Morals on the Book of Job (Moralia)

1 8 Zeal seeks to amend others, pride to display self.

Job 32, persisted in tlie same silence. For when he ceased to speak

-^ — ■ without, from being wearied of speaking", 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 Ps.39,i.on himself, saying, / have set a guard upon my mouth, while the sinner stood against me. I zcas dumb, and was humbled, and kept silence even from good things: in the midst of his silence blazed forth with this zeal of charity, when he

Ps.39,3. immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. His heart gi-ew hot w^ithin him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of liis 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.

19. But because certain vices frequently assume the guise of vu'tues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for em]3ty 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 bi'eaks 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 ver. 18. within the barriers of silence, says, I am full of words, the spirit of my uomb constralneth me; behold, my belly is as new wine without a vent which bursts in sunder neto vessels.

20. If we must understand this passage spiritually} by Book

' 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 i//^oMatt.9, neiv skins. 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. But by vessels we under- Acts 2, stand 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, fVe^Cor.i, have this treasnre in earthen vessels. 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. / will speak, and Twill takey&x. 20. breath a little; I will ojjen my lips and answer. He well says, / will take breathy for as it is a distress to the holy to behold wickedness, without amendino- 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.

21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the ofSce of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty- Numb. fifth year, but from their fiftieth become the guardians ^' ^'*" of the sacred vessels. For what is meant by the five and twentieth year, when youth is in its full vigour, but the

Job 32, 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 Rom. 7, says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? 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: Ver. 21, 22. / toill not accept the person of man, T 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. xii. 22. 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 bui'sts out into words of pride, saying, mouth; let my tongue speak in my throat.

23. Let us consider from what a height of pride he comes xiii. down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue woukl 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 poiver. ForEz. 34, they rule with austerity and power, who are eager to correct " those under them, not by calmly reasoning, but to licnd them by the severity of command.

24. 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 pi'eaching him by a haughty demeanour, whom it assails vvith 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 becatne as children in the midst of you, i Thess. Whence the Apostle Peter, when saying, Ever ready to satisfy i Pet.3, every one that asketh you a reason of the hope that is in you, ^^' asserted that in the science of teaching the manner of one's teaching is to be strictly attended to, by subjoining, But ivit/i ih. 16. modesty and fear, having a good conscience. But in that which the Apostle Paul says to his disciple, These things \T\mA, exhort and teach with all authority; he does not recommend \(^ ^ the tyranny of power, but the authority of his life. For that '5.

is enjoined with authority which is practised before it is

Job 33^ 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 Matt. 8, the Lord, He teas teaching as having authority^ not as the Scribes and Pharisees. 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.

25. 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 conisider 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 Jmeri- had been stoned, by the honour' of the Apostleship. Our senkeV^^'^^'t ought then to be first humbled by these thoughts, and then the sin of offenders shoidd 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 autho- Job 33, i-ity, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my Book tongue speak in my throat. ^ '

26. 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 sjjeak 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,

Ver. 3. My words are from my simple hearty and tny lips shall speak a pure sentence.

27. To say that speech is simple, is a praise of great xiv. 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, Ver. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life.

28. Intending to subjoin truth, he first uttered boastful xv. words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds

Job 33, Qj' t]jQ arrogant are doubtless so very mad, that even in what

~' tbey 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 revei'ence 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 Lev. 15, by Moses, A man who suffers a running of seed shall be unclean. 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 Acts]/,pj^yl^ as he was preaching to them, What would this ivord- Kct^\^, sower '^ say? of whom Luke says, He was the chief speaker, hemhii-^^^^' then, which is intended for the purpose of procreation, verbius. 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, Gen. 2, jjq breathed into his face the breath of life^ and man was made into a living soul. But let us listen whether he proceeds properly with what he has well laid down. It follows, Ver. 5. If thou canst, answer me, and stand before my face. xvi. 29. 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 lam

Eliii promises wonders. St. Paul's gentleness. 25 also formQd of the same clay; yet let not my wonder terrify Book thee, and my eloquence be burdensome to thee. What then '- is meant by Eliu acknowledghig the order of his true creation, and not knowing the hmits 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": 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 teas 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, / beseech you, brethren, suffer the wiord o/'Heb.is, consolation, for I have written to you in few words. 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,

Job 33, ever stand on high ground? As Solomon bears witness, ^""~^^- The heart is exalted bej ore destruction, and is brought low 16, 1*8. before honour. 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 — 11. / 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,

xvi. 30. Blessed Job had indeed truly said, that he had been Job 27, scourged without any fault. For he said of himself exactly

Job2,3. what the Lord had said of him to the devil, Thou hast moved

Me against him to afflict him vdthout cause. But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying. This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins.

They know not how to enquire deeply into the secret judg-

1 some nients of God', and humbly to investigate that which they

Mss.add cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God's judgments.

31. 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 Book 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 W\si.7i fjrant me to speak these things according to my sentence. For sentence is derived from sense. And a man who wishes sennot merely to speak from outward knowledge, but to feel andg^^g^ experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge^, but'sciof real feeling^. But the mind of haughty men does not,?°g^_ penetrate the meaning of its own words; because by a righ-tentia teous 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 son'owful. 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 luimility opens to him more widely the pathway of this knov/ledge, 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. It is in this thing, then, that thou art not justified.

32. We must observe further, that blessed Job said that his Jobi3,2. foot was placed in the stocks, 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 false-

Job 33, hoods 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 rmi their comse 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 liis knowledge, and says,

Ver. 12. / will answer thee, that Qod is greater than man. xviii. 33. 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, / will answer thee, that Qod 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 bringinghimself back to the

God answers us not one by one, but all in Holy Scripture. 29 consideration of his own origin, / was dumb, and opened not Book

my mouth, since Thou hast made me. For he considered in ■* what rank he was created, and learned the justice of the 9.' ' 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.

Ver. 13, 14. Thou contendest against Him, because He halh not replied to thee to all thy words. God will speak once, and ivill not repeat the same tiling a second time.

34. It is natural to the afflicted heart, when it beholds any xix. 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 ivill not repeat the same tiling 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 Paid heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is 2 Cor. 77iade perfect in lueakness. 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

Job 33, the voice of God to Paul in his affliction, in order that we — '—^ may 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.

35. But yet this remark, God will speak once, and will not repeat the same tiling 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 trill 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.

26. 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.

JVe see Divine things hut as light with closed eyes. 31 But to be able to wonder at that mighty nativity is in a Book 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 '. 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,

Ver. 15. In a dream, in a vision of the nighty when sleep falleth upon men, and they sleep on their bed.

37. What is meant by the word of God being made known xx. 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 fi-om the bustle of this world, and the Divine precepts

Job 33, 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 njore 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

^^' 2' 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. 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

•meruit vouchsafed him* 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 Ex. 19, 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.

38. 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 tlie Lord is lliere consulted, Book 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, llicy 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 injm-y 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, / sleep, and^olom. my Jieart is awake, had heard the voice of the Bridegroom 2°°^ ' in dreams. As if:he 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.

39. Well then says Eliu, that God speaketh by a dream; and fitly did he add, /// 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 (juickly 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 Elia had said that God speaks to us in a dream, he rightly adds, in a vision of the niyht. 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 hild by a certain mist in his sight of the Lord, when he says, My soul lon(/edl3.26,9. for Thee in the niyht. As if he were to say, I long to behold Thee in the obscurity of this present life, but I am still

Job 33, surrounded by the mist of infirmity. David also wishing to

^— avoid the gloom of this life, and waiting for the brightness of

Ps. 5,3. the true light, says, In the mornirig I will stand be fore Thee, and will see. 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 unemijloyed in outward action, rest within the chambers of their mind, he filly subjoins, and they sleep on their bed. For holy men to sleep in their bed, is for tliem to take rest in the chamber Ps. 149, 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 up)on men, and they sleep in their bed. 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,

Ver. 16. Then He openeth the ears of men, and teaching, instructeth them with discipline. xxi. 40. 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 ivith 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 Prov.20, blows, says, The blueness of a ivound cleanseth away evil, ^°" and blotvs in the secret parts of the belly. 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 bUieness then of a wound, and blows in tlie Book secret parts of the belly, cleanse away evil, because both -^-^ ' outward discipline does away with faults, and compunction pierces the distended mind witli 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.

41. 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; orwhen 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, / atn not icorlliy to he called an Apostle, i Cor. because I persecuted the Clturch of God. Again, from care- ' fully weighing the Divine sentence, he was afraid that it was bad for him in prospect, when he says, I chastise my body, iCov. 9, and bring it into subjection, lest perchance, when I have j)reac]ied to others, I myself should becotne a castaway. And again, he was considering the evils of this present life, when he said, While ite are i)i this body, we are absent from 2 Cor.5, the Lord: and, I see another law in my members, ivarring ^^^ -j 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? And again, he was considering the blessings of his heavenly country, when saying. We see?iow tlirougJi a glass darkly, l Cor. hut then face to face. Now I know in part, but then shall I ' know, even as also I am known. And again, We know that'^C°'^-^, if our earthly house of this habitation be dissolved, we have a ouilding of God, an house not made with hands, eternal in

Job 33, the heavens. And looking at the blessings of this house, he • - says to the Ephesians, That ye may know what is the hope

18. 19.' of His calling, and what the riches of the glory of His inheritance in the saints, and ivltat is the exceeding greatness of His poicer toward ns leho have believed. But blessed

Job 7, 1. Job, considering the evils of this present life, says, The life of man upon the earth is a temptation. Whence David says, Ts.39,G. Every man that liveth is altogether vanity; and though man iralketh in the image of God, yet irill he be disquieted in vain. But again, on contemplating his heavenly home, and weighing the evils in which he then was, and considering the Ps. 120, good things which he did not as yet enjoy, he says, IVoe is

22. I am cast out from the sight of Thine eyes. 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 retm'ued 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.

42. 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 Book objects, it endeavours to gather itself again together; that '- prevailing by the mighty power of love, it may contemplate one single and incorporeal Being.

■13. And hence it is admitted, at times, to taste some unusual savour of sweetness within, and is suddenly in a measure refreshed, Avhen 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 Avhat 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 iix the eyes of its mind on that, of which it has only taken a hasty glance witliin; 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 eaidure 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 v\^hat 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

Job 33, 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,

Ver. 17. That He may withdraio man from the things that lie has done, and may deliver him from pride. xxii. 44. For what has man done of himself but sin? And it is

Ecclus. written, Pride is the beginning of all sin. 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 anthority, 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,

Ver. 18. Rescuing his soul from corruption, and his life from passing to the sword.

xxiii. 45. 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 v/hich 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 therefrom the sword ofjudgment, 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,

Ver. 19. He chastens him also with pain upon his bed, and makes all his bones to waste away.

XXIV. 40. By bed, or pallet, or couch in holy Scripture, is imderstood, sometimes carnal pleasure, sometimes a resting in good works, sometimes temporal rest; for what is meant Book by what our Lord said in the Gospel to a certain one who ^^^^^' was healed, Arise, take up thy bed, and yo unto thine house. Mat. 9, except that bodily pleasure is signified by bed? And he is^j. ^o specially commanded, when restored to health, to carry that lion which he had lain when sick, since every one, who still 24" ^ ' 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 ]]is sius, he afterwards endures the insults of that very flesh, in the indulgence of which he used to rest content. But again, by bed, or conch, is designated a resting in good works. Whence the Apostle Peter says, in the Acts of the Apostles, ^neas, may the Lord Jesus Christ make thee whole; arise, Acts 9, and make thy bed. 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 Jrom evil, and do good. -p^^ ^-j 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 sliould 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 allpa,4i 3. his bed in his sickness. 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, T/iou hast

Job 33, turned all his bed in his sickness. As if he were to say. All ^thatbehas 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 tlie season of his sojourning, the life of the Elect may be exposed to confusion.

47. For our jiresent life is the road by which we journey ipatriamon to our home': 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 vjjon 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 nndtiply within, from being conscious of the progress it is making. It is therefore exposed to tlje assaults of temptations, by the merciful dispensation of our Ruler, that thus pride, al the advance it is making, may be checked within it. Wherefore after he had said, He chastens him also toith pain on his bed, he fitly subjoined, And makes all his bones to ivaste away,

48. By bones in holy Scripture we understand virtues; as Ps. 34, it is written, The Lord kecpeth all his bones; not one of ^^' them shall be broken. Which is specially understood not of the bones of the body, but of the powers of the mind. For

^ Bones icasled'' in teinplation hrlmj down our pride. 41 we know assuredly, that the bones of many Martyrs were Book broken in a bodily sense, and the persecutors of the Lord?-^'i:: broke the bones of that thief, to whom it was said, To-day -^2. ' shall thou be ivilh Me in Paradise, 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 perhajjs 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 tlius 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 tliis 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 piuiishment. 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 v.hich used to smile on us vani.shes away; the light itself is loathsome, and the darkness

Job 33, 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,

Ver. 20. His bread becomes abominable to him in his lips, and to his soul the food which before it desired.

XXX. 49. 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 ])leasure. The Lord is signified by John 6, bread, as He Himself says in the Gospel, / «wi the living

^^' Bread, Who came down from heaven.

Again, by bread is understood the grace of spiritual gifts, as is Is. 33, said by the Prophet, Who stoppeth his ears, that he should not

^^' ^^' hearofblood,andshutteth 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. 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

Ps. 132, Church by David, / ivill satisfy her poor vAth bread; 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, Is. 21, Ye ivho dwell in the land of the South, meet with bread him ihat isfying away. For they dwell in the land of the South Book^ 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 flving; 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 ofi"er 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 is. 55.2. your money, but not in bread. 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 spinlua 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^ of ^.eoclethe heretics, and calls together the foohsh, says, Eat ye glaaly bread in secret. Or, as is written in our translation. Stolen Prov. 9, ivaters are sweeter, and hidden bread is more pleasant. For there are some heresies which are afraid to preach their views openly, and give a greater flavour to their words in condiuat 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

But again, by bread is understood the support ol this present life; as Jacob, on his way to Laban, says, 0 Zorc/Gen.28, God, if Thou shall have given me bread to eat, and raiment to put on. And as the Lord says in the Gospel to the crowds which were follouing Him, Ye seek Me, not because ye saw; John 6, the miracles, but because ye did eat of the loaves, and were

Job 33, filled. 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 minishations seek to gain higher virtue, but only sustenance for this present life: nor do they think what exanij)le they should imitate in their conduct, but what gains ihey 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 lament- Lam. 1, ing the abandoned habits of the congregation; All her people sujhs and seeks for bread; they have given all their precious things for food to revive the soul. For the people sighs and seeks for bread, whilst the wicked multitude o.*" 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.

50. What else then does Elin 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 1dm. in his life, and to his soul the food ivhich 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 someuiiat more violently T^ook • • XXIII by the force of temptation, hecanse 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 loatiiing 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, Bread hecomes abominable to him in his life, and to his soul the food It'll ich before it desired.

51. 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 ha\ing 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 om'selves; 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.

Job 33, 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 progi'ess 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,

Ver. 21. Hisjiesh shall waste away, and his bones uhich were covered shall be laid bare. xxvi. 52. 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 elseps.42,8. where. The Lord commanded His loving kindness in the day time, and declared it in the night. 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 raukness of carnal pleasure is worn down, but the bones of our virtues are laid bare. Oui* outward beauty is tarnished by this world's sufferings, but that which was concealed within is Acts 5, made manifest. For when the Apostles had been scourged, they were directed to speak no more in the Name of Jesus.

But they rejoiced with exceeding joy, that they were counted worthy to suffer shame for the Name of Jesus: and they Acts 5, confidently replied to their adversaries, We ought to obey

God rather titan man. See how the strength of their faith Book 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 Him- Wisd.3, self. For, though tried by the blows of adversity, they are^' found wordiy 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^ andMi.Q. received them as a victim of a burnt offering. Because, then, each man's strength is made known only by adversity, it is well said. His fie sh shall waste auay, and his bones icliich 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,

Ver. 22. His soul shall draw near to corruption, and his life to the destroyers.

53. For the soul of every just man when tempted is said xxvii. 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 Ps. 103,

Job 33, is grass. Paul also had, b}^ contemplating his own infirmity, 1?: approached the destroyers, when he said, I see anotJter laiv '23.2^.^ in my members warring against the law of my mind, and leading me captire to the law of sin which is in my members. JVrefched man that I am I who shall deliver me from the body of this death f 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 » arro- strength, no ground of boasting' in himself For what are gantiam^^^^ when bereft of the protection of our Maker? a protection which is considered to be less necessary, if always enjoyed. But it is uithdrawn, 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 AAlien 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.

54. 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, 1 Kings 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. 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 j in order that he might learn when deceived by the false prophet, that it was not of his Book 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 tnnied 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.

Job 33, 1. 1t was in speaking of the power of the Divine dis-??'^ • peusation, that Eliu observed of the sufferings of each of the ^" Elect, saying, His soul will draio 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 individnals, 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, Ver. 23, 24. If there shall he an Angel, speaking for him one of like things to sheiv the righteousness of man, he tcill pity hitn. ii. 2. For who is this Angel, but He who is called by the Is. 9, 6. Prophet, The Angel of mighty comisel? For because to ^^^' declare is called " evangelize" in Greek, the Lord in anas ls.63, noun cing Himself to us is called ' Angel.' And he well says, // there shall he a messenger \or Angel] speaking for Rom. 8, him; because, as the Apostle says. He even intercedes for us. But let us hear what he says for us; One of like things. Tt 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, Book 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 ])ower of Flis 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 om- condition in verity of nature, He might put a stop to our sickness by the might of His skill.

3. 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 feel ',) it is rightly said, ' ' calthat 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 inter- Luke l, course, but by the Holy Spirit coming on His Mother. 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 t)f 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^ it, He underwent our^^al.'conpunishment out of pity for us; as He Himself says, / liave,„„> power to lay down My life, and I have power to take e^Johnio, again. Who had also said before, No one takellt it from Me; hut I lay it down of Myself But again, He was not

55 Our Lord likened to ns only in true Humanity.

Job 33, 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 1 Oxf. disj^layed the same power of raising' again with the Father and suscita^-" *^^® Holy Spirit, though He alone in His human nature had tionis.' experience of it. Because then the Lord, though truly born, * risino-.' tvuly 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 speats 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.

4. 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, tliat he might declare the righteousness of man. Because, if He had not become like unto men, man would not appear just before Heb. 2, God. For He announces our righteousness, by the very fact that He deigned to take on Himself our infirnnty. For that Gen. 3, fatal persuasion had polluted us all with the infection of sin from oxu" very origin; 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 wlio were created from Rom. 5, the same lump. Therefore the Only-begotten of the Father came to us, and assumed our nature without committing sin. 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,

Yer. 24. He will pity him, and will say, Deliver him from going doiun to corruption; I have found a wag to pro- Book

5, The Mediator between God and man, the Man Christ ii'- 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 uhich He redeemed. This ransomed flesh is, in truth, ourselves, who are fettered by the consciousness' of our guilt. But by the righteousness^ of so 'al-/^o°- mighty a Keaeemcr are we set tree, as He says Hnnselr, JJ^wq^aiihe Son hath set gou free, ye shall be free indeed. And in*^*^* behalf of this ransomed man it is well said. That he go notSG. doun to corruption. For it had been said above, His soul shall draw near to corruption. It is declared afterwards, That he go not donn to corruption. As if He were to say, Because he is aware, from a sense of his infirmity, that he is not far fi'om 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 Lukel4, condition, is weighed dovvii by the very burden of his ' pride, and plunges himself the lowei", the more he has rushed into the sin of pride, and has separated himself far from Him Who is truly exalted; 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 ^2. 02, thou art, go down, and sleep with the uncircumcised.

For every one who neglects to consider the hideousness of his infirmity, but looks tln'ough haughtiness of pride to the credit of his virtue, sinks the lowxr, 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 him-.

Job 33, self worthy of honour. And he descends and sleeps with the —?^i— uncircnincised, 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.

6. And the Messenger, when speaking iii behalf of this ransomed man, well says, / 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 j 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,

Ver. 25. His Jlesh is consumed by punishments, let him return to the days of his youth. iv. 7. For when that first man fell from God, we were driven.,3^"24*' (^'oui the joys of Paradise, and were involved in the miseries of this mortal life; 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.

8. Since then the human race was oppressed by the innu- Book merable sufFeringg 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, Hisjlesh is consumed with punishments; lei 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 Solom. loved Thee: that is, the souls of the Elect, renewed by the 3°"^' ' 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, / have Fs.6, 7. become old amongst all mine enemies: and some one also on the other hand, advising a person to rejoice in virtue, says, Rejoice, O young man, in thy youth. As though he Eccles. 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 ofl' the torpor of our former life, and are inflamed with a thirst for prayer, it is well added of ransomed man,

Ver. 26. He shall pray unto God, and He will he favourable unto him.

9. He says that the Messenger implores first, and man v. 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

Job 33, 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

And he shall see his face in exultation.

^''- 10. It was stated above, how God bears us down' by mani- fasting 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 ho])e and security. The one emotion excites tears of pain and sorrow, jubilom the other tears of joy. For it is called exultation, 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 Ps. 89, out in words, declares. Blessed is the people that knoweth exultation. For he says not " that speaketh," but " that knoweth," because exultation can be known in the understanding, though it cannot be expressed in words. Fur 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, He shall see his face in exultation.

11. 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 fust wiped away from the eye of the mind, by burning sorrow; and it is then enlightened by tlic Book 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 besjorinkled 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 v/ould never feel that it was unable really to behold it.

12. 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 fVom 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, / have seen the Lord face to face. As though heGen.32, were to say, 1 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 1 Cor. shall I know, even as I am knoun. 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

Job 33, earthly doings, after the grace of contemplation he fitly adds '- — the righteousness of his doings.

And He will render to man his righteousness. vii. 13. It is called our righteousness, not as being of ourselves, but as made ours by the Divine bounty: as we say Matt. 6, in the Lord's prayer. Give us this day our daily bread. See L ke ^^ both call it ours, and yet pray for it to be given us. For 11; 3. it becomes ours, v/hen we receive it: but yet it is God's, because it is given by Him. 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.

14, 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 threatcnings 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 Gen. 3 clo but say. Taste, and ye shall be as gods P 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 Gen. 3, used to our first parents, Why hath God commanded you that ^' ye should not eat of every tree of paradise? 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 liow 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

* MerC used in bad sense, or else as opposed to beasts. 59 of offending, the more, through the fear of punishment, he Book blames the evil he has done. Whence it follows, ' '