Morals on the Book of Job (Moralia)

shewn to be fixed and definite. Whence it is said also, to that ichich thou hast, that another take not thy crown.

21. By this announcement then, in which it is said, that the life of some is exalted, and that of others is crushed, both the hope of the humble is cherished, and the pride of the haughty brought low: since those can forfeit the good qualities of which they are proud, and these enjoy the^ood things, which they were despised for not possessing. Let us tremble, then, at the blessings we have received, and not despair of those who have not yet obtained them. For we know what we are to-day; but we know not what we may become after a little while. But these persons whom, perchance, we despise, can begin late, and yet surpass om* conduct, by their more fervent zeal. We must fear, therefore, lest he should rise, even on our fall, who is now derided by us, who are standing firm: although, indeed, he knows not how to stand firm himself, who has learned to ridicule him, who is yet unsteady. But the Apostle Paul, enforcing this dread of heavenly judgments, into the hearts of his disciples, says, Lei him that thinketh lie standelh, i Cor.

take heed lesl he Jail. But by saying, He breaketh in pieces, ' and by adding immediately, wilhout number, he desired either to express the number of the reprobate, which surpasses the amount of human calculation; or he, certainly, wished to point out, that all who perish are not reckoned in ths number of the Elect, and that they are therefore innumerable, as running beyond the number. Whence the Prophet, on beholding that as many, at this period of the Church, believe only in appearance, as it is doubtless certain exceed the number and amount of the Elect, declares, They are mnltiplied above number. As though he were saynig to many who are entering the Church, Even those come to the faith in appearance only, who are excluded from the number of the kingdom, because in truth they surpass by their multiplicity the number of the Elect. Whence also it is said by the Prophet Jeremiah, The city shall 6eJer. 3i,

built to the Lord, from the tower of Ananehel, even to the

1 1 '2 City of God here exceeds its measure. Judicial blincliipss.

Job M,ga(e of the corner, and it ivill fjo forth beyond the standard — — — of measure. Vox no one in truth is ignorant that Holy Church is the city of the Lord. But Ananehel is interpreted the grace of God, and tu'o walls meet together in a corner. The city of the Lord is said therefore to be built from the lower of Ananehel, even to the gate of the corner: because Holy Church, beginning from the loftiness of Divine grace, is built up, as far as to the entrance of both ])eoples, namely, Jew and Gentile. But because, as its members increase, reprobates also are included therein, it is fitly added. And it will go forth beyond the standard of measure: because it is extended even to those who, transgressing the standard of justice, are not within the number of the heavenly measure. Whence it is said also to the same Church by Lsaiah, Is. 54,3. For thou shall spread forth on the right hand, and on the left, and thy seed shall inherit the Gentiles. For it is extended in so great a multitude of Gentiles, to the right hand, when it admits some to be justified. And it is extended to the left also, when it admits into itself some who will even remain in sin. On account of this multitude, which lies beyond the number of the Elect, the Lord says in Mar.20,the Gospel, Many are called but few are chosen. But, because some are crushed, while others are chosen, in consequence of the deserts of the sufferer, and not from the Rom 3, injustice of Him who punishes, (for God is not ui/jiisf, IVho in/iictetli wralh,) it is fitly subjoined,

Ver. 25. For He knoueth their works, and therefore will He bring night on them, and they shall he crushed. ix. -22. It is specially to be understood, that every sinner is, in two ways, crushed in the night; 'either when he is struck by the suffering of punishment from without, or when he is blinded by a secret sentence within. He falls at night, when he loses for ever the light of life, by the last jndgment.

Mat.22, Whence it is written, Bind him hands and feet, and send

'^* him into outer darkness. For he is then sent of force into outer darkness; because he is now blinded of his own will with darkness within. But, again, the sinner is crushed at night, when, condemned by the overthrow of former sinners, he finds not the light of truth, and knows not what he ought to do for the future. For every sin, which is not

^In may he the cause or the punishment of sin. 113 s])eedily wiped out by penitence, is either a sin, and a cause Book of sin, or else a sin, and the punishment of sin. For a sin -^ - which penitence does not wash away, soon leads on, by its very weight, to another. Whence it is not only a sin, but a sin, and a cause of sin. For, from that sin, a succeeding fault takes its rise, by which the blinded mind is led on to endure greater bondage from another. But a sin which arises from a sin, is no longer merely a sin, but a sin, and a punishment of sin. Because Almighty God obscures, by a just judgment, the heart of a sinner, that he may fall into other sins also, througli desert of his former sin. For the man whom He willed not to set free. He has smitten by forsaking him. That, then, is not improperly called the punishment of sin, wliich, in consequence of a just blindness having been inflicted from above, is committed by way of punishment for former offences. And it is the result of a system, ordained indeed above, but thrown into confusion by men's wickedness below, that a preceding sin is the cause of that which follows, and, again, a subsequent sin the piniishment of tliat Avhich precedes it. This seed, as it were, of error, Paul had clearly observed in the unbelieving and unstable, when saying. Who ichen they had known God, glorified Him?zo^Rom. i, as God, neither were thankful, but became vain in their'^^' thoughts. But he immediately added that which sprang up from this seed of error, saying. Wherefore God gave them up 'Rom. ], to the desires of their oivn heart unto uncleanness, to dishonour their own bodies between themselves. For because, though knowing God, they wittingly committed the sin of pride, they are also so blinded as not to be aware of the sin they are committing. And they who are unwilling to follow their own understanding in sin, that is the cause of sin, are deprived of the light of understanding in sin, that is the punishment of sin. The pitfal of subsequent sins is covered over by the demerits of former sins,in order that he, who knowingly commits sin, may afterwards fall, even unwittingly, in other sins.

23. It is provided, in fact, that some faults are smitten with other faults, in order that their very growth in sin maybe the punishment of sinners. For because Almighty God gi^ants time for repentance, which human wickedness perverts, never-

Job 34,theless, to the jDvactice of its own iniquity, our guilt is doubt-

1— less permitted to increase by the just judgment of God, in order that it may be heaped up, for Him to strike it at last a heavier blow. For hence the Apostle Paul says again of

1 Thess, certain persons, To Jill up their sins alway. Hence it is

11- him hurt still, he that is Jilihy let him he filthy still.

Ps. 69, Hence David says, Add iniquity unto their iniquity, that

'' they may not enter into Thy righteousness. Hence again it Ps. 78, is said of the Lord by the same Psalmist, Suggestions^ by evil siones. Lord justly permits the heart which has been weighed down by former demerits, to be deceived also by the subsequent persuasions of malignant spirits, for, when it is deservedly led into sin, its guilt is increased in its punishment. Whence also tlie Lord is said to have made a way for His wrath out of a path. For a way is broader than a path. But to make out of a path a way for His wrath, is, by strictly judging to extend the causes of His wratli, that they who refused, when enlightened, to act rightly, may, when justly blinded, still so act as to deserve a greater punishment. Hence it is said by

Gen. 15,;Moses, The sins of the Amorites are not yet /nil. Hence

Deut. the Lord says by the same Moses, For their vine is of the grape is a grape of gall, and the cluster of bitterness is in them. Their wine is the fury of dragons and the rage of asps, ivliich cannot be healed. Are not all these things stored up with 3Ie, and sealed up in My treasures^ In the day of vengeance I will repay them. How many of their sins has He revealed, and yet He immediately subjoins. In the time ichen their foot shall have stumbled. Behold, their most abominable misdeeds are described, and yet for the day of vengeance, their subsequent fall is looked forward to, whereby their faults are to be heaped up to the full. They already have enough to deserve punishment; but their sin is still suffered to increase, in order that, sinning, a heavier punishment may torture them. Sin, the cause of sin, already deserves punishment; but it is still deferred, in order that sin, the punishment of sin, may supply an increase of suffering.

24. But frequently one and the same sin is also a sin such as

Progress from sin to sin. God blinds^ as not enlightening. 1 15 is both a punishment, and a cause of sin. We shall Book make this more plain, by bringing forward some instances. — - — '-

For unrestrained gluttony excites the fulness of the flesh to the heat of lust. But lust, when committed, is fi'equently concealed either by perjury or murder, for fear it should be punished by the vengeance of human laws. Let us suppose to ourselves then, that a man has given the reins to his gluttony, that, being overcome by his gluttony, he has committed the sin of adultery, that being detected in adultery, he has secretly murdered the husband of the adulteress, lest he should be brought to judgment. This adultery then, standing between gluttony and nmrder, springing from the one, and giving being to the other, is a sin, and both the punishment, and the cause of sin also. It is in truth a sin of itself, but the punishment of sin, because it has increased the guilt of gluttony; but it is the cause of sin, because it also gave birth to the subsequent murder. One and the same sin, then, is both the punishment of the preceding, and the cause of the subsequent, sin: because it both condemns past sins, Avhile it adds to their amount, and sows the seeds of future sins, to deserve condemnation. Because then the eye of the heart is blinded by previous sins, that blindness which confuses the mind of the sinner, by condemning him for his former offence, is properly designated ' night:' because by this the light of truth is concealed from the eye of the sinner. It is therefore well said. For He knotveth their tvorks, and therefore will He bring night on tliem, and they shall be crushed. Because, as has been often observed, they doubtless commit previous offences, in order that they should be involved again in sin by the darkness which follows, so that they are now as unable to behold the light of righteousness, as they were unwilling to behold it when they were able. But the Lord is said to bring night on them, not because He Himself brings on the darkness, but because He does not enlighten in His mercy the darkened hearts of sinners. So that His having blinded men in the night is His not having willed to deliver them from the gloom of blindness. It follows,

Ver. 26. He hath smitten them as vngodly men, in the place of beholders.

Job 34, 25. Ill holy Scripture the word ' as,' is wont to be used, - — 1— sometimes for resemblance, sometimes for reality. For it is 2 Cor 6 "^^'^ ^^^ resemblance, as when the Apostle says, As sorrowful, i<^- yet alira 11 rejoicing: but for the realitj^, as John says. We 14. ' beheld His glory, the glory as of the Only-Begotten of the Father. But in this passage it makes no difference, whether it is put for resemblance, or reality: for, in whatever way it is taken, the evil life of the wicked is plainly signified. But holy Scripture specially calls unbelievers 'ungodly.' For sinners are distinguished from ungodly by this difference, that though every ungodly man is a sinner, yet every sinner is not ungodly. For even a man who is godly in the Faith ] John 1, can be called a sinner. Whence John says. If we say that ^' ice hare no sin, ice deceive ourselves. But a man is properly called ' ungodly' who is estranged from the holiness of P^^ ], 5. religion. For of such the Prophet says. The ungodly shall not rise vp in the judgment. But Ploly Church is called the place of beholders. For people rightly assemble therein, in order that the True Light, which is God Himself, may be Ex. 33, seen. Whence it is said to Moses, There is a place by Me, 21.22. ^^^^ ^J^^^^^ shall stand upon a rock, when My Majesty ib. 23. passeth. by. And shortly afterwards, / will take aivay My hand, and thou shall see My backiiarts. For, by the place, is typified the Church, but by the rock, the Lord, but by- Moses, the multitude of the people of Israel, which did not believe, when the Lord was preaching upon earth. It stood, therefore, on the rock, beholding the back of the Lord, as He was passing by: because in truth having been brought into Holy Church, after the Passion and Ascension of the Lord, it obtained a knowledge of the faith in Christ, and beheld the back parts of Him, Whose presence it had not seen. Let it be said, then, of those whom Divine Vengeance finds within Holy Church, still persisting in their iniquities; let it be said of these, whose conduct Paul describes thus, Tit. 1, Who confess that they know God, but in words they deny Him: let it be said of these. He hath.smitten them AS ungodly in the place of beholders. For they were standing in that ])lace, where they seemed to see God. They loved darkness in that very place, where the light of truth is beheld. And although they had had their eyes opened in faith, yet thev kept them closed in their works. Wlience it Book is also well said of.ludoea, Her watchmen are blind, because, j — Vg-^ namely, they did not behold in works that which they saw in lo.

profession. Whence it is written also of lialaam, //7<oNum.

falling hatli his eyes open. For, falling in works, he kept ' his eyes open in contemplation. In like manner these also, who open their eyes in faith, and who see not in works, who are placed, from their appearance of piety, within the

Church, are found, by their ungodly conversation, without the Church. Of whom it is well written in another place,

I saw the ungodly buried, nho ichen they were alive, uereEcc\es.

in the holy place, and nere praised in the city, as men of ' '

26. But the very tranquillity of the peace of the Church conceals many under the Christian name, ^vho are beset with the plague of their own wickedness. But if a light breath of persecution strikes them, it sweeps them away at once as chaff from the threshing floor. But some persons wish to bear the mark of Christian calling, because, since the name of Christ has been exalted on high, nearly all persons now look to appear faithful, and from seeing others called thus, they are ashamed not to seem faithful themselves; but they neglect to be that which they boast of being called. For they assume the reality of inward excellence, to adorn their outward appearance: and they who stand before the heavenly Judge, naked from the unbelief of their heart, are clothed, in the sight of men, with a holy profession, at least in words.

27. But some persons maintain the faith in their inmost heart, but are not careful to live faithfully. For they assail in their conduct that which they reverence in profession. And it frequently happens that they lose, by Divine judgment, even that which they wholesomely believe, through the wickedness of their lives. For they unceasingly pollute themselves by wicked deeds, and do not believe that the vengeance of just judgment can fall in retribution upon this conduct. And frequently, when they neglect to live strictly, they fall into unbelief, even when no one persecutes them. For they who do not believe that a strict judgment is hanging over them, who imagine that they can sin, without being

118 £vil spirits Jinish their toork by removing faith.

Job 34, punished for it; how can they either be, or be called, faith- — — ^— fill? For to believe that due punishment cannot be inflicted on their unrepented wickedness, is to have lost their faith. Because then they scorn to maintain works worthy of faith, they lose even the faith which they seemed to possess. And the language of destroying enemies over these is fitly mentioned by the Prophet, under the character of Ps. 137, Jerusalem. For it is said hy them, Make her void, make '' her void, even to the foundation thereof. For Paul says, 1 Cor. Other foimdaAion can no man lay but that which is laid, ' ' * which is Christ Jesus. Destroying enemies, then, make Jerusalem bare, even to the foundation, when evil spirits, having first destroyed the edifice of good works, draw away also the firm foundation of religion from the hearts of the faithful. For works are built on faith, as a building on a foundation. To have laid bare then even to the foundation, is, after having overthrown good works, to have scattered the strength of faith. Hence also it is said to Judsea by Jeremiah, Jer. 2, The sons also of Memphis and Taphnis have -polluted thee even to the head. For to be jiolluted even to the head, is, after a habit of evil deeds, to be corrupted in the very sublimity of the faith. For when abandoned spirits involve the soul of any one in wicked works, but cannot pollute the integrity of his faith, they pollute, as yet, the inferior members, as it were, but reach not to the head. But whoever is corrupted in the faith, is at once defiled even to the head. For a malignant spirit reaches, as it were, from the inferior even to the higher members, when, defiling the outward conduct, it corrupts with the disease of unbelief the pure loftiness of the faith. Because then all these things are hidden from the eyes of men, but are 03)en to the sight of God, and many die, without faith, in this abode of faith itself, let it be rightly said, He hath smitten them as ungodly men, in the place (f beholders. For they exhibit themselves, before men in the Churcli, as godly persons, bat because they cannot escape the Divine judgments, they are smitten as ungodly. And it tends to increase their j^unishmenl, that each of them, having been thrown together with the faithful in the Church, wittingly despised the verity of the faith. And a heavier punishment follows them, as the knowledge of good living also attends them in the examples of righteous men. For the righteous Book and faithful brethren Avho are now set before them, are so '- many witnesses to assail them in the coming judgment. They know, therefore, that which they neglect to follow. ^Vhence it is also filly subjoined,

28. For we must understand that a sin is committed in xi.

three ways. For it is perpetrated either through ignorance, or infirmity, or of set purpose. 'And we sin more grievously from infirmity than through ignorance, but much more grievously of set purpose than from infirmity. Paul had sinned from ignorance, when he said. Who was before a' Tim.

mercy, because 1 did it ignorantly in unbelief. But Peter sinned through infirmity, when the single word of a damsel Mat.26, shook in him all that strength of faith, which he had spoken ^j^j^ 33^ of to the Lord, and when he denied, with his voice, the Lord Whom he held firm in his heart. But because a sin of i infirmity or ignorance is wiped away the more easily, as it is I not Avilfully committed, Paul amended by knowledge the! points on which he was ignorant: and Peter strengthened i the root of faith which was moved, and, as it were, withering ibid. 75.

away, by watering it with his tears. But those persons I sinned intentionally, of whom the Master Himself said. If 1 had not come, and spoken unto them, theij would not John have sin, hut noio they have no excuse for their sin. And a ' little after. They have both seen, and haled, both Me and il/?/ Ibid. 24. Father. For not to do good is one thing, to hate a teacher of goodness another: as it is one thing to sin from precipitancy, and another thing to sin deliberately. For a sin is often connnitted from precipitation, which yet is condemned. on thought and deliberation. For it frequently happens that a man through infirmity loves what is right, and cannot perform it. But to sin deliberately is neither to love nor to do what is good. As it is therefore sometimes a heavier offence to love sin than to commit it, it is, in like manner, more sinfuUo h^tc righteousness, than not to have performed it. There are some then in the Church, who so far from doing good, even persecute it, and who even detest in others, what they neglect to do themselves. The sin of these

Job 34, persons is in truth not committed from infirmity or ignorance, '- — but of intention alone: because, namely, if they wished to do what is right, and were unable, they would at least love in others, what they neglect in themselves. For were they but only to wish for it themselves, they would not hate it when done by others. But because they despise in their lives, and persecute with severity the very same good qualities which they know and hear of, it is rightly said, Who departed from Him of purpose. Whence also it is rightly subjoined.

And woidd not understand any of His ways.

xii. 29. For he says not, they understand not through infirmity, but they would not understand; because men frequently also despise the knowledge of those things, which they are Lukel2,too proud to do. For since it is written, The servant that

^^' knew not his Lord's icill, and did commit things worthy of stripes, shall be beaten withfeiv stripes, and the servant which knew his Lord''s will, and did not according to it, shall be beaten ivith many stripes, they consider that their ignorance secures impunity for their sin. But they are doubtless overwhelmed with the darkness of pride alone, and therefore discern not, because it is one thing to have been ignorant, another to have refused to learn. F^or not to know is only ignorance, to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them even against their will. Whence

Prov, 8, it is said by Solomon, Doth not wisdom cry, and prudence the way, in the middle of the paths? We might perhaps be able to pass along the way of this present life, in ignorance of this Wisdom, if She had not Herself stood in the corners of the way.

30. If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility. It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we ai-e passing by it. Let it be said then, And Iheu icould not understand any Book

• • XXV of His icays. For tlie way of Incarnate Wisdom is every '- action which He did in time. His ways are the courses of life, whicli He has laid down for those who are coming to

Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, / uill exercise myself in Thy co/w-Ps. 119, mands, and I trill consider Thy ways. Hence again it is * said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered hy the pg. 37^

Lord., and he desirelh yreaily His nay. Because then all^^- liauglity men despise the doings of the Lord's l)umility, it is rightly said, They icould not understand His ways. ¥ov these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us.

Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean ap])earance they present in themselves, they have lost the sublime promises which they ofler. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he suffers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord's humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life: and the mind attains to it the less, the more it is pufled up: because it is driven away from it, the more madly it is inspired. It follows,

Sob 3i, come to Him, and that He viight hear the voice of the xiii. 31. For when these men are proud, they who are oppressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves: by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, wlio give up the office of preaching, and are involved in worldly business, on occasion of exercising authority, it is fitly subjoined, Tliat they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint. So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office? Although, by ' the pride of mighty men,' the haughtiness of the Jews, and by ' the cry of the poor/ the longings of the Gentiles, are perhaps more Lukeie, appropriately typified. Just as by the rich man feasting ~~^^' sumptuousl}^, as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and vdiich does not refresh itself moderately Avith the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, ' Assisted,') is set forth the condition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn toAvards the skin fiom within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts of the body. When they sin then, the cry of the poor is Book heard; because, while the Jews are proud against God, the -— — '- prayers of the Gentiles are conic up to God. Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with admiration, and says,

Ver. 29. For when He giveih peace, who is there to condem7i? since He hath hiddot His face, irho is there that can look on Him?

32. Let no one then discuss, why the Gentile world xiv. lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew theRom.ii,

Jewish people, as the Gentile world rose to belief. Let" no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He (jiveih peace, uho is- there to condemn? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him? So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, / thank Thee, Mat.u, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so. Father. And He immediately adds, as a kind of reason for this concealment and revealing. For so it hath seemed good before Thee. In which words, in Mat. 11, truth, we learn a pattern of humility, that we may not rashly ^^* presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it v.as thus well pleasing to God; pointing out, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Whence also He says, when paying the labourers in the vineyard, on equalling in compensation those who w'cre unequal in work, and when he who had toiled longest asked for greater pay. Didst thou Mat.20, not agree udth Me for a penny? I tcill give tinto tJiis last,^^—^^' even as unto thee. Is it not lauful for Me to do tvhal I will with Mine own? In all things then which are outwardly disposed by Him, the righteousness of His secret

1 24 God's judgments with nations and individuals.

Job 34, will is an evident cause of reason. Let it be said therefore,

-H£:- For when He giveih peace, who is there to condemir^ since He hath hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individual*, as those of all men, it is litly subjoined, BolJi over a nation, and over all men. XV. 33. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on anything, is not confined to it, W'ho works still at rest? Let it be said then that He exercises this searching jndgment both over a nation, and over all men. Because he has passed then from species to genus, he now turns himself from genus to species, and shews v>liat Judaea ]n-operly deserves, saying,

for the sins of the people.

xvi. 34. For Juda3a was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel,

Johns, I hare come in 3Ty Fathers name, and ye received Me not;

^^' if a)i other shall come in his own name, him ye will receive.

^T^^jY' And as Paul says. Because they received not the love of the trutlt that they might be saved, therefore God shall send

tAem the operalion of error, that they should 'believe a lie. Book hypocrite to reign for thesin'i of the people, vaAy he designated Antichrist, tlie veiy chief of" all hypocrites. For that seducer then pretends to sanctity, that he ma}^ draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be mider his rule, who are foreseen before all ages to be worthy of being his subjects, W'lio by their subsequent sins, claim to be placed under him by antecedent judgments. That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyrannizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not.? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces 2 Thess. himself to be God. But they unquestionably now come ' forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that tvhosoever commit tefh sin is the john 8, servant of sin, the more freely they now commit the sins ^^' which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fault of his own evil doings, than the injustice of his ruler. For it is written, /Hos. 13, ifill give thee kings in Mine anger. Why then do we " scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according lo our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved bv the subsequent sin of 2 Sam.

Job 34, adulteiy, that he then deserved to be thus heavily oppressed '—h\ the cruelty of him who was set over him.

35. The characters, then, of rulers are so assigned according to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scripture observed of the same Saul that he changed his heart with his dignity. Whence it is written,

1 Sam. }Y/ien tfiou wast little in thine own eyes^ I made thee the head among the tribes of Israel. The conduct of rulers is so ordered with reference to the characters of their subjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden

2 Sam. pride, sinned in numbering the people. And yet, though ' ' 'David sinned, the people endured the punishment. Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge i-eproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the conduct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people.

36. But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats

Mat.2l,of them that were selling doves, signifying doubtless that He *^' judges the conduct of people by their rulers, but that He examines into the doings of rulers in His own person. And yet even those sins of subjects, which are put off from being judged, or which cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done in good faith, it is a worthy part of virtue, if whatever is in Book a superior is tolerated. Yet it ought to be humbly suggested - whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conducto But the mind of subjects is trained to guard its humility against this swelling pride, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us. For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their rulers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must subjects be careful not to be offended at the conduct of their rulers.

37. But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects

Job 34, may not dej>avt from observing respect for their office. ^^- Which is well set forth in Noah when drnnk, the nakedness

23!" ' of whose secret parts his sons came and covered with averted looks. For we are said to be averse from that which we reprobate. What is meant then by his sons' coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while oflended with the misdeeds of their rulers, nevertheless conceal them from others.? They bring a covering with averted looks, because judging the deeds, and reverencing the office, they do not vvish to behold the sin which they conceal.

38. But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensation of mercy, frequently imposes the burden of rule on hard and laborious hearts; in order that the tender minds of spiritual men may be released from worldly cares: in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ themselves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others.

39. And frequently, as has been said, as the Merciful God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases subtiles. liis delicate sons; and his sons are comely and free from annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by

Divine appointment is signified by the very construction of Book the tabernacle. For Moses is commanded by the voice of — - — ^

God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats' hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats' hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of

God ^ And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant? And while it is carefully concealed in the tabernacle under goats' hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats' hair endure the rains, the winds, and the dust from above. They then who advance in great excellence within the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them? Let the strong texture of the goats' hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats' hair with which thou art protected? iperhapa

40. But some persons enquire, why it is that', while nilers pfalll^be-

Job 34, arc engrossed ii:i worldly concerns, solely for the benefit of -^ — those under them, many in the Church are made worse by their example. For who can deny that this is very true, when he sees v/orldly concerns more anxiously attended to by pastors, than heavenly objects? But this is not unjust, if, as we said before, tlie circumstances of rulers ai'e ordered in accordance with the deserts of those under them. For the sins, which they couiuiit secretly and wilfully, demand a bad example to be set them by their pastors: in order that by a righteous judgment tlie haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, Ps. 69, not with the wish of one who is cursing, Let their eyes be ^^' darkened, that they see not^ and ever bow Thou down their back. As if he vvere to say, Let those who are appointed to marlv out, as it were, tl^e courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent dov/n by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief.

4L But it can be reasonably asked. How it is said in this place that the Lord makes the hypo( rite to reign, when by the

Hos. 8, Prophet He complains especially of this thing, saying. They have

^' reigned, but not of Me: they have become i^rinces, and I know them not? For, who that thinks rightly, can say that the

Lord does that of which He knows notliing? But, because

God's knowdedge is approval. His ignorance is disapproval.

Lukeis, Whence He says to some whom He rejects, / knoio you not whence ye are; depart from Me, all ye workers of iniquity. And sometimes God's doing a thing, is His allowing in His anger that which He forbids to be done.

Hence He asserted that He hardened the heart of the king of Egypt, because He, in truth, allowed it to be hardened.

In a marvellous manner then does God make hypocrites to reign, and knows them not. He makes them, by suffering;

He knows them not, by rejecting ihcm. Whence it is Book necessary, with reference to every tiling, which is desired in_L^ — ^ this life, that the Inner Will should be first enquired into.i. e. the And when the ear of the heart is anxious to catch Its sound, let it know that It speaks, not in words, but in deeds. When then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers; lest, perchance, the just Ruler of all should, aftcr-.vards, not regard ])is prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulation.

1. Haughty men are wont to display this peculiarity in what they say, that, when they know that they have said any thing in a praiseworthy manner, they then enquire of their hearers, whether they have by chance said any thingout of the vvay. And this they do, not because they doubt of what they say, but because, namely, they seek for approval, in the judgment of their hearers. For the object of their enquiry will be easily discovered, if when any one praises their good qualities, he also blames their faults. For it is certain, that as they are puffed up by praises, so are they inflamed by reproofs; and when they see that they are blamed, even justly, by any one, they seek at once in their faults for materials of self-defence. How then do they humbly doubt of their own good qualities, who even perversely endeavour to defend their bad ones.'' For he is really humble in his good doings, who does not defend himself in his evil ones. For he who is reproved for his faults, and fires up against the words of his reprover, when he hesitates, as if humbly, in speaking of his good qualities, seeks, by his words of humility, for compliments, and not for instruction. Eliu therefore, as representing the conduct of the haughty, after having staled many spiritual and sublime sentiments, behold, assumes in words an appearance of humility, and vmder a kind of show of being his disciple, addresses blessed Job with a fair proposal, saying, Ver. 31, 32. Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I ivill add no more.

2. As it is frequently the case, that even wicked men say Book what is right, EUu called to mind that he had made a little - before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, Avhenever they plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself. But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise ol" humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be in^ formed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing. For he added, saying,

3. As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by thee, ihough it is plain that it is not required of thee in judgment.

Job 34, When good men are unrighteously assailed by the world, —^ — they appeal to the judgment of heaven. Whence also it is Job 16, said by the same blessed Job, Behold, my witness is in heaven, and He Who knoiveth me is on high. And because they especially desire to please Him, they seek for the witness of Him only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds adopt that, as a ground of defence, which the righteous urge, as an evidence of their purity. Whence it has become already a custom with them, when any oi:)e blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which Rom.14, they are ashamed. For it is written. Every one of us shall give account of himself to God. Because then the condenmalion of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judguient. But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawfid deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rAher to be smitten with eternal severity, than to be reproved in this life,) say, Doth God require it of thee, because it hath displeased thee? But since those who speak first in a disjmte are usually more to blame than those who reply, he subjoins, \y For thou didst begin to speak, not L

4. He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless

Eliu skews his proud meaning by disdaining Job. 1 35 ignorant that innocence is not defended on the score of Book time, but on that of reason. For what support does it give to - his defence, that, though he did not revile him when silent, when he began properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and proceeds to say.

But if thou knoicest any thing better^ say on. Although, while he does not say, because thou knowest better, but, If thou knoicest any thing better, say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose lie required blessed Job to speak. For it follows, Ver. 34, 35. Let men of nnderstandiny speak to 7?ie, and let a nise man hear me. But Job hath spokenfoolishly, and his words sound not of discipline.

5, Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying. Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak vritli, but even to hear, him, he immediately added. Let a unse man hear me. As if he v.'cre to say. This man is unfairly permitted to speak, who is not worthy even to hear the words of v%ise men. And he presently shews plainly, how contemptibly he thinks of him, saying, Bat Job halh spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be speaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What hauurhtiness

Job 34, then did the voice of the sufferer utter, which did not at all

'■ — differ from the sentence of the Smiter? Those persons are inconsiderately humble, who, whilst they avoid pride, ensnare themselves in falsehood. Nay rather, they shew pride in their falsehood; because they set themselves up against the truth, which they abandon. For he, who states of himself good qualities, which are true, when necessity compels, the more closely is united to humility, the more he adheres also to truth. Was not Paul humble, when from zeal for the truth against false Apostles, he related to his disciples so many bold deeds concerning himself? For he would doubtless be nn enemy of truth, if, by concealing his own good qualities, he had allowed the preachers of errors to gain strength.

But because proud men, in that they haughtily examine the sayings of the righteous, consider rather the surface of the words, than the order of the matters, Eliu believed that the sentiments of blessed Job had not sounded of discipline. But since the asperity of haughty men extends sometimes as far as to the severity of cursing, he immediately, as if speaking to God, subjoins against blessed Job,

Ver. 36. 31y Father, let Job he tried even to the end. vi. 6. Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance. But he would perhaps wish for the force of a merciful probation, if he had believed that he had stood firm in probation. In order then that the malice of his cruelty may openly appear, he prays, that he may still be tried by scourges, who he complains had already fallen during his scourges. He first stated what he thought, in order that what he wished might be more plainly understood. He requires him to be still smitten, whom he accuses of having sinned already under the hand of the Smiter. These are wishes peculiar lo the haughty, to pray that the lives of those who are suffering may be more severely examined, because the more just they are in their own eyes, the more hardened are they in others' sufferings. For they know not how to take to them the feeling of the other's infirmity, and to feel pity for their neighbour's weakness, as they do for their own. For since they think higl)lv of themselves, they do not Book at all condescend to the huuihle. Eliii believed that blessed ^..'

Job had been smitten for his sin, and therefore believed that no bowels of compassion were to be shewn to him, even in the midst of so many sorrows. But when men, who are truly holy, behold any one smitten, even for his faults, though they reprove some of his inordinate doings, yet they sympathize with some of his sufferings; and they are so skilled in keeping down swellings, as yet to know how to relieve wounds, in order that when their hardnesses are softened, their infirmities may be strengthened. But because, on the other hand, haughty men have no bowels of love, they not only do not sympathize with the righteous when suffering, but moreover afflict them, under pretence of projier reproof, and they either exaggerate trifling faults, if there are any in them, or pervert by wrong construction those points which are really good.

7. Although even holy teachers are frequently wont to exaggerate the vices of offenders, and from some outward signs to dive into secret faults, in order from the smallest defects to discover greater. Whence it is said to Ezekiel, 8o)i of man, dig in the ivall. Where he presently subjoined, Ez. 8, And when I had digged in the wall, there appeared a door; 8— lo. and He said unto me, Go in, and see the most wicked abominations that they do here. And I went in and saw, and behold every likeness of creeping things, and the abominations of animals, and all the idols of the house of Israel, were painted on the wall. For by Ezekiel is represented the person of rulers; by the wall the hardness of subjects. And what is the digging into the wall, except laying bare hardness of heart by sharp reproofs? For when he had dug into it, there appeared a door; because when hardness of heart is opened by sharp reproofs, a kind of door appears, through which all the secret thoughts of the person, who is reproved, can be seen. Whence it also well follows in that place, And He said to me. Go in, and see the most nicked abominations which they do here. A person enters as it were to behold abominations, who on examining certain signs which appear outwardly, so penetrates the hearts of those under him, that all their unlawful thoughts are made

Job 34, plain to him. Whence he added, And I went in and saw;

'— and behold every likeness of creeping things ^ and the abomination of animals. By reptiles are especially understood worldly thoughts: but by animals, those which rise a httle above the earth, but still seek for the rewards of an earthly recompense. For reptiles cling to the earth with the whole of their body, but though animals are in their belly suspended from the earth, yet they are by the appetite of gluttony ever bending to the earth. Reptiles therefore are within the wall, when thoughts wliich are never elevated from worldly desires, are revolved in the mind. Animals also are within the wall, when if any just and becoming thoughts are conceived, they subserve the pursuit of worldly gains and honours, and of themselves indeed they arc already suspended, as it were, from the earth, but by their ambition, they still bring themselves down to the basest objects, as by gluttonous desire. Whence it is also well subjoined, And all the idols of the house of Israel icere painted on the wall.

Col. 3,5. For it is written, And covetousness which is idolatry. After the animals, therefore, the idols are proper!}' described, because, though they arise themselves, as it were, from the earth by becoming conduct, yet they bring themselves down to the earth again by dishonourable ambition. But it is well said, Were painted; because while the appearances of outward objects are drawn inward, whatever is thouglit in imagination is painted, as it were, on the heart.

8. We must therefore observe, that first a hole, and afterwards a door, is seen in the wall: and tliat then at last the secret abomination is laid open: because, doubtless, the signs of every sin are first observed v.dthout, next the door of ■ detected iniquity is laid open; and then at last all the evil is disclosed, which is lurking within. Therefore even holy teachers are wont to examine severely into minute points, in order to arrive at greater hidden faults, from outer faults at the very surface. Tliey utter words of sharp reproof, in order to root out the thorns of deadly thought, and when they act thus, they rage with the love of charily, and are not puffed up with the swelling of pride. For they are ready to die for those, whom tliey afflict as if raging even to the death. In their tlioughts they retain this affection, while

Holy PreacherSflikeEzekiel,makeknownthe attacks of the enemy. \Z9 they assume persecution in appearance. Tlicy insinuate Book sound truths in their preaching, they announce and warn against evils, and do not as EHu pray for, and desire them. They are sometimes so prompt in reproof against those committed to their care, as though the}' had nothing of cahnness: but are so tranquil in affection, as though no warmth could kindle them. For they greatly fear, that if they should cease to reprove the wicked, they would l>e punished themselves for their damnation. And when warmed into words of reproof, they unwillingly have recourse to them, but yet prepare them, as a defence for themselves, before their strict Judge.

9. Whence it is said again also to the same Ezekiel, Sou Ezek. 4, of man, take thee a brick, and thou shalt place it before ^—^' thee, and thou shalt describe on it the city Jerusalem, and thou shalt build munitions, and lieap up a mound, and set a camp against it, and place battering rams around it. And take thou an iron pan, and thou shall place it as an iron wall bet-ween thee and the city. For whom does Ezekiel represent, but rulers? And to him it is said, Take thee a brick, and thou shall place it before thee, and thou shall describe on ii the city Jerusalem. For lioly teachers take to themselves a brick, when they lay hold of the earthly heart of hearers, in order to instruct it. And they place tliis brick before them, because they guard it with the entire attention of their anxiety. And they are ordered also to describe the city Jerusalem thereon, because they earnestly endeavour in their preaching to shew to earthly hearts, how great is the vision of heavenly peace. And it is well said to him also. And thou shalt set in array the siege against it, and thou shalt build munitions. For holy teachers set the siege in array against the brick, on which the city Jerusalem is described, when they shew to an earthly mind, now seeking after its heavenly country, what an opposition of sins assails it in the season of this life. For when it is pointed out, how each separate sin lays ambusli against the mind, the siege is set, as it were, against Jerusalem by the voice of the preacher. But because they suggest not only how sins lay wait and assault the mind, but also how virtues, when guarded, strengthen it, it is rightly subjoined, A?id thoxi

Job 34, shalt build munitions. For a holy preacher builds munitions, * when he ceases not to teach what virtues oppose what vices.

And because the contests of temptation frequently become stronger as virtues increase, it is still rightly added, And thou shalt heap up a mound, and set a camp against it, and place battering rams around it. For every preacher raises up a mound, when he points out the mass of increasingtemptation. And he raises a camp against Jerusalem, when he points out to the right disposition of his hearers the circumventions of the crafty enemy, as snares which are beyond their understanding. And he places battering rams around, when he makes known the stings of temptations which surround iis on every side in this life, and pierce through the wall of virtues.

10. Where it is well added, And take thee an iron pan, and thou shalt place it as an iron icall between thee and the city. For, by the pan is set forth parching, and by the iron, strength. But what so parches and tortures the mind of a ruler and teacher as zeal for the Lord? Whence also Paul vvas burned by the parching of this pan, when saying, 2 Cor. JYJio is ueak, and I am not iveak? who is offended, and 1 burn not?" And because whoever is kindled with a zeal for God against sinners, is constantly protected by a strongguard within, in order that he may not be condemned for neglecting his charge of preaching and ruling, it is well said. Thou shall place it as an iron wall between thee and the city. For the iron pan is placed as an iron \vall between the Prophet and the city, because when teachers now display a resolute zeal, they hold afterw^ards the same zeal, as a strong bulwark, between themselves and their hearers; that they may not then be given up to punishment, if they have been now negligent in reproof. The same Prophet heard that he was to hold tins pan between himself and his hearers, Ez.3,19. when the voice of God addressed him before, saying, If thou hast announced to the wicked, and he have turned not from his wickedness, and from his evil way, he himself shall die in his wickedness, but thou hast delivered thy soid. Paul had placed this pan, as a wall between himself and his Acts 20, disciples, when saying, / am pure from the blood of all of 2. 27. 2/o?<; for I have not shunned to declare unto you the whole counsel of God. It is, therefore, necessary that teachers Book should seek to be burned up now with ardent zeal, tliat ibey * may not be compelled to suffer torments in the fire of hell for the sloth of negligence.

11. But we owe one duty to those who are unrighteous and subject to us, and another to those who are righteous and not subject to' us. For fear should enkindle us to reprove those, and to take good care of the accounts we have to render. But the thought of equity should incline us to reverence these. But haughty men, because they know not this kind of discretion, exhibit the same conduct to those who are righteous, and not subject to them, as they see good preachers display towards those who are unrighteous, and subject to them. And when they unjustly launch out into warmth of invective, they venture even on words of malediction. For, because they do not love their neighbours as themselves, they cease not to wish for their neighbours that, which they arc afraid of befalling themselves. Whence Eliu, venting his secret hatred in open malediction, exclaims, O my Father, let Job be tried even to the end, cease not from the man of iniquity. He calls him a man of iniquity, whom God, by a testimony from on high, pronounces righteous above all men. And because many things are still subjoined, from this want of discrimination, I think that they must be run through briefly. For sayings, which are wanting in weight, do not require any careful exposition. It follows,

12. He accuses him of having deserved scourges for his vii. sins, and of having sinned after the scourges. But the Lord judges far other^vise. Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech. Because, therefore, Eliu, when speaking in the Lord's defence, thinks of blessed Job differently from the Lord, he is at variance with the truth, while multiplying, as it were, his words in behalf of the truth. It follows,

Let him be hound meanwhile amongst us, and then let him provoke God to judgment with his words.

13. As though he were saying, Let him know from our viii.

Job 35, assertion, that he is by no means able to bear the examina-

— '- — ^tion of God. And, because haughty men strive to say not only foolish, but also many, things, the verse which follows is frequently well introduced respecting him.

Chap. XXXV. Ver. 1. Eliit therefore spake these icords again. ix. J 4. Every one, who says many things, is anxious to be always beginning, in his speech, in order, by this very beginning, to heep his hearers in suspense, so that they may be the more attentively silent, the more they expect, as it were, to hear some new thing. But Eliu, finishing one subject, begins another without delay, in order that his loquacity may be continued without limit, by beginnings being constantly joined on. It follows,

Ver. 2. Doth thy thought seem right to tliee, that thou saidst, I am more righteous than God. X. 15. Every one observes, who reads the text of the history, that blessed Job did not say that he was more righteous than

Job 23, God. But he says. Let Him put forth equity against me, ^ ^' and my judgment shall come to victory. Examining namely his life, and not knowing the reasons of his smiting, as has been often observed, he believed that he was scourged for the sake of washing away his sins, and not of increasing his merits. And he was therefore confident, that his judgment would come to victory, because he found in himself no fault, for which he deserved to be smitten. Which thing indeed the

Job 2,3. Lord also said of him to the devil; Thou hast moved Me against him, to afflict him ivithout cause. What had he sinned then, by speaking thus, who, unknowingly, agi'eed, in these words, with the divine and secret sentence upon himself? Or what harm is there, if, in the judgment of men, our words differ, on the surface, from the exactness of truth, when, in that on which they turn in the heart, they are cordis closely joined to, and agree with, it. The ears of men consider our words to be such as they sound outwardly, but the divine judgments hear them as they are uttered from our inmost heart. Among men, our heart is judged of fi*om our words, but with God, our words are judged of from our heart. Whilst blessed Job, then said without, that, which God said within, he justly uttered every thing which he said, inasmuch as he, piously, did not diflVr from the Inner Book. • 1. XXVI sentence. Although in that which he said, filled by the ■' spirit of Propliecy, Let Him put forth Equity against?«<?, and my judgment shall come to victory, he might be looking for the presence of our Redeemer. For lie, Who is the Virtue and the V/isdom of the Father, may be, not improperly, considered as His Equity. Whence it is written, Who of God is made unto us wisdom, and righteousness, and^ Cor. i, sanctif cation. And because, namely, God has placed this Equity against sinners who fly from Him, by exhibiting It Incarnate, He recalled them at once from their iniquity; and, in that judgment in which it found the Equity of God opposing its ways, mankind has overcome its ancient opponent. It follows,

Ver. 3. For thou saidst, that which is right doth not please thee, or what will it profit thee, if I shall have sinned.

16. If the whole coarse of the book is attended to, xi. blessed Job is proved to have said none of these things. But haughty men, as we have also said before, are wont to have this peculiarity, that while they go on in violent invective, they also speak falsely in their inveighing, and that, when they cannot justly blame the things which exist, they reprehend, in their falsehood, those which do not exist. It

Ver. 4. / icill therefore answer thy words, and thy friends with thee.

In his former saying, he mentioned culpable words, as if those of blessed Job, and derived from them matter for his remarks. But, in the Avords which follow, he examines, with great acuteness, that, which he craftil^y invented as matter to speak upon. And the sentiments which follow are powerful, but are not applicable to the character of blessed Job; and the shafts of this reproof strike him the less, the more unjustly they are launched against him. It follows,

Ver. 5 — 7. Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, what wilt thou hurt Him? If thine iniquities have been muliiplied, what uilt thou do against Him? Lf, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand?

Job 35, 17. Although these words ought not to have been said to ~.^ blessed Job, who knew greater truths, yet the things, which * are said, are true, namely, that neither do our sins hurt God, nor our good deeds assist Him. Whence he followed, and added, (ver. 8.) Thine iniquity will hurt a man that is like thee, and thy righteousness tc ill profit the son of man. But amongst these things we must carefully notice that which he says, Look into the heavens, and see, and behold the sky, that it is higher than thou. For from speaking in this way he doubtless signifies, that Job should consider, how much less he could either benefit, or injure, God by his conduct, since he could neither benefit, nor injure, the loftiness of the heaven, or of the sky. For although we can understand by the heaven, or the sky, the heavenly powers, who are ever steadily gazing on the sight of the Godhead, (in order that, when we behold that the angelic spirits are still far distant ft-om us, we may acknowledge how far we are distant below, from the Creator and Lord of spirits Himself,) yet nothing prevents our understanding by them in this place the material substance of heaven and sky. For if we look attentively at outward things, we are recalled by their very means to inward things. For the wonderful works of the visible creation, are the footsteps of our Creator. For we cannot as yet behold Him Himself; but we are yet tending to a sight of Him, if we admire Him in these things which He has made. We call, therefore, the creation His footsteps, because we journey onwards towards Him by following up those Rom. 1, things which proceed from Him. Whence Paul says, The '^^' invisible things of Him are clearly seen, being understood by the things that are made, even His eternal pou-er and. Godhead. Whence also it is written in the Book of Wisdom, "Wisd. For by the greatness and beauty of lite creatures the Maker ^^'"' of them can he intelligently seen. For to our mind, which is through sin scattered abroad, God is not as yet made known within, as He really is. But while He sets before us from without the beauty of His creation. He gives us, as it were, certain hints, and shews what to follow within. He leads us on wonderfully by these same outward forms to inward things, He intimates with boundless admiration what He is, by shewing us these marvels without, which are not Himself.

For hence it is written of Wisdom, S/ie sheueth herself Book cheerfullii xinlo them in the tcaijs, and meeleth them ni all'—^^ — " forethought. 16.

18. For the works of the creation are, when considered, ways to the Creator. For when we see these things, which are made, we adraire the power of their Maker. In these ways we are met by Wisdom, with all forethonght, because the power of our Maker is set before us, to be enquired into, in every thino^, which appears to have been wonderfully wrought. And v.-herever the soul turns itself, if it looks attentively, it finds God in the very same objects, through which it forsook Him; and again acknowledges His power, from a consideration of those objects, for the love of which it abandoned Him. And it is recalled, when converted, by those things, by which, when perverted, it fell. For we make efforts to rise on the very spot where we fell, and in rising, we place, as it were, the hand of consideration on the spot, where, falling with the foot of slippery love, we were lying prostrate through neglect. But because we have, by visible things, fallen from invisible, it is right that we should again strive, by visible things, to reach invisible; in order that what was to the soid a fall to the bottom, may be a step in turn to the summit, and that it may rise by the same paces by which it fell: while, as was before said, those objects, rightly considered, recal us to God, which, when improperly chosen, separated us from Him. Eliu, therefore, in order to apply the force of consideration, and to shew from bodily objects, how far higher is God than man, well observed. Look unto the heaven, and see, and behold the sky, that it is hii/her than thou. For we learn from these created and corporeal objects, howfarwe are distant from the loftiness of our Creator: because,, by every thing which we behold, we are warned to be humble; in order that the beauty of the creature, when considered, may be, as it were, a kind of lesson to our mind. Let him say then, Look unto the heaven, and see, and behold the sky, that it is higher than thou. If thou hast sinned, in what wilt thou hurt Him? If thine iniquities have been multiplied, what wilt thou do against Him? If, moreover, thou hast acted justly, what wilt thou give Him, or what will He receive of thy hand? As if he were saying, Understand from

Job 35, the vevy creatures, which tliou seest by thy bodily senses, to

'- — be higher than thyself, how far thou art rer.ioved from the loftiness of the Divine Power, and conclude, from this thy consideration, that thou canst neither benefit God by thy good living, nor, again, injure Him by thy evil deeds.

19. But if, as we before said, we understand the superior Powers by ' heaven.' or the ' sky,' Eliu, in these words, warns us to consider, tliat, because the angelic spirits themselves cannot fully contemplate the power of our Creator, ^though it is certain that they are higher than ourselves, as not having fallen into the lowest depths,) we should hence infer, how far we are inferior to God, who are beneath even those sublime creatures, who are yet far His inferiors. As if he were to say, Lo! how widely thou art separated from the loftiness of the Godhead, from Whose might even those powers shrink in their humility, who surpass thee with immeasurable loftiness; and how far inferior thou art to the Most High, who discernest that thou art inferior to those, who are inferior to Him. But, by pointing out the highest objects, he brings to an equality, and says,

Ver. 8. Thine iniquity will hurt a man, who is like thee, and thy righteousness will profit the son of man. xiii. 20. The iniquity of man hurts him, whom it pollutes by perversion. And, again, our righteousness profits him, whom it converts from his wickedness. For those things cannot either hurt, or profit, which cannot either corrupt from what is good, or change from what is evil. The powers above, then, cannot be either hurt, or profited, because they have already received to be free from change. But they who are involved in earthly desires, cannot consider these things. For it is difficult for minds, which are scattered abroad, to return to themselves; because evil ways detain them, more pleasurably, when once ensnared, the more every thing, which pleases them, is therein permitted. For no wall of discipline stands in the way to confine them, no punishment of retribution is looked forward lo, to frighten them. But, when the eyes of the heart are closed, the soul is plunged the more surely into the lowest abyss, as it is shut out from the highest objects, and commits temporal sins more fearlessly, the more obstinately it despairs of eternal blessings.

21. But tliat wickedness of the reprobate, separating the Book i life of the Elect, as corn from the chaff in threshing, ^^^^- oppresses, that it may purify. For the wicked, whilst they

( afflict the good, release them the more from the desires of this world; because, while they heap ou them many cruelties here, they compel them to hasten heavenwards. Which is well signified by the Jewish people, when Moses was summoning, and king Pharaoh raging against, them. For Moses was then sent to call them, when Pharaoh had been already urged to oppress them by hard labours: in order that the one, while summoning, might draw away, as it were, the minds of the Israelites disgracefully clinging to Egypt, andEx.i6,3. the other might urge them on, as it were, while raging: and that the people, which was disgracefully held in bondage, might be moved, either by being invited by blessings, or driven by sufferings. This occurs daily, while the reprobate are allowed to rage against the Elect, when heavenly rewards liave been announced to them; in order, that, if we neglect to go forth, when called, to the land of promise, we may be compelled at least by raging oppressions; and, that this Egypt, that is, our present life, which oppressed us, when flattering, may aid, when pressing, us: and that, that which, when cherishing, crushed us with the yoke of bondage, may shew the way of liberty, while it tortures. This is the special reason, why tlie righteous are allowed to be afflicted by the wicked, in order, namely, that while they hear of future blessings to desire, they may also suffer present evils to shudder at; and that, while love invites, torture may drive them to an easier escape. Whence Eliu, going on to speak of the same sufferings of the Elect, under the oppressions of the reprobate, says, Ver. 9. They ivill cry out, by reason of the multitude of^ caium-

22. We can rightly term all the ungodly 'oppressors,' not^^^""" those only, who spoil our outward goods, but those, also, xiv. who endeavour by their wicked habits, and by the example of their reprobate life, to scatter our inward treasures. For those go about to attack the things, which are without us, but these seek to prey on us within. The one cease not to

Job 35, rage with love for our goods, the other with hatred of our — '- — Virtues. The one envy what we possess, the others the way we live. The one desire to spoil our outward goods, because they like them, the others are busy in squandering our inward goods, because they dislike them. As the life, then, of our habits is superior to the substance of our goods, he is the greater ojipressor, who assaults our virtues, by wicked conduct, than he who injures our goods, by violently oppressing us. For though he has withdrawn nothing from our support, yet he has set before us examples of perdition. He has inflicted on us, therefore, a heavier oppression, since he has roused our heart, when quiet, by temptation. And though he has not persuaded us to the works of his conduct, he has yet imposed on us a contest of temptation. We suffer therefore a heavy oppression from his life, because, doubtless, we suffer that within, which we must overcome with difficulty. And because the life of the wicked abounds in this world, to torture us, it is well said, They will cry out by reason of the multitude of the oppressors.

23. But because they sometimes endeavour to extort even by unrestrained violence, that which they cannot persuade by words, it is rightly subjoined. And will wail on account of the force of the arm of tyrants. For whoever compels us, by his example, to live wickedly, uses in our case, as yet, the voice of the oppressor. But whoever desires to frighten us also, when persuading us to sin, now rages against us with the arm of tj'ranny. For, to recommend vices by one's conduct, is one thing, to enforce it by terrors, is another. When we look then at patterns of evil doing, we hear, thus far, as it were, the noise of the oppressor; but when we are by force compelled to sin, we endure at once a tyrant in our heart.

24. But the minds of the strong, which are stedfastly fixed in God, despise all these assaults, the more they discern that they rise up against the commands of their Creator. For waiting for the rewards of eternity, they gain strength from their adversities, because, as the fight grows strong, they doubt not that a more glorious victory awaits them. Thus while the desires of the Elect are kept down, they make progress by adversity, just as the fire is blown back by the blast, in order to increase, and eains stren^lli by the Book

• • XXVI means, by which it appears to be extinguished. For we — "

shew in this way, with what great desire for God we are inflamed, if we pass over to Him, not merely by tranquil and smooth, but even through rugged and hard paths. For harts' feet. For, when a hart climbs mountain ridges, it passes over, with a bound, whatever rugged places it beholds, whatever spots, entangled with briars, oppose themselves, and rises up to higher ground, without any obstacle to its course. So also the minds of the Elect leap over, with the bound of contemplation, whatever they see obstructing, or opposing them in this world, and, despising the thorns of worldly anxieties, raise themselves, like hinds, to things over a wall. For 'a wall' is every thing thrown in our way,"

that we pass not over to Him, Whom we love. But we pass over a wall, when we trample down, for love of our heavenly country, whatever things have, in this world, been placed in our way. Hence the Lord says, by the same Prophet, to a tempest, I proved thee at the ^caters of contradiction. For it is ' the hidden place of the tempest,' when the waves of tempting tlioughts swell up in the contrite heart, when the tumults of worldly cares dash themselves against the zeal of holy love. He is heard, then, in the hidden place of the tempest, because this very agitation of tribulation, is the cry of suppliants. But, because there are never entirely wanting such, as endeavour to advise evil to those who are seeking for good, the waters of contradiction are opposing people.

And because our desire is then proved, when it is opposed by any adversity, it is rightly said, I have jjroved thee at the ivaters of contradiction. By these efforts of virtues, then, the strong make progress, from adversity: but the weak, if any obstacles have been placed against them, often languish in their desires, and, when assaulted by mighty tribulation, fail from cowardice. Whence Eliu, inflicting on blessed

Job reproaches for his cowardice, having first mentioned the oppressions of the wicked, proceeds immediately to speak of the cowardice of the weak, saying,

150 The weak trust not God in troubles. Sorigs in the night. Job 35, Vcr. 10. And He said not. Where is God, Who made

XV. 25. It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular. Whence Kliu, when saying, They trill cry and wail, did not subjoin, They said not, WItere is God? but, He said not, Where is God? For, coming from the plural to the singular, he suddenly passed over to the person of each of the weak. Perliaps because that is better discerned by individuals, which is heard spoken of them individually: so that each of them returns to his own heart, and blames in himself that, which is stated of each man one by one. He, therefore, retained the singular number, saying. He said not, Where is God, Who hath made me? For, whoever is crushed by the tribulation of adversities, does not look at Him, by Whom He was made. For He, Who made that, which was not, leaves it not, when made, without guidance: and He Who made man mercifully, does not permit him to be tormented unjustly. Nor does He carelessly suffer that, which is, to perish, Who also created that which was not, that it might be. When we ask, then, the cause of our tribulation, and perhaps too slowly discover it; there is this consideration, we can suffer nothing unjustly, because if, God being our Creator, we exist, who before were not, God being our Ruler, we, who are, are not unjustly afflicted. It follows,

Who hath given songs in the night. xvi. 26. A ' song in the night' is joy in tribulation; because, though afflicted with worldly oppressions, we yet now rejoice in the hope of eternity. Paul was announcing songs in the Ilom.l2, night, saying, Rejoicing in. hope, patient in tribulation. ^^' David had taken up his song in the night, who was saying, Ps. 32, Thou art my hope from the oppression which hath sur- '' rounded me, my ExuJtalion, deliver me from those icho surround me. Lo! he calls oppression ' night,' and yet amidst his straitnesses, he calls his Deliverer, his Exultation. There was ' night' indeed without, in the encompassing of oppressions, but ' songs' were resounding within, from the consolation of joy. For, because we cannot return to eternal joys, except through temporal losses, it is the whole object of

Scripture, that the hope of the joys, which will abide, should Book strengthen us, amid these passing adversities. Whence also the Prophet Ezekiel witnesses, that he had received a book, in which were written, lamenlations, a song, and woe. ForEzek.2, what is signified by this ' book,' except the words of God? For since they enjoin on us tears and sorrow, lamentations are said to be written thei'ein. They contain also a song and woe; for they so set forth joy from hope, as yet to announce oppression and difficulties in this present life. They contain a song and woe, because though we seek for what is sweet there, it is yet first necessary for us to endure bitternesses here. The Lord was preaching a song and woe to His disciples, when He was saying, These things /John 16, have spoken nnio you, that in Me ye might have peace: in the world ye shall have tribulation. As though He were plainly saying, May you have an inward refreshment and consolation from Me, because cruel and heavy oppression will befal you from the world without. Because then, every feeble person, when oppressed, has, by reason of his great weakness of heart, but faint hope of joy, and, when suffering adversities without, forgets that, in which he used to rejoice within, it is well said, /Ze said not. Where is God JVho made me, JVho hath given songs in the night? For, were he to say these words, he would moderate the violence which he suffers, and, by the lasting good he was seeking within, would consider, that the transitory pain he endures, is not intolerable. It follows,

Ver. 1 1. Who teacheth us more than the beasts of the earth, and instructethus more than the fowls of heaven.

27. The beasts of the earth are they, who seek the lowest xvii. things, from the habit of a carnal life. But the fowls of the heaven are they, who search into lofty things, with the eagerness of a proud curiosity. These degrade themselves, by their conduct, below what they are in themselves; these exalt themselves, by their enquiries, beyond what they are able. The pleasure of the flesh casts down those to the very bottom, the lust of cm'iosity exalts these, as it were, in things above them. To those it is said by holy Scripture, Be yeps.32,9. ■not as the horse, and the mule, which have no understanding. The proud labour of these is blamed, when it is said,

]52 Pride in knowledge fore its the aid of grace.

Job 35, Seek not out the tilings that are higher than thou, neither

— — 1^ — search the things that are above thy strength. To those it is

3. 21. said, Mortify your members which are upon theearth,forniqI^^^' cation, lust, evil concupiscence. To these it is said, Let no man deceive you through philosopliy and vain deceit. God teaches us, therefore, more than the beasts and the fowls of the air, because, while we understand what we are, neither does the infirmity of the flesh cast us down, nor does the spirit of pride raise us up. We do not, by sinking down, fall beneath the lowest things', nor are we puffed up, by pride, as to those above us. For he, who falls in the fleshy is overcome by the appetite of beasts, but he, who is exalted in mind, is raised up, like the fowls, as if with the wing of

28. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to Ps. 49, a resemblance of beasts. For, man when he vxis in honour, "^* understood not, he hath been compared to the senseless beasts, and made like them. For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we Rom. 1, before mentioned; Because, ichen they had known God, ^'" they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. But how they fell into bestial and more than bestial pleasure, he added, saying, ib. 24. God gave them tip to the desires of their hearts, unto tincleanness. Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no book moments of time pass in thought, without an abiding of retribu- ^^^^^' tion. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly puffed up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have Hos. 5, not known the Lord. Who, in order to shew that the cause** of lust sprung from the sin of pride, proceeded to say, Afidib. 5. the pride of Israel will answer to his face. As if he were saying, The sin, which through pride of mind lurked in secret, openly replied b}' the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously huinbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first Gen. 3, disobedient one, as soon as he had sinned through pride,'' covered his shameful parts. For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through jiride.

29. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust fre(juenlly springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soaredhigherthan it ought. For it is hence, that long-maintained

Job 35, continence is suddenly broken through, hence, that virginity,

'- — though preserved even to old age, is frequently violated.

For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be earned down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind fi'om the flight of pride; aud, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said. Who teacheth, us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, ' this he also said not.'

30. He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say. Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instr7(ctelJi ns more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ' beasts;' so is the pride of haughty spirits set forth by the appellation ' fowls;' in order that earthly men may be designated by ' beasts,' but the devils by ' fowls.' Whence, when the Lord said that the seeds had fallen by the way side, He adds, The /owls of the Book air came and devoured them up; signifying doubtless by^-^^ —:-' fowls, the poAvers of the air. 4.

31. But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they lise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they ai'e instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose Phil. 3, end is destruction, whose god is their belly, who savour q/Iq' ^ ' earthly things. But our conversation is in heaven. And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? i Cor.G, He perceived that the beasts were beneath him, because,^" namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the dignity of his merits, because, when now about to enter heaven, he was not ignorant that he would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes awa\', sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, IVho teacheth us more than the beasts of the earth, and instruclelh us more than thefoicls of the heaven. As if he w^ere saying, The weak man, overcome by his cowardice, said not thus,