 38 In sin dilemmas, choose lesser evils to avoid greater.

Another, neglecting to think of the weight of ecclesiastical distinction, ascends by bribes to a place of rule. But because every eminent position in this world is more affected by griefs, than delighted by its honours, when the heart is weighed down by tribulations, its fault is recalled to its memory: and a man laments that he has attained to a laborious post by wrong means, and he learns how wrong is his conduct, by being crushed by the very difficulty. Acknowledging, therefore, that he is guilty with the bribes he has expended, he wishes to abandon the lofty position he has gained: but he is afraid it should be a more grievous sin to have resigned the charge of the flock he had undertaken. He wishes to take care of the flock committed to him, but he is afraid it should be a greater fault to hold the authority of pastoral grace which he purchased. He perceives therefore that, through seeking for distinction, he is hampered by sin on every side. For he sees that neither course is without the imputation of guilt, if either the flock he has once taken charge of be abandoned, or again if a sacred office be retained, when purchased in a secular way. He is afraid in every direction, and is suspiciously fearful on every side, either lest remaining in his purchased office he should not properly bewail his not correcting his fault by even abandoning it, or certainly, lest, while endeavouring to lament one fault, by resigning his authority, he should again commit another, by this very forsaking of his flock. Because, therefore, this Behemoth binds with such entangled knots, that a mind, when brought into doubt, binds itself firmer in sin by the very means it attempts to free itself from sin, it is rightly said; The sinews of his stones are wrapped together. For the more the arguments of his machinations are loosened, as if to release us, the more are they entwined to hold us fast.

32 - 39 When trapped, choose lesser sins to avoid greater, fatal wrongdoing.

There is, however, a plan which may be usefully adopted to overthrow his craft, namely, that when the mind is held in bondage between less and greater sins, if no outlet for escape is open without sin, the less evils should always be preferred: because even he who is shut in by a circuit of walls on every side, lest he escape, there throws himself down in flight, where the wall is found lowest. And Paul when he observed certain incontinent persons in the Church, conceded the smallest faults, in order that they might avoid greater, saying, On account of fornication, let every man have his own wife. 1 Cor. 7, 2 And because married people are then only without sin in their connection, when they come together, not for the gratification of lust, but for the begetting of children, in order to shew that this which he had conceded was not without sin, though of least degree, he immediately added, But I speak this by indulgence, not by commandment. ib. 6 For that which is pardoned, and is not commanded, is not without fault He surely saw that to be a sin, which he foresaw he was able to concede al. ‘could be excused.’. But when we are constrained by doubts, we profitably yield to the least, for fear of sinning unpardonably in great, faults. The entanglement of the sinews of this Behemoth is therefore frequently unravelled, when we pass to the greatest virtues through the commission of smaller faults. It follows,

32 - 40 Man resolves not to be entangled with worldly occupations. His bones are as pipes of brass.

What are designated by the ‘bones’ of this Behemoth, except his counsels? For as the uprightness ‘positio’ and strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his ‘testicles’ differ from his ‘bones,’ that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his ‘bones,’ that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights; and when the sound is sweet which they utter to the cars, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the firmness of its strength. So also when his crafty designs counsel, as it were, with gentle forethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things. They are like pipes of brass then, which when heard with pleasure plunge the mind from its inward resolution into the pleasure of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wickedness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity.

32 - 41 Another resolves to resign all possessions for heavenly training.

And we make this plainer in every respect, by briefly laying open a few of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world’s occupations, being greatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benefit, saying, Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude? He insinuates these thoughts, and flatters the while; and is already secretly concealing the snares of sin in the worldly business, which he provides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their hearer with the sweetness of a voice which is giving them counsel.

32 - 42 Another gives up possessions and prepares to crush wishes.

Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples under foot the things which could weigh down their possessor. The lurking enemy addresses his heart with secret suggestion, saying, Whence has arisen the boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposest of thyself in another: He would make thee more strong and robust, if He had wished thee to follow His footsteps with the neediness of want. Do not most men never give up their earthly patrimonies, and yet purchase by these, through works of compassion, the eternal goods of a heavenly inheritance? He suggests these things with flattery; but secretly in his deceit annexes deadly pleasures to the very things he advises him to retain, before the eyes of him who retains them, in order that he may attract the deluded heart to outward pleasures, and may draw aside its secret vows of perfection. His bones, therefore, are like pipes of brass, because when his crafty designs utter outwardly a soothing sound, they inflict deadly destruction within.

32 - 43 Another subdues will, corrects sins, and gains zeal.

Another having given up all his outward possessions, prepares also to crush his inmost wishes, in order that, by submitting himself to the sounder judgment of another, he may renounce not merely his evil desires, but, (to add to his perfection,) himself also even in good resolves, and may observe all his duties at the will of another. The crafty enemy addresses him the more gently, the more ardently he endeavours to push him down from his loftier position, and presently, fawning on him with deadly suggestions, he says, O what great marvels thou wilt be able to perform by thyself, if thou dost not submit thyself in any way to the judgment of another. Why dost thou check thy progress, from a desire for improvement? Why dost thou crush the goodness of thy intention, when thou endeavourest to extend it further than is necessary? For what wickednesses didst thou perpetrate, when exercising thy own will? Why then dost thou require the judgment of another over thee, since thou wilt be of thyself fully sufficient for holy living? He suggests these things in a flattering tone, but he secretly prepares, in the indulgence of his own will, causes for the exercise of pride, and, while he praises his heart for its inward rectitude, he craftily seeks out where to undermine it with sin. His bones are, therefore, like pipes of brass, because his clandestine designs, by the very means with which they flatter, as it were, and delight the mind, fatally divert it from its right intention.

32 - 44 Enemy counsels false prudence, undermining charity, disguising sloth as virtue.

Another, having entirely subdued his will, has already corrected many sins of the old man, both by change of life, and by the lamentation of penitence; and is inflamed with greater zeal against the sins of others, the more he is entirely dead to himself, and is not held captive by his own iniquities. The crafty enemy, observing that by his zeal for righteousness he is benefiting others besides himself, attacks him with words which advise him as if for his advantage, saying, Why dost thou extend thyself to attend to others’ concerns? Would thou mayest have strength to consider thine own! Dost thou not consider, that when thou art stretched forth to the concerns of others, thou art found unequal to attend to thine own? And of what use is it to wipe off the blood of another’s wound, and by neglect to extend the corruption of thine own? While he speaks thus, as if giving advice, he takes away the zeal of charity, and destroys, with the sword of secretly instilled sloth, all the good which could result from charity. For if we are commanded to love our neighbours as ourselves, it is right for us to be kindled against sin, with zeal for them, as for ourselves. Because then he estranges the mind from its own resolution, while he pleasingly offers advice, it is rightly said, His bones are as pipes of brass. For when by his crafty designs he utters a pleasing sound to the mind of the hearer, he sings, as it were, with a pipe of brass, so as to deceive by means of his allurements. But this Behemoth engages much more gently in the contest, when, under the cloke of infirmity, he exercises himself in ambush. But he then arouses harder temptations, when he conceals the sources of iniquity, before the eyes of him who is tempted, under the semblance of virtue. Whence it is also rightly subjoined,

32 - 45 Blessed Job's words reveal Holy Church's struggle against sinful confidence. His cartilage as plates of iron.

For what but his simulation is understood by cartilage? For cartilage presents the appearance of bone, but it has not the strength of bone. And there are some vices which present an appearance of rectitude, but which proceed from the weakness of sin. For the malice of our enemy clokes itself with such art, as frequently to make faults appear as virtues before the eyes of the deluded mind; so that a person expects, as it were, rewards, for the very conduct for which he deserves to meet with eternal punishments. Forcruelty is frequently exercised in punishing sins, and it is counted justice; and immoderate anger is believed to be the meritoriousness ‘meritum’ of righteous zeal; and when sinners ought to be carefully made straight from their crooked habits, they are snapped by being violently bent. Frequently negligent remissness is regarded as gentleness and forbearance, and while delinquents are spared temporally more than is proper, they are cruelly reserved to eternal punishments. Lavishness is sometimes believed to be compassion, and though it is a fault to be over saving, there is no fear of that which has been given being more wickedly lavished. Tenacity is sometimes considered frugality, and since it is a grievous fault not to give, it is considered a virtue to retain what has been received. The pertinacity of the wicked is often termed constancy, and when a mind does not submit to be turned from its wickedness, it glories as if in defending what is right. Inconstancy is often regarded as tractability, and because a person does not keep his word to any one, he considers himself on that account a friend to all men. Sometimes incompetent fear is believed to be humility, and when any one, oppressed by temporal fear, shrinks in silence from the defence of the truth, he thinks, that, according to the order of God, he demeans himself humbly to his superiors. Sometimes haughtiness of voice is counted freedom for the truth; and when through pride the truth is spoken against, forwardness in speaking is thought a defence of the truth. Sloth is frequently looked upon as a maintenance of peace, and though it is a grievous fault not to be zealous in doing what is right, it is believed to be a most meritorious virtue, merely to abstain from evil conduct. Restlessness of spirit is frequently termed a watchful solicitude, and when a person cannot endure rest, he thinks that he performs an exercise of virtue which is due from him, by doing what he likes. Incautious precipitation in things which must be done, is believed to be the warmth of praiseworthy zeal, and though a desired advantage is marred by unseasonable acting, it is considered that the quicker a thing is done, the better. Slowness in promoting goodness, is counted judgment, and when progress is expected to le made by reconsideration, delay lurks in ambush and disappoints it. When a fault then appears like virtue, we must needs consider that the mind abandons its fault the more slowly, in proportion as it does not blush at what it is doing; and that the mind abandons its fault the more slowly, in proportion as, having been deceived by the semblance of virtue, it seeks therefrom the recompense of rewards. But a fault is easily corrected, which is also blushed at; because it is felt to be a fault. Since, therefore, error is corrected with more difficulty, when it is believed to be a virtue, it is rightly said, His cartilage as plates of iron. For the more craftily this Behemoth exhibits his cunning under the cloke of virtue, the more firmly does he enthral the mind in sin.

32 - 46 Self-confident ascetics fall, mistaking vice for virtue, growing hardened and darkened.

Hence it is that sometimes those who seek after the way of holiness, when they have fallen into error, are improved but slowly. For they consider what they do to be right, and devote their perseverance to the practice of vice, as they do to the cultivation of virtue. They consider what they do to be right, and therefore promote the more earnestly their own judgment. Accordingly when Jeremiah said, Her Nazarites were whiter than snow, purer than milk, more ruddy than old ivory, more beautiful than the sapphire: their visage is made blacker than coals; and they are not known in the streets; he rightly added immediately, Their skin cleared to their bones, it is withered, and has become as a stick. Lam. 4, 7. 8. For what is signified by the word ‘Nazarites’ but the life of the abstinent, and continent, which is said to be whiter than snow and milk? For snow is congealed from water, coming as it does from above; but milk is squeezed from flesh which is nourished by things below. What then is pointed out by ‘snow’ but the brightness of the heavenly life, and what by ‘milk’ but the ordering of the temporal stewardship? And because continent men in the Church frequently perform such wonderful works, that many who have maintained a heavenly life, many who have dispensed aright the things of earth, seem to be surpassed by them, they are said to be both whiter than snow, and purer than milk. And since they sometimes appear by the fervour of their spirit to surpass the conduct of the ancient and mighty fathers, it is rightly subjoined, More ruddy than old ivory. For where the word ‘ruddiness’ is used, the flame of holy desire is signified. But we are not ignorant that ivory is the tusk of great animals. They are therefore more ruddy than old ivory, because they frequently appear before human eyes as of more fervent zeal than some of the preceding fathers. Of whom it is added, that the whole may be set forth at once; More beautiful than the sapphire. For the sapphire is of the colour of the heaven. And because they surpass many who precede them, and who are aiming at things above by a heavenly conversation, they are said to have been more beautiful than the sapphire. But when the abundance of virtues increases more than is expedient, the mind is frequently led to a kind of self-confidence, and, deceived by presuming on itself, is suddenly darkened by sin stealing it away. Whence it is rightly subjoined; Their visage is made blacker than coals. For they become black after whiteness, because having lost the righteousness of God, when they presume about themselves, they fall soon even into those sins which they understand not; and because, after the fire of love, they come to the chill of numbness, they are, in comparison, preferred to extinguished coals. For sometimes when they lose the fear of God through self-confidence, they become even colder than cold minds. Of whom it is rightly subjoined; They are not known in the streets. For a street (platea), according to the Greek tongue, is put for breadth platea from platuV.. But what is straiter for the mind of man, than for it to crush its own will? Of which crushing the Truth says; Enter ye in at the strait gate. Matt. 7, But what is broader than not to struggle against any of our wills, and to spread one’s self forth without restraint, wherever the impulse of choice may have led? They, therefore, who through confidence in their holiness follow themselves, and put aside the opinion of their betters, proceed as it were along the broad streets ‘plateas.’. But they are not known in the streets, because they had made their life appear different, when by crushing their own wills they used to keep themselves in the narrow path. And it is well added; Their skin cleaved to their bones. What is expressed by ‘bone,’ but the hardness of strength; what by ‘skin,’ but the softness of infirmity? Their skin is said, therefore, to cleave to their bones, because through their depraved judgment the infirmity of vice is considered by them the hardness of virtue. For their doings are weak, but from being deceived by the confidence of pride, they connect them with notions of strength, and because they think highly of themselves, they scorn to be reformed of their wickedness. Whence it is also rightly added; It hath grown dry, and is become as a stick. For their fault is rendered the less perceptible, the more it is considered by them to be even deserving of praise. And He rightly declares that it is ‘dry,’ because it never grows green by self-reflection. That then which by Jeremiah is called ‘skin’ by reason of its weakness, is called ‘cartilage’ by blessed Job by reason of its frailness; and that which there is termed ‘bones’ from its hardness, is here said to be ‘plates of iron.’ But let us hear of what nature, and what origin ‘conditionis’ is this Behemoth, who by his members exerts himself against the Elect of God with such skill in iniquity at the last time, and who also in his own person displays himself with such great craftiness of stratagems. For he would not be able to work such wonders even in working wickedness, if he did not exist from some mighty origin. Whence also the Lord, as if accounting for such great cunning, and such mighty strength, added with great consideration, saying,

32 - 47 Prophet mentions nine stones, symbolizing nine orders of angels. He is the chief of the ways of God.

As if He were plainly saying, He has strength sufficient for so many purposes, because in the nature of things the Creator made him first, when creating him in his substance. For what do we understand by the ‘ways’ of God, but His doings? Of which He says by the Prophet; For My ways are not as your ways. Is. 55, 8 And Behemoth is said to be the chief of the ways of God, because doubtless when He was performing all the work of creation, He created him first, whom He made more eminent than the other Angels. The Prophet is looking at the eminence of this superiority ‘primatus.’, when he says, The cedars in the paradise of God were not higher, the fir trees equalled not his summit, the plane trees were not equal to his branches, nor any tree in the paradise of God was like him and his beauty, since He made him beautiful with his many and thick branches. Ez. 38. 9. For who can be understood by cedars, fir trees, and planes, unless those bands of heavenly virtues of lofty height, planted in the verdure of eternal joy? But these, though created lofty, were yet neither preferred nor equalled to him. And he is said to have been made beautiful with his many and thick branches, because when set above the other legions, a comeliness, as great as the subject multitude of Angels which adorned him, rendered him the more beautiful. This tree in the paradise of God had, as it were, as many crowded branches, as were the legions of heavenly spirits, it beheld placed beneath it. And therefore, when sinning, he was condemned without pardon, because he had been created great beyond comparison. Hence it is again said to him by the same Prophet, Thou wast a seal of the likeness of God, full of wisdom, and perfect in beauty in the delights of the paradise of God. Ez. 28, 12. 13. For having many things to say of his greatness, he comprehended all in the first word. For what good had he not, if he was the seal of the similitude of God? For from the seal of a ring such a likeness is impressed in image, as exists in essence in the seal itself. And though man was created after the likeness of God, yet as if ascribing something greater to an Angel, he says not that he was made after the likeness of God, but that he was the very seal of the likeness of God; in order that, as he is more subtle in nature, the likeness of God may be believed to have been more fully impressed on him.

32 - 48 God's wrath smites the proud, even exalted angels in heaven.

Hence it is that the same Prophet, still speaking of the power of his superiority, subjoins; Every precious stone was thy covering, the sardius, and topaz, and jasper, the chrysolite, the onyx, and the beryl, the sapphire, the carbuncle, and the emerald. Ez. 28, He mentioned nine kinds of stones, doubtless because there are nine; orders of angels. For when in the very words of Scripture, Angels, Archangels, Thrones, Dominations, Virtues, Princedoms, Powers, Cherubim, and Seraphim, are plainly spoken of and mentioned, it is shewn how great are the distinctions of the citizens of heaven. And yet this Behemoth is described as being covered by them, because he had those as a vesture for his adornment, by comparison with whom he was more brilliant, when he transcended their brightness. Of whose description he further adds in that passage, Gold the work of thy beauty, and thy holes read ‘foramina.’ were prepared in the day that thou wast created. Ez. 28, Gold existed as the work of his beauty, because he shone forth with the brightness of the wisdom, which he received when created aright. But holes are made in stones in order that when bound together by gold, they may be united in the composition of an ornament, and that they may not be separated from each other, which the gold binds together by being poured between and filling the holes. The holes of this stone were prepared then in the day of its creation, because, namely, he was created capable of love. And had he wished to be filled therewith, he would have been able to cling firm to the Angels who stand, as to stones placed in the ornament of a king. For had he given himself up to be penetrated by the gold of charity, when associated with the holy Angels, he would still be remaining, as we said, a stone firmly fixed in the ornament of a king. This stone then had holes, but, through the sin of pride, they were not filled with the gold of charity. For since they are fastened with gold, so as not to fall, he therefore fell, because, even though perforated with the hand of the artificer, he scorned to be bound with the bands of love. But now, the other stones, which had been perforated similarly with him, were bound together by charity mutually penetrating them, and obtained, on his fall, this, as a gift, that they should now be never loosened by falling from the ornament of the King. The same Prophet, still gazing on the loftiness of his superiority ‘principatus.’, subjoins, Thou, the outspread and covering Cherub in the holy mountain of God, hast walked perfect in the midst of the stones of fire. Ez. 28, For Cherub is interpreted, ‘Plenitude of knowledge,’ and he is therefore called a Cherub, because he is not doubted to have surpassed all in his knowledge. And he walked in perfection in the midst of the stones of fire, because he dwelt amid the hearts of Angels, which were kindled with the fire of love, bright with the glory of his creation. And he rightly speaks of him as outspread and covering. For we overshadow every thing which we protect when stretched out. And because he is believed to have overshadowed the brightness of the others, through comparison with his brightness, he is said to have been himself outspread and covering. For he who transcends the greatness of others by his great excellence, has covered them, as it were, by overshadowing. That then which is said in one place to be beautiful with branches, in another a seal of similitude, in another a Cherub, and in another covering, is in this place declared by the voice of the Lord to be this Behemoth, the chief of the ways of God.

32 - 49 Pride felled angels; humans should fear, humbled by God’s grace.

But He mentions these wondrous things of him, in what he had, and in what he lost, expressly to shew to awestruck man, what, if guilty himself of pride, he is likely to suffer from the sin of his haughtiness; if He would not abstain from smiting him, whom He exalted at his creation to the glory of such great brightness. Let man then consider what he deserves for his pride on earth, if even an Angel, placed above other Angels, is cast down in heaven. Whence it is also well said by the Prophet, My sword is made drunk in heaven. Is. 34, 5 As if He were plainly saying, Consider with what wrath I shall smite the haughty of the earth, if I have not forborne to smite for the sin of pride, those even, whom I have created next to Myself in heaven. Having heard then these many powers of the ancient enemy, having known the greatness of the state in which he was made; who would not fall down with unbounded fear, who would not sink under the blow of desperation? But because the display of our enemy’s power keeps down our pride, the Lord comforts our infirmity also by disclosing the dispensation of His grace. Hence when calling him ‘the chief of His ways,’ He immediately added;

32 - 50 He that made him, hath bended up his sword.

For the ‘sword’ of this Behemoth is his malice in doing hurt. But his sword is bended by Him, by Whom he was created naturally good. Because his malice is so restrained by Divine dispensation, as not to be permitted to strike the minds of men, as much as he wishes. Because, therefore, our enemy both has great power, and strikes a less blow, the kindness of our Creator restrains his sword, so that it is bent back, and lies hid in his own conscience, and that his malice does not extend itself further for the death of men, than it is righteously ordered from above. The great strength therefore which he has for many things, he possesses from the original ‘principio’ of his mighty creation; but so far as he is defeated by some, his sword is doubtless bent back by his Creator. For when this Behemoth, who is the chief of the ways of God, received permission to practise temptation against the holy man, he roused the nations, he took away the flocks, he cast down fire from heaven, he agitated the air and roused the winds, he shook and overthrew the house, he killed his sons, when feasting together, Job he employed the mind of the wife in the craft of evil persuasion, he pierced the flesh of the husband with the wounds he inflicted. ib. 2, 9. 10. But his sword is bent back by his Creator, when it is said, Save his life. ib. 6. And how great is his weakness, when his sword has been bent back, is described by the witness of the Evangelist, that he was not able to continue in the man he had possessed, and again that he presumed not, unbidden, to assail the brute animals, saying, If Thou cast us out, send us into the herd of swine. Matt. 8, 31 For it is shewn how much his sword of malice is bent back, since he would not be able to assail even the herd of swine, unless the supreme Power gave him permission. When then can he venture of his own accord to injure men who are made after the likeness of God, of whom is it doubtless quite plain, that he cannot presume to touch the swine, without permission? ‘non jussus.’

32 - 51 Behemoth's power highlights our need for humility and God's strength.

We must observe also, that when Behemoth is called the chief ‘principium’ of the ways of God, the insane doctrine of Arius is overthrown by plain reason. For he confesses that the Son of God is a creature, and behold Behemoth is set forth as the first created in the creation of things. It remains therefore for Arius either to assert that the Son is not made, or to believe in his folly that he was created after Behemoth. But since every thing which is folded ‘applicatur.’ is turned back on itself, Behemoth is rightly said to be a sword bent back. For his malice is steeped in itself, when, on being forbidden, it does not exert itself according to its wish, against the life of the Elect. But it is permitted to strike many, as their merits deserve, in order that when they forsake God they may serve His cursed enemy. But he is defeated the more powerfully by the Elect, the more they bow themselves with greater humility before the sole Author of all things. Since therefore from being called the chief of the ways of God, from being proved to be very insupportable, when the Lord permits it, we know plainly with how strong an enemy we are fighting; it remains therefore for each of us, to subject himself more entirely to his Maker, the more truly he considers the mighty power of his adversary against him. For what are we but dust? But what is he, but one of the heavenly spirits, and what is still greater, their chief? What then can he venture on his own strength, when he contends, though dust, against the chief of angels? But because the Creator of heavenly spirits has assumed an earthly body, lowly dust now rightly overcomes the haughty angel. For by adhering to True Strength he gains powers, which the apostate spirit lost by following himself. And it is meet for him, who believed that he was strong, when he had forsaken his Creator, to be conquered by dust, in order that he may learn on defeat, that he has failed through pride. But he pants with furious rage, because when sufferings torture him below, man ascends to the highest happiness; because flesh is exalted to, and abides in, that loftiness, from which he, that great spirit, lies cast forth for ever. But their relative deserts changed the positions of their minds. Thus, thus did pride deserve to be cast down, thus humility to be exalted, so as that a heavenly spirit might endure hell, by exalting himself, and earth, through humility, reign for ever above the heavens.

33 Pride Feeds Behemoth; God Alone Binds Evil, Guards Humble Souls 67 108.7 1:30:35

33 - 1 Pride fuels familiarity with the enemy, Behemoth.

The proud become the more familiarly devoted to the ancient enemy, who is described by the voice of the Lord, under the name Behemoth, the higher they swell with pride within, at the successes of this life. For their pride increases with their distinction, but with their pride is added care; the mind is distracted hither and thither, because their desires also increase together with their possessions. And when they bring forth thoughts without number as the hay of the field, they feed the hunger of this Behemoth with these thoughts, as if with food which he longed for. Whence it is now rightly said;

33 - 2 The mountains bring him forth grass.

In Holy Scripture, when ‘mountain’ is put in the singular number, there is designated sometimes the Incarnate Lord, sometimes Holy Church, sometimes the covenant of God, sometimes the apostate angel, sometimes any particular heretic. But when ‘mountains’ are named in the plural number, there is expressed sometimes the high estate of Apostles and Prophets, but sometimes the pride of worldly powers. For a mountain designates the Lord, as it is written, And in the last days the mountain of the Lord’s house shall be established in the top of the mountains. Is. 2, 2 For the mountain on the top of the mountains is the Incarnate Lord, transcending the loftiness of Prophets. Again, by a mountain is designated Holy Church, as it is written, They that trust in the Lord are as mount Sion. Ps. 125, 1 For Sion means looking out, and by this looking out is typified the Church contemplating God. Again, by a mountain is expressed the covenant of God, as Habakkuk says, God will come from Libanus, and the Holy One from the shady and thick mountain. Hab. 3, 3 For He Who by the pages of His covenant has promised that He will come, came, as it were, from that by which He held Himself, as it were, under a promise. And this covenant is well said to be a shady and thick mountain, because it is darkened by the thick obscurities of allegories. Again, by a mountain is designated the apostate angel, as is said to preachers concerning the ancient enemy under the character of the king of Babylon, Lift ye up a banner upon the gloomy mountain. For holy preachers lift up a banner above the gloomy mountain, when they exalt the virtue of the cross against the pride of Satan, which is frequently concealed under the mist of hypocrisy. Again, by a mountain any kind of heretic is expressed, as the Psalmist says with the voice of the Church, In the Lord put I my trust: how say ye to my soul, Pass over as a sparrow to the mountain? Ps. 11 For when a faithful soul is bidden to abandon unity, and to trust in the swelling doctrine of an heretical preacher, it is persuaded, as it were, to forsake the Lord, and to migrate to the mountain. Again, by mountains is designated the loftiness of Apostles and Prophets, as it is written, Thy righteousness is like the mountains of God. Ps. 36, 6 And it is said by the voice of Paul, That we might be made the righteousness of God in Him. 2 Cor. 5, 21Or as the Psalmist again says by the voice of the Church in hope, I have lifted up mine eyes unto the hills, from whence will come my help. Ps. 121 Again, by mountains is expressed the pride of secular powers, of whom the Psalmist says, The hills melted like wax from the presence of the Lord: Ps. 97, 5 because many, who had before been swollen up with stubborn pride, were melted through penitence with great fear, when God was manifested in the flesh. Or as the same Prophet says again, They go up, mountains and go down, plains. Ps. 104, 8 For many persecutors of the Lord come against Him in pride, but return from Him in humility. And these go up, mountains, by the swelling of power; but come down, plains, namely, by becoming level, through acknowledgment of sin.

33 - 3 Proud people feed Behemoth with their wicked desires.

But because some continue in the height of their pride, and disdain to bend humbly to the Divine commands, and that, because they cease not to think and perpetrate wickedness according to the desire of the ancient enemy; it is rightly said of Behemoth in this place; The mountains bring him forth grass. For the proud men of the world bring forth grass to this Behemoth, because they refresh him by that which they work wickedly. They bring forth grass to this Behemoth, because they offer him their unstable and treacherous pleasures. For men, says the Apostle, shall be lovers of their own selves. 2 Tim. 3, 2 And he summed up their description, saying; Lovers of pleasures more than of God. ib. 4 What then is the grass of the mountains, except unstable pleasure, which is begotten from the heart of the proud? For if they did not despise God in their pride, they would never commit so many wantonnesses ‘lubrica’ in their lasciviousness, by which grass this Behemoth is doubtless fed; because by hungering in them after the punishment of eternal death, he is pampered with their evil habits. For the proud of this world, even if ever, hindered by the course of God’s dispensation, they desist from fulfilling their wicked works, yet multiply wickednesses in thought; at one time to make themselves appear superior to others in wealth and honour; at another, to exercise this very power in endeavouring to injure others; at another, to melt away in light deeds and pleasures, when influenced by wanton emotions. For since they never think of doing right, but always wrong, things, from the favours they have received from God, what else do they but fight against God with His own gifts? Because then this Behemoth always discerns in the minds of the proud his own desires, he finds, as it were, grass on the mountains, with which he replenishes and swells the belly of his malice. But it is well subjoined,

33 - 4 All the beasts of the field will play there.

What are designated by ‘beasts’ but unclean spirits, what by the ‘field,’ but the present world? Whence it is said against Ephraim, of the chief of the malignant spirits himself; The beasts of the field shall tear them. Hos. 13, 8 Or as Isaiah says; No evil beast shall go up thereon. Is. 35, 9 But that the world is understood by the word field, the word of the Lord witnesses in the Gospel, which says, But the field is the world. Matt. 13, 38 The beasts of the field, then, play in the grass of the mountains, because in this world the devils, who have been cast forth from above, delight in the evil doings of the proud. The beasts play in the grass, when the reprobate spirits draw away the hearts of men into unlawful thoughts. Is it not sport for evil spirits, to deceive at one time by false promises the minds of men which were made after the image of God, at another to make mock at them with empty terrors, at another to urge upon them transitory pleasures as if lasting, at another to make light of lasting punishments as if transitory? He had doubtless feared being the sport of these beasts, who said, O my God, I trust in Thee, let me not be ashamed, let not mine enemies make a jest of me. Ps. 25, 2 Because then the heart of the proud is overcome by every sin, so as to be ready for every malignant spirit which assails it with evil thoughts, it is rightly said of the grass of the mountains, All the beasts of the field will play there. For since the proud pass over no wickedness in their thoughts, there is no beast of the field which is not satiated with the grass of these mountains. For even if at any time they avoid the lust of the flesh, yet they commit the sin of inward lust by boasting of their very chastity. If at any time they do not covetously grasp at any thing without them, they are by no means free from the allurement of avarice; for though they are not eager after any thing, yet they strive to grasp at praise, for their forbearance, from human applause. The mountains, therefore, bring forth grass for this Behemoth, and all the beasts of the field play there, because every malignant spirit feeds at greater liberty in the heart of the proud, in proportion as every sin is generated from pride. But since we have heard what this Behemoth feeds on, we must now needs hear where it is that he rests meanwhile through his evil desire. It follows,

33 - 5 He sleepeth under the shadow, in the covert of the reed, in moist places.

Overshadowing is sometimes used in Holy Scripture for the Incarnation of the Lord, or the cooling of the mind from the heat of carnal thoughts; whence by the expression ‘shadow’ this cooling of the heart in consequence of heavenly protection is usually spoken of. But sometimes ‘shadow’ is taken to mean the numbness of the frozen minds when charity departs. For that the Incarnation of the Lord is signified by the term overshadowing, still preserving the truth of the history, the word of the Angel attests, who says to Mary, The Power of the Highest shall overshadow thee. Luke 35 For because a shadow is caused in no other way than by a light and a body, the Power of the Highest overshadowed her, because the incorporeal Light assumed a body in her womb. By which overshadowing in truth she received in herself every refreshment of mind. Again, by ‘shadow’ is expressed the refreshment of the heart by reason of heavenly protection, as the Psalmist says, Hide me under the shadow of Thy wings. Ps. 17, 8 Or as the Bride in the Song of Songs, having waited for the coming of the Bridegroom, announces, saying, I sat down under the shadow of Him, Whom I had longed for. Cant. 2, 3 As if she said, I rested under the protection of His coming from the heat of carnal desires. Again, by ‘shadow’ is expressed the numbness of the frozen mind, when charity departs, as is said of sinful man, that he sought the shadow. For man, flying from the warmth of charity, has forsaken the sun of truth, and hid himself under the shade of inward cold. Whence it is said by the voice of the same Truth, Iniquity shall abound, and the love of many shall wax cold. Matt. 24, Whence the first man, after his sin, is found hid amidst the trees of paradise at the cool after midday ‘ad auram’. Gen. 3, 8 For since he had lost the midday warmth of charity, he was already benumbed beneath the shadow of sin, as if under the cold of the air.

33 - 6 Behemoth sleeps in the shadow of wickedness and death.

Because then this Behemoth finds a kind of rest in those, whom he chills by withdrawing from the light of the true Sun, he is said to sleep under the shadow. But sometimes by ‘shadow,’ if used with the addition of the word ‘death,’ is expressed either the death of the flesh, or any reprobates, who by their eagerness in evil doing imitate the darkness of the ancient enemy. Whence it is said by the Psalmist with the voice of the Martyrs; Thou hast humbled us in the place of affliction, and the shadow of death hath covered us. Ps. 44, For the shadow of death covers the Elect of God, when the death of the flesh, which is the image of eternal death, cuts them off from this life; because as that separates the soul from God, so does this separate the body from the soul. Or certainly the shadow of death covers them, because it is written of the ancient enemy, His name was death. Rev. 6, 8 All reprobates are therefore the shadow of death, because they imitate the malice of his wickedness, and shadow forth his image, as it were, when they take in themselves a resemblance of his malice. And they cover the Elect of God, when they gain strength against them for a time, in the cruelty of persecution. But in this place ‘shadow’ is taken for the slumber of wickedness, and this Behemoth slumbers therein, because he watches anxiously against hearts glowing with charity, but lies securely in minds benumbed with cold. For he cannot slumber in the minds of Saints, because, even if he places himself therein for a short moment, the very warmth of heavenly desires wearies him, and he is pricked, as it were, to make him depart, as often as they sigh after eternal things with inmost love. And as many holy thoughts as cry aloud from their minds unto heaven, are as so many voices to rouse him. Whence it is, that, frightened by the arms of good deeds, and smitten with the darts of sighs, he takes his flight, and that, returning to the frozen hearts of the reprobate, he seeks for that shadow of wickedness to occupy in security. And where it is found by him, is shewn by its being immediately subjoined,

33 - 7 In the covert of the reeds.

In Holy Scripture, by the expression ‘cane’ ‘calamus’ or ‘reed’ ‘arundo’ is sometimes understood the Abiding Word, sometimes the skill of the learned, sometimes the changeableness of the mind, sometimes the brightness of temporal glory. For by ‘cane’ is designated the eternity of the Word, when it is said by the Psalmist with the voice of the Father, My tongue is the reed ‘calamus’ of a swift writer. Ps. 45, 1 For since that which we speak passes away, but that which we write remains, the tongue of the Father is called the reed of a writer, because from Him is the Word Coeternal with Himself, and begotten without transition ‘transitu’. Again, by ‘reed’ is expressed the learning of writers, as the Prophet promises concerning Holy Church, saying, In the lairs in which dragons used before to dwell, there will spring up the greenness of the reed, and rush. Is. 35, 7 For in this sentence, as we said a long way above in this work, by ‘reed’ is expressed the doctrine of writers, by ‘rush’ the freshness of hearers see Bk. 29, §. 5Again, by ‘cane,’ or certainly by ‘reed,’ is expressed changeableness of mind, as is said by the Lord to the crowds of the Jews in praise of John, What went ye out into the wilderness to see? a reed shaken with the wind? Matt. 17 in order, namely, that it should be understood, ‘No.’ For John was not in truth a reed shaken with the wind, because no breath of tongues inclined on different sides his mind, which was made firm by the Holy Spirit. Again, by ‘rush’ or ‘reed’ is expressed the brightness of temporal glory, as is said of the righteous by Wisdom, the righteous shall shine, and run to and fro like sparks in the reed-bed. Wisd. 3, 7 For He terms a ‘reed-bed’ the life of the worldly, who like reeds, outwardly increase to a height by temporal glory, but are inwardly bereft of the solidity of truth. Whence also the kingdom of the Jews is compared to a reed, when it is said by the Prophet, on the Lord appearing in the truth of the flesh, A bruised reed shall He not break, and the smoking flax shall He not quench. Is. 2, 43 For what does he set forth by the name ‘reed’ but the temporal kingdom of the Jewish people, brilliant indeed without, but empty within? And because in this people the royal race had already failed, and a stranger was possessing its kingdom, He fitly calls the same kingdom a broken reed. But what is expressed by ‘flax,’ except it be its priesthood, which doubtless wore linen vestments? And because at the coming of the Lord, it had lost the warmth of charity, it was not burning but smoking, having already lost, as it were, the fire of faith. But the Incarnate Lord broke not the bruised reed, and quenched not the smoking flax, because He smote not with the might of judgment the kingdom of Judæa, which had been already well nigh destroyed, and its priesthood which retained not the fire of faith, but endured them with the long-suffering of patience.

33 - 8 Moist places are carnal minds, easily corrupted by lust.

What else, therefore, is designated in this place by the term ‘reed’ but the minds of the worldly, which are devoted to temporal glory? For they are the more empty in themselves within, the more they appear tall and beautiful without; for while they melt away into external glory on the surface, they are not strengthened by any solidity within. For like reed they are, through their folly, hollow within, but are outwardly beautiful through show and appearance; but the more studiously outward glory is sought for by them, the more are their minds agitated with sharper pangs of thought. Whence this Behemoth is now rightly said to slumber in the covert of the reed, because he silently possesses the hearts of those, whose desires he excites to seek after temporal splendor and dignity; and he himself sleeps, as it were, quietly in that spot, where he does not allow those whom he possesses to remain at rest. For whilst they go about to surpass others by the loftiness of their goods, while through the brightness of outward cleanliness they surpass the righteous in appearance, as a reed surpasses the bark of solid trees; by remaining hollow within, they make a fitting place for this Behemoth to rest within them. Whence also the Lord says in the Gospel, that the spirit who went forth and found no rest in barren and dry places, because he found the house which he had left empty, and swept clean, entered it in more abundant measure. Matt. 12, 43-45 For because the earth which is watered becomes moist, the barren and dry places are the hearts of the righteous, which by the power of discipline are drained dry of all the moisture of carnal concupiscence. Whence here also the place where this Behemoth slumbers is still further pointed out, where it is immediately added, In moist places.

33 - 9 Behemoth rests in pride and lust, enslaving minds against correction.

For ‘moist places’ are the minds of earthly men, which the moisture of carnal concupiscence makes fluid, because it fills them. In which this Behemoth plants deeper the footsteps of his iniquity, the more as in passing he sinks ‘pertransitus ejus’ in their minds as in wet earth. For ‘moist places’ are voluptuous deeds. For the foot does not slip on dry ground, but when planted in slippery ground it is hardly supported. They therefore journey through this life in moist places, who cannot herein stand upright in righteousness. Behemoth, therefore, sleeps in these moist places, because he rests in the slippery doings of reprobate men. But some suppose that by ‘moist places’ are meant the genitals. But if this is so, what else is plainly designated by moist places but lust, so that by a ‘reed’ is expressed the glory of pride, and by ‘moist places’ the lust of the body? For these in truth are two sins, which hold cruel sway over the human race, one, namely, of the spirit, and the other of the flesh. For pride exalts the spirit, lust corrupts the flesh. The ancient enemy, therefore, specially oppressing mankind either by pride or by lust, sleeps in the covert of the reed, and in moist places, because he holds ruined man under the sway of his domination, either by pride of spirit, or by corruption of flesh. But some he possesses in both ways, because when the spirit of pride exalts them, not even shame for their corruption brings them down from pride at their high estate. But are not the teachers of virtues continually watchful against them within the bounds of Holy Church? Do they cease to reprove grovelling pleasures, and to recommend the joys of the heavenly country? But the minds of the wicked refuse the more obstinately to listen to the highest things, the more closely they have cleaved to those that are basest. Nor are they contented with merely perishing themselves, but, (which is worse,) when they see others convinced and improved, they also oppose the reproofs of the righteous, to keep others at least from being corrected. Whence it is well subjoined;

33 - 10 The shadows cover his shadow.

For all the wicked are in truth shadows of the devil: for while they give themselves up to imitate his iniquity, they derive, as it were, a form of resemblance from his body. But as the reprobate are his ‘shadows’ in the plural number, so each separate sinner is his ‘shadow’ in the singular. But when the wicked gainsay the teaching of the just, when they do not permit any wicked person to be corrected by them, the shadows of this Behemoth cover his shadow; because sinners, whenever they are conscious to themselves of sin, support another sinner in the same course. His shadows cover his shadow, when the more wicked support by their misdirected patronage the doings of the most wicked. And this they doubtless do with this object, that, while the fault, with which they themselves are bound, is corrected in others, they may not at last be reached themselves. They cover themselves therefore, when they protect others, because they foresee that their own conduct is attacked, by the same means as they see others confounded with bold reproof. And thus it happens, that while the aggregate of sins is defended, it is also increased, and that the guilt of each person is more easy of commission, the more difficult it is of punishment. For the evil doings of sinners derive so much greater increase, the longer they are permitted, through the defence of the powerful, to remain unpunished. But such persons, whether they seem to be within or without Holy Church, display themselves more openly as the enemies of God, the greater patrons they are of sins. For in defending themselves they fight against Him, Who is displeased with those doings, which they multiply, by defending them. Which conduct the Lord by the Prophet well reproves, under the character of Babylon, saying; Thorns and nettles shall spring up in her houses, and the bramble in the fortresses thereof. Is. 34, For what do we understand by ‘nettles,’ but the irritations of thoughts, and what by ‘thorns,’ but the piercings of sins? Nettles therefore and thorns spring up in the houses of Babylon, because in the disorder of a reprobate mind there arise longings of thoughts which exasperate, and sinful deeds which wound. But they who act thus have others also more wicked than themselves as their defenders. Whence he there fitly subjoined immediately, And the bramble in the fortresses thereof. For the bramble is crowded with such a circle of thorns, that it can hardly be touched from its roughness. The nettle and the thorn therefore spring up within, but both of them are fortified without by the bramble: because, namely, smaller offenders commit any kinds of evil, but greater and most abandoned ones defend them. Whence it is here also well said, His shadows protect his shadow. For whilst a greater sinner defends a wicked person, a shadow, as it were, darkens a shadow, that it be not irradiated with the light of truth. It follows;

33 - 11 The willows of the brook will compass him about.

‘Willows’ are trees which bear indeed no fruit; but are of such great greenness, as hardly to dry up, even when cut off by the roots and torn up. Whence in Holy Scripture by the name ‘willows,’ the good are sometimes designated, from their greenness, and sometimes the reprobate from their sterility. For unless by their continual greenness they typified the life of the Elect, the Prophet would not have said concerning the children of Holy Church, They shall spring up among the grass, as willows by the water courses. Is. 44, 4 For the children of Holy Church spring up as willows among the grass, when amidst the withering life of carnal men, they last on in manifold numbers, and perpetual greenness of mind. And they are well said to spring up by the water courses, because each of them derives its fruitful productiveness from the teaching of Holy Scripture, which runs along in this temporal state. And again, if the life of sinners were not signified by the sterility of willows, the Psalmist would not have said against Babylon by the voice of preachers; We hanged our instruments upon the willows in the midst thereof. Ps. 137, 2 For the willows are described as being in the midst of Babylon, doubtless because the unfruitful, and those estranged from the love of their heavenly country, are rooted with all the affections of their heart in this confusion of the world. Whence also holy preachers do not play, but hang their instruments in these willows, because when they see minds unfruitful and reprobate, they display not the power of their preaching, but rather weep and are silent. What also is expressed by the brook except the course of this mortal life? Of which it is said again by the Prophet, He shall drink of the brook in the way, therefore shall he lift up his head. Ps. 110, 7 Because, namely, our Redeemer tasted the punishment of mortal life, as though in a passage through it, and therefore did not long abide in that death to which he had yielded of his own accord. Whence on the third day he lifted up at His resurrection that Head which He had laid down at His death. What then is the meaning of that which is said of this Behemoth, the willows of the brook will compass him about? except that lovers of this mortal life, unfruitful in good deeds, cleave the closer to him, the more abundantly the delight of transitory pleasure waters them. For a brook waters them, as it were, at their roots, when the love of a carnal life intoxicates them in their thoughts. And like willows they bring forth in truth no fruit, but are green in their leaves, because they sometimes utter words of propriety, which are not burdensome to be said, but display by their good works no weight of life. It is therefore well said, The willows of the brook will compass him about, because when they who bear no fruit devote themselves to the love of this temporal life, they comply too familiarly with the depraved customs of the ancient enemy. But since we have heard what is rendered him by his clients, let us now hear what he works in them. It follows;

33 - 12 He will drink up a river, and will not wonder, and trusteth that Jordan can flow into his mouth.

For what is in this place designated by the name of ‘river,’ except the downward course of the human race, which rises at its birth, as if from the source of its fountain, but passes down, as if flowing to its lowest level at its death? But who are signified by the expression ‘Jordan,’ except those who have been already imbued with the sacrament of Baptism? For since our Redeemer deigned to be baptized in this river, all who have been baptized must needs be expressed by the name of that stream, in which this very sacrament of Baptism happened to be begun. Because, therefore, this Behemoth has drawn to himself like a river the human race flowing downward from the beginning of the world, even to the times of redemption, but a few Elect ones escaping him, it is now well said; He will drink up a river, and will not wonder. But since even after the coming of the Mediator he seizes some even of the faithful, who neglect to live righteously, it is rightly subjoined; And trusteth that Jordan can flow into his mouth. As if it were plainly said, Before the coming of the Redeemer of the world, he drank up the world without wondering, but, which is far worse, even after the coming of the Redeemer, he trusts that he is able to swallow up some, who have been sealed with the sacrament of Baptism. For he devours some who have been placed in the profession of Christians, because he supplants them by causing error in their faith itself. But others he does not turn aside from the uprightness of the faith, but inclines to the practice of wicked works. Others he is unable to bend as much as he wishes in deeds of impurity, but he inwardly turns them aside from the zeal of their intention; so that, when they sever their minds from charity, whatever they may do outwardly may not be right. And they retain the faith, but they retain not the life of faith; because they either openly do those things which are unlawful, or else from their perverted heart, their doings are wicked, even though they seem to be holy. For since some persons are faithful in their professions, but not in their lives, it is said by the voice of the Truth, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. Matt 7, 21 Hence He says again; But why call ye Me, Lord, Lord, and do not the things which I say? Luke 6, 46 Hence Paul says, They profess that they know God, but in works they deny Him. Tit. Hence John says, He that saith that he knoweth God, and keepeth not His commandments, is a liar. 1 John 2, 4 Hence it is that the Lord complains of His own ancient people; This people honoureth Me with their lips, but their heart is far from Me. Mark 7, 6; Is. 29, Hence also the Psalmist says, They loved Him with their mouth, and they lied unto Him with their tongue. Ps. 78, 36 But it was no wonder that this Behemoth before the water of the laver, before the heavenly sacraments, before the corporeal presence of the Redeemer, drank up, with the yawning gulph of his deep persuasion, the river of the human race. But it is very wonderful, it is very terrible, that even after the knowledge of the Redeemer, he seizes many with his open mouth, that he pollutes them after the water of the laver, that after heavenly sacraments he hurries them away to the depth of hell. Let it be said then, let it be said fearfully by the voice of the Truth; He will drink up a river, and will not wonder, and trusteth that Jordan can flow into his mouth. For the devil counted it not a great thing that he seized unbelievers, but he now rouses himself with all his efforts to destroy those, whom he pines at seeing regenerated against him. Let no one then trust that faith without works can be sufficient for him, when we know that it is written; Faith without works is dead. James 2, 20 Let no one think that he has entirely escaped the bite of Behemoth by a mere confession of faith. Because he has already drunk up a river, but still thirsts after Jordan. And Jordan flows into his mouth as often as any Christian sinks down into iniquity. We have now escaped his mouth, by the aid of faith, but we must take earnest heed, not to fall therein by slippery doings. If care in walking is neglected, it is in vain that we keep the straight road by faith. Because the way of faith leads indeed to the heavenly country, but it does not carry to the close those who stumble therein.

33 - 13 Behemoth trusts he can devour even the righteous, Jordan.

We have another point to consider more minutely on this head. For those who we said were expressed by ‘Jordan,’ can also be designated by the ‘river.’ For they who have already confessed their belief in the truth, but neglect to live faithfully, can rightly be called a ‘river:’ namely, because they flow downwards. But ‘Jordan’ in the Hebrew word means ‘the descent of them.’ And there are some who in seeking the way of truth cast away their own selves, and come down from the pride of their former life. And when they desire eternal things, they entirely estrange themselves from this world, by not only seeking after the goods of others, but even abandoning their own. And so far from seeking glory therein, they despise it even when it offers itself. For hence is that which is said by the voice of the Truth, If any man will come after Me, let him deny himself. Luke 9, 23 For a man denies himself, if, having trampled down the haughtiness of pride, he shews before the eyes of God that he is strange to himself. Hence the Psalmist says, I will remember thee from the land of Jordan, and of the Hermonites. Ps. 42, 6 For Jordan, as I said, is interpreted ‘Descent,’ but Hermonites, Anathema, that is, ‘Alienation.’ He therefore remembers God from the land of Jordan, and of the Hermonites, who by humbling himself, and by living estranged from himself, is recalled to think on his Creator. But the ancient enemy considers it no great matter, that he holds under the rule of his tyranny those who seek after earthly things. For we know, as the Prophet witnesses, that His food is choice. Hab. l, Nor does he count it a wonderful thing if he swallows up those whom pride exalts, covetousness wastes away, pleasure relaxes ‘dilatat’, wickedness contracts ‘angustat’, anger inflames, discord separates, envy exulcerates, lust pollutes and kills. He will therefore swallow up a river, and will not wonder, because he counts it no great thing, when he devours those, who by the very pursuits of their life run downwards. But he earnestly endeavours to seize those whom he sees already united to heavenly things, from their contempt of the things of earth. And hence, when the river has been swallowed up, it is rightly subjoined, And he trusteth that Jordan can flow into his mouth, because he is anxious to lurk in ambush, and seize those, whom he sees casting themselves down from the glory of the present life through love of their heavenly country. For some in truth forsake the world, abandon the vanities of transient honours, and, seeking the lowliness of humility, transcend by good living the custom of human conversation; and advance in such lofty pursuits ‘tanta studiorum arce’, as even now to perform mighty wonders. But because they neglect to protect themselves by circumspection, they are wounded by the shaft of vain glory, and fall the more fatally from on high. For hence it is that the eternal Judge, Who weighs the secrets of the heart, foretells this same fall and ruin, and threatens, saying, Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? And then will I profess unto them that I never knew you: depart from Me, ye that work iniquity, I know not who ye are. Matt. 7, 22. 23. Hence also it is said by the Prophet, The Lord called judgment to the fire, and it devoured the great abyss, and will eat up a part of the house of the Lord. Amos 7, 4 For judgment is called to the fire, when the sentence of justice is already displayed for the punishment of eternal burning. And it devours the great abyss, because it consumes the wicked and incomprehensible minds of men, which now conceal themselves from men even under the miracles of signs. But a part of the house of the Lord is eaten up; because Gehenna devours those also, who now boast, as it were, by their holy deeds, of being in the number of the Elect. They therefore who are here called ‘Jordan,’ are there called ‘a part of the house of the Lord.’ The ancient enemy therefore trusts that even Jordan can flow into his mouth, because he sometimes destroys, by the stratagems of his cunning, those even who are now considered Elect. But whose hardness of heart would not these words of the Lord arouse? Whose firmness of mind would not be shaken from the inmost depths of his thoughts, when our enemy is shewn to be of such great power against us? Will there be no aid of consolation? There will surely be, for it is subjoined;

33 - 14 In his eyes He will take him as with a hook.

It is much to be observed, that the Lord, tempering in His mercy the words of His Scripture, alarms us at one time with sharp excitements, comforts us at another with gentle consolations, and blends terror with comforts, and comforts with terror; in order that, while they are both tempered towards us with wonderful skill of management, we may be found neither to despair through fear, nor yet incautiously secure. For when He had pointed out in manifold expressions the cunning crafts, and the unrestrained strength of Behemoth, He immediately sets forth the coming of His Only-begotten Son our Redeemer, and teaches in what way this Behemoth is to be destroyed; in order that, having oppressed our heart by recounting his might, He might speedily alleviate our sorrow by pointing out his destruction. Therefore, after He had said, He will drink up a river, and will not wonder, and trusteth that Jordan can flow into his mouth, He immediately announces the coming of the Lord’s Incarnation, saying, In his eyes He will take him as with a hook. Who can be ignorant that in a ‘hook’ a bait is shewn, a point is concealed? For the bait tempts, that the point may wound. Our Lord therefore, when coming for the redemption of mankind, made, as it were, a kind of hook of Himself for the death of the devil; for He assumed a body, in order that this Behemoth might seek therein the death of the flesh, as if it were his bait. But while he is unjustly aiming at that death in His person, he lost us, whom he was, as it were, justly holding. He was caught, therefore, in the ‘hook’ of His Incarnation, because while he sought in Him the bait of His Body, he was pierced with the sharp point of His Divinity. For there was within Him His Humanity, to attract to Him the devourer, there was there His Divinity to wound; there was there His open infirmity to excite, His hidden virtue to pierce through the jaw of the spoiler. He was, therefore, taken by a hook, because he perished by means of that which he swallowed. And this Behemoth knew indeed the Incarnate Son of God, but knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this our Redeemer was piercing him by His own death. Whence it is well said, In his eyes He will take him as with a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in knowing, feared in confessing, saying, What have we to do with Thee, Thou Son of God? Hast Thou come to torment us before the time? Matt. 8, 29 He was taken therefore with a hook in his eyes, because he both knew, and seized it; and he first knew Whom to fear, and yet afterwards feared Him not, when hungering in Him for the death of the Flesh, as if it were his proper bait. Because then we have heard what our Head has done by Himself, let us now hear what He is doing by His own members. It follows;

33 - 15 And bore through his nostrils with stakes.

What else do we understand by stakes ‘sudes’, that is, poles ‘palos’, (which are sharpened indeed in order to be fixed in the ground,) but the sharp counsels of the Saints? And these perforate the nostrils of this Behemoth, while they both watchfully behold on every side his most ingenious stratagems, and pierce, by overcoming them. But a scent is drawn through the nostrils, and by drawing our breath deep, an object is detected even when placed at some distance. By the nostrils of Behemoth are, theref under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan for the destruction of the flesh, for the satisfaction of penance, and reserved his spirit to be saved to the day of the Lord Jesus. 1 Cor. 5, 5 For by great skill in discipline he was forcibly delivered for punishment to the very person, to whom he had in his sin voluntarily submitted; in order that he who had been the author of the sin of wickedness, might himself become the scourge of discipline. But when this penance had been well gone through, on learning that the Corinthians had been already moved with compassion towards him, he says, To whom ye forgive any thing, I also; for I forgave any thing, for your sakes I forgave it in the person of Christ. 2 Cor. 2, As thinking of the blessing of communion, he says, To whom ye forgive any thing, I also. As if he were saying, I agree with your good doings; may whatever you have done be counted as mine. And he immediately added, And if I forgave any thing, for your sakes I forgave it. As if he were saying, Whatever I have done compassionately, has added further good to your doings. My goodness is, therefore, your profit, your goodness is my profit. And he immediately added and subjoined that binding of hearts ‘compagem cordium’, in which he is thus held, In the person of Christ.For as if we were presuming to say to him, Why dost thou so carefully couple thyself with thy disciples? why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings? he immediately subjoined, That we may not be circumvented by Satan. ib. And with what acuteness he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if he said in other words, We are sharp stakes of the Lord’s making, and we penetrate the nostrils of this Behemoth by subtle circumspection, lest he should pervert to an evil end that which the mind enters on aright.

33 - 16 Behemoth's nostrils represent his searching and tempting nature.

By ‘stakes’ can be signified the acute words of Wisdom Himself manifested in the flesh, so that by the nostrils of Behemoth may be typified (since scent is drawn in by the nostrils) that prying search of the ancient enemy. For when he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him miracles, saying, If Thou be the Son of God, command that these stones be made bread. Matt. 4, 3 Because then he wished to learn the scent of His Divinity from the evidence of miracles, he drew in the breath, as it were, by his nostrils. But when it is immediately said to him in answer, Man liveth not by bread alone, and, Thou shall not tempt the Lord thy God, ib. 4, 7 because the Truth repelled the searching enquiry of the ancient enemy by the sharpness of his sayings, he pierced his nostrils, as it were, with stakes. But because this Behemoth spreads forth with various arguments of deceit, he is marked still further by the addition of another name; for it is subjoined,

33 - 17 Wilt thou be able to draw out Leviathan with a hook?

For Leviathan means ‘their addition.’ Of whom, in truth, but of men? amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. Gen. 3, 4. 5. He can therefore be called ironically ‘The addition to men,’ for when he promised them to bestow that which they were not, he even took away by his craft that which they really were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human race, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. But a hook for the death of this whale was suspended by a marvellous arrangement in this gloomy depth of waters. The line of this hook, is that genealogy of the ancient fathers recorded in the Gospel. For when it is said, Abraham begat Isaac, Isaac begat Jacob, and the other descendants are described, with the insertion of the name of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; Matt. 2-Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lying in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, Wilt thou be able to draw out Leviathan with a hook? Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds. It follows;

33 - 18 And wilt thou bind his tongue with a cord?

Thou understandest, As I. For Holy Scripture is wont to designate by a ‘cord,’ sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditary measured allotments, it is said, The lines have fallen unto me in goodly places, for I have a goodly heritage. Ps. 16, 6 For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins are signified by a ‘cord,’ it is said by the Prophet; Woe unto you that draw iniquity with the cords of vanity. Is. 5, For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist; The cords of sins or, sinners, as S. Aug. ad loc.have twined about me. Ps. 119, 61 For since a cord, when added to, is twisted, in order to increase, sin is notunfitly figured by a cord, since it is frequently multiplied, when it is defended with a perverse heart. Again, by a ‘cord’ faith is expressed, as Solomon witnesses, who says; A threefold cord is not easily broken; Eccles. 4, because faith in truth which is woven by the mouth of preachers from the knowledge of the Trinity, remaining firm in the Elect, is broken ‘dissipatur’ only in the heart of the reprobate. In this place, therefore, nothing prevents either faith or sin being understood by the word ‘cord.’ For our Incarnate Lord bound the tongue of Leviathan with a cord, because He appeared in the likeness of sinful flesh, and condemned all his erroneous preaching. Whence it is said, as Paul witnesses; And from sin He condemned sin. Rom. 8, 3 He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all his deceitful arguments from the hearts of His Elect. For behold, when the Lord appears in the flesh, the tongue of Leviathan is bound, because, when His truth had become known, those doctrines of falsehood were silenced.

33 - 19 Leviathan's tongue, symbolizing false doctrine, is bound by God.

For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars? Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet; And the Lord shall lay waste the tongue of the Egyptian sea. Is. 1For the ‘tongue of the sea,’ is the knowledge of secular learning. But it is well called ‘the Egyptian sea;’ because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifesting Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.

33 - 21 A ring symbolizes God's omnipotence, restraining Leviathan's power.

As stratagems are signified by ‘nostrils,’ so by a ‘ring’ is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is so restrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name ‘ring’ can be designated also the aid of the secret judgments, which is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the Israelites; I will put a ring in thy nostrils. Is. 37, 29 As if it were plainly said; Thou breathest hard with thoughts of guile; but from being unable to fulfil thy desires, thou bearest in thy nostrils the ring of My omnipotence, in order that when thou pantest more eagerly for the death of the righteous, thou mayest return unsatisfied from their life. But that which Holy Scripture calls in this place a ‘ring,’ it calls a ‘sickle’ by John in the Apocalypse. For he says, I looked, and behold a white cloud, and upon the cloud one sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. Rev. 14, For the power of Divine judgment is called a ‘ring,’ because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ‘sickle.’ For whatever is cut by a sickle falls within it, in whatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we are in truth within it, wherever we may endeavour to escape,) when the Judge Who is to come is represented, He is rightly said to hold a sickle. Because when He comes to meet all things in His might, He surrounds them in cutting them off. The Prophet saw that he was within the sickle of judgment, when he said, If I ascend into heaven. Thou art there: if I descend into hell, Thou art present. If I take my wings before the light, and dwell in the uttermost parts of the sea, even there also shall Thy hand lead me, and Thy right hand shall hold me. Ps. 139, 8. 9. He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place,saying, For neither from the east, nor from the west, nor from the desert mountains, Ps. 75,6 thou understandest, ‘a way of escape is open.’ And he proceeded immediately to speak of this all-embracing comprehension of the Divine power, saying, For God is the Judge. ib. 7 As if he were saying, A way of escape is wanting onevery side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they expressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power of His judgment from prevailing as much as he wishes in his stratagems. Let it be said then, Wilt thou put a ring into his nostrils? Thou understandest, As I, Who restrain by Almighty judgment his crafty stratagems, so that he neither attempts as much as he wishes, nor succeeds as far as he attempts. It follows,

33 - 22 Or wilt thou bore through his jaw with a bracelet?

A ‘bracelet’ differs not in meaning from a ‘ring,’ because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his mouth would escape his jaw, if it were not bored through? Had he not seized Peter in his mouth, when he denied? Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, therefore, are withdrawn from his mouth through the hole of his jaw, who after the perpetration of such great wickednesses have come back with penitence. But what man can escape the mouth of this Leviathan, so as not commit any thing unlawful? But hence we know how much we are indebted to the Redeemer of mankind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth; Who bereft not the sinner of hope, because He pierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man precepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not despair. There must, therefore, be exercised the greatest caution; that no one through pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let him not despair, because if he thoroughly bewails his sin, he finds a hole in his jaw, by which to escape. He is even now being crushed with his teeth; but if a way of escape is still sought for, a hole is found in his jaw. He who would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just.

33 - 23 Let no one sin, thinking God's mercy will forgive.

But let no one say, Because He is merciful, I sin venially. And let no one who has sinned say, Because He is just, I despair of the remission of my sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy; and let him not so fear His justice, as not to be strengthened by any consolation of hope, nor be so confident of His mercy, as to neglect to apply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of pardon. For hence it is said by a certain wise man; Say not, the mercies of the Lord are many, He will not be mindful of my sins. Ecclus. 5, 6 For he immediately speaks of His mercy and justice, saying, For mercy and wrath are from Him. ib. 7The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured. For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the pardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the perishing. Let no one boast then of standing firm himself, when David falls. Let no one also despair of his own fall, when David rises. Behold how marvellously Holy Scripture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearfulness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration.

33 - 24 Hope and fear should balance in a sinner's heart.

For thus, in truth, thus does the mercy of the Divine dispensation ever check us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, Thou shalt not take either the upper or the nether millstone to pledge. Deut. 24, 6 For by ‘take’ we sometimes mean ‘take away.’ Whence also those birds which are eager in seizing other birds are called hawks accipitres, ab accipio. Whence the Apostle Paul says, For ye suffer, if a man devour you, if a man take. 2 Cor. 120 As if he said, If any one takes away. But the pledge of the debtor is the confession of a sinner. For a pledge is taken from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone are hope and fear. For hope raises up the heart, but fear weighs it down lower. But the upper and the nether millstone are so necessarily joined together, that one is possessed in vain without the other. Hope and fear, therefore, ought to be unceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave him in fear only. For the upper or the nether millstone is removed, if by the tongue of the preacher, either fear is severed from hope, or hope from fear, in the breast of the sinner.

33 - 25 Prideful minds fall to sin, corrected by God's mercy.

But since on having brought forward David, as the case demanded, we have made mention of so great a sin, the mind of our reader is perhaps moved to enquire, why Almighty God does not keep uninjured by bodily sins, those whom He has elected for ever, and has also taken up to the height of spiritual gifts. To which, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accordingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, may be brought down by the lust of the flesh. But we know that it is sometimes much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that some persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin. And they then also correct their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose by the merciful dispensation of God, leads on from sin to sin, and while he strikes the more heavily, loses thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold! he who prides himself on his virtue, through sin comes back to humility. But he who is puffed up by the virtues he has received, is wounded not with a sword, but, so to say, with a remedy. For what is virtue but a remedy, and what is vice but a wound? Because, therefore, we make a wound of our remedy, He makes a remedy of our wound; in order that we who are wounded by our virtue, may be healed by our sin. For we pervert the gifts of virtues to the practice of vice; He applies the allurements of vices to promote virtues ‘in artem virtutem’, and wounds our healthy state in order to preserve it, and that we who fly from humility when we run, may cling to it at least when falling. But it should be understood in these matters, that the more the greater number of men fall in many things, the more firmly are they bound; and that when this Behemoth smites them with one sin to make them fall, he binds them also with another to keep them from rising. Let a man, therefore, consider with what an enemy he is waging war; and if he perceives that he has already offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequently destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual wounds.

33 - 26 Behemoth's jaw tempts saints, but God's grace protects them.

But the perforated jaw of this Behemoth can be understood in another sense also; so that he may be said to hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin: so as that his chewing any one may be his tempting him with the pleasure of sin. He had received Paul to be chewed, but not swallowed, when he was harassing him, after so many sublime revelations, with thorns of the flesh. 2 Cor. 12, 7 For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a protection of his merits; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are tempted, they are humbled; when they are humbled, they cease at once to be his. The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from perishing. The ancient enemy, therefore, subserving the secret dispensations of God, willingly tempts the souls of the holy to their ruin, but, by tempting, unwillingly preserves them for the kingdom. His jaw is, therefore, pierced through, because those whom he crushes by tempting, that is, by chewing them, he loses as it were, when he goes to swallow. But since it is the work not of human, but divine, forethought, that the very craft of the ancient enemy promotes ‘suffragetur’ the benefit of the just, (so that when he tempts the Elect he protects them the more by his temptation,) it is well said to blessed Job; Or wilt thou bore through his jaw with a bracelet? Thou understandest, As I; Who providently disposing all things, preserve My Elect more firmly in their integrity, by permitting them to be moved ‘labefactari’ in a measure from their integrity by the jaw of this Leviathan. It follows;

33 - 27 Will he multiply prayers to thee, or will he speak soft words to thee?

Thou understandest, As to Me. For if these words are referred to the person of the Son, he spake soft words to Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. Luke 4, 34 And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to him; If Thou cast us out, send us into the herd of swine. Matt. 8, 31 Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last judgment, that they may be spared; when his members, that is, the reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, I know you not, whence ye are. Luke 13, 25 Then also he will say by his members soft words to the Lord, when many of his body are about to say, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? Matt. 7, 22 They say soft words in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Whence they shortly hear, I know you not, who ye are. It follows;

33 - 28 Will he make a covenant with thee? Thou understandest,
As with Me. And wilt thou take him for a servant for ever?

Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the Lord, in order to be counted His servant for ever. For in a covenant the wishes of parties who are at variance are fulfilled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, therefore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righteously. This liberty to tempt is, therefore, called a ‘covenant,’ wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be exalted by the greatness of the revelations. 2 Cor. 12, 7 But, as we have said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands ‘nutibus’ of the heavenly grace, just as he exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.

33 - 29 Leviathan serves God forever, even in eternal punishment.

But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice; but is said in this place to be taken by the Lord not merely as a servant under an agreement, but a servant for ever; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of the Lord for ever. For he is no longer permitted to tempt the righteous who are powerful in heavenly happiness, when he is condemned before their eyes to the eternal fires of hell. Because in that heavenly country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly rewards the righteous. For as a black colour is put as the back ground of a picture, in order that the white or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; yea both his just punishment there, and his unjust will here. It follows;

33 - 30 Wilt thou play with him as with a bird?

Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ‘bird,’ in ridicule at his destruction? For Behemoth, as we have said, is interpreted ‘monster,’ ‘bellua’ and it is shewn to be a quadruped, when it is said to eat hay as an ox. But Leviathan, as he is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said, Wilt thou play with him as with a bird? Let us examine, therefore, why he is called a ‘monster,’ or a ‘beast,’ why a ‘dragon,’ and why a ‘bird.’ For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to earth, and no longer raises himself by any aspiration to the hope of heavenly things. He is, therefore, an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a ‘bird’ by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a ‘dragon;’ but because he exalts himself haughtily on the subtlety of his nature, he is a ‘bird.’ Again, because he is in his wicked doings employed by the Divine power for our benefit, he is a ‘beast;’ because he secretly bites, he is a ‘serpent;’ but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ‘bird.’ For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins; in order, namely, to subdue to himself some by lust, some by malice, and some by pride.

33 - 31 Leviathan, a beast, dragon, and bird, symbolizes Satan's deceit.

He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a ‘beast,’ a ‘dragon,’ or a ‘bird.’ For in those whom he excites to the folly of lust, he is a ‘beast;’ in those whom he inflames to do malicious injury, he is a ‘dragon;’ but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ‘bird.’ But in those whom he pollutes equally with lust and malice and pride, he exists as a ‘beast,’ ‘jumentum’ a ‘dragon,’ and a ‘bird’ at the same time. For he has insinuated himself into the hearts of those deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ‘monster,’ ‘bellua’ he comes near as a ‘dragon.’ He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of his thought as a bird. And this bird is doubtless raised up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it he said then, Wilt thou play with him as with a bird? For the Lord in truth played with him as with a bird, when in the passion of His Only-Begotten Son He shewed him the bait, but concealed the snare. For he saw that which he was taking in his mouth, but he saw not what he was holding in his throat. For though he had himself confessed Him to be the Son of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews. But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence also he frightened the wife of Pilate by dreams, in order that her husband might desist from the persecution of the Just One. Matt. 27, But the plan which had been by the secret dispensation ordained, could not he by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows;

33 - 32 Or wilt thou bind him for thy maidens?

Thou understandest, As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition. The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the poor, and left the rich. The Lord, therefore, bound the strength of this Leviathan for His maidens, because, as Paul witnesses, God hath chosen the weak things of the world to confound the mighty. l Cor. 27 Whence it is well said by Solomon; Wisdom hath builded her house, she hath hewn out seven pillars, she hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to the citadel, and to the walls of the city. Prov. 9, 1-3 For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul Note: ‘Mediante anima.’ He means to say, not that the Human Soul of our Lord was the means of creating the Body, but that it is the medium through which that Body is personally united with the Godhead. See Bk. xxxi. §. 42, created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this selfsame Church. And these, because they are supported by the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather the faithful people to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the Gospel, John 47 but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then that His wonderful power might shine forth by the tongues of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own. The Lord, therefore, sent ‘maidens’ and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, works this mightily by Himself. But because the Lord informs us whom He sends against him, He now also adds what they do who are sent. It follows;

33 - 33 His friends shall cut him in pieces; the merchants shall divide him.

This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ‘friends,’ whom before He calls ‘maidens,’ those also He calls ‘merchants,’ whom He had termed ‘friends.’ For holy preachers are first ‘maidens’ through their fear, afterwards ‘friends’ through faith, at last ‘merchants’ also through their actions. For it is said to them when weak; Fear not, little flock, for it hath pleased the Father to give you a kingdom. Luke 12, 32 It is said to them again, growing strong, But I have called you friends, for all things that I have heard of My Father, I have made known unto you. John 15, Lastly, they are ordered when going forth to carry on their business; Go ye into all the world, and preach the Gospel to every creature. Mark 16, For in the preaching of the faith a kind of traffic is, as it were, carried on; when the word is given to, and faith received from, the hearers. They make as it were a kind of traffic, who make a venture ‘prærogant’ with their preaching, and bring back faith from the people. They impart to them faith, and immediately receive back their holy life. For if the preaching of the righteous had not been a traffic, the Psalmist surely would not be saying, Take a psalm, and give a timbrel. Ps. 82 For in a timbrel, leather is dried, in order that it may sound. What is meant then by saying, Take a psalm, and give a timbrel, except this? Take ye the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman, She made fine linen, and sold it, and delivered a girdle to the Canaanite. Prov. 324 For what is signified by a garment of fine linen, but the subtle texture of holy preaching? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shewn to Peter in a linen sheet, Acts 10, 112. because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded, Let your loins be girded about. Luke 12, 35 The Lord, therefore, in searching out for His preachers finds them as ‘maidens,’ by changing them He makes them ‘friends,’ by enriching sets them forth as ‘merchants.’ For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more truly, having become even friends, they unite themselves to the love of the Truth; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in themselves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of Truth promises by the Prophet, saying, And if thou wilt separate the precious from the vile, thou shall be as My mouth. Jer. 15, For he in truth separates the precious from the vile, who cuts off the minds of men from accursed ‘reproba’ imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered. It follows,

33 - 34 Wilt thou fill nets with his skin, and the cabin of fishes with his head?

What is designated by ‘nets,’ or a ‘cabin of fishes,’ except the churches of the faithful which make one Catholic Church? Whence it is written in the Gospel, The kingdom of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. Matt. 13, 47 The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes; because when cast into this gentile world, it rejected no one, but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ‘skin’ of this Leviathan we understand the foolish, and by his ‘head,’ the wise ones of his body. Or certainly by the ‘skin,’ which is outermost, are designated those who serve him as inferiors in these meanest offices, but by the ‘head’ those placed over them. And the Lord observing the proper order rightly declares that He will fill these ‘nets,’ or ‘cabin of fishes,’ that is, His Church, and the wishes of the faithful with his ‘skin’ first, and afterwards with his ‘head.’ Because, as we said before, He first chose the weak, that He might confound the strong afterwards. l Cor. l, 27 He chose in truth the foolish things of the world, to confound the wise. For He gathered together the unlearned first, and philosophers afterwards; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. He says therefore, Wilt thou fill nets with his skin, or the cabin of fishes with his head? Thou understandest, As I, Who first gather within the Church of the faithful the most distant, and the lowest, as the ‘skin’ of the devil, and afterwards subdue to Myself his ‘head,’ that is, wise adversaries. It follows; Wilt thou lay thine hand upon him? That is, As I, Who restraining him by My mighty power, permit him not to rage more than is expedient, and Who, as far as I shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue. It is said then to blessed Job in a question; Ver. 27. Wilt thou lay thine hand upon him? E.V. 48 As if it were openly said, wilt thou restrain him with thine own strength? Whence it is also fitly subjoined;

33 - 35 Remember the battle, and speak no more.

The deep dispensation of God’s judgment for this reason often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderful power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of temptations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throwing out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet frequently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure.

33 - 36 Suffering shields us from worse spiritual battles; remember protection, endure correction silently.

But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when afflicted. For if our flesh is afflicted with no pain, before itis strengthened with the incorruption of the resurrection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? And yet when we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils? And yet when we are galled by the yoke of our human condition perhaps ‘of subjection to man’, in the deep judgment of God, we break out into complaint, doubtless because we do not consider that if no condition of bondage oppressed us, our mind, more fatally free, would perchance be in bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake ourselves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him, Remember the battle, and speak no more. As if it were plainly said to him, If thou considerest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more: that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thine enemy to mind, and consider not that every thing thou sufferest is hard, when by outward tortures thou art freed from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying, Remember the battle, and say no more;) in order to shew his unpardonable guilt, He immediately added;

33 - 37 Behold, his hope shall disappoint him.

But this ought to be so understood, as to be referred to his body also; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said, Depart from Me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. Matt. 25, 41 O what a spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive. But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous strength of this ancient serpent, that they may not esteem lightly the danger they have escaped. It is therefore well said; And in the sight of all he will be cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ‘O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weakness?’ He immediately added; Chap. xli. ver. 1. I will not rouse him as one that is cruel. And as if the ground of the reason were immediately asked by us, ‘How dost Thou not arouse him, as one that is cruel, since we know that Thou permittest him to devour and to destroy so many?’ He immediately added, saying,

33 - 38 For who can resist My countenance? and who hath first given to Me that I should repay him?

In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said, For who can resist My countenance? And on account of the reason He added; Who hath first given to Me, that I should repay him? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly, but with good reason. That is, I am both able to rescue marvellously those whom I mercifully elect, and those whom I reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is that which the Prophet says; His mercy shall prevent me? Ps. 59, If we have given any good works, in order to deserve His grace, where is that which the Apostle says, By grace are ye saved through faith, and that not of yourselves, but it is the gift of God, not of works? Eph. 2, 8 If our love prevented God, where is that which John the Apostle says; Not that we loved God, but that He first loved us? l John 4, Where is that which the Lord says by Hosea; I will love thee of My own accord? Hos. 14, 4 If without His gift, by our own strength we follow God, where is that which the Truth protests in the Gospel, saying, Without Me ye can do nothing? John 15, 5 Where is that which He says; No man can come to Me, except the Father, Which hath sent Me, hath drawn him? ib. 6, 44 Where is that which He says again; Ye have not chosen Me, but I have chosen you? ib. 15, If we only prevent the gifts of good works by thinking aright through our own strength, where is that which is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is of God? 2 Cor. 3, 5 No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits.

33 - 39 God's mercy and justice balance for both Elect and reprobate.

But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the reprobate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said;Who hath first given to Me, that I should repay him? As if it were plainly said; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could deserve, they have of their free will despised them. But this very free will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of grace.

33 - 40 Good deeds are God's grace and our free will combined.

For the good which we do belongs both to God, and to ourselves. It is God’s by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Him thanks for ever? Again, if it is not our own, why do we hope for rewards to be conferred on us? Because then we do not give thanks undeservedly, we know that we are prevented by His grace. And again, because we do not seek for recompense undeservedly, we know that by the compliance of free will, we have chosen good deeds to perform. It follows; All things that are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but that those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say,

33 - 41 All things that are under the heaven are Mine?

But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven, He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power. As if He said, This Leviathan has lost indeed My blessedness, but he has not escaped My authority: because even those very powers, which oppose Me by their evil doings, are subservient to Me. It follows;

33 - 42 I will not spare him, nor his mighty words, and framed for entreaty.

Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults? But perhaps that man, whom this Leviathan in the end of the world makes his peculiar vessel, (whom, as Paul attests, the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) 2 Thess, 2, 8 alarmed at the presence of such great majesty, because he is unable to exercise his strength, bends himself ‘inclinatur’ to prayer. But this can be more fitly understood of his body, that is of all the wicked, who have recourse at last to words of supplication, because they now scorn to perform its deeds. Whence the Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. Matt. 25, To whom it is immediately replied, Verily I say unto you, I know you not. ib. But when he is said to compose words mighty for entreaty, he urges us the more to understand at this time that which we have said of his body in time to come.

33 - 43 Their prayers are empty, lacking sincerity and true devotion.

For there are some within Holy Church who offer to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes feel even tears in their prayer, but when after the seasons of prayer pride has struck their mind, they immediately swell up with the haughtiness of high-mindedness; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated concerning himself, who says, on beholding the tabernacles of the just, Let my soul die with the death of the just, and let my last end be like theirs. Numb. 23, But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence. A prayer, then, which the perseverance of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping, And her countenance was no more changed to a different form; 1 Sam. namely, because her mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its prayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of traffic. Of whom the Truth says in the Gospel, Which devour widows houses under the pretence of long prayers. These shall receive greater judgment. Mark 12, 40 Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers are destroyed by their conduct, it is now rightly said, I will not spare him, nor his mighty words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifold arguments; and because the Lord manifests his snares the more mercifully, the more artfully He observes them to be concealed, it is rightly subjoined,

33 - 44 Who will uncover the face of his garment?

This Leviathan tempts in one way the minds of men which are religious, and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though they were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity. For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which they avoid, blended with it. Whence the Apostle Paul, on beholding some men under the cloke of preaching devoting themselves to the service of the belly, says, For Satan himself transforms himself into an angel of light. What wonder then if his ministers are transformed as the ministers of righteousness? 2 Cor. 1Joshua feared this transformation when, on seeing an Angel, he asked him on which side he was, saying, Art thou ours, or our adversaries? Josh. 5, in order, namely, that if he were of the adverse force ‘virtutis’, he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said, Who will uncover the face of his garment? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of sanctity. And because he endeavours to corrupt the minds of the faithful sometimes by openly shewing himself, sometimes by suggestion, (for he acts at one time by deed, at another by persuasion,) it is rightly subjoined;

33 - 45 And who will enter into the midst of his mouth?

Thou understandest, But I, Who by the discreet minds of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefully the purpose of his persuasion. For he believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth. It follows;

33 - 46 Who will open the gates of his face?

The ‘gates of his face’ are wicked teachers, who arecalled the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, Ps. 87, 2 (for Sion is by interpretation, ‘watching,’ and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. Who, therefore, will open the gates of His face? Thou understandest, except Myself, Who make manifest with clear understanding to My Elect the teachers of errors who are concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying,

33 - 47 In a circle is the terror of his teeth.

For He wished to change the expression, and, in another phrase, to call these his ‘teeth,’ whom He had above called ‘gates.’ For false preachers are his ‘gates,’ because they open the entrance to perdition. They are his ‘teeth,’ because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her by Solomon, Thy teeth as flocks of sheep that have been shorn, coming up from the washing; Cant. 4, 2 and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integrity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.

33 - 48 The terror of his teeth encircled by worldly powers' support.

It is, therefore, rightly said, In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful? For who would not despise, even if he were weak, the teeth of this Leviathan, if terror did not defend them by a circle of worldly powers? But they are proceeded against with twofold cunning, because that which is said to them by some with nattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive ‘potentium atque loquentium’, is summed up in the Apocalypse of John, in a short sentence, wherein it is said, The power of the horses was in their mouth, and in their tails. Rev. 9, For by the ‘mouth’ is typified the knowledge of the learned, but by the ‘tail’ the power of men of the world. For by the ‘tail’ which is behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, But one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. Phil. 3, For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because they themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist well described this same Antichrist, saying, Under his tongue is labour, and sorrow: he sitteth in ambush with the rich in secret places. Ps. 10, 7, 8 For, on account of his perverse doctrines, labour and sorrow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at the same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich.

33 - 49 His body as molten shields.

Holy Scripture is wont to use the word ‘shield,’ sometimes in a favourable, sometimes in an unfavourable way. For the defence of a shield is often put for Divine protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the Psalmist, Thou hast crowned us with the shield of Thy good will. Ps. 5, The Lord is said to crown as with a shield, because those whom He assists by protecting, He crowns by rewarding. Again, a ‘shield’ is put by the same prophet for the opposition of man, as he says elsewhere, There brake He the horns, the bow, the shield, the sword, and the battle. Ps. 76, 3 For by ‘horns’ is designated the haughtiness of the proud, by the ‘bow’ the snares of those who strike from far; but by a ‘shield’ obstinate hardness in defence, by a ‘sword’ a blow near at hand; but in ‘battle’ the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of humility placed upon them. Hence it is again said by the same Psalmist, He will break the bow, and snap the arms, and burn the shields in the fire. Ps. 46, 9 For the Lord breaks the bow, when He scatters the secret machinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ‘molten’ shields, it is suggested to us to enquire, that every vessel which is molten is indeed hard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but are fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of preaching, they permit not any shafts of reproof to penetrate them; because in every sin which they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his iniquity, he does not think at once how to correct his fault, but what to oppose in aid of his defence. He is therefore not penetrated by any arrow of truth; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence, Thou wilt render unto them a recompense, O Lord, according to the work of their hands. Lam. 3, 64 And he immediately mentioned this same recompense more expressly, saying, Thou wilt give them a shield of heart, Thy labour. ib. 65 For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts; and they scorned to believe Him to be immortal, Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds, He ‘gave them as a shield of heart His labour:’ because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weaknesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake.

33 - 50 The wicked use excuses as shields to defend their sin.

This shield, as we have already said above, that first sinner held up; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but replied that it was by the persuasions of the serpent, saying, The serpent beguiled me, and I did eat; Gen. 3, in order that she also might indirectly refer her guilt to her Maker, for having permitted the serpent to enter in thither to persuade them thus. But the serpent is not questioned at this time, because his repentance was not sought for. But they, whose repentance was sought for, held up the shield of most sinful defence against the words of most righteous reproof. Whence it is now become even a habit with sinners, for a fault to be defended, when it is reproved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields; because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins;

33 - 51 Compacted with scales pressing each other.

It is said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, when reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of defence, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by holy preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh from being plunged into him.

33 - 52 Hypocrites' minds covered by scales, foolishly ashamed, resisting sword truth.

Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the stubbornness of his defence, it is well written of him; There fell from his eyes as it had been scales. Acts 9, The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light. But after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his heart. For when he was lying wounded with the shaft of deep reproof, he asked with heart already humble and penetrated, saying, Lord, what Wilt thou have me to do? Acts 9, 6 The arrow of truth had already reached the inmost parts of the heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus enquiring. Let us behold, where is that cruel persecutor, where the ravenous wolf. Behold, he is already turned into a sheep, which asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art Thou, Lord? ib. 5 the Lord does not reply to him; I am the Only-Begotten of the Father, I am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanity, he heard from heaven that which he had despised; I am Jesus of Nazareth, Whom thou persecutest. ib. As if He were saying, Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou mayest more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In humbling thee, therefore, I teach thee not that I am God before all worlds; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Nazareth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride.

33 - 53 Hypocrites shield sins with excuses, hiding guilt like hedgehogs defensively.

But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of hypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of appearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judaea, There the lamia hath lain down, and hath found rest for herself, there the hedgehog had its hole. Is. 34, 14. 15. For by the ‘lamia’ are designated hypocrites, but by the ‘hedgehog’ all the wicked who protect themselves by divers defences. For the ‘lamia’ is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypocrites present, there is a kind of fashion of sanctity; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ‘hedgehog’ is designated the defence of wicked minds; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld; but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated; and yet the wicked mind, by suddenly adducing its excuses, draws its feet inward, because it conceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shews that it has never even begun any thing wicked; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shews us also how the sinner, in thus excusing himself, and in thus clouding over, by his defences which serve to obscure ‘caliginosis’, the eye of his reprover which is fastened upon him, is supported by those who are like him. It follows;

33 - 54 One is joined to another, and not even a breath comes between them.

These scales of sinners are both hardened and joined together, so as not to be penetrated by any breath of life from the mouth of preachers. For those whom a like guilt associates, the same does a perverse defence also crowd together in obstinate agreement, in order that they may protect each other with mutual defence for their sins. For every one fears for himself, when he beholds another admonished or corrected, and therefore arises with the like feeling against the words of reprovers, because, in protecting another, he protects himself. It is therefore well said; One is joined to another, and not even a breath comes between them; because while they mutually shield each other in their iniquities by their proud defence, they suffer not the breath of holy exhortation in any way to reach them. But He added still more plainly their deadly agreement, saying;

33 - 55 They will adhere one to another, and holding each other they will not be separated.

For they who might be corrected, if divided, persevere, when united, in the obstinacy of their iniquities: and are day by day the more easily separable from the knowledge of righteousness, the more they are not mutually separated from each other by any reproach. For as it is wont to be injurious if unity be wanting to the good, so is it fatal if it be not wanting to the wicked. For unity strengthens the perverse, while it makes them accord; and it makes them the more incorrigible, the more unanimous. Of this unity of the reprobate it is said by a wise man; The congregation of sinners is tow gathered together. Ecclus. 29 Of this the Prophet Nahum says; As thorns embrace each other, so is the feast of those who drink together. Nahum For the feast of the reprobate is the delight of temporal pleasures. In which feast they doubtless drink together, who make themselves drunk alike with the allurements of their delight. Because therefore an equal guilt unites, for their own defence, the members of this Leviathan, that is, all the wicked, whom the word of God compares to scales compacted together, it is well said; They will adhere one to another, and holding each other, they will never be separated. For they cannot be separated when holding each other, because they are the more bound together for their mutual defence, the more they remember that they are like each other in all things. Having described then his body, the discourse goes back to his head, and what power the ancient enemy exercises by himself in the time of the closing persecution, is set forth. For it follows;

33 - 56 His sneezing is the splendour of fire. 8

This passage we expound the better, if we first enquire, how sneezing is produced. For in sneezing the breath rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out condensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to him through resemblance in their guilt, a breath rises, as it were, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; because in this raising up of itself against the just, it is kept, by God’s provision, from prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to the persecution of the faithful, by him who is called Antichrist. Then does the condensed breath come forth through his nostrils, because the iniquity of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ‘sneezing.’ And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord: he makes use of such signs and prodigies, as to seem to glitter with the power of miracles, as if with a kind of light of fire. Because his head then strives, when aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines forth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined,

33 - 57 And his eyes as the eyelids of the morning.

For by his ‘eyes,’ which are fixed in his head, and serve the purpose of sight, his counsellors are not improperly designated, who, when they foresee in their perverse machinations in what manner what things are to be done, point out to his evil workers a way, as it were, for their feet. And they are rightly compared to the eyelids of the morning. For by the ‘eyelids of the morning’ we understand the last hours of the night, in which the night opens, as it were, its eyes, when now setting forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles; because they cannot persuade what they wish, unless they profess to offer better things. Whence also this very snake, when speaking to our first parents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the knowledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying;Your eyes shall be opened, and ye shall be as gods, knowing good and evil. Gen. 3, 5 In like manner when coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also opens his mouth to pervert the minds of men, (since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,) it is fitly subjoined;

33 - 58 Out of his mouth proceed lamps.

For those who look forward are called his ‘eyes,’ but those who preach, his ‘mouth.’ But lamps proceed from this ‘mouth,’ because they inflame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness. But what kind of light their wisdom is, is shewn, when it isimmediately subjoined,

33 - 59 As kindled torches of fire.

Behold the hypocrisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim to themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but burn gloomily by their perpetration of iniquity. The malice of their hypocrisy John sums up in a brief description in the Apocalypse, saying; I beheld another beast coming up out of the earth, having two horns like a lamb’s, and he spake as a dragon. Rev. 13, He had spoken indeed of the first beast, that is, Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power. For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast therefore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the appearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life.

33 - 60 Antichrist’s preachers deceive now; discern virtue by intention, tradition, and humility.

But we must not suppose that the preachers of Antichrist will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings are virtues, but every thing they do is sin? But the more the mind of the Elect keeps close to the light, the more keenly does it see how it should distinguish virtues from vices. But what wonder is it that we do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its weight, lest either brass should be concealed under the appearance of gold, or lest the shape of counterfeit coin should disgrace that which is truly gold, or lest deficient weight should prove that to be light, which is both gold, and of the proper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right. And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. But when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its full weight. For if a good deed which is brilliant with signs and miracles, possesses not the full amount of perfection, it ought to be anxiously considered with careful circumspection, lest an imperfect thing, when taken for a perfect one, should turn to the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin? How do they, who have not only not attained the perfection of humility, but have not even reached its threshhold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns every thing which is said to have been done by the holy fathers. But even the very Elect, on beholding so many wonders, and in trembling at his many miracles while they despise his life, suffer in their heart a kind of mist of doubt. Because while his wickedness exalts itself by prodigies, their clearer sight is in a measure obscured. Whence it is rightly subjoined;

33 - 61 Out of his nostrils goeth smoke.

For the sight of the eyes is pained by smoke. Smoke is therefore said to go out of his nostrils; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel; False Christs and false prophets shall rise, and shall shew signs and wonders, so as even for the Elect, if possible, to be led into error. Mark 13, 22 In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ‘if possible’ are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, If possible; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined;

33 - 62 As of a heated and boiling pot.

For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the wonders of this beast, added, So that he maketh fire come down from heaven. Rev. 13, For for fire to come down from heaven, is for flames of zeal to pour forth from the heavenly souls ofthe Elect. But because this Leviathan is called in another place not merely a serpent, but also a basilisk quasi ‘little king.’, because he rules over unclean spirits, or reprobate men, as Isaiah says, Out of the serpent’s root shall come forth a basilisk, Is. 14, 29 must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance.

33 - 63 Smoke blinds minds, disturbs peace, hides God, oppresses thoughts deeply.

We are hence then, we are hence compelled to consider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temporal life. And he multiplies, as it were, clouds ‘globos’ of smoke, because he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which comes forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, when he said, Mine eye is disturbed because of anger. Ps. 6, 7 He was oppressed by its pouring in upon him, saying, My heart is troubled within me, and the light of mine eyes is not with me. Ps. 38, For this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a tranquil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. Ps. 46, But that mind cannot be at ease ‘vacare’, which is oppressed with inundations of this smoke; because volumes of earthly thoughts are crowded therein from love of the present life. The light of inward rest is therefore lost through this smoke, because the eye of the heart is darkened, when it is confused by the irritation of cares.

33 - 64 Smoke annoys the Elect, blinds reprobate, obscures light of truth.

But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them.

33 - 65 Clouds of smoke, evil thoughts, sinful desires replace each other.

And we certainly know that in clouds of smoke, when some are fading away ‘inanescunt’ above, others rise up from below: so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this serpent. Whence it is well said by the Prophet Joel, That which the palmer-worm hath left, the locust hath eaten; and that which the locust hath left, the canker-worm hath eaten; and that which the canker-worm hath left, the mildew hath eaten. Awake, ye drunkards, and weep. Joel 4 For what is designated by the palmer-worm ‘eruca’, which creeps with all its body on the ground, except it be lust? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies by leaps, except vain glory, which exalts itself with empty presumptions? What is typified by the canker-worm ‘bruchus’, almost the whole of whose body is gathered into its belly, except gluttony in eating? What but anger is indicated by mildew, which burns as it touches? That therefore which the palmer-worm hath left, the locust hath eaten, because, when the sin of lust has retired from the mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust hath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, either the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love even of human praise. That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it.

33 - 66 Awake drunkards, weep, lament sins, resist the smoke's devastation.

But it is there well subjoined; Awake, ye drunkards, and weep. Joel 5 For they are called ‘drunkards,’ who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saying; Awake, ye drunkards, and weep, but ‘shake off the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts?’ The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he consumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wickednesses by which it extends itself into outward action. For the Prophet had beheld this heat of carnal concupiscence (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face of the north. Jer. For the pot of the human heart is heated from the face of the north, when it is inflamed with unlawful desires by the instigation of the opposing spirit. For he who says; I will sit on the mount of the covenant, in the sides of the north, Is. 14, inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be contemned, and to contemn other things which it has obtained; at one time to be eager for its own profit, at another to oppose another’s advantages, even to its own loss; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were on high by pride of thought, to put aside all concern for the flesh, and to raise itself up altogether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot. Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is puffed up within. But this point the Truth proceeds to speak of more plainly in other words, when it is subjoined;

33 - 67 His breath kindleth coals.

For what does He call ‘coals,’ but the minds of reprobate men, kindled with earthly desires. For they are on fire when they seek after any temporal object; doubtless because their longings, which suffer not their mind to be quiet and whole ‘integrum’, inflame them. The breath of Leviathan therefore kindles the coals, as often as his secret suggestion allures the minds of men to unlawful pleasures. For it inflames some with the torches of pride, some with those of envy, some with those of lust, some with those of avarice. For he applied in truth the torch of pride to the mind of Eve, when he instigated her to despise the words of the Lord’s command. Gen. 3, 6 He kindled the mind of Cain with the flame of envy, when he was grieved at his brother’s sacrifice being accepted, and in this way arrived as far as the sin of fratricide. Gen. 4, 5 He inflamed the heart of Solomon with the torches of lust, whom he overcame with such great love for women, that by having been led to the worship of idols, he forgot the reverence due to his Maker, when he was pursuing the pleasure of the flesh. 1 Kings 14 He also burnt up the mind of Ahab with the fire of avarice, when he urged him with impatient desires to seek for the vineyard of another, and drew him on in this way even to the guilt of homicide. ib. 22 This Leviathan therefore blows on the coals, with a breath as great as the effort of secret suggestion with which he inflames the minds of men to aim at what is forbidden. Whence also it is immediately subjoined;

33 - 68 And a flame goeth out of his mouth.

For the flame of his mouth is in truth the very instigation of secret suggestion. For he addresses the words of evil persuasion to the mind of each person, but that which goes out of his mouth is a flame; because the mind burns with desires, when it is instigated by his suggestions. These he daily suggests, these he ceases not to suggest even to the end of the present life: but he then expands himself more wickedly when coming in that accursed man, he displays himself more openly in the glory of this world. A mightier smoke proceeds then from his nostrils, because a greater instigation assails the hearts of men when frightened at the marvels of his wonders. Then does his breath make the coals to burn more fiercely, because, on finding the minds of the reprobate already warm with the love of temporal glory, he inflames them with the breath of his suggestion, even to the wickedness of exercising cruelty. Then does a flame go forth from his mouth, because whatever he says by himself or by his preachers, is a fire with which unfruitful trees are burnt up. But the mind of those who do not at all wish to become precious metals, is touched by the fire of earthly concupiscence. Whosoever therefore wishes not to suffer from the flame of his mouth should take care, according to the expression of the teacher of truth, to be found, not wood, hay, stubble, but gold, silver, and precious stone. 1 Cor. 3, Because the fire of his persuasion burns them the more fiercely, the softer every one has rendered himself to yielding his consent. But because a mind, when placed in this corruptible flesh, is in no way permitted not to be touched by the heat of his persuasion, it remains for it, when parched by its malignant blasts, to betake itself unceasingly to the aid of prayer. For a wave of tears quickly extinguishes the flame of his suggestions.

34 Leviathan Reigns Through Pride; Humility Alone Preserves Elect Against Temptation 56 71.6 59:25

34 - 1 The world, like our bodies, declines with age and faces temptation.

Because we bear about us a body from this world, let us consider the end of the universe, from the part of it in which we ourselves are al. ‘which we are’. For we learn more quickly of what kind is the end of the world, if we carefully consider that which we bear about us from the world. For our age flourishes more vigorously in our youthful years, but in the time of old age it is shrivelled up by increasing diseases, and while its existence is extended to greater length, instead of dying it daily fails every moment of its life. So also as the duration of the world increases in years, it suffers under increasing evils, and it feels the loss of its health, as it obtains increase of age. For its tribulations increase together with its years, and it endures with greater weakness the losses of life, the more it lasts on, as it were, to a more advanced age. For the ancient enemy is let loose against it with all his strength, who, although he has already perished, as having lost the happiness of his heavenly condition, is yet at that time more fully extinguished, when he is deprived of his permission to tempt, and is fast bound in eternal fires. He is about, accordingly, to assail the ends of the world with severer temptations, because he becomes more raging in his cruelty, the nearer he perceives himself to punishment. For he considers that he is just about to lose his privilege of most fatal liberty. And the more he is confined by the shortness of the time, the more does he spread forth with multiplicity of cruelty, as is said of him by the voice of the angel to John; Woe to the earth, and to the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time. Rev. 12, He then spreads himself forth into the fury of great wrath, in order that he, who could not remain in his state of happiness, may not fall into the pit of his damnation with a few only. He then searches out with greater craft whatever power of iniquity he has gotten, he then exalts more highly his neck of pride, and by means of that accursed man whom he wears, displays for the purpose of evil, all the temporal power he possesses. Whence also it is now rightly said by the Divine voice;

34 - 2 Ver. 13. In his neck will remain strength. E.V. 22

For what is designated by the ‘neck’ of that Leviathan, except the stretching out of his pride, with which he raises himself up against God, when, with pretended sanctity, he is exalted also by the pride of power? For that pride is expressed by the ‘neck,’ the Prophet Isaiah witnesses, who reproves the daughters of Jerusalem, saying, They have walked with stretched forth neck. Is. 3, Strength then is said to remain in the ‘neck’ of this Leviathan, because power is also subjoined and ministers to his pride. For all his haughty pride, all his crafty machinations, he prosecutes at that time by the strength also of secular power. Which the prophet Daniel observing, says, Craft will be directed aright in his hand. Dan. 8, 25 For craft in his hand, is fraud in his strength; for all his wicked designs he is able also, for the time, to carry out with strength. But his craft is said to be ‘directed,’ because the malice of his fraud is impeded by no difficulty. For this Leviathan or his vessels are wont frequently to possess this peculiarity, that, to add to their iniquity, they are able to carry out more wickedly what they wickedly desire.

34 - 3 Elect find no results from wretched will; corrected by impossibility.

For when the Elect perchance are weakened, and rush headlong in their unlawful desires, they are frequently restrained by the hand of the Divine gift, so as to find no results from their wretched will. And when a strong opposition arises to their wishes, they are frequently corrected by the very impossibility, and by the wonderful course of the inward disposal, a change of their evil will succeeds through conversion, while through their infirmity perfection or ‘through their weakness fulfilment’ is denied them. For hence is that which the Lord says, under the character of every soul, to Judæa who is weak, and walking in evil ways; Behold, I will hedge up thy way with thorns, and I will hedge it up with a wall, and she shall not find her paths, and she shall follow after her lovers, and she shall not overtake them, and she shall seek them, and not finding them shall say, I will go and return to my first husband, for then it was better with me than now. Hos. 2, 6. 7. For the ways of the Elect are hedged up with thorns, when they find the pain of piercing in that which they desire in this world. He obstructs, as it were, by interposing a wall, the ways of those, whose desires the difficulty of attainment opposes. Their souls truly seek their lovers, and find them not, when by following malignant spirits, they do not gain hold of those pleasures of this world, which they desire. But it is well added that she says immediately in consequence of this very difficulty; I will go and return to my former husband, for then it was better with me than now. For the Lord is the first husband, Who united to Himself the chaste soul, by means of the love of the Holy Spirit. And the mind of each one then longs for Him, when it finds manifold bitternesses, as thorns in those delights, which it desires in this world. For when the mind has begun to be stung by the adversities of the world which it loves, it then understands more fully, how much better it was for it with its former husband.

34 - 4 Evil will perverts, adversity frequently corrects, fearing prosperity follows unjust.

Those then, whom an evil will perverts, adversity frequently corrects. Whence also it is much to be feared, lest prosperity should follow, when unjust things are longed for, because an evil, which is supported also by the prosperity of attainment, is with more difficulty corrected. Both craft then is directed aright in the hand of this Leviathan, who with his members is consigned to eternal tortures, and strength remains in his neck, because that which he longs for in this world with evil resolve against the good, he consummates with more evil ability, in order that no present adversity may oppose him, in proportion as no prosperity awaits him for the future. And because every one who, from depraved habits, is familiar with his friendship, loses first the true riches of the mind, it is fitly subjoined;

34 - 5 And want will go before his face.

For acquaintance is wont to be designated by the ‘face.’ Whence it is written; And My Face shall go before thee, Ex. 33, that is, knowledge of Me will give thee guidance. But it should be known, that the want of the Elect is used in one sense in Holy Scripture, the want of the reprobate in another. For it is the want of the Elect, when the true riches of the heavenly country recur to their mind, and when, placed in the sorrowful banishment of this present life, they remember that they are poor. For they sigh in truth unceasingly after those riches, of which Paul says; That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the Saints. Eph. And because as yet they do not behold them, they earnestly groan, the mean while, in the sorrow of this poverty. Jeremiah had doubtless gained a sight of this poverty, when he was saying; I am a man who behold my poverty by the rod of His indignation. Lam. 3, 1 For the rod of the indignation of God is the blow of severity. And man then endured this indignation, when he was expelled from Paradise, and lost the true riches of inward joy. But because all the Elect continually behold that they have fallen into the poverty of the present life from that faculty of innate strength, it is well said, I am a man who behold my poverty. For whoever still longs after these visible things, understands not the misery of his pilgrimage, and has not skill to see the very evil which he is suffering. The prophet David, beholding this poverty, says, My strength is weakened in my poverty. Ps. 3For strength is said to be weakened in poverty, because the mind which has fallen in this pilgrimage, and has been assaulted by the annoyances of its own corruption, is hindered from beholding that which it has lost.

34 - 6 The reprobate ignore their poverty, neglecting invisible losses of virtues.

But the reprobate know not how to think of this poverty, because, while they pursue those things which they behold, they neglect to think of the invisible things which they have lost. Whence it is rightly called their ‘want;’ for while they are filled with sins, they are emptied of the riches of virtues. And it is frequently their lot, that, when, from being lifted up by the madness of pride, they consider not the losses of their fall, they discern not that they are poor also in good deeds. Whence it is said by the voice of the Angel to the preacher of Laodicea; Thou sayest that I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Rev. 3, He who is elated through pride at his sanctity, declares himself, as it were, to be rich, but is proved to be poor, blind, and naked. Poor, assuredly, because he has not the riches of virtues; blind, because he sees not the poverty which he is suffering; naked, because he has lost his first garment, but in a worse way, because he knows not that he has lost it. Because then, as we have said, the ‘want’ of the reprobate is their being stripped of their merits, it is rightly said of Leviathan; Want will go before his face. For no one is joined to the knowledge of him, unless he is first stripped of the riches of virtues. For he first steals away good thoughts, and afterwards infuses in them a clearer knowledge of his own iniquity. Want is therefore said to go before his face, because the faculty of strength is first destroyed, in order that a knowledge of him may be afterwards gained, as if through familiarity. Or certainly, because he steals upon many in so crafty a manner, that he cannot be detected by them, and so makes void their virtues as not to display the evil design of his cunning, want is said to go before his face. As if it were openly said, Because when he tempts by lying in ambush, he spoils men before he is perceived. For hence is that which is said of Ephraim by the Prophet, Strangers have devoured his strength, and he hath known it not. Hos. 7, 9 For by ‘strangers’ are usually understood apostate angels, who devour our strength, when they consume the virtue of the mind by perverting it. Which Ephraim both endured, and knew it not, because through the temptation of malignant spirits he both lost the strength of his mind, and understood not that he had lost it. Want therefore goes before the face of Leviathan, because he spoils by his temptation the minds of the careless, before he who is tempted knows his snares. By this then which is said, In his neck will remain strength, is set forth the power of his violence. But by this which is added, And want will go before his face, is designated the subtlety of his craft.

34 - 7 Signs of power withdrawn from Church before Leviathan appears.

Although with regard to our knowing that want goes before his face, there is another point for us to expound in a more melancholy manner. For by the awful course of the secret dispensation, before this Leviathan appears in that accursed man whom he assumes, signs of power are withdrawn from Holy Church. For prophecy is hidden, the grace of healings is taken away, the power of longer abstinence is weakened, the words of doctrine are silent, the prodigies of miracles are removed. And though the heavenly dispensation does not entirely withdraw them, yet it does not manifest them openly and in manifold ways as in former times. And this is so caused by a wonderful dispensation, in order that the Divine mercy and justice may be fulfilled together by one and the same means. For when Holy Church appears as if she were more abject, on the withdrawal of signs of power, both the reward of the good increases, who reverence her for the hope of heavenly things, and not on account of present signs; and the mind of the wicked is the more quickly displayed against her, who neglect to pursue the invisible things which she promises, when they are not constrained by visible signs. When therefore the humility of the faithful is deprived of the manifold manifestation of wonders, by the terrible judgment of the secret dispensation, there is heaped up more abundant mercy for the good, and just anger for the evil, by the same means. Because these signs of power cease, in great measure, in Holy Church, before this Leviathan manifestly and visibly comes, it is now rightly said; Want will go before his face. For the riches of miracles are first withdrawn from the faithful, and then that ancient enemy displays himself against them with visible prodigies, in order that as he boasts himself on his wonders, he may be overthrown more mightily and more honourably by the faithful without wonders. For though signs will not be wanting to the faithful in their contest with him, yet his will be so great, that those of our people will seem to be rather few or none at all. But their virtue doubtless becomes mightier than all signs, when it crushes with the heel of inward resolution all his terrible deeds which it beholds. But the malignant enemy displays himself against them with so much the fiercer cruelty, the more he grieves that he is despised even with the brightness of his miracles. He therefore gathers himself together for their destruction, and unites all the reprobate with unanimous cruelty for the death of the faithful; in order that he may put forth his cruelty with so much greater power, in proportion as all the members of his body agree with him in the things he seeks perversely to effect. Whence also it is rightly said;

34 - 8 Ver. 14. The members of his flesh cling to each other. E.V. 23

The ‘flesh’ of this Leviathan are all the reprobate, who rise not in their longing to a knowledge of their spiritual country. But the ‘members of his flesh’ are those, who are united to these very persons, when acting wickedly, and preceding them in the way to iniquity. As is said on the other hand by Paul to the Lord’s body; Ye are the body of Christ, and members of a member. 1 Cor. 12, 27 For a member of a body is one thing, a member of a member is another. For a member of the body is a part referred to a whole, but a member of a member is a particle to a part. For a member of a member is a finger to the hand, the hand to the arm, but a member of the body, is the whole of this together to the body at large. As therefore in the spiritual body of the Lord we term ‘members of a member’ those who in His Church are governed by others; so, in that reprobate congregation of this Leviathan, those are the ‘members of his flesh,’ who by their wicked deeds are joined to some more wicked than themselves. But because the malignant enemy agrees with himself in his perverse doings from first to last, the Divine discourse speaks of the members of his flesh clinging to each other in him. For they so agree in their wicked opinions, as not to be divided by any mutual disputations with each other. No quarrel of disagreement then divides them, and they therefore prevail mightily against the good, because they keep themselves together with close agreement in evil. For as we have already said above, that it is fatal if unity is wanting to the good, so it is more fatal if it is not wanting to the evil. For the unity of the reprobate obstructs more firmly the path of the good, the more firmly it opposes itself to it by being collected together.

34 - 9 Unity among the wicked strengthens their harmful power.

Paul had beheld this unity of the reprobate destructive to himself, when being seized in the midst of the Sadducees and Pharisees he was saying; Of the hope and resurrection of the dead, I am judged. Acts 23, 6 And struck by this voice, the crowd of his hearers immediately mutually started asunder against itself. And when the tumultuous multitude is divided into two parts, a way of rescue is opened to Paul, because the crowd of persecutors when divided released him whom it had held fast when united together. The righteous are therefore rescued, when the unrighteous are divided, and the wishes of the Elect arrive at completion, when the hosts of the reprobate are confounded by discord. And this is also well designated by the dividing of the Red Sea. Ex. 14, 21 For when the wave is divided into two parts, the Elect people journeys on to the land of promise, because, when the unity of the wicked is rent asunder, holy minds attain to, that which they desire. If the unity of the wicked had not been hurtful, Divine Providence would never have divided the tongues of the proud with such great diversity. Gen. 19 If the unity of the wicked had not been hurtful, the Prophet would not say of the enemies of Holy Church; Cast down, O Lord, and divide their tongues. Ps. 55, 9 Because then this Leviathan is then let loose in his might against the Elect of God, to increase his power of hurting, he is permitted also to have unity among the reprobate, in order that he may put forth his might more powerfully against us, the more he assaults us not merely with the blow of strength, but also with the weight of unity. But who can be sufficient against these things? What mind must not tremble at the weight of such pride and compactness, from the very bottom of his thought? Whence, because the Divine Clemency sees that we are trembling through weakness, It immediately adds what It does for us, by Itself. For it follows;

34 - 10 He shall send lightnings against him, and they shall not be carried to another place.

What is designated by the appellation of ‘lightnings,’ except those tremendous sentences of the last judgment? And they are, therefore, called ‘lightnings,’ doubtless, because they consume for ever those whom they strike. For Paul had beheld lightnings coming down on him, when he was saying, Whom the Lord Jesus shall slay with the Spiritof His mouth, and shall destroy with the brightness of His coming. 2 Thess. 2, 8 But these lightnings which are sent against him, are not carried to another place, because they then smite the reprobate only, while the righteous rejoice. For after the threshing of the present life, in which the wheat now groans beneath the chaff, such a separation is made by that fan of the last judgment between the wheat and the chaff, that neither does the chaff pass into the garner of the wheat, nor do the grains of the garner fall into the fire of the chaff. Those lightnings then touch not another place, because, namely, they burn with their fire not the grains, but the chaff. But He teaches us, that punishment does not correct this Leviathan, when he adds;

34 - 11 Ver. 15. His heart shall be hardened as a stone. E.V. 24

For the heart of the ancient enemy will be hardened as a stone, because it will never be softened by any penitence of conversion. And because he will be fitted only for the blows of eternal punishment, it is rightly immediately added; And he will be bound as the anvil of the hammerer. For the hammerer puts up an anvil fitted to receive blows only. For an anvil is erected for the very purpose of being struck with frequent blows. Leviathan therefore will be bound as the anvil of the hammerer, because he will be confined by the chains of hell, in order to be beaten with the continual blows of eternal punishment. And he is struck also even now, when any of the just are saved, as he is watching in ambush, but wasting away with pain. But in an anvil other vessels are wrought into shape, while the anvil itself by its many blows is not changed into a vessel of another kind. This Leviathan is therefore rightly compared to an anvil, because we are wrought into shape by his persecutions, but he is both always struck, and is never changed into a useful vessel. We abandon him to eternal blows, and we, who have been smitten through his temptation by the hand of the heavenly Artificer, come out by his means properly shaped vessels. For on him we are beaten, but it is that we may come into use for the House above. But he is bound as an anvil, because, though he now goes about the world with his temptations, yet when placed in the pit, under the blow of his sentence, he wanders no more. It follows;

34 - 12 Ver. 16. When he shall be taken away, the angels shall fear, and being affrighted shall be purified. E.V. 25

Holy Scripture often so mixes up past and future times, as sometimes to use the future for the past, sometimes the past for the future. For it uses the future for the past, when there is pointed out to John a woman, who is about to bring forth a male child, to rule the Gentiles with a rod of iron. Rev. 12, 5 For since this had already taken place by the coming of the Lord in the flesh, an event which had occurred was being announced. Again, it was the past for the future, as the Lord speaks by the Psalmist, saying; They have dug My hands, and My feet, they have numbered all My bones. Ps. 22, 16. 17. For by these words in truth, the nature of the Lord’s Passion is described as already past, but yet it is announced as still far future. In this place then in which it is said; When he shall he taken away, the angels shall fear, nothing prevents its being understood, that past events are described under the form of the future tense. Nor do we give up the sense of its true meaning, if we believe that when this Leviathan was falling from the height of blessedness, the Elect Angels also were greatly terrified at his fall, in order that, as the fall of pride was casting him out from their number, their very fear might give them strength to stand more firmly. Whence it also follows;

34 - 13 And being affrighted shall be purified.

But they are purified; doubtless because, when he went forth with his reprobate hosts, they alone, who were to live in happiness for ever, remained in the abodes of heaven. His fall then alarmed and purified them; it alarmed them, in order that they might not proudly despise their Creator. But it purified them, because it was so ordered, that when the reprobate went forth, the Elect alone remained. And because God, the Maker of all things, knows how to apply even the evil doings of the reprobate to the protection of the good, He converted the lapse of those who fell to the benefit of those who remain; and the fault of the proud is punished, by the same means by which the increased merits of the humble Angels were discovered and confirmed. For on the fall of these, it was granted as a special gift to those that they should never in any wise fall. For while the holy Angels behold in them the ruin of their own nature, they stand with greater caution and firmness in their own persons. Hence it is ordered, by the Lord the Maker of all, marvellously arranging all things, that even the losses of its ruin are of service to that abode of Elect spirits, when it is more firmly built up, in consequence of its having been partially destroyed.

34 - 14 Holy preachers, called angels, announce heavenly glory, per Scripture.

But because Holy Scripture is frequently accustomed to designate the preachers of the Church, by the name of ‘Angels,’ because they announce the glory of the heavenly country, we can in this place understand ‘Angels’ to mean holy preachers. For this cause it is that John, in the Apocalypse, writing to the seven Churches, speaks to the Angels of the Churches, that is, to the preachers of the peoples. Rev. 2, and 3 Hence the Prophet says; And the angels of peace shall weep bitterly. Is. 33, 7 Hence again the Prophet Malachi says; The priest’s lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord of hosts. Mal. 2, 7 Hence Paul says; Great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed on in this world, is received up into glory. 1 Tim. 3, He therefore, who, after he had said that the mystery of the dispensation appeared to Angels, added also that it had been preached unto the Gentiles, certainly by the name ‘Angels’ designated holy preachers, that is, the messengers of truth.

34 - 15 Leviathan's removal causes fear and purification among holy preachers.

If therefore the expression, When he shall be taken away, the angels shall fear, and being affrighted shall be purified, is referred to future time, there is here pointed out the last damnation of this Leviathan, in this world, on the coming of the strict Judge. Because he, who is now tolerated by the wonderful longsuffering of gentleness, is taken out of this world by the wrath of judgment. But he is cast out from thence with so great a weight of terror, that even the strength of holy preachers is disturbed; For when he shall he taken away, the angels shall fear. Because when he is swept away with the whirlwind of judgment, even those messengers of the heavenly country, who shall be found in their bodies, are staggered with unbounded fear, and tremble. For though they now are strong and perfect, yet, as still living in the flesh, they cannot fail of being agitated with fear, at the whirlwind of such great terror. But when this Leviathan is swept away, and when all the elements are shaken at his destruction, the hope of the approach of the kingdom fills those holy preachers with joy, whom, as I have said, that time of judgment shall find still in their bodies, and the infirmity of their flesh alarms them at the display of wrath. There will therefore be in them, in a certain way, a joyful trembling, and a fearless fear; because they are sure of being rewarded in the heavenly kingdom, and through fear of so great a whirlwind they tremble from the infirmity of the flesh.

34 - 16 Judgment disturbs just; wicked agitated; slight sins purified.

Let us consider therefore how greatly the conscience of the wicked is then agitated, when the life even of the just is disturbed. What will they do, who hate the coming of the Judge, if even they who love tremble at the terror of so great a judgment? And because, whatever rust of slight sins could possibly exist in holy preachers, is burnt out by this dread, after He had said, When he shall be taken away, the angels shall fear, He fitly subjoined immediately; And being affrighted shall be purified. But because we have learnt these things concerning the end of this Leviathan, let us hear what he does meanwhile, before he perishes. It follows;

34 - 17 Ver. 17. When a sword has reached him, it will not be able to remain, nor a spear, nor a breastplate. E.V. 26

In Holy Scripture by a ‘sword’ is sometimes designated holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For a ‘sword’ is put for holy preaching, as Paul says, And the sword of the Spirit, which is the word of God. Eph. 6, By the word ‘sword’ is designated eternal damnation, as is written of an heretical preacher; If his children be multiplied, they will be in the sword; Job 27, because in whatever great number they here shoot forth, they are consumed with eternal damnation. A ‘sword’ is taken for temporal tribulation, as is said to Mary concerning tribulations which are about to follow; And a sword shall pass through thine own soul. Luke 2, 35 Again, by ‘sword’ is expressed the wrath or persuasion of the malignant enemy, as the Psalmist says; Who hast delivered David Thy servant from the malicious sword. Ps. 144, For kind is the sword of holy preaching, with which we are struck that we may die from sin. But the sword of diabolical persuasion is malicious, with which a man is fatally wounded, that he may he deprived of rectitude of life. The sword then of the ancient enemy is, at that time, that accursed man, assumed for the purpose of his service. For he sharpens him through the malice of cunning, and pierces the hearts of the feeble. The sword therefore of this man reaches Leviathan, when his own accursed man has taken him up. But if by the word ‘sword’ his wrath is designated, he is rightly described, not as seizing the sword, but as seized by the sword. For he is then turned into such madness, that, seeking to rule over all, he is unable to control his own anger. For we, when we assume wrath in the exercise of justice, hold a sword; because we control it by keeping it under the moderation of judgment. But he, because he is hurried on through the precipices of fury, is said not to seize his sword, but to be seized by his sword. For he does not keep and control his anger, but, in his fury, is possessed by his anger.

34 - 18 Leviathan, with Antichrist, wields powerful cruelty, threatening preachers and the patient.

But it is plain to all, that we strike our adversary with a spear, but are protected from our adversary by a breastplate. By a spear we inflict wounds, by a breastplate we are protected from wounds. What therefore is designated by a ‘spear’ but the shaft of preaching; what by a breastplate but the strength of patience? This Leviathan then, because by taking that reprobate man to himself, he is let loose in the wrath of every kind of cruelty, is said to be ‘seized by a sword.’ For by the display of his immense strength, he then exhibits whatever power of wickedness he possesses. And neither the spear nor the breastplate will be able to stand, because entering into Antichrist, he will seem to be of such great strength, as (if heavenly assistance were wanting) to blunt the keenness of preachers, and to overthrow the long-suffering of the patient. For unless heavenly grace strengthens the life of the righteous, the spear does not stand, because the strength of preachers is broken; the breastplate does not resist, because the patience of the constant is burst through and penetrated. Whence it is also subjoined,

34 - 19 Ver. 18. For he shall esteem iron as straw, and brass as rotten wood. E.V. 27

That which above He called a ‘spear,’ he mentioned again below under the appellation of ‘iron:’ and that which He spoke of as a ‘breastplate,’ He again designated by mentioning it as ‘brass.’ For iron is sharpened, that the adversary may be wounded; but brass is hardly destroyed by any rust. Whence also it is said by Moses of Holy Church under the character of Asher; His shoe is iron and brass. Deut. 33, 25 For by ‘shoe’ is understood in Holy Scripture the defence of preaching; as it is written, Feet shod with the preparation of the Gospel of peace. Eph. 6, Because then strength is expressed by ‘iron,’ but perseverance by ‘brass;’ her shoe is said to be iron and brass, when her preaching is protected by sharpness, and firmness at the same time. For by iron she penetrates opposing evils, but by brass she patiently preserves the blessings she has set before her. Whose perseverance he there in truth more plainly points out, saying, As the days of his youth, so also shall his old age be. Deut. 33, 25 But when this Leviathan has taken that sword, whom the Holy Scriptures call Antichrist, for the sake of practising his iniquity, he will esteem both iron as straw, and brass as rotten wood; because, unless Divine grace gives protection, he will both consume with the fire of his wickedness the strength of preachers as straw, and will reduce to dust the constancy of the patient like rotten wood. And therefore the keenness of iron and the strength of brass fail, when by the violence of his might both the understanding of preaching is blunted, and the long-suffering of patience is scattered.

34 - 20 Divine assistance strengthens the weak, making them resilient.

Unless then the Divine assistance strengthens its Elect, where will the weak then be, if the strong are counted as straw? What will this Leviathan then do with the straw, if he will count the iron as straw? What is he about to do with the rotten wood, if he will break as rotten wood the strength of brass? But O! how many who think that they are in their own strength iron or brass, in that fire of tribulation then find that they are straw; and how many who from their own infirmity are afraid that they are straw, when supported by the Divine help are strengthened with the solidity of brass or iron, so as to be the stronger in God against their adversary the more they remember that they are weak in themselves. But the higher this Behemoth rises against the Elect of God by miracles, the more earnestly do the saints gird themselves for the words of preaching against him. But yet he so possesses the minds of the reprobate, as not to leave them though he is wounded by all the darts of the truth. Whence it is also subjoined,

34 - 21 Ver. 19. The archer shall not put him to flight. E.V. 28

For what do we understand by ‘arrows’ but the words of preachers? For when they are drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying, I am wounded with love. Cant. 2, 5 Of these arrows it is said by the voice of the Psalmist, The arrows of children are made their wounds; Ps. 64, 7 because, that is, the words of the humble have penetrated the minds of the proud. Of these arrows it is said to the coming champion, Thine arrows are sharp, O Thou most mighty, people shall fall under Thee in their heart. Ps. 45, 5 An ‘archer’ then is he, who by the bow of holy intention fixes in the hearts of his hearers the words of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded the minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said, The archer shall not put him to flight. As if it were plainly said, The arrow of a holy preacher does not dislodge him from the hearts of the reprobate; because, whoever is seized by him, scorns at once to listen to the words of preachers. Whence the Lord, being deservedly angry for their former sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, I will send among you serpents, basilisks, for whom there is no charm. Jer. 8, As if He were saying, I will deliver you up by just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed;

34 - 22 The stones of the sling are turned with him into stubble.

What is typified by the ‘sling,’ but Holy Church? For when a sling is whirled round, so do stones fly out of it, for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty men come forth from her, by whom the hearts of the wicked are to be beaten as if by the blows of stones. Whence the Lord says to the Prophet concerning good teachers, They shall devour, and subdue with sling stones. Zech. 9, For holy teachers who train others also in virtue, devour their enemies, when they change them within one Ms. ‘into’ their own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the giant Goliath is killed by the stone of the sling; l Sam. 17, 49 because the lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said, The stones of the sling are turned with him into stubble. As if it were plainly said, He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him. Whence it is also subjoined,

34 - 23 Ver. 20. He will esteem the hammer as stubble. E.V. 29

As if he were saying, He despises even the weight of that reproof, which strikes him by a punishment coming from above. For in Holy Scripture by the name ‘hammer’ is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways: or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may shew them what they also deserve hereafter. For that the ancient enemy is expressed by the term ‘hammer’ the Prophet witnesses, when he observes the power of the last judgment upon him, and says, How is the hammer of the whole earth broken and crushed? Jer. 50, 23 As if he were saying, Who can imagine with what a whirling stroke, at the coming of the last judgment, the Lord shatters him with eternal damnation, by whom He smites those vessels of His which are to he fashioned for the use of His service? Again, by a ‘hammer’ is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said, And the house when it was in building, was built of stones hewn, and made ready, and neither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. 1 Kings 6, 7 For what did that house typify but Holy Church, which the Lord inhabits in heavenly places? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to he arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither without reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal country the noises of smitings are now hushed. There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instruments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment? And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alarms. Whence it is also added still more expressly;

34 - 24 And will laugh at Him that shaketh the spear.

For the Lord shakes a spear against Leviathan, because He threatens a severe sentence in his destruction. For to ‘shake a spear’ is to prepare for him eternal death through strict punishment. But the apostate spirit, despising the Author of his life, even with his own death, laughs at Him that shaketh the spear; because whatever severe, whatever horrible fate he foresees approaching from the strict judgment, he fears not to suffer it: but the more he perceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy. Whence it is also rightly subjoined;

34 - 25 Ver. 21. The rays of the sun will be under him. E.V. 30

For in Holy Scripture when the ‘sun’ is used figuratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ‘sun’ the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judgment, on knowing their own condemnation, are about to say; We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun rose not upon us. Wisd. 5, 6 As if they plainly said: The ray of inward light has not shone on us. Whence also John says; A womanclothed with the sun, and the moon under her feet. Rev. 12, 1 For by the ‘sun’ is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the changeableness of temporal things. But Holy Church, because she is protected with the splendour of the heavenly light, is clothed, as it were, with the sun; but, because she despises all temporal things, she tramples the moon under her feet. Again, by the ‘sun’ is designated persecution, as the Truth says in the Gospel, that the seeds which sprang up without roots withered when the sun arose. Matt. 13, 6 Because, namely, the words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the ‘sun’ is designated the setting forth of a clear view, as the Prophet announces the Lord of all things appearing to our eyes, saying; He hath set His tabernacle in the sun. Ps. 19, 4 As if he were saying, He displayed in the light of clear vision the mystery of His assumed humanity. And as it is said to the same Prophet by the Divine voice by Nathan; For thou didst it secretly; but I will do this thing in the sight of all Israel, and in the sight of the sun. 2 Sam. 12, For what does he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name ‘sun’ is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth angel poured forth his vial upon the sun, and it was given unto him to afflict men with heat and fire. Rev. 16, 8 To pour forth a vial upon the sun is in truth to inflict the punishments of persecution on men shining with the splendour of wisdom. And it was given unto him to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, burn with temporal desires. For the falls of the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ‘sun,’ is said also in the way of comparison by Solomon; A wise man continueth as the sun, a fool changeth as the moon. Ecclus. 27, What then is pointed out in this place by the rays of the sun, but the acuteness of wise men? For because many, who seemed to be resplendent in Holy Church with the light of wisdom, either caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of the sun will be under him. As if it were plainly said, These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their understanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise or learned, for the sake of advantage, or of the glory of temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist. And Behemoth humbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined,

34 - 26 He will strew gold under him like clay.

For by the term ‘gold’ in Holy Scripture is understood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, sometimes the brightness of secular glory, sometimes the beauty of sanctity. For by the name ‘gold’ is designated the very inmost brightness of Divinity, as the appearance of the Bridegroom is described in the Song of Songs; His head is the most fine gold. Cant. 5, For because God is the Head of Christ, but in metals nothing is brighter than gold, the Head of the Bridegroom is said to be gold, because His Humanity rules over us from the brightness of His Divinity. Again, by the name ‘gold’ is understood the splendour of the heavenly city, as John bears witness that he saw it, saying; The city itself was of pure gold, like unto clear glass. Rev. 2For the gold of which that city consists is said to be like glass, in order that by the gold it may be described as being bright, and by the glass as being clear. Again, by the name ‘gold’ charity is suggested, as the Angel, whom the same John beheld talking with him, he saw girt at the paps with a golden girdle. Rev. Doubtless because when the breasts of the citizens of heaven are no longer subject to the fear of punishment, and are not separated by any rent the one from the other, they bind themselves together by charity alone. see Bk. xxi. §5. comp. Acts 7, 30 But to ‘have a golden girdle about the paps,’ is to restrain all the movements of our changeful thoughts by the hands of love alone. Again, by the name of ‘gold’ is expressed the brightness of secular glory, as is said by the Prophet, Babylon is a golden cup. Jer. 57 For what is designated by the name of Babylon, but the glory of this world? And this ‘cup’ is said to be ‘golden,’ because while it shews the beauty of temporal things, it so intoxicates foolish minds with its concupiscence, that they desire temporal display, and despise invisible beauties. For in this golden cup Eve was the first who was made drunken of her own accord, of whom the history of truth says, that when she desired the forbidden tree, she saw that it was beautiful to the sight, and delightful to the look, and ate thereof. Gen. 3, 6 Babylon is therefore a golden cup; because while it displays a look of outward beauty, it steals away the feeling of inward rectitude. Again, by the name of ‘gold’ is understood the splendor of sanctity, as Jeremiah deplores the change of the Jewish people from the splendor of righteousness to the gloom of wickedness, saying, How is the gold become dim, the finest colour is changed? Lam. 4, 1 For as we said before, gold is dimmed, when the beauty of righteousness is forsaken, as the darkness of iniquity succeeds. The finest colour is changed, when the splendour of innocence is turned into the foulness of sin.

34 - 27 Clay symbolizes earthly goods, wicked teachings, or carnal desires.

By the name also of ‘clay ‘is designated in Holy Scripture sometimes the multiplicity of earthly goods, sometimes wicked teaching which savours of filth, sometimes the allurement of carnal desire. For by ‘clay’ is typified the multiplicity of earthly goods, as is said by the Prophet Habakkuk, Woe to him that multiplieth those things which are not his; how long doth he heap against himself the thick clay? Hab. 2, 6 For he weighs himself down with thick clay, who multiplying earthly goods by avarice, confines himself with the oppression of his sin. Again, by the name of ‘clay’ is designated teaching which savours of faith, as is said to the Lord by the same Prophet; Thou madest a way in the sea for thy horses, in the clay of many waters. Hab. 3, As if he were saying, Thou hast opened a way for thy preachers amid the doctrines of this world which savour of filthy and earthly things. By ‘clay’ is designated also the desire of filthy pleasure, as the Psalmist says in entreaty; Take me out of the clay, that I stick not. Ps. 69, For to stick in the clay, is to be polluted with the filthy desires of carnal concupiscence.

34 - 28 Leviathan subjects many, mixing sanctity's gold with clay's sinfulness.

In this place therefore ‘gold’ is taken for the brightness of sanctity; but nothing hinders our understanding by ‘clay,’ either covetousness in earthly things, or the infection of wicked doctrines, or the filth of carnal pleasures. For because this Leviathan subjects at that time to himself many, who seemed within Holy Church to be resplendent with the brightness of righteousness, either by the desire of earthly things, or by the infection of erroneous doctrine, or by carnal pleasures, he doubtless strews the gold under him like clay. For to strew gold as clay, is to trample down in some persons purity of life by unlawful desires; so that even they may follow his filthy footsteps, who used before to flash forth against him with the splendour of their virtues. The ancient enemy then deceives some at that time under a show of sanctity, but intercepts others by the foul sins of a carnal life. But he will then openly attack in these ways, but now he rules secretly in the hearts of many, as the Apostle Paul says, That he may he revealed in his time; for the mystery of iniquity doth already work. 2 Thess. 2, 6. 7. He therefore even now throws gold under him as clay, as often as he overthrows the chastity of the faithful through the sins of the flesh. He tramples on gold as clay, as often as he distracts the understanding of the continent by unclean desires. And this he performs the more vehemently at that time, the more unrestrainedly he perpetrates all that he desires, as given up to his own abandoned liberty.

34 - 29 God permits Leviathan's influence; gold and clay signify hidden sinfulness.

And it may perhaps disturb some one, why the merciful Lord permits those things so to happen, that this Leviathan either now by crafty suggestions, or then by that accursed man whom he fully possesses, subjects to himself even the rays of the sun, that is, the learned and wise, or strews gold (that is, holy men refulgent with the brightness of sanctity) as clay beneath him, by polluting them with sins. But we reply at once, that the gold which could be strewed as clay by his evil persuasions, was never gold before the eyes of God. For they who can at any time be seduced so as never to come back again, seem in the eyes of men to lose the sanctity they possessed; but they never had it in the sight of God. For a man is often involved secretly in many sins, and he seems great in some one virtue. And this virtue itself also becomes weak and fails, because, when it is observed by men, it is doubtless praised, and its praise is eagerly sought after. Whence it comes, that even that very virtue is no virtue in the eyes of God, while it conceals that which displeases, puts forward that which pleases Him. What merits then can there possibly be with God, when both sins are concealed, and good qualities made public? For frequently, as we have said, pride is hidden, and chastity is publicly known; and therefore the chastity which has been long made a shew of, is lost towards the end of life, because the concealed pride is sustained unamended even to the end. Another is busy in almsgiving, he distributes his own goods; but he is yet a slave to many acts of injustice, or perhaps employs his tongue in detraction. And it is frequently the case, that he, who had been compassionate, is inflamed, at the end of his life, with the stimulants of rapacity and cruelty. And it is the effect of a most righteous judgment, that he loses before men, even that by which he pleased men, who was never careful to amend that, by which he was displeasing to God. Another studies patience; but while he does not avoid envying others, and keeping malice in his heart, he at last becomes impatient, who for a long while grieved in secret. These therefore are in some measure ‘gold,’ and in some measure ‘clay.’ And this ‘gold’ is strewed as ‘clay,’ when even the virtue, which had shone brightly before men, is scattered by the force of secret sins. But we think it worth while to consider more accurately the excellence of the heavenly dispensation in these cases.

34 - 30 God uses the virtuous reprobate to guide and humble Elect.

For Almighty God often tolerates the secret sins of some persons, in order that He may so make use of their known virtues as to promote the interests of His own Elect. For some persons do not entirely forsake the world, and lay hold on the narrow way, not so as to persevere. But yet by their example they inflame those, who are about to persevere, to seek the narrow way. Whence it frequently happens that this good life which they seem to live, they live not for themselves, but rather for the Elect alone, when, though not about to persevere themselves, they excite others, who will persevere, to zeal in holy living. But we often behold some persons enter on a way, and hasten to the proposed spot; and others follow them, because they see them on the way, and they go on together to the same place. But it frequently happens that when any difficulty assails them, those who were going before, return back, and that those who were following reach the appointed spot. So doubtless are those who lay hold on the way of holiness, though not about to persevere. For they enter on the way of virtue, though not about to reach its end, for the very purpose of shewing to those who are about to reach it, the way in which they should walk. And even the fall of these promotes, with no slight benefit, the advancement of the Elect. Because while they behold their fall, they tremble for their own state, and the ruin which condemns those, humbles these. For they learn to trust in the protection of heavenly assistance, when they see that many have fallen from their own strength. When therefore the reprobate seem to be acting rightly, they are pointing out as it were a level road for the Elect who are following them; but when they fall and lapse into wickedness, they shew, as it were, to the Elect who are journeying after them, the pitfall of pride to be guarded against. Let this Leviathan then go his way, and ‘put beneath himself the rays of the sun,’ and ‘cast under him the gold like clay.’ Almighty God knows how to use aright the sin of the reprobate for the comfort of His own Elect, when they who are about to reach Him, both advance toward Him by their own merits, and are frequently corrected in their proud thoughts by the lapses of others. But if this Leviathan acts thus even with those whom some virtue distinguishes, what is he likely to do with those whose mind is not in any degree raised up above earthly desires? These persons however the divine discourse plainly mentions, when it subjoins,

34 - 31 Ver. 22. He will make the deep sea to boil like a pot. E.V. 31

What is expressed by the ‘sea’ but the life of the worldly, what by the ‘deep’ ‘profundum’ but their deep and hidden thoughts? And this deep sea this Leviathan makes to boil like a pot, because it is doubtless quite plain, that in the time of the last persecution he studies to excite the minds of the reprobate against the life of the Elect by the flame of cruelty. Then does the deep sea boil as a pot, when he inflames with strong heat the hearts of the lovers of this world, and when those who in this time of peace kept their malice close within itself, then boil over with the heat of most savage persecutions, and with the headlong liberty of open cruelty breathe forth that hatred of ancient envy, which they had long suppressed. But because, when persuaded by deadly error they so serve Antichrist in these doings, as to imagine that they are the more truly doing service to Christ; after he had said, He will make the deep sea to boil like a pot, be fitly subjoined,

34 - 32 He will make it as when ointments boil.

For ointments when they boil give forth the fragrance of sweetness. Because then this Leviathan will so seduce the hearts of the reprobate, that, whatever they do from the wickedness of unbelief, they imagine they are doing it for the truth of the right faith, that which they do with zeal for religion, smells, as it were, sweetly to them. Whence the Truth says to His disciples in the Gospel; That every one that killeth you, will think that he doeth God service. John 16, 2 They, therefore, boil as a pot, while they cruelly persecute: but this very persecution smells, to their sense, with the fragrance of ointments, when their mind, deceived by vain imaginations, thinks that it is doing God service. For in Holy Scripture by the sweet smell of ointments is usually signified an opinion of virtues. Whence the Bride in the Song of Songs, longing for the Bridegroom, says, We run in the odour of Thy ointments. Cant. 3 And hence the Apostle Paul, knowing that he was fragrant with the praise of virtues, says, We are unto God a sweet savour of Christ. 2 Cor. 2, Because, therefore this Leviathan involves the ministers of that accursed vessel of his in deeds of cruelty, under the notions of praise, and the pretext of virtue, after He had said, He will make the deep sea to boil as a pot: He immediately rightly adds, He will make it as when ointments boil. For the sea which boils with the fire of cruelty, He shews to boil as ointments, in the judgment of those same persons, who are excited by the feigned name of virtue; in order that they may become more atrocious in their cruelty, the more they believe that they even deserve rewards for their zeal for religion. And in the Divine judgment it is just that they, who neglect to consider and guard the power of piety, should be deceived by the odour of their own fancy. Whence, to increase the illusion, signs also and prodigies attend them when committing their cruelties, as it is also rightly subjoined;

34 - 33 Ver. 23. A path will shine after him. E.V. 32

For a ‘path’ is said to shine after Leviathan, because wherever he passes along, he leaves behind him great astonishment from the brightness of his miracles, and wherever he goes forth, either by himself or by his ministers, he glitters with lying wonders. Whence the Truth says in the Gospel, that which we have already frequently quoted; There will arise false Christs, and false prophets, and will give signs and wonders, so as even for the Elect, if possible, to be led into error. Mark 13, 22 A path, therefore, shines after Leviathan, because he enlightens by prodigies the deeds of those, whose hearts he penetrates; in order, doubtless, to keep their minds more deeply involved in the darkness of error, the more powerfully he displays, as it were, by their means the light of miracles without. But there are some, who retaining in their memory both the words of the Prophets, and the precepts of the Gospel, know that both the wonders he displays are false, and that the punishments, to which he leads them on by his deceit, are true. Because, therefore, this Leviathan does not deceive their hearts by a display of sanctity, he presents himself to them with another illusion. For he observes some persons, though knowing these things, yet loving the present life; to whose minds he proceeds to make light of future punishments; he asserts, that the sentence of severity will at length terminate; and hurries them on, when craftily deceived, to present pleasures. Whence it is also immediately fitly subjoined;

34 - 34 He will esteem the deep ‘abyssum’ as growing old.

That the eternal and incomprehensible judgments are usually designated by the name ‘deep’ the Psalmist witnesses, saying, Thy judgments are a great deep. Ps. 36, 6 But old age is sometimes put for the approach of the end. Whence the Apostle says, That which decayeth and waxeth old, is near to destruction. Heb. 8, This Leviathan, therefore, will look on the deep as growing old, because he so infatuates the hearts of the reprobate, as to infuse in them a suspicion that the approaching judgment may come, as it were, to an end. For he considers that the abyss is growing old, who thinks that the heavenly infliction of punishment will ever he brought to a close. This ancient deceiver, therefore, makes light in his members, that is, in the minds of the wicked, of future punishments, which he bounds, as it were, by a certain limit, in order that he may prolong their faults without any limit from reproof, and that they may not here put an end to their sins, the more they imagine that the punishments of sins will be there brought to a close.

34 - 35 Judgments must be eternal for both punishment and reward.

For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgments upon them will, some time or another, have an end. To whom we briefly reply; If the punishments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth, These shall go away into eternal punishment, but the righteous into life eternal. Matt. 25, 46 If, therefore, this is not true which He has threatened, neither is that true which He has promised. But they say, He threatened eternal punishment to sinners, in order to restrain them from the perpetration of sins; because He ought to threaten, not inflict, eternal punishments on His creature. To whom we reply at once: If He has made false threats in order to withdraw ‘corrigere’ from unrighteousness, He has also made false promises, in order to encourage to righteousness. And who can tolerate this madness of theirs, who, while they assert in their fair offers that the punishments of the reprobate are terminated, overthrow by their assertion the rewards, and recompenses, of the Elect also? Who can tolerate their madness, who endeavour to establish that that is not true which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to he merciful, are not ashamed to proclaim Him to be false?

34 - 36 Finite sins deserve eternal punishment due to infinite rebellious desire.

But they said, A fault, which has an end, ought not to he punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be granted to the wicked, because as long as he was able he wished to have no end to his sin.

34 - 37 God's justice punishes wicked eternally, highlighting the Elect's salvation.

But they say, No just person revels in cruelty, and an offending servant is ordered by his just master to be scourged, in order to be corrected of his wickedness. He is, therefore, scourged for some object, when his master delights not in his tortures. But to what end will the wicked ever burn, who have been consigned to the fires of hell? And because it is certain that the Merciful and Almighty God revels not in the tortures of the wicked, why are the wretched put to torture, if they make not expiation? To whom we reply at once, that Almighty God, because He is merciful, revels not in the torture of the wretched; but because He is just, He ceases not, even for ever, from punishing the wicked. But all the wicked are punished with eternal suffering, and indeed by their own iniquity; and yet they are burnt for some purpose, in order, namely, that all the just may behold in God the joys they experience, and may see in them the punishments they have escaped; in order that they may acknowledge that they are the more indebted to Divine grace, the more they see the eternal punishment of the sins, which by His help they were able to avoid.

34 - 38 Prayers for eternal punishment cannot change unrepentant hearts.

But they say, And where then is their saintship, if they will not pray for their enemies, whom they will then see burning, though it is expressly said to them, Pray for your enemies? Matt. 5, 44 But we reply at once, They pray for their enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says, That God may give them repentance, and that they may recover themselves from the snares of the devil, by whom they are held captive unto his will? 2 Tim. 2, 25. 26. And how will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to works of righteousness? There is, therefore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead; for they are unwilling that the merit of their prayer should be set aside, in that presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgment,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteousness? For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that they take no pleasure whatever in any thing which is at variance with the strictness of that inward rule. But because we have made these brief remarks against the followers of Origen See Huetii Origeniana, B. 2. q. 11., as the opportunity occurred, let us go back to the course of exposition, from which we have digressed. After the merciful Lord had pointed out the crafty machinations of this Leviathan, openly announcing all the fierce oppressions he inflicts outwardly on the Elect, and every thing which he infuses into the reprobate within by his flattering suggestion, He immediately subjoins, in speaking briefly of the hugeness of his strength;

34 - 39 Ver. 24. There is no power upon earth, which can be compared to him. E.V. 33

His power upon earth is said to be preeminent over all, because though he has fallen below men by the merit of his doings, yet he transcends the whole human race by the condition of his angelic nature. For though he has lost the happiness of eternal felicity, yet he has not lost the greatness of his nature; by the strength of which he still surpasses all human things, though he is inferior to holy men, by the baseness of his deserts. Whence also the meritorious recompense of the Saints, who are contending against him, is the more increased, the more he is defeated by them, who boasts that, by the power of his nature, he has as it were a right to rule over men. It follows;

34 - 40 Who was made to fear no one.

He was indeed so made by nature, as to be bound to feel a chaste fear for his Creator; that is to say, with a subdued and fearless fear, not with the fear which love casts out, but with the fear which remains for ever and ever, that is, which love begets. For a loving wife fears her husband in one way, an offending handmaid fears her master in another. He had therefore been so created, as, with joyful dread, to fear his Maker with love, and to love Him with fear. But by his own perversity he was made such as to fear no one. For he scorned to be subject to Him by Whom he had been created. For God is in such way above all, as to be Himself subject to no one. But this Leviathan, beholding the height of His loftiness, aimed at the privilege of the fatal liberty of ruling over others, and being subject to no one, saying, I will ascend above the height of the clouds, and I will be like the Most High. Is. 14, But he lost His likeness, because he proudly desired to be like Him in loftiness. For he who was bound to imitate His charity, in subjection, aimed at gaining His loftiness, and lost through pride that which he was able to imitate. He would, doubtless, have been lofty, if he had been willing to cleave to Him Who is truly lofty. He would have been lofty, if he had been contented with a participation in true loftiness. But while he proudly aimed at high estate by himself, he rightly lost that which was participated. For having left that First Cause, to Whom he was bound to adhere, he aimed at being, in a sense, his own first cause ‘principium’. Having forsaken Him, Who was able truly to be sufficient for him, he decided that he was able to be sufficient for himself, and fell the more beneath himself, the more he raised himself up against the glory of his Creator. For him, whom a slavery akin to freedom exalted, a slavish freedom cast down. With which liberty he is so let loose, as to fear no one, but he is grievously restrained by this very want of restraint. For, by the heavenly judgment which wisely ordains all things, the liberty which he desired, fettered him; because he, who was able to subdue even the elements, if he had been willing to fear the One Whom he ought, is now, though in every way not fearing, subject to every punishment. He doubtless would fear One with possession of all things, who now, by not fearing One, suffers all things.

34 - 41 He feared no one, not even God, and sought wicked power.

He was therefore made to fear no one, no one, that is, because not even God. But he neither feared that which he was about to suffer. But it had been doubtless more blessed for him to avoid punishments, by fearing them, than by not fearing, to endure them. He changed therefore his desire after high estate into hardness of heart, in order that he, who sought in his ambition to rule over others, might feel not, through hardness of heart, that he has wrought wickedly. For because he did not obtain the right of the power he sought for, he found the madness of insensibility a kind of remedy for his pride; and because he was not able, by going beyond, to surpass all things, he, by making light of these, prepared himself to meet all things. But his pride is still further carefully described, when it is immediately observed;

34 - 42 Ver. 25. He beholdeth every high thing. E.V. 34

That is, he looks down as if from above on all, who are, as it were, placed beneath him; because while he strives in his intention against his Maker, he scorns to think any one like himself. And this fitly suits his members also, because all the wicked, elated through swelling of heart, despise with the haughtiness of pride all whom they behold. And if they ever respect them outwardly, yet within, in the secret of their heart, where they are great in their own estimation, they consider the life and the merits of others inferior to themselves. And they look on them as beneath themselves, because, through the lofty thought of their heart, they have placed themselves on a kind of high eminence. To whom it is well said by the Prophet; Woe unto you that are wise in your own eyes, and prudent in your own sight. Is. 5, 21 Hence also Paul says; Be not wise in your own conceits. Rom. 12, Hence it is said to Saul by the Divine reproof; When thou wast little in thine own eyes, did I not make thee a head in the tribes of Israel? 1 Sam. 15, For he is little in his own eyes, who in considering himself, regards himself as inferior to the merits of others. For whoever in the loftiness of his thought extends himself above the merits of others, looks, as it were, on himself as great. But the reprobate Saul remained not in the good which he had begun, because he was swollen with pride at the power he had received. But, on the other hand, David, ever thinking humbly of himself, and counting himself inferior, in comparison with the same Saul, after he had met with an opportunity of striking, and spared this same raging adversary, prostrated himself with humble profession, saying; Whom dost thou pursue, O king of Israel? whom dost thou pursue? A dead dog, and a single flea. l Sam. 24, And he had been already certainly anointed as king, and had already learned by Samuel praying, and pouring the oil upon his head, that Divine Grace, having rejected Saul, was preserving him to hold the helm of the kingdom. And yet with humble mind he was prostrating himself to his persecuting adversary, to whom he knew that he had been preferred in the Divine judgment. He therefore humbly placed himself beneath him, to whom he knew that he was incomparably superior through the grace of election. Let those then, who are still ignorant in what rank they are held by God, learn in what way they should humble themselves to their neighbours, if even His Elect thus humble themselves before those, to whom they know they are already preferred in His secret judgments.

34 - 43 Elect humbly think of themselves; true humility is essential.

But it is a usual mark of the Elect, that they ever think more meanly of themselves than they really are. For hence it is said by the same David; If I did not think humbly, but exalted my soul. Ps. 131 Hence Solomon invites the little ones to wisdom, saying; If any is a little one, let him come to her. Prov. 9, 4 But he who as yet despises not himself, does not lay hold of the humble wisdom of God. Hence the Lord says in the Gospel; I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Matt. 125 Hence again the Psalmist says; The Lord keeping little ones. Ps. 116, 5 Hence the teacher of the Gentiles says; We became little ones in the midst of you. 1 Thess. 2, 7 Hence advising his disciples, he says; Each esteeming others better than themselves. Phil. 2, 3 For, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the contrary, endeavours to regard all his neighbours as superior to himself. And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order that in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him.

34 - 44 Reprobate outwardly humble, neglect true humility within themselves.

But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humility. Because, though they sometimes shew themselves outwardly humble, yet they neglect to maintain the power of humility within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wickedness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on those virtues in which they are powerful. And while they tremble at their weakness, they also maintain more humbly that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a marvellous dispensation, that the Elect from the fear of being weakened by even their most minute sin, lose not the great virtues to which they have advanced.

34 - 45 Elect use temptations to advance, reprobate boast and fall.

It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that their good things are injurious to the others; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add to their sin. For these advance to greater perfection in virtue from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of then goodness. The reprobate therefore applies what is good to a bad purpose, and the virtuous applies what is had to a good purpose. As it frequently happens that one person falls into the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent’s poison cautiously, lives in health by the very means by which others perish fatally. We call then not the wickedness itself, but the suggestion of wickedness, with which we are often tempted against our will and efforts, the poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it. Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humility; doubtless because they are members of this Leviathan, of whom it is said by the voice on high, He beholdeth every high thing. Because not only by himself, but by the hearts of those whom he has possessed, he looks down as from an high place on all beneath him.

34 - 46 Leviathan symbolizes pride; expressed outwardly through lofty eyes.

But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of pride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride shewed itself through the eyes, as if through certain outlets ‘fenestras’, the Psalmist would never say to God, Thou wilt save the humble people, and wilt bring down the eyes of the proud. Ps. 18, 27 Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea; A generation, whose eyes are lofty, and their eyelids lifted up on high. Prov. 30, Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord’s speech, by which his members can be pointed out by a brief description. It follows;

34 - 47 He is a king over all the children of pride.

This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. Ecclus. 10, For by this he himself fell, by this he overthrew men who followed him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. For no evils wouldcome forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.

34 - 48 Pride assaults all virtues, corrupts wholly, even apparent good deeds.

But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city: and the wealthier is any one he has seized, the more harshly does he rise up in his authority; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings; because whatever he has done, he believes that he has done with singular skill; and for that which he performs through desire of glory, he favours himself in his thought; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be unrestrained even in boastfulness of speech. But ruin follows the more easily, the more shamelessly a man is puffed up in his own mind. For hence it is written, The heart is exalted before a fall. Prov. 16, Hence it is said by Daniel, The king was walking in the palace of Babylon, and he answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, in the glory of my beauty? Dan. 4, 29 But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king’s mouth, there fell voice from heaven, To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts: thou shalt eat hay as an ox, and seven times shall be changed over thee. ib. 31 Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.

34 - 49 Pride affects secular and spiritual concerns, changing its appearance.

But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first proud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.

34 - 50 Pride attacks rulers by exalting them, subjects by criticizing leaders.

It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in evidence, the recompense of the power entrusted to him;saying, That unless Almighty God perceived thee to be better than these men, He would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.

34 - 51Pride makes subjects judge rulers, neglect self-reflection, leading astray.

But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they should be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter notthe impertinencies which they feel; and they whose loquacity is hardly restrained, are sometimes silent solely from the bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to speak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they are more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we shew what they are in a few outward points.

34 - 52 Prideful thoughts cause noisy speech, bitter silence, and disobedience.

For to all who swell within with proud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.

34 - 53 Pride tempts differently; rulers and subjects must heed respective warnings.

Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is grass, and the glory thereof as the flower of grass. Is. 40, 6 And let these hear that which is said to some persons after their miracles; I know you not whence ye are; depart from Me, all ye workers of iniquity. Luke 13, 27 Let those hear; If riches increase, set not your heart upon them. Ps. 62, Let these hear that the foolish virgins, who come with empty vessels, are shut out from the marriage within. Matt. 25, Again, because we have said before, that rulers are tempted in one way, and subjects in another, let those hear that which is said by a certain wise man; Have they made thee a ruler? Be not lifted up, but be among them as one of them. Ecclus. 32, 1 Let these hear; Obey them that have the rule over you, and be subject to them, for they watch as if about to give an account for your souls. Heb. 13, Let those, when they boast of the power they have received, hear that which is said by the voice of Abraham to the rich man in flames; Son, remember that thou in thy life time receivedst thy good things. Luke 16, 25 Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring people by the voices of Moses and Aaron; Nor is your murmur against us, but against the Lord. For what are we? Ex. 16, 8 Let those hear; They shall be troubled in the sight of Him Who is the Father of orphans, and the Judge of widows. Ps. 68, 4 Let these hear what is said against the contumacy of subjects; Whosoever resisteth the power, resisteth the ordinance of God. Rom. 13, 2 Let all together hear; God resisteth the proud, but giveth grace to the humble. James 4, 6 Let all hear; Every one that exalteth his heart is unclean before God. Prov. 16, 5 Let all hear; Why art thou proud, O earth and ashes? Ecclus. 10, 9 Against the plague of this sickness, let us all hear that, which the Truth our Instructor teaches, saying; Learn of Me, for I am meek, and lowly in heart. Matt. 129

34 - 54 God humbled Himself to teach us humility, countering the devil's pride.

For for this end the Only Begotten Son of God took on Him the form of our infirmity; for this the Invisible appeared not only visible, but even despised; Phil. 2, 5-8 for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it, He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.

34 - 55 Devil's pride contrasts God's humility; humility essential for redemption.

But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into heaven. Is. 14, But the Other says by the Prophet, My soul is filled with evils, and My life hath drawn nigh unto hell. Ps. 88, 4 The one says; I will exalt my throne above the stars of heaven. Is. 14, The Other says to mankind expelled from the abodes of Paradise; Behold, I come quickly, and I will dwell in the midst of thee. Zech. 2, The one says; I will sit in the mount of the testament, on the sides of the north. Is. 14, The Other says; I am a worm, and no man, the reproach of men, and the outcast of the people. Ps. 22, 7 The one says; I will ascend above the height of the clouds; I will be like the Most High. Is. 14, The Other; When He was in the form of God thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant; Phil. 2, 6 and He speaks by His members, saying; Who is like unto Thee, O Lord? Ex. 15, The one speaks by his members, saying; I know not the Lord, neither will I let Israel go. Ex. 5, 2 The Other says by Himself; If I should say I know Him not, I shall be a liar, like unto you: but I know Him, and keep His saying. John 8, 55 The one says; The rivers are mine, and I have made them. Ez. 29, 9 The Other says; I can of Mine own Self do nothing. John 5, 30 And again; My Father that abideth in Me, He doeth the works. John 14, 20 The one, when shewing all kingdoms, says; All this power will I give Thee, and the glory them, for they are delivered to me, and to whom I will give them. Luke 4, 6 The Other says; Ye shall drink indeed of My cup, but to sit on My right hand, or on My left, is not Mine to give to you, but to them for whom it is prepared of My Father. Matt. 20, 23 The one says; Ye shall be as gods, knowing good and evil. Gen. 3, 5 The Other says; It is not for you to know the times or the moments which the Father hath put in His own power. Acts The other, in order that the Divine Will might be despised, and his own enforced, says; Why hath God commanded you, that ye should not eat of every tree of Paradise? Gen. 3, 1 And a little after; For God doth know, that in whatsoever day ye eat thereof, your eyes shall be opened. ib. 5 The Other says; I seek not Mine own will, but the will of Him Which hath sent Me. John 5, 30 The one speaks by his members, saying; Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. Wisd. 2, 2 The Other announces to His members, saying, Ye shall weep and lament, but the world shall rejoice. John 16, 20 The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator: as is said of these very persons by the Psalmist; They have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. Ps. 73, 7 The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the spear, and death, admonishes His members, saying; If any man serve Me, let him follow Me. John 12, 26

34 - 56 Pride marks reprobates; humility identifies the Elect, under respective kings.

Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it were a kind of inscription ‘titulum’ in his work, to shew thereby easily under the power of what ruler he is serving. Whence it is also said by the Gospel; Ye shall know them by their fruits. Matt. 7, Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be detected, saying; He is a king over all the children of pride. For though they sometimes assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since then pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on every side, fight against the darts of pride, and specially guard, as it were, the eye only of their body against the coming blows, when in themselves they principally defend their humility.

35 Job Repents, Sees God; Church Vindicated, Obedience Rewarded Eternally Finally 49 66.9 55:45

35 - 1 Job replied to God, acknowledging Leviathan's strength and craft.

Because this is the last book of this work, and since, the more difficult places having been treated, those which remain are less obscure, it seems good to run through it with less attention and care. For as if we had traversed a mighty ocean, we now gain sight of the shore, and lowering the sails of our intention, are not borne along with the same force as before, but yet we still hold our way from the impulse of the former blast. The storm of our anxiety has, so to speak, abated, but its violence, through now moderated, yet still wafts us on to our station on the shore. After then the Lord had shewn to His faithful servant how strong and crafty is Leviathan His enemy, while He carefully disclosed his strength and craft, blessed Job replied to both, saying,

35 - 2 I know that Thou canst do all things, and that no thought is hid from Thee.

For against his huge strength he observed; I know that Thou canst do all things; but against his hidden machinations he subjoined; And no thought is hid from Thee. Whence he immediately upbraids the same Leviathan, saying; Ver. 3. Who is he that hideth counsel without knowledge? For Leviathan hides counsel without knowledge, because, though he is concealed from our infirmity by many frauds, he is yet disclosed to us by the holy inspiration of our Protector. He hides counsel without knowledge, because though he escapes the notice of those who are tempted, yet he cannot escape the notice of the Protector of the tempted. Having heard therefore the power and craft of the devil, having heard also the power of our Creator, which both mightly represses him, and mercifully protects us, we entreat thee, O blessed Job, not to conceal from us that which thou thinkest of thyself. It follows;

35 - 3 Therefore I have spoken foolishly, and things that above measure exceeded my knowledge.

All human wisdom, however powerful in acuteness, is foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when compared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job therefore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In comparison with which all our wisdom is folly. And he who had spoken wisely to men, on hearing the Divine sayings, discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying; I speak unto my Lord, though I am dust and ashes. Gen. 18, 27 Hence it is that Moses, though instructed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying; I beseech Thee, O Lord, I am not eloquent; for from yesterday, and the daybefore, since Thou hast spoken unto Thy servant, I am of a more hesitating and slower tongue. Ex. 4, Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other, That Which He is, Holy, Holy, Holy, Lord God of Hosts, he returned to himself, and said; Woe is me, because I have held my peace, because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips. Is. 6, 5 And he immediately added, whence he had learned this pollution, and said; And I have seen with mine eyes the King, the Lord of Hosts.Hence also Jeremiah, on hearing the words of God, found that he had no words in himself, saying; Ah, ah, ah, Lord God, behold I know not how to speak, for I am a child. Jer. 6 Hence Ezekiel speaking concerning the four animals, says; When there was a voice above the firmament, which was over their heads, they stood, and let down their wings. Ez. 25 For what is designated by the flying of the animals but the sublimity of evangelists and doctors? Or what are the wings of the animals, but the contemplations of saints raising them up to heavenly things? But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contemplate the loftiness itself of truth. To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and from contemplating the Creator, to think but humbly of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they are, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying; I have spoken foolishly, and things that above measure exceeded my knowledge. Behold, he reproved himself the more, the more he advances, and believed that he had beyond measure exceeded his knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows;

35 - 4 Hear, and I will speak; I will question Thee, and answer Thou me.

To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothing is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires. And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says; Hear, and I will speak. As if he were saying, Mercifully understand my desires, in order that, while Thy mercy receives and furthers them, they may rise up to Thee in greater number. For as often as good wishes obtain their effect, they are multiplied. Whence it is written in another place; I have called, for Thou hast heard me. Ps. 17, 6For he says not, Because I called, Thou hast heard me: but, I have called, for Thou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed; I will question Thee, and answer Thou me. As if he were saying, From the contemplation of Thy knowledge I acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolishness. For that he himself was questioning God from his longing after humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and as acknowledging the favours he had mercifully received from God, he immediately subjoins;

35 - 5 I have heard Thee by the hearing of the ear, but now mine eye seeth Thee.

By these words he doubtless plainly declares, that as far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity. Whence it also follows;

35 - 6 Wherefore I reproach myself.

For the less a person sees himself, the less is he displeased with himself; and the more he discerns the light of greater grace, the more blameworthy does he acknowledge himself to be. For when he is elevated within, by all that he is, he endeavours to agree with that standard which he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, which does not agree with that inward standard. This standard blessed Job more fully beholds, as he was making progress after his suffering, and with great self-reproach is at variance with himself, saying; Therefore I reproach myself. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach,

35 - 7 And do penance in dust and ashes.

For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in the Gospel says to the reprobate city, If the mighty works which have been done in you had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes. Mat. 121 For by ‘sackcloth,’ is set forth the roughness and the piercing of sin, but in ‘ashes’ the dust of the dead. And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sackcloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, I reproach myself, is wounded as it were by a kind of sackcloth, when he is galled in his mind by the sharp stings of reproaches. But he does penance in ashes; because he carefully observes what he has been made by a just judgment after his first sin, saying, I do penance in dust and ashes. As if he plainly said, I do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.

35 - 8 Having heard Job and his friends, let us seek God's judgment.

Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our mind to the sentence of the inward Judge, and say to Him; Behold, Lord, we have heard both the sides of those who are disputing in Thy sight, and we know that Job, in this contest, goes through his virtuous deeds, and that his friends maintain against him the glory of Thy justice. But Thou knowest what amid these things is the opinion of our mind. For we cannot possibly blame the sayings of those whom we know to be contributing to Thy defence. But, behold, the parties are present, and wait the sentence; bring forth therefore, O Lord, from Thine invisible rule the most discriminating sentence of Thy judgment, and shew us which has spoken most rightly in this contention. It follows;

35 - 9 But after the Lord had spoken these words unto Job, He said to Eliphaz the Themanite, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job.

O Lord, the sentence of Thy judgment declares how much our blindness is at variance with the light of Thine uprightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words. In Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf. Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in comparison with his uprightness, his friends are said not to have spoken that which is right before the Lord? Is not this decision concerning him still further confirmed, in which it is said to the ancient enemy, Hast thou seen My servant Job, that there is none like him upon the earth? Job 8 But what is this, that he is praised to the enemy, and reproved in his own person; reproved in his own person, and yet preferred to the friends who spake to him? Unless it be that the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to praise. Blessed Job therefore believed that he was scourged for his fault, and not as a favour; he considered that his sins were lopped off, not that his merits were increased. And he is blamed for imagining that the intention of the scourging was different, and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the innocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended the Divine judgment. But we learned in the beginning of this Book Bk. 3. § that Satan had said of him to the Lord; Put forth Thy hand and touch him, and see if he do not bless Thee to Thy face. Job 2, 5 At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also above, Preface chap. 3 whoever considers that blessed Job sinned in his words after he had been scourged, plainly decides that the Lord had been the loser in His pledging. And though the Lord in speaking to the devil, brought forward his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteousness by permitting it to he tempted, if He foresaw that he would not he able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it.

35 - 10 Approve Job's sayings truthfully, lest we sinfully blame God's providence.

Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His providence. And although, as far as concerns human judgments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says; Ye have not spoken before Me the thing that is right, as My servant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of the righteous married people; They were both righteous before God. Luke 6 For it is no safe praise to appear just before men. For the opinion of man often approves of a person as if mighty before God, but Almighty God knows not him, who is approved of as if by Him. For hence is it that the Psalmist watchfully prays, saying; Direct my way in Thy sight. Ps. 5, 8 Doubtless, because even that way is frequently believed to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said, Ye have not spoken before Me the thing that is right as Job, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by introducing the mention of his being a servant, He might point out that all that had been urged in his defence, he had said not with haughty pride, but with humble truth. But because God is just and merciful, He both reproves his friends strictly with His justice, and graciously converts them by His mercy. For it follows;

35 - 11 Take unto you seven bulls, and seven rams, and go to My servant Job, and offer up for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you.

Behold the just and merciful God neither passes over their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we have already often said, Pref. chap. 6 that the friends of blessed Job represent heretics, who offend God, while they endeavour to defend Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth; their conversion also, which is often mercifully effected, is well designated by this pardon which the friends of Job obtain.

35 - 12 True sacrifice accepted only within the Catholic Church's holy structure.

But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their salvation by her prayers whose faith they used to impugn with their false assertions. For He says; My servant Job will pray for you; his face I will accept, that folly be not imputed to you. As if He openly said to heretics. I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me I acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.

35 - 13 Heretics' pride represented by bulls; humility, conversion by sacrifices.

For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord commanded concerning the sacrifice of the lamb, saying; In one house it shall be eaten, neither shall ye carry forth of the flesh thereof out of the house. Ex. 12, 46 For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to he carried forth abroad, because it forbids that which is holy to be given to dogs. Matt. 7, 6 It is she alone in whom a good work is fruitfully carried on, whence they only who had laboured in the vineyard received the reward of a penny. Matt. 20, It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. Whence also the Lord says to Moses; There is a place by Me, and thou shall stand upon a rock. Exod. 33, 21 And a little after; I will take away Mine hand, and thou shall see My back parts. ib. 23For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine presence. Of which firmness the Lord says; Upon this rock I will build My Church. Mat. 16, What is then in this place the saying to the friends of Job, Go ye to Job, except, ‘Ascend ye the rock?’ What is, His face I will accept for you, that folly be not imputed to you, except that which is there said, Thou shalt see My back parts? that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be.

35 - 14 Number seven symbolizes perfection, combining virtues and Trinity knowledge.

But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by ‘bulls’ is expressed the neck of pride; Pref. chap. 8 but by ‘rams,’ the leadership which is exercised by heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said; The congregation of the bulls amongst the kine of the people. Ps. 68, 30 And because they lead like flocks the people that follow them, they are sometimes called ‘rams.’ For rams in truth lead the flock. Whence Jeremiah says by way of reproof; Thy princes are like rams. Lam. 6 Because then heretics, when they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.

35 - 15 Seven signifies eternal rest, present time, and Holy Church.

But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether we multiply three by four, or four by three, we arrive at that number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way; because it rises fully and with no deficiency to the number twelve, when it both perfects works by faith, and again faith by works i. e. four by three and three by four. The holy Apostles also, who were to be filled with the Spirit of sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.

35 - 16 Seven days symbolize temporal life; eight signifies eternal life.

Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity is suggested, when the seventh day is called sanctified for the rest of the Lord. Gen. 2, 3 And no evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the seventh day is ordered to be one of rest, in order that eternal rest may be designated by it. Ex. 20, 8-Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of the Jubilee, signifying perpetual blessedness, might be observed. Lev. 25, Hence it is, that the Lord, rising again and frequently appearing, is said at His last feast to have eaten with seven disciples; John 22 because they who are now perfected in Him, are filled by Him with eternal refreshment.

35 - 17 Seven represents Holy Church, filled with Spirit's sevenfold grace.

Again by the number ‘seven’ is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of the Lord, carried round for seven days with the sound of trumpets, overthrew the walls of Jericho. Josh. 6, 12-20 Hence the Prophet says; Seven times a day have I praised Thee. Ps. 119, 164 And as signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall he ever in my mouth. Ps. 34, 1 But that the whole of the present life is designated by the number ‘seven’ is shewn more plainly, when the number ‘eight’ is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. Eccles. 12 For by the number seven he expressed the present time, ‘which is passed by periods of seven days. But by the number ‘eight’ he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord’s day, which, as following the seventh day, that is, the Sabbath, is found to he the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number ‘seven’ signifying temporal things, and the number ‘eight’ eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an upper room. For fifteen is made up of seven and eight, and if in counting from one to fifteen we mount up by adding the sums of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal.

35 - 18 Seven signifies Church; return through grace, sacrifice, humility, prayer, unity.

Again, by the number ‘seven’ is designated the whole body of Holy Church. Whence John in the Apocalypse writes to seven Churches: Rev. 20 but what else but the Church universal did he wish to be signified by them? And in order that this universal Church might be signified to be full of the Spirit of sevenfold grace, Elisha is described as having breathed seven times over the dead child. 2 Kings 4, 35 For the Lord, coming to a lifeless people, opens his mouth seven times, because He confers on it in His mercy the gifts of the Spirit of sevenfold grace. Because then the whole body of Holy Church is typified by the number ‘seven,’ let the friends of blessed Job come to him, and offer the whole burnt offering commanded by God. But let them guard with all watchfulness the mysteries of the number seven; in order, namely, that they who are living without may first unite themselves to the general body of Holy Church, and then at length seek pardon for the guilt of their former pride. Let them offer for their fault seven sacrifices, because they receive not the washing away of their guilt, unless by the Spirit of sevenfold grace they are united to that universal peace, from which they had been cut off. Let it be said then, Take unto you seven bulls, and seven rams, and go to My servant Job, and offer for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you. As if it were plainly said to heretics on their return; Unite yourselves to the universal Church by the humility of penance, and obtain from Me through her prayers that pardon, of which of yourselves ye are not worthy: for when through her ye learn to be truly wise, ye are the first to blot out before Me the foolishness of your wisdom. It follows;

35 - 19 For ye have not spoken before Me the thing which is right, like My servant Job.

The Lord used these words a little before, and yet He again repeats and adds the same words. What is this, except that, by again repeating, He confirms the sentence which He had already pronounced in judgment? And, in order that the righteousness of blessed Job and the unrighteousness of his friends might be the more manifestly displayed, the praise of the one and the reproof of the other is brought forward by a repetition of the words, so that by being repeated outwardly, it might appear how firmly fixed they are held within. For when the king of Egypt had known in two visions the fearful seasons of the coming famine under the figure of kine and of ears of corn, he heard by the voice of the holy interpreter; For that thou hast seen a second time a dream pertaining to the same thing, it is a token of the certainty. Gen. 432 From which it is plainly collected, that whatever is repeated in the word of God, is more strongly confirmed. But since we have heard what the Judge has decreed, let us hear also what they do who are convicted. It follows;

35 - 20 Therefore Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite, went and did according as the Lord had spoken to them: and the Lord accepted the face of Job.

We say nothing concerning the interpretation of these names, because we remember that we discussed it at greater length in the beginning of this work. But it must be noticed, that the order of the pardon they received is so carefully observed, as had been announced, that the Lord is said to have accepted in their sacrifices not their face, but the face of blessed Job. But, because whoever endeavours to intercede for others, promotes still more his own interest from this very love, it is rightly subjoined;

35 - 21 The Lord also was turned at the penitence of Job, when he prayed for his friends.

For he is before shewn to have been heard in behalf of his friends, when the circumstance, which we before mentioned, is stated; They did according as the Lord had spoken, and the Lord accepted the face of Job. But when it is immediately observed, The Lord also was turned at the penitence of Job, when he prayed for his friends; it is plainly shewn, that a penitent has deserved to be heard the more quickly in his own behalf, the more devoutly he has interceded for his friends. For he makes his prayers more powerful in his own behalf, who offers them also in behalf of others. For that sacrifice of prayer is more willingly received, which, in the sight of the merciful Judge, is flavoured with love for one’s neighbour. And a person then truly adds to its amount, if he offers it even for his enemies. For hence is that, which the Truth Who is our Teacher says; Pray for them that persecute and calumniate you. Luke 6, 28 Hence again He says, When ye shall stand to pray, forgive if ye have ought against any, that your Father also Who is in heaven may forgive you your sins. Mark 125 But how much he obtained for himself, who interceded for others, is immediately pointed out, when it is subjoined,

35 - 22 The Lord added all that had been to Job, twofold.

He received twofold all that he had lost, because through the tenderness of the merciful Judge the assistance of consolations far surpasses the loss of our temptation. But the temptation tries us less than the reward consoles us; in order that he, who used from the weight of the blow to consider that he had suffered some heavy trial, may learn from the recompense he has earned ‘retributionis merito’, that what he endured was but light. Whence it is said also to afflicted Judæa; For a small moment have I forsaken thee, and in great mercies will I gather thee. Is. 54, 7But sometimes the measure of consolation is dispensed in proportion to the weight of affliction. Whence it is written elsewhere, According to the multitude of my sorrows in my heart, Thy comforts have rejoiced my soul. Ps. 94, For he, who exclaims that he had been made joyful according to the multitude of his sorrows, points out that he was consoled in the same measure as he had been afflicted. But the reader is not slightly instructed, if he considers the very order of the remuneration. For correction follows excess, penitence correction, pardon penitence, gifts pardon. But because he who had been smitten by permission of Divine Providence, was afflicted also by the words of his friends, when he is consoled by the gifts of the Divine mercy, he deserves to be cherished also with human love; in order that to him, whom the sorrows and adversities of pains wounded on every side, the joys of consolation may on every side correspond. Whence also it is added,

35 - 23 But there came to him all his brethren, and all his sisters, and all that knew him before,
and did eat bread with him in his house, and moved the head over him.

What is designated by the eating of bread but charity, and what by the moving of the head but admiration? But it is well subjoined, And comforted him over all the evil that the Lord had brought upon him. For to console the grief of one that had been smitten, is to rejoice with him on his pardon after he had been smitten. For the more a person is seen to rejoice on the restoration of his neighbour’s health, the more does he give proof that he had grieved at its loss.

35 - 24 And they gave him each one sheep, and one earring of gold.

Although all these things are truly stated according to the history, we are yet compelled by the very gifts which were offered to go back to the mystery of allegory. For we ought not to hear in a listless manner that they offered a sheep, and a single one, and a golden earring, and a single one. And if perhaps it is not wonderful in the mere letter why the sheep which was offered was one, yet it is very wonderful why the earring was one. But what reference has a sheep to an earring, or an earring to a sheep? We are compelled therefore, by the very definiteness ‘fine’ of the gifts, to examine in the mysteries of allegory the former statements also, which we have run through and treated superficially according to the mere history. Because therefore Christ and the Church, that is, the Head and the body, are one person, we have often said that blessed Job sometimes typifies the head, sometimes the body. Preserving then the truth of the history, let us understand that as performed under the type of the Church, which is written, The Lord added all that had been to Job twofold. For though Holy Church now loses many by the stroke of temptation, yet in the end of this world she receives those things that are her own, twofold, when, having received the Gentiles in full number, all Judaea also which shall then be found, agrees to run to her faith. For hence it is written, Until the fulness of the Gentiles should come in, and so all Israel should be saved. Rom. 125. 26. Hence the Truth also says in the Gospel, Elias shall come, and he shall restore all things. Matt. 17, For now the Church has lost the Israelites, which she was unable to convert by preaching, but when, at that time, on the preaching of Elias, she gathers together as many as she shall have found, she receives as it were in fuller measure that which she has lost.

35 - 25 Church rejoices in soul's blessedness and body's incorruption, receiving double.

Or certainly, for Holy Church to rejoice over each of us at both the blessedness of our soul, and the incorruption of our body, is for her to receive double at her end. For hence is that which is said of the Elect by the Prophet, In their land they shall possess the double. Is. 67 Hence it is that the Apostle John says of the Saints who were seeking for the end of the world; While robes were given, unto every one of them one, and it was said unto them that they should rest yet a little season, until the number of their fellow-servants and of their brethren should be filled up. Rev. 6, For as we have said a great way above, Pref. chap. the Saints receive a single garment before the resurrection, because they enjoy the happiness of their souls alone; but in the end of the world they are about to have, each of them, two, because, together with blessedness of mind, they will possess also the glory of the flesh.

35 - 26 Jewish people's conversion foretold; eating bread in Christ's house.

But these words which are subjoined attest that they rather announce the conversion of the Jewish people at the end of this world. For it is added; There came to him all his brethren, and all his sisters, and all that knew him before, and did eat bread with him in his house. For then do His brethren and sisters come to Christ, when as many as shall have been found of the Jewish people are converted. For from that people He took the substance of His flesh. His brethren and sisters therefore then come to Him, when from that people which is united to Him by kindred, either those who are about to be strong, as brethren, or weak, as sisters, flock to Him with devout congratulation through the knowledge of the Faith. They then set forth in His house a banquet of most crowded festivity, when they no longer despise Him as a mere man, and, mindful of their relationship, rejoice together in cleaving to His Godhead. They then eat bread in His house, when they put aside the observance of the letter which is inferior, and feed, as it were, on the marrow of the grain of mystical teaching in Holy Church. But it is well subjoined; All who knew Him before. For they knew Him before, Whom they scorned in His Passion as if unknown to them. For no one who completely learned the Law was ignorant that Christ would be born. Whence even Herod the king, when alarmed by the coming of the Magi, endeavoured to enquire diligently of the priests and riders, where they knew Christ would be born; to whom they immediately answered; In Bethlehem of Judah. Matt. 2, 5 They therefore knew Him before, Whom they knew not, when they despised Him at the time of His Passion. And both their former knowledge and their subsequent ignorance is well and briefly signified by the dimness of Isaac. For when he was blessing Jacob, he both foresaw what would afterwards happen, and knew not who was standing before him. Gen. 27, 1 Thus in truth was the people of the Israelites, which received the mysteries of prophecy, but yet had eyes which were dim in contemplation, because it saw not Him when present, of Whom it foresaw so many things in the time to come. For it was unable to see Him when standing in its presence, the might of Whose coming it had long before announced. But, behold! they come at the end of the world, and recognise Him Whom they knew before. Behold! they eat bread in His house, because they feed on the grain of sacred doctrine in Holy Church, and shake off all the insensibility of their former torpor. Whence it is subjoined; And they moved the head over him. For what is understood by the head but the ruling power ‘principale’ of the mind? As is said by the Psalmist; Thou hast made fat my head with oil. Ps. 23, 5 As if it were plainly said, Thou hast watered with the unction of charity my mind which is dried up in its thoughts. The head therefore is moved, when the mind, smitten with dread of truth, is roused from its insensibility. Let the kinsmen ‘parentes’ then come to the banquet, and having shaken off their drowsiness, let them move their head; that is, let those who are connected with our Redeemer in the flesh, enjoy at last the refreshment of the word by faith, and lose the hardness of their former insensibility. Whence it is well said by Habakkuk; His feet stood, and the earth is moved. Hab. 3, 6 For the earth is doubtless moved when the Lord stands, because when He imprints on our heart the footsteps of His fear, every earthly thought in us trembles. In this place, therefore, to move the head, is to shake off the immoveableness of the mind, and to approach to the knowledge of the faith by the steps of belief.

35 - 27 Church suffers now, consoled by Jews' conversion, post-scourging.

But because Holy Church suffers now from the estrangement of the Hebrews, and then is relieved by their conversion, it is rightly subjoined; And comforted him over all the evil that the Lord had brought upon him. They, namely, console Christ, they console the Church, who repent of the error of their former unbelief, and abandon the depravity of life by which they had opposed the teachers of the truth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to endure labour in setting forth the truth, but to find no fruit of our labour from the conversion of our hearers? But the subsequent progress of their hearers is on the other hand a great consolation to preachers. For the conversion of a learner ‘proficientis’ is a consolation to his teacher. And it is to be observed that they would not console him when exposed to the scourge, but that they come to console him after the scourge; doubtless because the Hebrews, despising at the time of His Passion the preaching of the faith, disdained to believe Him to be God, Whom they had proved to be a man by His death. Whence the Lord says by the Psalmist, I looked for one to lament with Me, and there was none; I sought for one to comfort Me, and I found none. Ps. 69, 20 For He found no one to comfort Him in His Passion, because in His contempt of death He endured even His very enemies, for whom He came to death. After his scourging, then, his neighbours come to console him; because the Lord now also suffers in His members, but in the last times all the Israelites flock together to the faith, on hearing the preaching of Elias, and return to the protection of Him from Whom they had fled; and then is celebrated that splendid banquet by the manifold assemblage of the people. At that time Job is shewn, as it were, to be in health after his scourging, when, to those who are converted and believe, the Lord is by the certainty of faith known to live, after His passion and resurrection, immortal in the heavens. At that time Job is as it were seen to be rewarded, when in the power of His Majesty He is believed to be God, as He is, and those who before resisted Him are seen to be subjected to the faith. Let the believing Hebrews therefore assemble together at the end of the world, and offer, as if to Job in health, the vows of their oblations to the Redeemer of mankind in the power of His Godhead. Whence it is also well subjoined; And they gave him each one sheep, and one earring of gold. What is designated by a ‘sheep’ but innocence, what by an ‘earring’ but obedience? For by a sheep is expressed an innocent mind, but by an earring, hearing adorned with the grace of humility.

35 - 28 Obedience implants other virtues and keeps them safely planted.

But because a fit opportunity has offered itself for setting forth the virtue of obedience, let us examine into it with somewhat more attention and care, and point out how great is its merit. For obedience is the sole virtue which implants other virtues in the mind, and keeps them safe when planted. Whence also the first man received a precept to keep, to which if he had willed obediently to submit himself, he would attain without labour to eternal blessedness. Hence Samuel says; For obedience is better than victims, and to hearken rather than to offer the fat of rams, because to rebel is as the sin of witchcraft, and to refuse to obey as the sin of idolatry. 1 Sam. 15, 22. 23. For obedience is justly preferred to victims, because by victims the flesh of another, but by obedience our own will, is offered up; a person therefore appeases God the more quickly, the more he represses before His eyes the pride of his own will, and immolates himself with the sword of the commandment. And on the other hand, disobedience is said to be the sin of witchcraft, in order that it might be pointed out how great a virtue is obedience. It is shewn therefore the better from its opposite what is thought in its praise. For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an unbeliever, though he seem to be a believer ‘fidelia’. Hence it is said by Solomon in speaking of obedience; An obedient man speaketh of victories. Prov. 228 For an obedient man in truth speaketh of victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart. Hence the Truth says in the Gospel; Him that cometh to Me I will not cast out, for I came down from heaven, not to do Mine own will, but the will of Him that sent Me. John 6, 37. 38. For what? if He were doing His own will, would He have rejected those who come to Him? But who can be ignorant that the will of the Son differs not from the will of the Father? But since the first man went forth from the joy of Paradise, because he wished to do his own will; the second Man coming for the redemption of men, when He shews that He does the will of the Father, and not His own will, taught us to remain firm within. When therefore He does not His own will, but that of the Father, He casts not out those that come unto Him, because, while by His own example He brings us under the rule of obedience, He closes against us the way of escape. Hence again He says; I can of Mine own Self do nothing; but as I hear I judge. John 5, 30 For obedience is enjoined on us to be observed even to death. But if He judges as He hears, He obeys also at that time when He comes as Judge. Lest then obedience to the end of our life should appear wearisome to us, our Redeemer points out that He practises it, even when He comes as a Judge. What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even when He recompenses the obedient.

35 - 29 Sin never committed through obedience; good deeds sometimes given up.

But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good; in order that his conduct might be more truly virtue, the more humbly he shewed that he was subject to his Maker, by forbearing what was good. But it should be observed that it is there said, Eat ye of every tree of paradise, but touch ye not of the tree of knowledge of good and evil. Gen. 2, 16. 17. For it is necessary that he who forbids those under him one good thing, should concede many, lest the mind of the person who obeys should perish utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.

35 - 30 Obedience should lack personal ambition in prosperity and adversity.

But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should he especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition. Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.

35 - 31 Moses declined authority, Paul willingly accepted suffering, exemplifying obedience.

But we shew more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multitude of the Israelites. But because he was humble in his own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse to his weakness as a defence, saying, I beseech Thee, O Lord, I am not eloquent: from yesterday and the day before, since Thou hast begun to speak unto Thy servant, I am of a more hesitating and slower tongue. Exod. 4, And, having put himself aside, he asks for another, saying; Send whom Thou wilt send. ib. Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking with me Barnabas and Titus; but I went up by revelation. Gal. 2, 1 And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul’s girdle on his own feet, and said; So shall they bind at Jerusalem the man whose girdle this is. Acts 2Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem for the name of Jesus; ib. 13 neither do I count my life more precious than myself. Acts 20, 24 Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.

35 - 32 Sheep symbolize innocence, earring obedience, both offered together.

But it must be observed, that in this place a sheep is offered with an earring, and an earring with a sheep; doubtless because the ornament of obedience is always connected with innocent minds, as the Lord witnesses, Who says; My sheep hear My voice, and I know them, and they follow Me. John 10,29 No one therefore offered blessed Job an earring without a sheep, no one a sheep without an earring; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ‘golden’ earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.

35 - 33 In Holy Church, innocence and obedience remain undivided, one.

But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those who come to the knowledge of the faith offer a lamb, but only one; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unity of Holy Church. For that which is ‘one’ cannot be divided by numbers, because also this very ‘one’ of which we are speaking, is not a number. Let them offer therefore a sheep, but only one; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.

35 - 34 Final banquet: Israel's people converted, offering virtuous deeds.

Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the people of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the day of judgment draws near, either by the words of His forerunner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their oblation fulfilling that which we behold already made goodin great measure, and which we believe is still to be made good in its fulness; The daughters of Tyre shall adore Him with gifts. Ps. 45, For then do the daughters of Tyre more fully adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession. And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains the hearts even of the strong; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion. Whence it is now well subjoined;

35 - 35 But the Lord blessed the latter end of Job more than his beginning.

We believe that these things have taken place historically, we hope that they are to take place mystically. For the latter end of Job is blessed more than his beginning, because as far as concerns the admission of the people of Israel, when the end of the present world is pressing on, the Lord consoles the pain of Holy Church by a manifold ingathering of souls. For then she will be the more abundantly enriched, the more clearly it becomes known that the temporal condition of the present life is hurrying to its close. For the Psalmist had beheld the preachers of Holy Church enriched with the blessing of the latter times, when he said; They shall still be multiplied in a fruitful old age, and shall be well patient to announce. Ps. 92, They are in truth multiplied in a fruitful old age, because, when their life is prolonged, their strength is ever carried on to a better condition, and the gains of their merits are increased by means of the increase of their age. But they are well patient to announce, because, when preaching heavenly truths, they endure adversities with greater firmness, the more abundantly they bring back benefits for their souls by their very endurance. It follows;

35 - 36 And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen,
and a thousand she asses; and he had seven sons, and three daughters.

That he had had seven thousand sheep, and three thousand camels, five hundred yoke of oxen, and five hundred she asses, before the trial of his scourging, the preface of this same history points out to us. Those things which were lost through his scourging, were now restored twofold. But as many children were restored as he had lost. For he had seven sons and three daughters. But he is now described as having received seven sons and three daughters, in order that those who had been destroyed may be shewn to be alive. For when it is said; The Lord added all that had been to Job twofold, and yet He restored him as many children as he had lost, He also added to him a double number of children, to whom He afterwards restored ten in the flesh, but reserved the ten that had been lost, in the hidden abode ‘vita’ of souls. But if any one wishes, as an intellectual being, to put aside the chaff of the history, and to feed on the grain of mysteries, it is necessary for him to learn what is our opinion. For it is possible for us to understand that by these animals is designated the universal body of the faithful. For hence is that which is said by the Psalmist to the Father concerning the Son; Thou hast put all things under His feet, sheep and all kine, and, moreover, the herds of the plain. Ps. 6, 7Hence is it that the same Prophet, beholding the simple ones inhabiting Holy Church, says;

35 - 37 Thine animals shall dwell therein.

What then do we understand by ‘sheep,’ but the innocent, what by ‘camels,’ but those who surpass the evil doings of others by the involved mass of their exuberant vices; what by ‘yoked oxen,’ but the Israelites subject to the Law; what by ‘asses,’ but the simple minds of the Gentiles? For that the innocent are designated by the name of ‘sheep’ the Psalmist witnesses, who says, But we are His people, and the sheep of His pasture. Ps. 95, 7 For those who neglect to preserve their innocence, are not fed with that refreshment of the spiritual pasture.

35 - 38 Camel signifies Christ’s humility and Gentile pride, burden-bearing, repentance, shame.

But by the name of ‘camel’ is expressed in Holy Scripture sometimes the Lord, sometimes the pride of the Gentiles, tortuous, as it were, with a swelling excrescence from above. For since a camel bends itself of its own accord to take up its burdens, it designates not improperly the grace of our Redeemer, Who, in deigning to hear the burden of our infirmity, descended of His own accord from the height of His power. Whence He says also in the Gospel; I have power to lay down My life, and I have power to take it up again, and no man taketh it from Me. John 10, 38 Whence He also says again; It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. Matt. 19, 24 For what does He mean by the name ‘rich,’ but any haughty person, what by the expression ‘camel,’ but His own condescension? For a camel passed through the eye of a needle, when the same our Redeemer entered through the narrow straits of His passion to the suffering of death. And this passion was like a needle, because it wounded His body with pain. But a camel goes more easily through the eye of a needle, than a rich man enters the kingdom of heaven, because, unless He took on Him first the burdens of our infirmity, and shewed us the opening ‘foramen’ of humility by His passion, our haughty stubbornness would never bend itself down to His humility. Again, by the name ‘camel’ is designated the Gentile world, tortuous and full of sins; as it is said by Moses, that when the day had already declined, Rebecca sitting on a camel beheld Isaac who had gone forth in the field, and that she immediately descended from the camel, and being ashamed at the sight of him, covered herself with a veil. Gen. 24, 64. 65. For whom did Isaac designate, in having gone forth in the field when the day had already declined, but Him, Who, coming in this last age of the world, as if in the close of the day, went forth as it were into the field? Because though He is invisible, yet He shewed Himself to be visible in this world. And Rebecca when sitting on a camel beheld him, because the Church, coming forth from the Gentiles, when it was still resting on its sins, and cleaving not to spiritual, but animal emotions, listened to Him. But she immediately descended from the camel, because it abandoned the sins, with which it had before been proudly elated, and was careful to cover itself with a veil, because, on beholding the Lord, it blushed at the infirmity of its own conduct; and she, who was before carried by the camel unconstrained, is afterwards on descending modestly covered. Whence it is said by the voice of the Apostle to this same Church, when converted from her former pride, as if to Rebecca descending from the camel, and throwing over her a veil;

35 - 39 For what fruit had ye then in those things whereof ye are now ashamed?

But in ‘oxen’ is expressed sometimes the madness of the lustful, sometimes the laborious strength of preachers, sometimes the humility of the Israelites. For that by the name of ox is designated by comparison the madness of the lustful, Solomon points out. For when he had first mentioned the wantonness of the seducing woman, he added; Immediately he followeth her, as an ox led for a victim. Prov. 7, 22 Again, that the labour of preachers is expressed by the name of ox, the words of the Law witness, which says; Thou shall not muzzle the mouth of the ox when treading out the corn. Deut. 25, 4 As if it plainly said; Thou shalt not keep the preachers of the word from obtaining their stipends. 1 Cor. 9, 9; 1 Tim. 5, Again, that the people of Israel is typified by the name of ox, the Prophet asserts, who says, when announcing the coming of the Redeemer, The ox knoweth his owner, and the ass his master’s crib. Is. 3 Signifying in truth by the ‘ox’ the people of Israel, brought into subjection to the yoke of the Law, but indicating by the ‘ass’ the people of the Gentiles, given up to pleasures, and more overwhelmingly brutish.

35 - 40 He asses: lustfulness, she asses: simplicity, Gentiles: foolishness in scriptures.

Under the name also of he asses and she asses is designated sometimes the wantonness of the lustful, sometimes the gentleness of the simple, but sometimes, as we have before said, the foolishness of the Gentiles. For that the wantonness of the lustful is expressed, by way of comparison, by the term he asses, is plainly declared, when it is said by the Prophet; Whose flesh is as the flesh of asses. Ez. 23, 20 Again, because the life of the simple is typified by the name of she asses, when our Redeemer was going to Jerusalem, He is said to have sat on a she ass. For Jerusalem means the vision of peace. Matt. 25 What then does it signify, that our Lord sits on a she ass, and guides it to Jerusalem, except that when He possesses simple minds by ruling over them, He leads them by His own sacred indwelling ‘sessione’ to the vision of peace? Again, that by the name of he asses the foolishness of the Gentiles is designated, the Prophet witnesses, saying; Blessed are ye that sow upon all waters, sending in thither the foot of the ox and the ass. Is. 32, 20 For to sow upon all waters is to preach to all people the fruitful words of life. But to send in the foot of the ox and the ass, is to bind the ways of the Israelitish and the Gentile people by the bands of heavenly precepts.

35 - 41 Job represents Holy Church, animals symbolize various groups of people.

While preserving then the truth of the letter, we rightly believe that under the name of blessed Job, the people of Holy Church are designated by all these animals; in order that those things that are written, by the dispensation of the Holy Spirit Which wonderfully orders all things, may both relate to us what has happened, and announce what is to come. Let us recognise then in the ‘sheep’ the faithful and innocent people from Judaea, which had been before fed with the pastures of the Law. Let us recognise in the ‘camels’ the simple-minded from the Gentiles coming to the faith, who before, when under sacrilegious rites, through a kind of deformity of limbs, from the foulness, that is, of their vices, appeared very hideous. And because, as we have before said, the Holy Scriptures take good care to repeat their assertions, the Israelites, who were crushed, as it were, by the yoke of the Law, can again he understood by the ‘oxen.’ But, as has been said, by asses, can be understood the Gentile people, who, when they used to bow down to worship stones, foolishly, as it were, bent down their back, and, with no reluctant mind, served any idols whatever with brutish sense. Holy Church therefore which, when oppressed at her first beginnings with innumerable temptations, lost either the people of Israel, or many of the Gentiles, (those, namely, whom she was unable to gain,) receives double at the end; because there springs up in her, out of each people, a multiplied number of believers. By yoked oxen preachers can also be understood. Whence, when the Lord sent them forth to preach, He is described as having sent them two and two; Luke 10, 1 in order that either because there are two precepts of charity, or that society cannot exist between a less number than two, the holy preachers might learn from the very mode of their sending forth, how much they should love the agreement of fellowship. By she asses, as we have before said, the minds of the simple can be designated. But Holy Church receives oxen and she asses in double number; because holy preachers, who from being oppressed with fear in the time of her temptation had hitherto remained silent, and the minds of the simple, which from being overpowered by terrors were afraid to confess her truth, now exert their voices with greater powers in confession of the truth, the more weakly they were before afraid.

35 - 42 Numbers in scriptures signify spiritual truths and human qualities.

We have briefly stated these points as typical of Holy Church. But how they serve to set forth the Head of this same Holy Church, we remind you that we have stated at greater length in the beginning of this work. Whoever therefore is anxious to be more fully satisfied on these points, should deign to read the second book of this work. But if we are now asked to discuss the number of the animals, why a thousand yoke of oxen, or a thousand she asses, and six thousand camels, and fourteen thousand sheep, are mentioned; we can state briefly, that in secular knowledge the number thousand is considered perfect, because it is the solid square of the number ten. For ten times ten are a hundred, which though a square, is a plane figure. But in order that it may rise in height and become solid, the hundred is again multiplied by ten, and becomes a thousand. But the number six is perfect, because it is the first number which is made up of its several parts, that is, its sixth, its third, and its half, which are one, and two, and three, and these added together become six. Nor is any other number found before six, which, when it is divided into its several parts, has its whole amount made up. But because we transcend all this knowledge, by advancing through the loftiness of Holy Scripture, we there find the reason why the numbers six, seven, ten, and a thousand, are perfect. For the number six is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first. The number seven is perfect therein, because every good work is performed with seven virtues through the Spirit, in order that both faith and works may be perfected at the same time. The number ten is perfect therein, because the Law is included in ten precepts, and no fault is forbidden further than by the ten words, and as the Truth relates, the labourers in the vineyard are rewarded with a denarius. Mat. 20, 2 For in a denary three are joined to seven. But man, who consists of soul and body, consists of seven qualities. For he flourishes in three spiritually and in four bodily. For in the love of God he is excited in three qualities spiritually, when it is said to him by the Law; Thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength. Matt. 22, 37 But he consists of four qualities bodily; because, namely, he is composed of hot and cold, of moist and dry matter. Man therefore who consists of seven qualities is said to be rewarded with a denarius, because in that attainment of the heavenly country our seven are joined to the eternal Three, in order that man may enjoy the contemplation of the Trinity, and, by the reward of his work, live as though made perfect by a denarius. Or certainly, because there are seven virtues in which we toil in this life, and when the contemplation of the Trinity is granted them as a reward, the life of those that toil is rewarded with a denarius. But every one who is perfect receives a denarius even in this life, when he unites to these same seven virtues, faith, hope, and charity. The number thousand is also considered as perfect in Holy Scripture, because universality is designated by its appellation. Whence it is written; The word which He commanded to a thousand generations. Ps.105, 8 For since it cannot be believed that the world can be extended to a hundred generations, what else is set forth by a thousand generations but the whole number of generations? Blessed Job therefore received fourteen thousand sheep. For since in Holy Church the perfection of virtues extends to both sexes, the number seven is doubled therein. And six thousand camels; because they receive therein the plenitude of their work, who were before cut off from her by the filthiness of their sins. He received also a thousand yoke of oxen, and a thousand she asses, because she exalts Israelites and Gentiles, learned and simple, after the falls of temptations, to the height of perfection. He received also seven sons and three daughters, because to the minds of those whom she had begotten with seven virtues, she adds faith, hope, charity, to complete their perfection, in order that she may the more truly rejoice in her offspring, the more she considers that there is no virtue wanting to her faithful ones. But because we have run over these points briefly, let us now turn to examine also the names themselves of his daughters. It follows,

35 - 43 And he called the name of one Dies, and the name of the second Casia, and the name of the third Cornustibii.

Because these names are derived from virtues, the translator appropriately took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue. For who can be ignorant that Dies and Casia are Latin words? But in Cornustibii, (though it is not corn us but cornu, and the pipe of singers is called not tibium but tibia,) I suppose he preferred, without keeping the gender of the word in the Latin tongue, to state the thing as it is, and to preserve the peculiarity of that language from which he was translating. Or because he compounded one word out of the two, (cornu, and tibia,) he was at liberty to call both words, which are translated in Latin by one part of speech, whatever gender he pleased. What is the reason then that the first daughter of Job is said to have been called Dies, the second Casia, but the third Cornustibii, except that the whole human race, which is chosen by the kindness of its Creator, and by the mercy of the same Redeemer, is designated by these names? For man as he was made shone as bright as the day (dies), because his Maker overspread him with the splendour of innate innocence. But when he fell of his own accord into the darkness of sin, because he deserted the light of truth, he concealed himself as it were in the night of error; because he is elsewhere said to have followed a shadow. Ps. 39, 6 But because the bounteousness of His goodness failed not our Maker, even in spite of the darkness of our iniquity, He afterwards received him by a mightier redemption from his error, whom He at first mightily created for righteousness. And because he wanted, after his fall, the strength of his original creation, He supported him against the inmost assaults of His opposing corruption with the manifold virtues of His gifts. And these virtues of those who are advancing are doubtless fragrant, in the discernment of other men, as if with sweet odours. For hence is that which is said by Paul, We are unto God a sweet savour of Christ. 2 Cor. 2, Hence it is that Holy Church, having scented a kind of fragrant sweetness in her Elect, speaks in the Song of Songs, saying, While the king is at his repose, my spikenard gave forth its odour. Cant. As if he plainly said, As long as the king is concealed with himself from my sight in the rest of the heavenly retreat, the life of the Elect is regaled ‘exercetur’ with wonderful odours of virtues, in order that as it still beholds not Him Whom it seeks for, it may burn the more ardently with desire. For the spikenard gives forth an odour, as the king is taking his repose, because when the Lord is resting in His blessedness, the virtue of Saints in the Church supplies us with the delight of great sweetness. Because then the human race shone bright, on its creation, with the light of innocence, and afterwards, when redeemed, scattered the odour of sweetness by the exercise of good works, the first daughter is rightly named Dies, and the second is not unfitly named Casia. But she is well called Casia who is spread abroad with so strong an odour of a sublime life. For man, in his very beginning, in which he was created righteous, needed not such great virtues as he now requires. Because if he wished to remain as he had been created, he would have been able without difficulty to overcome his enemy placed without. But after that the adversary, through man’s consent, has forced his way into his inmost parts, he is now cast out with greater labour as conqueror, who would, when still an assailant, be repulsed without difficulty.

35 - 44 The three daughters represent different virtues and states of redemption.

For many qualities now need to be displayed, which were not necessary in Paradise. For now we require the virtue of patience, laborious instruction in learning, chastening of the body, assiduity in prayer, confession of faults, a deluge of tears; none of which man wanted in truth on his creation, because by his very creation he enjoyed the blessing of salvation. For a bitter cup is held out to a sick man, that he may be restored to a state of health by the removal of disease. But a man in health is never ordered what to take in order to regain his strength, but what to avoid, lest he should be ill. We therefore display now greater zeal, when we do not preserve the health we possess, but endeavour to regain that which we have lost. And because all these efforts for our restoration, are supported by great opinions in Holy Church, the name of the second daughter justly smells as cassia; in order that, as the first daughter existed as ‘the day’ ‘dies’ through the dignity of her creation, the second may be ‘cassia’ through the fragrance of strength by the grace of redemption. Whence also it is said by the prophet to the same Redeemer on His coming; Myrrh and amber and cassia come from Thy garments, from the ivory steps, out of which the daughters of kings have delighted Thee in Thine honour. Ps. 45, 8 For what is designated by the name of myrrh, amber, and cassia, except the sweetness of virtues? What is expressed by the ivory steps, except the ascent of proficients, which shines with great strength? Our Redeemer, therefore, when He comes, uses myrrh, amber, and cassia in His garment, because He scatters forth from His Elect, with whom He mercifully arrays Himself, the fragrance of the myrrh of virtue. And in them this odour is led on by ivory steps, because, in them an opinion of their virtues arises not from the show of pretence, but from the ascent of true and solid deeds. But it is well subjoined; Out of which the daughters of kings delighted Thee in Thine honour. For holy souls, which had been brought forth by the ancient fathers to the knowledge of the truth, delight their Redeemer in His honour, because they claim nothing to their own credit from all that they do well. But because the human race in its third condition, even when new fashioned for the resurrection of the flesh, is engaged in that concert of eternal praise, the third daughter is called Cornustibii. For what is expressed by ‘Cornustibii’ but the song of those that rejoice? For there is that truly fulfilled which is now said by the Prophet? Sing unto the Lord a new song. Ps. 149, 1 It is there truly fulfilled, where the song of praise to God will be sung no longer by faith, but in a contemplation of His Person. There does our Creator receive from us the true songs of His praises, Who both made the human race ‘Dies’ by creating it, ‘Casia’ by redeeming it, and ‘Cornustibii’ by taking it to Himself. For we who were ‘light’ when created, and are now ‘casia’ by having been redeemed, shall at last be ‘cornustibii’ when engaged in the exultation of eternal praise. But before the Bride comes to the marriage chamber, she casts off from herself all filthiness of life, and preparing herself for the love of the Bridegroom, adorns and arrays herself with the beautifyings of virtues. For she studies to approve herself to the judgment of the inward Judge, and from being exalted in her inmost desires, to transcend the filthy habits of human conversation. Whence it is also well subjoined concerning the same daughters of blessed Job;

35 - 45 But in all the land were no women found so fair as the daughters of Job.

For the souls of the Elect surpass, by the comeliness of their beauty, all the human race which lives after the fashion of men on the earth: and the more they slight themselves by outward affliction, the more truly do they array themselves within. Hence it is, that it is said by the Psalmist to Holy Church, which is adorned with the beauty of the Elect; the King hath greatly desired thy beauty. Ps. 45, Ofwhom it is added a little after; All the glory of this daughter of kings is from within. ib. For if she sought glory without, she would have no beauty within, for the king greatly to desire. And although many shine therein with the beauty of virtues, and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things, being conscious of their own weakness, are embraced in the bosom of her gentleness. For these, as far as they possess strength, avoid sins, although they do not fulfil higher excellencies as far as they desire. Yet God graciously receives them, and admits them to Himself in proportion to the recompense they deserve. Whence it also follows;

35 - 46 And their father gave them inheritance among their brethren.

Because then of the merit of the perfect they are said to be beautiful; but as being a type of the imperfect they also receive, as if they were weak, an inheritance among their brethren. For the practice of life in former times admitted not females to obtain an inheritance among males, because the severity of the Law, selecting the strong, and despising the weak, studied to sanction what was strict rather than what was merciful. But on the coming of our gracious Redeemer, let no one who is conscious of his infirmity despair of obtaining the inheritance of the heavenly patrimony. For our Father has granted to women also a right of succession among males, because amid the strong and perfect He admits the weak and humble to the lot of the heavenly inheritance. Whence the Truth Itself says in the Gospel; In My Father’s house are many mansions. John 14, 2 For there are in truth many mansions with the Father, because in that equal life of blessedness each one obtains a different place according to his different desert. But he feels not the losses of this disparity, because that which he has received is quite sufficient for him. Sisters therefore come to an inheritance together with their brethren, because the weak are admitted thither together with the strong; in such wise that if any one through imperfection shall not be the highest, he may not through humility be shut out from his lot of the inheritance. And these mansions Paul well teaches us are apportioned to each one according to his merits, when he says; There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differeth from star in glory. 1 Cor. 15, 41 It follows;

35 - 47 . and last. But Job lived after these scourges a hundred and forty years, and saw his sons, and his sons’ sons,
even to the fourth generation, and he died an old man, and full of days.

In Holy Scripture a person is not easily recorded as ‘full of days,’ unless he is one whose conduct is praised in the same Scripture. For he is in truth void of days, who, even if he has lived ever so long, has wasted the time of his life in vanity. But he, on the other hand, is said to be ‘full of days,’ whose days pass not away and come to nought, but by the daily reward of good works, are treasured up with the just Judge, even after they have been passed.

35 - 48 Reflecting on writing, I seek God's approval over human praise.

But because there are some who wish to interpret these things also as typical of Holy Church, (whose wishes we must the rather obey, the more we must also rejoice at their spiritual understanding,) if we multiply fourteen by ten, we come to the number one hundred and forty. And the life of Holy Church is rightly reckoned as made up of ten and four, because by keeping both Testaments, and living both according to the ten commandments of the Law, and the four books of the Gospel, it is carried on to the height of perfection. Whence also, though the Apostle Paul wrote fifteen Epistles He refers to the Epistle to the Laodicaeans, Col. 4, which however is thought to be that to the Ephesians, including Laodicaea, as all Achaia is associated with Corinth. Some Fathers have quoted the Ep. to the Ephesians as ‘to the laodicaeans.’ There is a spurious Epistle in Hutter’s N. Test. 12. Linguarum, and one held by the Marcionites is rejected by St. Epiphanius. Ab. from Ben., yet Holy Church does not retain more than fourteen, in order that the illustrious teacher might shew by the very number of his Epistles, that he had searched out the secrets of the Law and of the Gospel. But blessed Job is well said to ‘live’ after his scourgings, because Holy Church too is first smitten with the scourge of discipline, and afterwards strengthened by perfection of life. And she beholds also her sons, and her sons’ sons even to the fourth generation, because in this life, which rolls on through four seasons in the year, she beholds children daily born to her, by the mouths of preachers even to the end of the world. Nor is it inconsistent with the truth to say that times are designated by generations. For what is each succession but a kind of offshoot of a race? And when the butler of the king of Egypt had seen a dream which was throwing out three shoots, Joseph, who was endowed with the solution of dreams, declares that the three shoots designate three days. Gen. 40, 10. 12. If therefore the space of three days is expressed by three shoots, why should not also the four seasons of the year be typified by four generations? Holy Church, therefore, beholds her sons, when she beholds the first progeny of the faithful. She sees her sons’ sons, when she beholds that sons are begotten to the faith by these same faithful ones. And she dies also old and full of days, because in the light, which follows as a reward for her daily doings, having laid aside the weight of corruption, she is changed into the incorruption of the heavenly country. She dies, namely, full of days, since her days pass not away as they glide on, but are made firm by the recompense of her enduring deeds. She dies full of days, who in this transitory state works that which passes not away. Whence it is also said to the Apostles; Labour not for the meat that perisheth, but for that which endureth unto everlasting life. John 6, 27 Holy Church therefore loses not her days, even when she leaves the present life. Because she finds their lights more abundantly multiplied in her Elect, the more cautiously and anxiously she now guards herself in them from all temptation. The Church loses not her days, because she neglects not to examine herself watchfully day by day in this life, and is not weighed down with any sloth in all things which she is able rightly to perform. For hence is that which is said of her by Solomon; She considers the ways of her house, and eateth not her bread in idleness. Prov. 13, 27 For she considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works. But she is said to ‘die,’ because when the contemplation of eternity has absorbed her, it makes her entirely dead to this vicissitude of her changeableness, so that there lives no longer within her any thing to impede the keenness of inward vision. For she then more truly beholds inward things, the more entirely she is dead to all outward things. Let us both believe therefore that this death, this plenitude of days, has taken place in blessed Job, who is in truth one member of the Church; and let us hope that it is to take place in the whole Church together; in order that the truth of the history may be so maintained, that the prophecy of what is to take place may not be made void. For if the good deeds which we learn from the life of Saints are wanting in truth, they are nothing; if they contain no mysteries, they are of very little value. Let the life then of good men, which is described by the Holy Spirit, both shine upon us in its spiritual meaning, and yet let not its interpretation depart from belief in the history, in order that the mind may remain more firmly fixed in its understanding, the more hope binds it to the future, and faith to past, when standing, as it were, midway between them.

35 - 49 Author confesses mixed intentions, seeks God’s pleasure, requests readers’ prayers.

This work then being now completed, I see that I must go back to myself. For our mind, even when it endeavours to say what is right, is much distracted from itself. For when we think on how our words are spoken, it takes from the perfection of the mind, because it draws it out of itself. I must therefore return from the outward utterance of words to the council chamber ‘curiam’ of the heart, to summon together the thoughts of my mind in a kind of council of consultation, to examine myself, in order that I may there see, whether I have either incautiously said wrong things, or right things in a wrong way. For a right thing is then rightly spoken, when he who says it, seeks by what he says to please Him alone from Whom he has received it. And though I do not find that I have said any things that are wrong, yet I do not maintain that I have not said any at all. But if I have said any good things, by a gift from above, I profess that it is my own fault in truth that I have spoken them but imperfectly. For on returning to myself within, and putting aside the leaves of words, and the branches of sentences, when I look closely at the very root of my intention, I find that I specially desired to please God thereby. But yet the desire of human praise, in some unknown secret way, blends itself with this intention with which I strive to please God. And when I discern this slowly and at last, I find that I do a thing in one way, which I knew I began in another. For the desire of human praise, secretly joining itself, and meeting with it, as it were, on the way, frequently comes up with our intention, when it is rightly commenced before the eyes of God. As food is taken indeed as a matter of necessity, but when gluttony stealthily creeps in, as it is being eaten, the pleasure of eating is blended with it. Whence it frequently happens, that we finish for the sake of pleasure the bodily refreshment we begin for the sake of health. It must be confessed therefore that a less correct intention, which seeks to please men by means of the gifts of God, sometimes insidiously accompanies our right intention, which seeks to please God alone. But if we are strictly examined on these points by God, what place of safety remains for us therein, when both our evils are purely evil, and the good things we believe we possess, cannot possibly he purely good? But I believe it to be worth my while, to disclose without hesitation to the ears of my brethren all which I secretly blame in myself. For since in my exposition I have not concealed what I thought, in my confession I hide not what I suffer. By my exposition I have laid open my gifts, by my confession I discover my wounds. And because in this numerous race of men, there are not wanting little ones, who ought to be instructed by my words, nor yet great ones, who are able to pity my infirmity, when made known to them; in both these ways I confer assistance on some brethren, as far as I can, and hope for it from others. The one I have told in my exposition what to do; to the others I make known by my confession what to spare. From the one I withdraw not the healing remedies of my words; from the others I conceal not the laceration of my wounds. I pray therefore that every one who reads these books, may confer on me before the strict Judge the solace of his prayers, and wash away with his tears every filthiness which he discover, in me. But on comparing the virtues of prayer, and of exposition, my reader surpasses me in his recompense, if when he receives words by my means, he gives me tears in return.