Morals on the Book of Job (Moralia)

Job 35, and therefore the adversity of temptation smote him: be-

'■ — cause in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection. It follows,

Ver. 12. There they will cry^ and He will not hear, because of the pride of evil men. xviii, S2. There; namely, in tribulation: as it is written on the Ps. 102, other hand of joy, The children of thy servants shall inhabit there. But it seems doubtful whether he says. Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already slated, ver. 9. in the verse in which it is said. They will cry out by reason of the midtitude of the violent. Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by workin-^': kind of miracle, from their boundless dangers. He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the Ps. 69, language of martyrs, says. Deliver me, because of mine cnendes. As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculouslv preserved, Book

' XXVI the hardness of" my enemies may be converted at the vcry.1-.:^ ' sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they Avickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked, in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He ivill not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the mirighteous do not deserve to be invisibly saved. Hence it is again said by the Prophet, Whe7i he shall see the Ps. 49, u'ise dying, the simple and the foolish shall perish together. ' For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.

33. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them Ps. S], up according to the desires of their heart, and they will go ' on in their own wills. Hence it is said again. The rod of Job 2i, God is not upon then/. Hence also it is written of their ' chief himself. He will do, and prosper. Hence again it is Dan. 8, said of the same person. And craft shall be guided aright in j^'gs.

Job 35, his hand. For craft is guided aright, in the hand of Anti- '— Christ, because he is not hindered by any adversity, in this world, from falfiHing that, which he has purposed against Prov. i,the good. Hence again it is said by Solomon, The prosperily of fools shall destroy them. It is, then, a manifest token of perdition, when subsequent success favours muchwished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He unll not hear, because of the pride of wicked men. It follows,

Ver. 13. For God u-ill not hear without reason, and the Almighty will behold the causes of men one by one. xix. 34. We must observe that two points are stated: both ' or, ' in that He does not hear without reason^ him, who cries to Him, Jwith ^"^ y^^ regards his sufferings; and pretends not to hear his different cry, and still is not ignorant wdiat each one suffers. Let no atioD.)" one, then, who is not speedily heard, believe that he is not cared for by God's providence. For our desires are often heard, becausj^ they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted.

in order that the crown of victory may become greater. Book

When the Lord, then, does not speedily hear His own -' people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, Ps.22,2. (Did Than tcUt not hear; and in the night, and not to my folly. As if He were saying. It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper in^s.9 9. opporhmilies, in tribulation. Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the canses of men one by one. But because some persons are frequently broken down by this very delay of assistance, he fitly subjoins,

Ver. 14. Er::en when thou shall say, He doth not consider, judge (hysef before Him, and wait for Him.

35. For perhaps when our cry seems to be disregarded, xx. the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itselt the evils it has returned for His goodnoss; if it balances what it has jnslly deserved, and what it has received of His mercy; if it actively ' searches its own conduct; if, examining 1 vivaciall its doings in God's sight, it conceals not itself from*^'"- itself; if it remembers that it was brought into being, which

I GO Thought of undeserved mercy comforts while it shames us.

Job 35, before was not; if it reflects that though it was lying in '^- darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so manygifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when tliou shall say, He dofh not consider, judge thyself before Him, and wait for Him. As though he were to say. When God is beheved not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.

36. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as Ave are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly. Judge thyself before Him, aud u a it for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hei'eafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait fbr the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocablv. Book Whence it is fitly subjoined, ■'

37. P'or God in truth bears a long while with him, whom xxi. He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the Elect, in order to their being trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every sou whom He r<?-Heb. 12, ceiveth. Hence it is said to John, / rebuke and chasten -^^^. 3 those whom I love. Hence Peter savs, It is time, that judq- 19- ment must begin at the house of God. Where he imme-4 17.

diately adds with astonishment, But if it first begin at us, what shall the end be of them that believe not the Gospel of God? For the severity of God pennits not sins to remain unpvmished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then, and accomplish the desii'es of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal punishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father. Cursed he thy son Gen. 9, Canaan, a servant shall he be to his brethren. For Canaan ^^* was the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended } What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then. For He doth not now bring on His fury, nor severely iiunish wickedness.

38. But it must be noticed, that he inserted the word " severely;" for, although He patiently endures some wickednesses, yet some He punishes even in this life: and He sometimes begins to smite even here, what He intends to destroy with eternal damnation. Therefore He smites some sins, and leaves some unpunished: for, if He were to be

Job 35, severe with none, who would believe that God regarded the - — '- — doings of men? And again, if He were to smite all of them here, for what reason would the last judgment still remain? Some are, therefore, smitten, in order that we may tremble at the attentive care of our Ruler over us. But som.e are still left unpunished, in order that we may feel that judgment still remains. It is well said then, He doth not severely punish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls.

39. All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the pride of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judgment, in order that, after the scourges of pimishments, he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself, saying;

Ver. 16. Therefore doth Job open his mouth in vain, he multiplieth words tvitJioul knowledge. xxii. 40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they ahvays wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied lo his friends; in order to get himself larger space of his silence, and that he himself might answer many Book things, he asserts lliat he had multiplied words. For he im- ^^^^: mediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said notliing at all. Whence it is subjoined,

41. He had already said much, and hopes that he will be xxiii. borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying,

Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says,

But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says,

Job 36, And I fvill pvoce my Maker just.

— - — In order that, while he speaks as if in behalf of God's righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows,

Ver. 4. For iruly my words are without falsehood. xxiv, 42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful 2 Cor. and many, says, Our mouth is opened unio you, O ye ^' ^^' Corinthians, our heart is enlarged. But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as t said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written Vs. 45, of the Church of the Elect, All the glory of her, the daughter Mat. 25 of kings, is from within. And the wise virgins are said to carry 4- oil in their lamps. Whence it is said by the voice of the

2 Cor. Saints, Our glory is this, the testitnony of our conscience. ' ' But haughty men, because they have no testimony of their conscience before God, seek the testimony of another's voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they them- Book selves speak in praise of their own wisdom. Whence also?^^ZL Eliu adds, saying,

A7id perfect knowledge shall he proved to thee.

43. He doubtless felt that he was about to utter great xxv. things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God's judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, thei-efore, hence consider, with what gi-eat punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffefh up, but charity i Cor. edijieth. But let him now state that right thing, which he^'^' still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying,

44. Some things in the course of this mortal life are xxvi. hm'tful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses.

But some things are, novy and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For

Job 36, marriage is good, but those things which grow up around it, ^- through the care of this world, are evil. Whence Paul says, 1 Cor. He that is ivilh a wife, thinkeih of the things that are of the ^' ^^' tvorld, how he way please his tvife. Whence also, recommending to certain persons a better course, he dissuades Ib,v.35.thera from marriage, and says, But this I say, not that I may cast a snare on you, but for that lohich is comely, and which may give you power to pray to the Lord tvithoiit impediment. While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others' speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom Job 41, it is written, He beholdelh every high thing, and is a king Provso ^^^^^' ^^^ '^'^ children of pride; and of whose body it is said, '3. A generation, whose eyes are lofty, and their eyelids are

Pride the great temptation of men in power. 107 raised up on higli. It is led to a resemblance of him, who Book aiming at singular loftiness, and scorning a life in company • clouds, I urill he like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling piide, by his height of power. He was in truth raised up in consequence of his luunility, and rejected through his pride: as the Lord bears witness, Who says, When thou tcast little in thine oivn eyes, did not^^^^- I make thee the head of the tribes of Israel? Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord's sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, JVoe unto you Is.5,2l. that are icise in your own eyes, and prudent in your own sight. And Paul admonishes us not to be great in our own opinions, saying. Be not ivise in your own conceits. While Eom.l2, the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.

45. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it.? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the~Rom.l3, minister of God, a revenger to execute tcrath upon him that

Job 36, doeth evil. When then the administration of temporal. ^•— power is nndertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holdiprinci-ing the Chief power' in the Church by Divine authority, patum j.gfj^gg(j ^Q \yQ reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and Acts io, acknowledged himself to be but his equal, saying, Arise, do '^ ■ it not, I myself am also a man. But on discovering the sin Acts 5, of Ananias and Sapphira, he soon displayed with what great ~~ ■ power he had risen above others. For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, 2 Cor. when he said. Not for that we have dominion over your faith, ' ' but are helpers of your joy. And he immediately added. For by faith ye stand. As if he were saying. We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know iThess. that he was superior to his brethren when he said, We have

4. 6- ourselves your servants through Jesus Christ. But when he discovered a fault, which needed correction, he immediately

1 Cor. remembered that he was their master, and said, What will ye? shall I come to you with a rod?

46. A high ])lace is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, hut their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on Book account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those very brethren, who are coiTCCted. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others' benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.

47. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. And who Ps. 131, subjoined, to increase his humility. Nor mine eyes lofty. ' And added, Neither have I walked in great things. And

Job 36, examining himself still further, with most searching enquiry, — - — Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, hut if I have exalted ony soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.

48. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Plim that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejectetli not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when 1 pro- placed above others, desires to serve, and not to rule over, praeesse them. For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of God's bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined.

Ver. 6, But He saveth not the icicked, and giveih judgment to the poor. XXV n. 49. Holy Scrii)turc is frequently wont to call the humble,

'poor.' Whence they are mentioned in the Gospel, with the Book addition, ' spirit,' when it is said. Blessed are the poor in spirit,:^

Jbr theirs is the kingdom of heaven. For, because riches 3. visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those ' wicked,' who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God reject eth not the mii/Jity, though He is Himself mighty; it is rightly subjoined, But He savelh not the uicked, and giveth judgment to the poor. That is, lie destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges ovei their oppressors.

50. There are in truth two classes, namely, of th'e Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord's declaration, / hungered, (/;/f/Mat.25, ge gave Me not to eat; I thirsted, and ye gave Me not ' ' drink; I teas a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Ale not. To whom it is before said, Deport from Me, 2/eIb.v.41. cursed, into everlasting jire, prepared for the devil and his angels. But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, Tlie ungodly doFs.i,5. not rise again in the judgment. And of whom the Lord declares, Bui he thai helievelh not is judged already. AndJ^hnS, of whom Paul says, They icho have sinned ^cilliout tite La(V,-RoiD. 2 shall perish icithout the Law. Therefore even all unbelievers ^'• rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief But those, who retain their profession of faith, but have not works in accordance with it, are, convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not

Job 36, hear the reproof of the Judge at the last ordeal; for, con-

— ^ — demned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith,

5L But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right Mat.25, hand, the Judge says at His coming, I hungered, and xje gave Me to eat. I thirsted, and ye gave Me to drink. I was a stranger, and ye took 3Ie in, naked, and ye covered Me; sick, and ye visited 3Ie; I was in prison, and ye came to

Va.y.M.Me. To whom he speaks before, saying. Come, ye blessed of My Father, jwssess the kingdom prepared for you from the foundation of the world. But others are not judged, and yet reign; as those, who surpass even the precepts of the Law in the perfection of their virtues; because they are by no means satisfied with fulfilling that which the Divine Law Book enjoins on all, but with surpassing eagerness desire to perform more, than they would learn from general precepts. To whom it is said by the voice of the Lord; Ye ichich have left Mat.19, all and have followed Me, when the Son of Man shall sit on ' the throne of His Majesty, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And of whom the Prophet says, The Lord will come to judgment uith the is. 3, \4. elders of His people. And of whom Solomon, when speaking of the Bridegroom of holy Church, observed, saying, Her husband is noble in the gates, when he sitteth with the Prov.31, elders of the land. TJiese, therefore, are not judged in the ^' last judgment, and yet reign, because they come as judges together with their Creator. For, leaving all things, they performed, from ready devotion, more than they heard ordered in general terms. For that, which the rich young man heard, was said by a special command to the more perfect, and not generally to all. Go and sell all that thou hast, aw^Mat. 19, give to the poor, and thou shall have treasure in heaven, and come and follow Me. For if a general command bound all persons under this precept, it would be at once a fault for us to possess any thing of this world. But a general direction to all persons in Holy Scripture is one thing, a command specially to the more perfect is another. These then are rightly not bound by the general judgment, who in their conduct have far surpassed even general precepts. For as they are not judged, and yet perish, who, from the persuasion of unbelief, scorn to be bound by the Law; so, they are judged not, and yet reign, who, from the persuasion of godliness, advance even beyond the general precepts of the Divine Law. Hence is it, that Paul, far surpassing even special precepts given him, performed more in deed, than he received by the appointment of permission. P'or when 1 Cor. 9, he had received, that preaching the Gospel he should live ^^' ^ ' of the Gospel, he both communicated the Gospel to his hearers, and yet refused to be maintained at the expense of the Gospel. Why then should he be judged in order to reign, who received a less obligation, but found out a higher mode of life? Let it be said then rightly, He giveth judg-

Job 36, inent to the poor: because, the more they are despised, by

^JL this world, for tlieir great humility, the more do they then rise up, with greater height of power, to the seats which have been assigned them. Whence it also follows;

Ver. 7. He will not withdraw His eyes from the righteous, but establisheth kings on the throne for ever, and there are they exalted.

52, For God is perhaps believed to have withdrawn His eyes from the righteous, because they are here wounded by the injustice of the unrighteous, and are unavenged. But He then more regards His servants, when the iniquity of their persecutor unjustly afflicts them. For, beholding what they here humbly endure, He doubtless even now looks forward to the recompense He is there mercifully to bestow on them. He does not therefore withdraw His eyes from the righteous. Behold how the one groans in his humility; the other is proud, and flourishes in his wickedness. The one bruises his heart, the other is exalted with pride at his iniquity. Which then of these is far withdrawn from the sight of God, the one who has suffered injustice, or the one who has inflicted it on the sufferers? The one, who has kept hold of Divine grace, amid the gloom of sorrow, or he who, amidst external pleasure, has lost the light of righteousness within? xxviii. 53. But holy men are properly termed ' kings,' in the language of Scripture; because having been raised above all the motions of the flesh, at one time they control the appetite of lust; at another, they moderate the heat of avarice; at one time, they bow down the boastfulness of pride; at another, they crush the suggestion of envy; at another, they extinguish the fire of passion. They are ' kings' then, because they have learned not to give way to the motions of their temptations, by consenting to them; but to gain the mastery, by ruling over them. Since, therefore, they pass, from this power of authority, to the power of retribution, let it be rightly said, He establisheth kings on the throne for ever. For they are wearied for a time, by ruling themselves, but they are placed for ever on the throne of the kingdom of eternal elevation; and they there receive the power of justly judging others, just as they arc here unskilled in uniustly Book sparing themselves. For it is hence said in another place;:^:— — -' Until righteousness he turned into judgment. Paul says Ps. 94, of himself and his fellows; That we miqht he made ihe]^^.

righteousness of God in Him. Righteousness, then, is 21.

turned into judgment, because they, who now live righteously and blamelessly, then obtain the power of judging others.

Hence the Lord savs to the Church of Laodicea, To him Eev. 3, that hath overcome I icill give to sit with Me on My throne, ' as I have overcome, and have sat with My Father on His throne. The Lord asserts, that He had sat as a conqueror with His Father on His throne, because after the struggles of His passion, after the reward of His resurrection, He pointed out more clearly to all, that He was equal to the Power of the Father, and He made it known that He was not inferior to Him by having trampled under foot the sting of death. Hence He says to Mary, who did not as yet believe that He was like His Father, Touch Me not, /or Jdhn20, I have not yet ascended to My Father. For, for us to sit on the throne of the Son, is for us to judge with the authority of the Son Himself For, because we derive, from His virtue, the power of judgment, we sit, as it were, on His throne. Nor is it inconsistent, that He declares, in another place, that His disciples will come on twelve thrones, and Mat. 19, that here He says, that they will sit on His throne. For, by " twelve thrones is set forth the universal judgment, but by the throne of the Son, the special preeminence of judicial power. One and the same thing then is designated by twelve thrones, and by the single throne of the Son, because, namely, the universal judgment is undertaken, by the intervention of our Mediator. Let it be said then, He estahlisheth kings on the throne for ever.

54. But by suitably subjoining '"'^ for ever^'' he suggests, what he plainly means. For if he were speaking of the throne of an earthly kingdom, he would not have added "ybr ever:'''' since they who seize hold of that throne, are placed in it, not for ever*, but only for a time. But he properly subjoined, And there they are exalted. As if he were suggesting to the mind of his hearer, saying. Because they are here brought low, they are there raised up. For

Job 36, to holy men this is a place of humiliation, as that is to be

-?:i:l^ one of exaltation. Whence it is written in another place, Ps. 44, Thou hast humbled them in the place of affliction. For this

^^* present life is a place of affliction. They then, who are journeying to their eternal home, now despise themselves in the place of affliction for a time, that they may then be truly exalted in the place of joy. It follows:

the cords of poverty. He will shew them their ivorks, and their wickednesses, because they have been violent.

xxix. 55. The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by Phil. 1, these chains, when he was saying, / have a desire to be

^^' dissolved, and to be ivith Christ. He perceived that he was bound with the cords of poverty, when, beholding the true Eph. 1, riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints.

But after this it is rightly added, He will shew them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; 1 Tim. 1, saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly Phil. 3, /;/ unbelief. Or certainly, when saying. But uhat things were gain to me, those I counted loss for Christ. Whence it is also fitly subjoined,

Ver. 10. He will open also their ear, to correct them, and ivill speak to them that they return from iniquity. XXX. 56. To ' open the ear from iniquity,' is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he feels within him a desire after eternal goods, and acknowledges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of povert}'. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at least, may lead them onwards to good desires, whom rewards Book do not invite. Whence it is said by the prophet, Bind iiith ■ bit and bridle the jaws of t/iose who do not draw near to P8.32,9. Thee. But if they despise even scourges, it is plain that they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater consideration. Whence also it follows, Ver. 11, 12. If they shall hear and observe Him, they shall fulfil their days in good^ and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be consumed with folly.

57. By ' good,' is designated right conduct, but by * glory,' xxxi. heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed i-etribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have notJeT.5,3. grieved; Thou hast scourged them, and they have refused to receive correction. And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. 3^^- 6i. Of whom it is said again, / have slain and destroyed My jgr, \o, people, and yet they have not returned from their ways. "• These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending. It

Job 36, Ver. 13. Hypocrites and crafty men jji-ovoke the wrath of xxxii. 58. When mentioning hypocrites, he appropriately subjoins, ' and crafty.' For unless they are crafty in wit, they cannot consistently make pretence of that which they wish to appear. For there are certain faults, which are easily perpetrated even by those of duller sense. For any one even of dull understanding is able to swell, for instance, with pride, to be eager with the desires of avarice, and to yield to the assaults of lust. But a person is unable to carry on the falsity of simulation, unless he is one of more subtle wit. For whoever is such, is distracted in truth by constant observation, in watching two points; so as to skilfully learn, both to conceal what he really is, and to make a show of what he is not; to suppress his real faults, and to display unreal goods; not to boast himself openly of that, which he seems to be; and to pretend often to decline glory, in order to obtain the greater glory. For, because he cannot attain it by pursuing it before the eyes of men, he generally studies to secure it by shrinking from it. These things then do not at all suit the simple; for if they do, they are no longer simple.

59. But when mentioning hypocrites and crafty men, he very properly added, not that they deserve, but that they provoke the icratJi of God. For to sin even through ignorance, is to deserve the wrath of God. But wilfully to contradict His commands, to know what is good, but to make light of it, to be able and yet unwilling to do good, is t.o provoke it. For these are darkened within by the commission of iniquity, and are whitened outwardly by their display of righteousness. To whom it is declared by the Mat. 23, voice of the Lord, Woe to you, Scribes and Pharisees, 27. 18. Injpocrites, for ye are like unto ichited sepulchres, which appear to men beautiful icithout, but are ivithin full of dead: mens bones, and all uncleanness. Even so ye also outwardli/ appear righteous unto men, but icithin ye are full of hypocrisy and iniquity. They preserve, then, in outward display, that which they assail in their inward conduct. But, by thinking evil within, they increase those sins, which ihey conceal outwardly, by assuming another Book^ character. They cannot iherefore now have any excuse, ' before the strict Judge, from ignorance; because, vshile they display every kind of sanctity before the eyes of men, they are a witness against themselves, that they are not ignorant how to live aright. Let it be rightly said then, Hypocrites and crafty men provoke the tcrath of God. But he adds what befals them at last, saying,

60. Every wicked person, who, though he is wicked, doesxxxiii. not seek to appear holy, when smarting under the infliction of the scourge, is not ashamed to confess that he is wicked. But a wicked person, who intercepts the judgments of men by a shew of sanctity, even when he is smitten \\'ith the rod, shrinks from exposing his iniquity, because he has been accustomed to appear holy. But if he is ever hard pressed, he scarcely confesses, even superficially, that he is wicked; because he is confounded at disclosing his inward character by sincere confession. But we are, as it were, free, when we are not chastened by any reproofs; but we are ' bound,' when we are constrained by the blows of the rod. We cry, then, the more loudly when bound, the more sincerely we confess our sins, when placed beneath the blow. For devout confession is a loud cry in the ears of God, Because then the blows of the rod, even when they chastise hypocrites, do not bring them to honest confession; (for they shrink from being discovered to be sinners, because they were counted holy in the opinion of all men;) though the scourges now smite them to the utmost, though they are aware that they are being led on to eternal punishments, they yet wish to remain the same in the opinion of men, as they had always studied to display themselves. Though smarting, then, even under the blow of the extremest suffering, because they neglect to put forth an honest confession, even when afflicted, they scorn, as it were, to cry out, even when bound. It is well said then, Neither shall they cry, when they are hound.

61. Although it can be understood in another way also. For every one, who, although he is wicked, fears not to be called holy by men, though he blames himself as wicked, in his secret thought, yet when he begins to hear of

Job 36, hiinself frequently as righteous, loses that which he used -Hl- to hold of himself within. For he pours forth his heart without; and because he willingly receives a false testimony of himself without, he does not enquire what he should think of himself within. Whence it comes to pass, that he seeks even for the solaces of empty praise, if they are wanting, and that, forgetting what he is, he seeks to appear what he is not. While they who are such, then, pretend to be righteous in the judgment of men, and display their praiseworthy actions to the eyes of beholders, they are dealt with justly in secret, so that, the more they endeavour to deceive others, the more are they even themselves deceived as to themselves within. For they lose all eye for anxiously searching into their own state. For they excuse themselves from searching into, and examining their own conduct, but believe themselves to be the persons they are said to be; and they consider themselves to be holy, not because they so live, but because they are so called. But they neglect God's searching judgment, and to look into themselves; for they rest their belief in their merit on the testimony of another's mouth. But when they are smitten by a sudden blow, they are unable either to confess that they are wicked, or to discover themselves as they really are: because, namely, they believed themselves to be holy from the profession of men. It is well said, then. Neither shall they cry^ when they are bound. For they trust, with vain hope, that they are coming before their heavenly Judge, such as tl)ey know they appeared in the sight of men. And the wretched men do not find themselves out, even in the midst of torments; and, while they look for the testimony of untrue praise, they lose the remedy of true confession. They are said even to be bound, and yet to cry not; for, overcome by the importunity of human applause, the wretched men consider themselves holy, even when they are dying in sins. To Is. 46, 8. whom it is well said by the Prophet, Return ye transgressors to your heart. For were they to return to their heart, they would pour out themselves in words of outward profession. For what is nearer to us than our heart? What is nearer to UP, than that thing which is within us } And yet, when it is distracted with wicked thoughts, our heart wanders far away from us. The prophet then sends the transgressor a long way, when he coin])els him to return to his heart: for the Book njore he has distracted himself with outward things, the more "_ ^.' does he hardly find out the means of returning to himself. But since, because the mind of hypocrites is diverted Irom the single consideration of eternity, it is ravaged by the inundation of manifold thoughts, it is rightly subjoined,

62. For they were seeming to live as if in calm, when theyxxxiv. were taking care to rejoice in the credit of holiness. But iheir soul, which used to rejoice in the fatal tranquillity of human praise, dies by a sudden tempest. For most commonly an imexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Wlicnce hypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in ihejining-pot, and gold in the furnace, Prov..so is a man proved hy the month of him thai praiselh him. ^'^■> •^• For praise of one's self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker, But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, Theij may see your good works, and glorify Matt. 5, your Father which is in heaven. They make themselves, l^- therefore, a path for men to follow, as often as they manifest any thing in themselves, by which God can be recognised;

JoB_S6, because they seek not to attract the praises of men to

'— themsehes, but wish they should pass on, through their means, to the glory of their Maker. But haughty men prostitute their effeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in

2Tim.3 another place, ]\[en shall, he lovers of tlieir own selves. But

2- of this very coiTuption of theirs it is here fitly subjoined,

And their life among the effeminate. XXXV. (53, Por, if they were living as men, transitory praise would not infect them with any corruption. Whence the Ps. 31, Prophet persuades the Elect, saying, Do manfully; and let your heart he strengthened. For wlien saying, Do manfully j he immediately subjoined, and let your heart he strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the effeminate, because it is found to be corrupted iLXX.^^'ith the luxury of praise. But in another translation, it is rih^cuh not rendered, Their life among the effeminate, but, Let r^aiaxo' their life lye wounded by angels. But though these expresi/.i\nvzo gjons differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble. Ver. 15. He will deliver' the poor from his strailness. 64. 'The poor is delivered from his straituess, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also. And uill open his ear in tribulation.

To open tlie ear in tribulation, is to open the hearing of the heart, by the afiliclion of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world's prosperity often closes. For it Prov. i,is said by Solomon, The turning aicay of the little ones shall slay them, and the prosperity of fools shall destroy them. It follows.

Ver. 16. Heicill therefore hrinq thee safehi from a narrow Book opening into a broad place. "— '

65. Every one who forsakes the way of life, and casts xxxvi. hhiiself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long commission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the narrow opening of a well. Whence David the Prophet entreats in the person of sinnei's, saying, Let not the tempest of water Ps. g9, drown tne, neither let the deep swallow me up, and let not^'^' the well press its mouth upon me. For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says, 3Iy life is fallen into a icell, and^^^- 3, they have placed a stone over me. For one's life falls into a pit, v,'hen it is defiled with the pollution of iniquity. But a stone is ]D]aced over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the jjower of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said. He will bring thee safely from a narrow opening into a hroad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.

QQ. For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend,in desire, to things above, but yet still to remain in deed in thingsbelcw, to advance in heart,butnot to folio win act, and to endure one's self as a kind of self-contradiction within one's self But when a soul, proceeding thus, is assisted by the

Job 36, hand of grace to raise it up, it arrives from a narrow opening

'— to a broad place: because, having overcome its difficulties, it performs the good works whic*n it desires. The prophet David had beheld the enclosure of a narrow opening, when Ps.31, he said, Thou hast delivered my soul from necessities, ajid hast not shut me up into the hands of the enemy. But he found that he had been brought safely into a broad place, ibid. when he added, Thou hast set my feet in a large room. For our feet are firmly placed in a large room, when we journey to those good things which are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, through a wide place whither we please, because we are not hard pressed by any difficulties placed in our way,

67. But Eliu would say this rightly, if his opinion were but suitable to blessed Job. For he believed, that he had been scourged for his faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable iniquities he believed him to be weighed down; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But when he declares that he had fallen into a nan*ow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says,

And which hath no foundation beneath it.

xxxvii. 68. Every sin has no foundation; because it has no subsistence in its own proper nature. For evil has no substance. But that which any how exists, unites with the nature of good. The narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself. But since foundation is derived from fundum, (bottom,) we may without impropriety understand that ' foundation' is put for bottom, as hearing is derived from ear, and yet the ear itself is fi-equently designated by the word hearing. When speaking then of a narrow opening, he added, as wishing fully to describe the profound abyss. And which hath no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But the infernal pit is rightly believed not to have a bottom; because every one who is swept away by it, is devoured by the boundless profound. For the Book Prophet, wishing to describe fully its boundless immensity, ^^^^' says, Tlie infernal pit hath enlarged its soul, and hath is. 5 i4. opened its month without measure. As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and without a bottom, because it absorbs, as it were, into the boundless abyss of its immensity those, whom it receives into itself. And therefore when saying. He trill bring thee safely from a narrow opening into a broad place, he fitly subjoined. And wJiich hath no foundation beneath it. As if he were saying. He will bring thee safely from a narrow opening, which has no bottom under it. For since it is through sin that we tend to the pit. He brings safely from a narrow opening him whom He delivers from sin. But him whom He rescues from the narrow opening. He withdraws from the depths of hell.

69. Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place. When a sinner hath come into the lowest depth Prov. of sins, he contemneth. For he puts by returning, ' ' because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place. It follows.

But the rest of thy table shall be /'nil of fatness.

70. The rest of the table, is the refreshment of inward xxxviii. satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungei'ing after the feasts of this table, when saying, / shall Ps, 17^ be satisfied, when Thy glory shall be manifested. He was ^^' thirsting for the cups of this table, when saying. My soul Ps.42,2.

1 86 Proud men state known things as neiv, check kind words. Job 36, Jiath thirsted for the living God; when shall I come and

'- appear before the face of God? Eliii, therefore, wisliing to console tlie temporal sufferings of blessed Job, by an eternal compensation, promises him, as if freely, from himself, that which was justly clue to him as his desert, saying, But the rest of thy table shall be full of fatness. It follows,

Ver. 17. But thy cause halh been judged as the cause of the laigodly, thou shall receive thy cause and judgment. xxxix. 71. The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that the}^ may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, v/ith which they now live, they J jyjjg^ hereafter' shine forth in the height of judicial power; so that they are then able to judge all things the more pov/erfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new promise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they venture to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it wei'e, their ability; in order that they who seemed to have condescended in sooths'blan-nig speech ^, may be dreaded when reproof has suddenly testes siDrung up. Whence also Eliu immediately added, saying, Ben. ^ Ygj. |g — 01, Let not then anger overcome thee, to oppress seems cuiy one, neither let the multitude of places how thee down. ^^\^l' Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them. Take heed that thou decline not to iniquity, xi for thou hast begun to follow this after misery.:'doDo- 72^ jn most manuscripts we find ' gifts^;' in a few, how- 1 loco- "^vev, but more ancient, we find ' places'*.' But since the expression, Let not the multitude of gifts turn thee aside, Book needs no explanation, we have thought good that that ex ■' pression should be rather expounded, which seems to be explained with some slight difficulty. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine them more accurately, we demonstrate how appropriate they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trifling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons' doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence P^liu, representing the arrogant, as if admonishing Job, says. Let not anger overcome thee, to oppress any one. For whatever is done by Holy Church with the censure of discijiline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before obseiwed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.

73. But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying. And let not the muUilude of places how Ihec down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility

Job 36, more in prosperity. Because thou art every where regarded

I'fasci. with the power* this reverence bestows. For they behold

^fastu* certain persons, who under the guise of religion, are puffed bus.' up with the sin of pride: and the fault which they justly blame in these, they unjustly bring forward as a charge against all. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care fur the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but their own glory, under pretext of religion, yet she endeavours either severely to correct them, if possible; or, if otherwise, to endure them with patience. And she either, in correcting them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing the blame of others' sins, since she is aware that even her Head endured such wrongs as j2 ^' this. For it is written of Him, And He ivas numbered iiilh

Mark the uicked. Of Him it is said again. He Himself hath borne

Is.'ss 4. our weaknesses, and He Himself hath carried our sorrows.

Let haughty men then pursue iheir course, and by their estimate of the wicked, vex the life of the innocent. The

Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure her a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.

74. But it must be observed that he does not say. Let not the muliitude of places elate thee, but, Let not the multitude of places bow thee down. For every one who is raised up in Book this world, is turned aside by his very exaltation; because ^^^^- when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the multitude q/ places hou' thee down. As if it were said to Holy Church, by the voice of haughty men, Take heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. It