Morals on the Book of Job (Moralia)

1. It is necessary for me to repeat the preface of this iwork, as often as I divide it into separate vohunes, by making a pause in my observations, it order that when it is agani 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 carehdly the faundation 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 liow to use the things he had got: but we conld 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

Job 32, goods which were known to many, brings to light the — — — virtue of patience also which was tying 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 J V) ] after his scourging, In all these things Job sinned not ivith 2. his lips) 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, Iherefoi'e, complains that blessed

Joh represents the Redeemer Who7ti he foretold. 3

Job sinned in his words, what else does he do, but confess Book that God, Who pledged Himself for him, had been the loser. —

2. 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' to shine. Forimerewhen 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, / knoiv that my Redeemer liveth, Job 19, and in my Jlesh I shall see God. 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 l Cor.

all ate the same spiritual meat, and all drank the same ' spiritual drink. But they drank of the spiritual Rock that folloiced them, hut the Rock was Christ. 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 borels.b3,A.

our griefs. 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, Eph. 4,

Which is the Head, even Christ. And again it is written oO^\

His Church; And the body of Christ, which is the Church.24:.' '

Job 32, 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 bs one Person, we may behold this signified also by the actions of a single man.

3. Bat what else is signified by his wife, who provokes him to words of blasphemy, but the depravity of carnal men? For placed, with yet unreforuied 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 Job 13, said to them by the same holy man, / desire to reason 7cilh ^•^* God,jirst shewing that ye are forgers of lies, and folloicers of corrupt doctrines. 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 tlie conduct of heretics than a proud contempt of God by the false notions they entertain of Him? Bildad is intei*- preted " 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 lu-ged 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 prosjDect,' or a ' dissipating of

Their names explained. Elia type of I he arrogant. 5 be prospect.' For the raiuds of the faithful raise them- Book

• elves to the contcniplatioii 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 tlie 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 oldncss, 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 tlie view of them that are right by their crooked discoursing.

4. After these also, Eliu, a younger person, is joined to them in their reproaches of blessed Job. tn. 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. IVlto is he that involves sentences in unskiljul words? for Job 38, when He uses the word 'sentences,' but does not imme-^' diately 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,^ slothful man seems u iser in his own Prov. opinion than seven men uttering sentences. 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.

5. For the nature of every thing that is said can be distinguished by four different qualities. If, for instance, either bad things are said badiy, good things well, bad things well, or good things badly. A bad thing is badly said, w iien wro)ig advice is given; as it is written, Curse God, and die. 30^2 f).

Job 32, A good thing' is well said, when right matters are rightly ——^preached; as Jolm says, Repent, for the kijigdom of heaven 2. 'is at hand. A bad thing is Avell spoken, when a fanlt is adduced by the s])eaker, simply to be reproved; as Paul Eom. i,says. The women cJianged their natural use into that ichich IS against nature. 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 pro]>er is brought forward with an improper object; as the Pharisees are reported to have said to the blind man who John 9, li^d received his sight. Be thou His disciple; for they said ^'^- this for the express purpose of reproaching him, not as Johuii, 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. 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.

6. 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 ihem 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 Book sevenfold number of the Churches: and hence is it lhat_ — -^ Solomon speaks thus of Wisdom, Wisdom haih huilded her\\. house, she hath hewn ottt her seven pillars. The heretics J''"'^^*^' 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 vveakminded, 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.

7. But Eliu (by whom are designated those lovers of vain-glory who, living within the jDale 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, desprve 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. V/e must therefore

Job 32, carefully weigh this passage, in which it is said by the r—T—_ — Divine Voice respecting l^liu, Who is IteP An interroga-

2. tion of this kind is but the beginning of a reproof. For we say not, Who is lie, except of a ])erson 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, Mat. 7, I know you not icJienve yo}iare; depart from Me, all ye icorkers of iniquity. 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 doing-^, 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 vvho uttered them, He plainly teaches, as it v/ere saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but 1 acknow^-

1;(lge not him who is elated by the truths he utters.

8. But to shew more plainly hovt' 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 ho should be elated with the sin of pride on account of his sound preaching; lest his conduct should be at variance witli 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 cakumiious rumours of the adversaries to defeud 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 nr/c for his own deserts, but through the intercessions of those for whom he speaks. And thus while ho casts himself dovvii, he rises higher aiid higlier; because he doubtless makes greater ])rogrcss in gaining his own reward, by ascribing to the merits of others the good gilts he is able to exercise. He counts himj-elf unworthy of all men, even whin he lives more worthily than all together. For he is aware ihat the good qualities which are known to the world Book at large, can hardly exist in hiui without great peril. And?J^]iIl 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 guts abroad. And he seeks, if ])Ossil)le, to be silent, from perceiving that silence is safer for many, and considers that they are happier, whom a lower yjart in Holy Church conceals in silence; and though, in defence of the Church, lie 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 sjH^ak not because causes ari.se, 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, ^Vhen th.e words then of blessed Job were ended it is added. These three men ceased to answer Job, because lie seenied Jq\j ^2 just in his oicn eyes. i-

Tn 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:

Ver. 2. And Eliu, the son of Barachel the Buzite, of the kindred cf Ram, jras ivroth and indignant-

9. The names either of himself, or of his parent, of his ij. 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 connnandments 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, /i;/o/f- ye that tlte Lord He is God. Ps.ioo 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 tho blessing of

Job 32, 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. Phil. 3, Lofty are they who can say with Paul, Our conversatioit is ^^' in heaven. 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,

Bid 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. iii. 10. 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 ai"e 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.

because they ivho icere speaking ivere his elders. But when — ■"

he had seen that the three ivere not able to answer, he was very icroth.

11. Though Holy Church is unquestionably older than her iv. 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 ^ J°^ ivere not of us,) jet 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 witli 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 arc 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, Ver. 6, 7. 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

Job M,you my opinion. For I ivas hoping that greater age would — - — speak, and that a miiltiiade of years ivoidd teach toisdoni.

12. All these words, Vv-hich are uttered by hiiii through swclliug pride, must be rather glanced at by the way than exponnded more attentively. For whatsoever is deficient in solid gravity, needs not any elaborate expor>ilion. 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, inspiration of the Almighty yiveth understanding.

vi. LS. He would be right in saying this, did he not arrogate to himself this same wisdom above all others. For it is no slight' condemnation for a man to boast within himself of that advantage which is given to him in common vv'ith 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, eitlier 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 vv'hea 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 lie possessed his good qualities i'rom himself, to whom it is said by the Apostle, iCor. 4, ^»/ what hast thou uhich thou didst not receive? why dost

'' thou glory, as if tiiou hadat not received, it? Again^ the same

Apostle warns us not to believe that any gift of grace is given Eph. 2, xis for our precedent deserts, when he says, By grace ye are saved tlirough faith, and that not (f yourselves, hut it is the gift of God; not of icorks, lest any one should boast.

iTiiii.i, Who says also of himseli, H'ho before a as a blasphemer, and

For ill lliese words lie plainly declares, that grace is not Book given according to desert, when he taught lis 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 V'oice siieaks of Moab by the Prophet; I knoia his S^"^- 48, pride and his arrorjancc, and that his virtue is not according to it. And as is said to the Angel of the Church of Laodicea, Because thou sai/est, lam rich, and increased jvith goods, ^ew 3 and have need of notlring, and knoivest not (hat thou arl^''- icretched, and miserable, ami poor, and blind, and naked. Some again wish, in contempt of others, to appear to be the sole possessors of the good qualities which they have. Wlience also the Pharisee went down from the temple without being justified, because by ascribing to himself as if in a singular manner the merit oi" good works, he preferred himself to the suppliant publican. 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 areLukelo, subject to us through Thy name, to keep them from rejoicing in this singular gift of miracles, the Lord at once replied to them, saying, / beheld Sata)i as lightning falling from heaven. For he had himself said with special pride, I will^^- 14, exalt viy throne above the stars of heaven, I will sit in the mount of the covenant, in i lie sides of the north; I ttill he like the Most High. 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 ] assesses, 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

Job 32, then, though confessing that wisdom is given by God, yet }2l}^ 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 follov/, when he says, Ver. 9, 10, 11. Old men are not tvise, neither do the aged twderstand judgment. Therefore I uill say, Hearken to me, I will shew yon 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. vii. 14. 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 icaited for your uords, 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, Ver. 12, 13. 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. viii. 15. Heretics, from the fact that they are wont to appear, contemptible even to men, when ihey 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 hiin down, not matt. As if they who are found within the Chm-ch, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world.

Proud men attack tlie Church, though not as heretics. 15 throua;h the high opinion of men, ye mast believe that God Book 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,

Ver. 14. He spake nothing to me, and I will not reply to him according to your words.

IG. What is meant by his saying. He spake nothing to ix. me^ For does holy Church, when she detects haughty men witliin 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 vie; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when ihey^ make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on tliemselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, / 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

Ver. 15. TJiey 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.

Job 32, Vcr. 16. Because therefore I liave wailed^ and theu have 16. 1- not spoken, theij have stood, and have auswered no more. X. 17. 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, Thejf were afraid, they ansioered no more, they removed speech from tlieutselves, Eliu subjoins and says, / 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 ol 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. / icill also answer vry 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,

Numb. Every vessel which hath, not a cover nor hindinq over it shall he unclean. 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 withoiit a covei*, who had considered it to be his part to make a show of the vfisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is ])olluted 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 ow gaining any knowledge think that they have Book 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 haveMaK25, taken no oil in their vessels; because snch 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, OwraCor. i, glory is this, the testimony of our conscience. 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, / will ansiver 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,

Ver. 18 — 20. / am fall of icords, the spirit of my womb constraineth me. Behold, my belly is as new wine without a vent, which bursts in sunder neiv vessels. I will speak, and will take breath awhile; I will open my lips and answer.

IS. When boastful men observe that holy preachers speak xi. 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 Jei'emiah had imposed on himself silence in preaching, saying, / will not make mention >o/'jer. 20 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 uearied, not being able to bear it; for I have heard the insults of many. • For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer