Morals on the Book of Job (Moralia)

is great force; but a most violent one, is the boundless ^^ — — power of preaching. For it was a violent shower, when holy preachers were advising the belief of eternal joy. But ' most violent,' when they were advising men that on account of their hope their interest should be abandoned, all visible objects despised on account of invisible, and that the pains and tortures of this present world should be tolerated for the sake of the joys they have heard of. But when so many of the Elect, having learned the foith, abandoned their possessions, when the heat of persecution was raging, forgot their carnal affection, and exposed their limbs to torture for joy of spirit; what else did the Lord do, but make a course for even the most violent shower, which by bodily words so watered the invisible recesses of the heart, that it performed even the highest commands? Where it is also fitly subjoined;

And a way for the sounding thunder?

49. For what is understood by ' thunder' except the xxiv, preaching of heavenly terror? And when the hearts of men feel this terror, they are shaken. But sometimes by thunder is set forth the Incarnate Lord Himself, Who was brought to our knowledge by the concurrent prophecy of the ancient fathers, as if by the clashing together of clouds; Who, appearing visibly among us, sounded forth awfully those things which were above us. Whence also the Holy Apostles themselves begotten by His grace were called Boanerges, Mark 3, that is, sons of thunder. But sometimes, as has been said, 'thunder' is taken for their preaching, by which the terror of the heavenly judgments is heard. But because any preacher can present words to the ears, but cannot open the hearts, and since, unless Almighty God alone grant the words of preachers a hearing invisibly by inward grace in the hearts of their hearers, that preaching is received in vain by the ear of the hearer, which is prevented by his deaf heart from reaching to his inmost soul; the Lord asserts that He grants a way to the sounding thunder: for when He vouchsafes the words of preaching, He pierces the heart with terror. Paul, the illustrious preacher, when he was awfully sounding forth the heavenly mysteries, seeing that he could not possess

330 Rain given io the Genlile desert, ivhere was no ' man'

Job 38, this way by himself, admonished his disciples, saying, IVithal

—|^ praying also for us that God would open to us a door of

' Utterance, to speak the mystery of Christ. He therefore who was speaking mysteries, but was praying for a door to be opened by the Lord for these same mysteries in the heart of his hearers, possessed indeed the thunder already, but was seeking for a way to be granted it from above. John, who

1 John was saying. Ye need not that any man teach you, but as His

"^' ^''' anointing teacheth you of all things, knew that he could not give this way. Paul again taught Who could give this way,

1 Cor. saying, For neither is he that planteth any thing, neither

^' ■ he that uritereth, but God that giveth the increase. Let us hear then what this shower and thunder effect, when the way has been granted them. It follows;

Ver. 26. That it should rain upon ike earth without man, in the desert, ivhere no mortal divelleth. XXV. 50. To rain upon the earth without man in the desert, is to preach the word of God to the Gentile world. For whilst it retained no worship of the Godhead, and shewed in itself no appearance of good works, it was plainly a desert. And because there was therein no lawgiver, nor any one who could seek God in a reasonable way, there was, as it were, ' no man;' and it remained as if occupied by beasts alone, void of men. Of this land of the desert it is said elsewhere, Is. 43, He made a ivay in the desert. Of this preaching vouchsafed F\s'. 107 ^'^ ^^^^ Gentiles, the Psalmist witnesses, saying, He made 33. rivers in the desert. But we must observe, that after the heat was divided over the earth, the most violent shower received its course, that it might rain in the desert. Because after the harshness of persecution became dreadful in Judaea, so as not only not to receive the faith, but even to assail it with the sword, every preacher who had been sent to Israel, turned aside to summon the Gentiles. Whence the holy Apostles say to the persecuting Hebrews whom they aban- Actsis, don, IVe ought first to preach the word of God to you, hut because ye put it from you, and judge yourselves unworthy of everlasting life, lo, toe turn to the Gentiles. When the heat, then, has been divided, the land which is desert, and without man, is watered; because, when the persecution of the faithfid had spread abroad in Judsea, the Gentile world, long since abandoned, and estranged, as it were, from the Book infusion of reason, is watered by the dro|)s of preaching. -^ '-

But in what state the Gentile world was still found by the preachers, is shewn, when it is added;

But what it produced when rained on, is shewn, when it is immediately subjoined. And should produce green herbs.

51, For the Gentile world, to which a way was not open xxvi. for the word of God, was a long while pathless. For on the coming of our Redeemer it so received the calling of grace, as that there had not been in it before the way of Prophecy. It is also rightly called desolate; namely, as being destitute of either the wisdom of counsel, or of the fruit of good works. The Lord therefore gave a course to the most violent shower, and a way to the sounding thunder, that it should rain in tlie desert, and fill the pathless and desolate land, and should ])roduce green herbs. That is, He added to outward preaching inward inspiration; that the parched hearts of the Gentiles miglit become green, the closed might be opened, the empty filled, the unfruitful germinate.

52. For in holy Scripture ' grass' is sometimes taken for the verdure of temporal glory, sometimes for the food of the devil, sometimes for the support of preachers, sometimes for good works, sometimes for the knowledge and doctrine of eternal life. For it is taken for the verdure of temporal glory, as the Prophet says. Let it pass away in tlie morning Ps.90,6. like grass, in the morning let it Jioiirish and pass away.

For to flourish and to pass away in the morning like grass, is in the prosperity of this world for the beauty of temporal glory speedily to dry away. Grass is taken for the food of the devil, as it is said of him by the Lord, For him the moiDi-^^^'^^' tains bear grass. As if He were saying, Whilst proud and haughty men exalt themselves in unlawful thoughts and actions, they feed him with their iniquities. Grass is pointed out to be the support of preachers, when it is said, He Ps. 147, produceth grass on the mountains, and herbs for the servicers, 104, of men. For grass is produced on the mountains, and herbs ^^* for the use of men, when tlie lofty ones of this world, being called to the knowledge of the faith, bestow on holy preachers, in the journey of this life, food for their sojourn. VOL. III. /

338 * Grass' put for Doctrine of Eternal Life.

Job 38, Grass is put for good works, as it is written, Let the earth

— - — hring forth the green grass. And though we hold that it

Gen. 1,' thus took place historically in the creation of the world, yet

^^' we suppose, without impropriety, the earth to have been a type of the Church, which brought forth the green grass, in that it produced, at the command of God, fruitful works of mercy. We sometimes take ' grass' for the knowledge and Jer. 14, doctrine of eternal verdure; as it is said by Jeremiah, The wild asses did stand on the rocks, thei/ snuffed up the iiinds as drat/ons; their eyes did fail, because there was no grass. By which expression the proud and most wicked persecution of the Jews was prophesied. For they are called in truth wild asses, for their pride of mind, and dragons, for their virulent thoughts. And they stood on the rocks, because they trusted, not in God, but, in the chief powers of this

John world, saying, TVe have no king hut Cresar. They snuffed ' '^' up the winds as dragons, because being puffed up by the spirit of pride they were swollen with malicious haughtiness. Their eyes failed, because in truth their hope fell short of that which it was aiming at. For loving temporal things, it neglected to wait for eternal, and lost earthly goods, because n 48 ^* preferred them to God. For they said, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away both our place and nation. They were afraid lest they should lose their place, if the Lord had not been slain, and yet they lost it, when He was slain. But he adds the reason why these things befel the wretched men. Because there teas no grass: that is, because the knowledge of eternity was wanting in their hearts, and did not refresh them with the food of the verdure of inward doctrine. In this place then what else do we understand by green herbs, but the knowledge of heavenly doctrine, or works in accordance? Tlie desert earth then is watered by the rain, for the green herbs to be produced from it, because when the Gentile world enjoyed the shower of holy preaching, it budded forth with both the works of life, and the herb of doctrine. This verdure is promised to the desert

Is.35,7.1and by the voice of the Prophet, when it is said, In the dens, in which the dragons dwelt before, shall rise up the verdure of the reed and bulrush. For what is designated by the reed but preachers; and what by the bidrush, which Book al^vays grows by the moisture of water, but weak aud tender — hearers of the sacred word? The verdure of the reed and buh'ush grows up then in the dens of the dragons, because in those peoples, which the malice of the old enemy used to possess, both the knowledge of teachers and the obedience of hearers is collected together.

53. But these things which have been stated generally of Mor. the Gentile world, we see taking place, if we carefully examine, in individuals within the bosom of Holy Church. For there are man}", grievously insensible to the words of God, who are counted under the name of faith, who hear the words of life with their ears, but suft'er them not to pass through to the inward places of the heart. What else are these than desert land? Which land in truth has not a man, because their mind is void of the sense of reason. And no mortal dwells in this land, because if thoughts of reasonable meanings ever spring up in their conscience, they do not remain there. For evil desires find a resting-place in their hearts, but if good desires have ever come there, they pass away, as if urged on. But when the merciful God deigns to give a course to His shower, and a way to the sounding thunder, being stung with grace within, they open the ears of their heart to the words of life. And the pathless land is filled: for while it grants a hearing to the word, it is overwhelmed with mystery. And it brings forth green herbs: because when watered by the grace of compunction, it not only willingly receives the words of preaching, but returns them back with abundant increase; so that it is now eager to speak what it could not hear, and that that which had become dry, even within, through not listening, feeds with its verdure as many as are hungry. Whence it is well said by the Prophet, Send forth Thy Spirit, and they shall be created, and^^- 104, TJiou shall renew the face oj the earth. For thus, thus, the'' face of the earth is changed by the virtue of renewal, when the mind which before was dry, is watered by the coming of grace, and is, after its former barrenness, arrayed with the verdure of knowledge, as though by grass which it had brought forth. Which grace of our Creator is commended still more highly, when it is subjoined;

Jgb 38, Ver. 28. Who is the father of the rain? or who hath be- xxvii. 54. As if He were saying, Except Myself, Who sprinkle, of My free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere,

Pf».68,9. Tlioii wilt set apart, O God^ a voluntary rain for thine inheritance. For God sets apart a roluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from

Jer.3,3. above. Of these drops it is said to obstinate Judah; Therefore the drops of rains hare been withholden, and there hath been no latter rain. For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say Avhat they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the

1 Cor, Corinthians, For I determined to know nothing among you, ' ' save Jesus Christ, and Him crucified. And again he was

2 Cor. pouring forth the rain, saying, O ye Corinthians, our month ' ■ is opened unto you, our heart is enlarged. Hence it is, that

Moses, who knew that he would say bold things to the Deut. strong, and gentle to the weak, observed, Let my speech be ' ' tcaited for as the rain, and let my words descend as the dew.

But, lo! we have heard with what favour the Gentiles are called, let us now hear with what severity Judah is rejected. We have heard how He cultivates what is desert, and waters what is barren: let us now hear how He casts forth those which seem to be, as it were, within. For He does not so gather His Elect, as not also to judge the reprobate; nor does He so forgive faults to some persons, as not to punish Ecclus. ihem in some also. For it is written, For mercy and wrath come from Him. Whence here also, after lie had introduced Book so many gifts of grace, He conceals not tlie judgments of '

His wrath. For it follows;

Ver. 29. Out of whose womb came the ice, and the frost from Jieaven, who hath (jendered it?

55. For what else do we understand by 'frost' or ' ice,'xxviii. but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of the Law, by the keeping of the commandments, by the ministry of sacrifice, by the mysteries of prophecy, were so kept within the bosom of grace, as if within the womb of the Creator. But because, on the coming of the Lord, being hard bound with the frost of unbelief, they lost the warmth of faith and charity, being cast forth from the secret bosom of grace, they came forth like ice from the womb of the Creator. And the frost from heaven, who hatli gendered it? What else ought * heaven' to be here understood to mean but the lofty life of the saints.'' To which heaven it is said. Give ear, 0 heaven, Tyeut. and I icill speak. Of which abode it is elsewhere written, ' '' The soul of the just is the seat of uisdom". Because then God is wisdom, if the abode of God is heaven, and the soul of the just is the seat of wisdom, the soul of the just is certainly heaven. Abraham was heaven, Isaac was heaven, Jacob ^vas heaven. But because the persecutors of the Lord, the high priests of the Jews, who were frozen with the torpor of unbelief, sprang from the race of those ancestors, the frost came, as it were, from heaven, because the frozen herd ol' unbelievers came forth from the lofty offspring of the saints. For when Caiaphas was born from Abraham, what else was it, but that ice came forth from heaven? Yet this frost the Lord says that He had gendered, for this reason, because He permitted the Jews, whom He Himself naturally created good, to go forth from Him, by a just judgment, frozen through their wickedness. For the Lord is the Author of nature, not of sin. He engendered therefore, by naturally creating, those whom He suffered, by patiently enduring, to remain in sin. And because those hearts of the Jews, which before were

Job 38, tender, and easily penetrated by faith, were afterwards

^'■^Q hardened in the obstinacy of unbelief, it is rightly subjoined;

xxix. 56. For I remember that I have often taught already that 'waters' are taken for peoples. But by a ' stone,' by reason of its very hardness, the Gentile peoples are sometimes designated. For they themselves worshipped stones. And of Ps. 115, these it is said by the Prophet, Let them, that make them, become like unto tliem, and all who trust in them. Whence John, beholding that the Jews boasted themselves in their pedigree, and foreseeing the Gentiles passing over to the stock of Abraham, by the knowledge of the faith, says, Mditt. 3, Think not to say untliin yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up sons to Abraham. Certainly calling ' stones' the Gentiles, who were hardened in unbelief Because then Jndasa first believed in God, while all the Gentile world was remaining in the obstinacy of its unbelief, and because the hearts of the Gentiles were afterwards softened to receive the faith, and the unbelief of the Jews was hardened, it is well said. The traiers are hardened after the likeness of a stone. As if He were saying. Those soft hearts of the Jews, easily penetrated by faith, are converted into the insensibility of the Gentiles. For when God in His mercy drew to Him the Gentiles, He repelled Judaea in His wrath. And it came to pass, that as the Gentiles had been at first hardened against the reception of the faith, so, when the Gentiles were afterwards admitted to the faith, was the people of Juda?a hardened in the torpor of unbelief Whence

Eom.n.the Apostle Paul says to these very Gentiles, As ye in times ' past have not believed God, yet now have obtained mercy through their unbelief even so have these not believed, in your mercy, that they also may obtain mercy. For God hath concluded all in unbelief, that He miyhl have mercy upon all. And accurately considering this his opinion, first concerning the calling of the Jews, and the rejection of the Gentiles, and afterwards concerning the calling of the Gentiles, and the rejection of the Jews, and reflecting that he

Satan came forth like frost to harden the reprobate. 343 could not comprehend the secret judgments of God, he sub- Book unsdom and knondedgc of God! how incomprehensible are 33.

His jud(/ments, and His rvays unsearchable. Wlience here also when the Lord was saying of iho unbelief of the Jews,

The luaters are hardened after the likeness of a stone, to shew that His judgments concerning their rejection were secret, He fitly subjoined;

And the surface of the deep is congealed.

57. Because the eye of the human mind does not at all xxx. penetrate the incomprehensibleness of the Divine judgment, from a kind of veil of our ignorance having been thrown over it. For it is written, Thy judgments are a great deep. Ps.ae 6, Let no one then seek to investigate, why, when one is rejected, another is chosen, or, why, when one is chosen, another is rejected, because the surface of the deep is congealed, and as Paul witnesses. His judgments are inscrutable, Rom.ii, and His nays unsearchable.

58. But by ihat wliich is said, (ver. 29.) Out of whose womb Myst. caine the ice, and the frost from heaven, who hath gendered it?

^nothing prevents Satan being understood by the frost and ice. For he came forth as if ice from the womb of God^ because the teacher of iniquity came forth,[li-ozen with the torpor of sin, from the warmth of His mysteries. He was gendered as frost from heaven, because he was suffered to fall from the higliest to the lowest condition, and to go and bind the hearts of the reprobate. And having been fashioned rightly in heaven, /vhen he fell, he bound as frost the hearts of his followers, in the coldness of sin. And what he did amongst men, on coming to the earth, is fully stated, when it is added, The waters are hardened after the likeness of a stone. For by ' waters' peoples are designated, but by a, ' stone' the hardness of this very Satan. The waters therefore were hardened after the likeness of a stone, when he came on earth, because men, imitating his wickedness, lost the soft bowels of charity. And because his crafty designs cannot be detected by men who have been led astray, it is rightly subjoined; And the surface of the deep is congealed. For one thing lies concealed within him, and another he presents without. For he transforms himself as an angel of

Job 38, light, and with his cunning art of deception frequently proposes laudable objects, in order to lead on to unlawful.

The surface of the deep is therefore congealed; for whue the fair appearance of his persuasion appears, as it were, like solid ice on the surface, his wickedness, lurking iu the depth, is not observed. MoR, 59. But we can understand all these in another sense also, if we enquire into them, in their moral meaning. For whilst Almighty God fashions the minds of men in His fear, He conceives them, as it were, and brings them forth to open virtues, when He advances them onwards. But if they are elated by the virtues they have received. He abandons them. And we often know persons to be smitten by consideration of their sins, to glow with fear of the Divine dread, and, commencing in fear, attain to the highest virtues. But when they are elated by these virtues which they receive, being bound with the snare of vain glory, they return to their former torpor. When God therefore casts off such persons, He rightly says. Out of whose ivomb came the ice? For the ice comes forth, as it were, from the womb of God, when those who had before been warm within, become cold, by reason of the gift of virtue, and, being torpid, seek after outward glory, for the very reason by which they ought to glow with greater warmth to love things within. And whilst one man is powerful in signs, another in knowledge, another in prophecy, and another in mighty works, and seeks by these gifts to please men, he turns all his former inward warmth into torpidity, from loving outward praises. He comes forth therefore as ice from the womb, when, after the favours of gifts, he is separated from the bowels of heavenly compassion. Are not they ' ice,' who in the virtues they receive seek praise from men? And yet they say to the Judge on His Matt. 7, coming, when recalling His own gifts to His mind; Lord, ^2* Lord, have loe not ^wophesied in Thy name ^ and in Thy name have cast out devils? and in Thy name have done many mighty works? But He shews how the Lord casts out ib. 23. this ice, saying, / know you not whence ye are. Depart from Me, all ye workers of iniquity. The Lord now bears this ice in His womb, because He tolerates it within the bosom of the Church. But He then openly casts it out.

when He banishes such from the secret abodes of heaven by Book the last and public judgment. What is then the plain object ^ of these words, except that Job should be brought down fi-om his lofty virtues, that he should not, in consequence of his former warmth in good living, grow cold through pride, and be repelled and go forth from the womb of the Godhead, by being swollen up within the bosom of his own heart?

60. And because by a righteous judgment He permits haughty minds to go forth to commit sin, from the virtue they have received, it is rightly added, still farther; A?id the frost from heaven, who hath gendered it? For He frequently vouchsafes the knowledge of Holy Scripture, but when he who receives it is elated by this knowledge, he is, by the anger of the strict Judge, so blinded in the Scripture itself, that he no longer sees its inward meaning, from seeking thereby for outward applause; and that, though he could be warm by remaining within, he goes forth and becomes frozen, and that he who before, when easily led to the knowledge of God, remained unfrozen at the top, becomes hardened, and sinks to the bottom. Is not Holy Scripture ' heaven,' which opening to us the day of understanding, illuminates us with the Sun of righteousness, and which, while the night of the present life surrounds us, shines for us with the stars of the commandments. But since there must be heresies, that they which are approved may be made i Cor. manifest, when the proud mind is kept back from a sound ' ' understanding of Scripture, frost is generated from heaven by the judgment of the strict Judge; in order that, when Holy Scripture itself glows in the hearts of the Elect, it may cast forth from itself in a frozen condition, those who proudly seek to know it. For they err in the very point, in which they should have corrected their faults; and while they fall away from the heavenly understanding of the resplendent Word, both hardened themselves, and about to deceive others, they sink to the bottom, as ice, and bind others also. But yet the Lord says that He Himself genders this frost, not because He Himself fashions the minds of the wicked to sin, but because He does not liberate them from sin. As it is written; I will harden the heart of Pharaoh. For because Exod.

Job 38, iJe refused to soften it in His mercy, He plainly announced

-jlj^^that He had hardened it in His severity.

01. But, because the image of virtue is retained for the sal<e of human praise, when the virtue of Divine fear, which has begun, is itself lost, it is righlly subjoined; The watei'S are hardened after the likeness of a stone, and the surface of the deep is congealed. For waters are hardened by ice at the surface, but remain fluid underneath. And what do we

. understand by waters but the unstable hearts of the reprobate?

For when they are deliberately forsaking virtue, they shew themselves forth, in their hypocrisy, as resolute in good works, and whilst they are inwardly gliding doun into sins, they outwardly feign themselves imitators of the holy and resolute. The waters are hardened after the likeness of a stone, and the surface of the abyss is hound together, because their weak and unstable conscience is concealed from men, by a superinduced appearance of sanctity. For when they are inwardly foul in their own sight, they are arrayed before the ej'es of others with a kind of comeliness of living.

62. But, lest any one should wish these words of the Lord to be understood in a good sense, we ought to add it, for

1 per- those also who thus look for it, provided we are not' conhaps,'so j^g^.g^ to have neglected points which needed to be ex- not.' amined. For it is said in the former verse. Who is the mock(") ft^her of rain? or uho hath begotten the droj)s of dew? And it is immediately added. Out of whose womb came the ice? and the frost from lieaven uho hath gendered it? If therefore the following sentence is connected with the preceding words with a similar sense, its meaning is clearly laid open without any obstacle of difficulty even in a good sense. For when the earth is watered by rain, the seeds which have been cast in are pressed down more productively. But again, if the rain waters it too immoderately, it changes the richness and virtue of the corn in the stalk. But if the seed which has been thrown in, is after rain checked by the frost, the more it is kept from appearing too quickly above ground, the more productively does it root itself beneath: and the more it is forbidden to grow, the more it is compelled to multiply: because, when it is kept from too eai'ly a growth.

being expanded by the slowness of its conception, it is filled Book more abundantly for fruit. What is meant then by the Lord ^^^^' first speaking of Himself as the father of the rain, but afterwards saying that the ice comes forth from His womb, and declaring that He genders the frost from heaven? Except that He first waters in a wondrous manner the soil of our hearts for the reception of the seeds of the word, by the secret rain of His grace, and that He afterwards keeps it down by the discipline of His secret dispensation, lest it should bring forth too luxuriantly with the virtues it has conceived, in order that the rigor of discipline may likewise bind that which the rain of grace received irrigates, lest it turn its fruit into grass, if it produce its virtues, either before it ought, or more than is necessary. For, frequently, when a good work is displayed before it ought by beginners, it is emptied of the grain of perfection, and while virtues are more exuberant than is necessary, they frequently dry up. Whence the Lord either refuses the desires even of His Elect, before the fit time, or again restrains at the fit time their unlimited progress, lest, if they advance either sooner, or farther, than they ought, they should fall into the defect of pride by the greatness of their proficiency. For when the heart is pricked with compunction after sin, the earth, Avhich had been dry, is watered by the pouring of rain upon it; and when it proposes to abandon its iniquities and to follow after good works, it receives, as it were, seed after the rain. And many persons, when they conceive holy desires, are burning to exercise themselves at once in the sublimest virtues, so that sin may not only not infect their doings, but may not even assail their thoughts. They are still indeed living in the body, but they wish to suffer no further from their connexion with the present life. They seek to aim at inward stability of mind in their intention, but are driven back by interrupting temptations, in order, namely, that they may remember their own infirmity, and may not be elated at the virtues which they receive. And when this is effected by the wonderful constraint of discipline, what else but frost is gendered from heaven over the watered earth? What but ice is produced from the womb of God, when the dispensa-

Job38, tion coines forth from its secret place within, and our wills are restrained even in their good desires?

63. Let us see with what ice of discipline Paul (that is, the Eom. 7, watered earth) is weighed down, when he says, To will is present with me, but to perform what is good I find not. For he who asserts that he has the will, makes known what seeds are even now concealed within him by the pouring of grace upon him. But whilst he finds not to do good, he certainly points out how much ice of the heavenly dispensation weighs on him. Had not this ice pressed their hearts.

Gal. 5, to whom he was saying. So that ye cannot do the things that ye would? As if he were plainly saying. The secret seeds of your heart are now seeking to break forth into fruit, but they are kept down by the ice of the heavenly dispensation, in order that they may afterwards shoot forth more productively, the more patiently they bear the weight of the Divine judgment pressing on them.

64. And because the hearts of men, since they are unable to break out into those virtues which they desire, are frequently harassed with the stings of temptation, so far as they shrink back from carrying out their intention, but yet repress these same temptations of their thoughts, and fashion themselves, by the habit of discipline in a kind of strictness of living, it is well subjoined; The ivaters are hardened after the likeness of a stone. Because, though unstable thoughts harass within, yet they do not at all lead to consent in wicked doings. But the mind conceals, under an habitual custom of good li\ing, as if under a kind of exterior hardness, whatever is softened within by the assault of temptation. Whence it is well subjoined; Atid the surface of the deep is congealed. Because, even if an evil thought comes as far as to suggestion, it does not break out into consent, because the superinduced rigour of holy discipline suppresses the fluctuating motions of the mind.

65. But by ' frost' or ' ice' can also be designated the adversity of this present hfe, which while it keeps down the holy by its asperity, makes them stronger. For while Almighty God permits us to be exercised with annoyances, and carries us on to the condition of a better life by the

Good men frozen over with cautious self-restraint. 34^ intervention of sorrow, He renders with wonderful wisdom Book

... XXIX. the frost and ice over the coming fruit; in order that each ^^—^ '- of the Elect may endure in this present life, as if in winter, the adversities of winds and frosts, and may exhibit afterwards, as in the serenity of summer, the fruits which he has here conceived. Whence it is said by the voice of the Bridegroom to every soul which is hastening after the whirlwind of this life to those joys of eternity, Arise, hasten, My^^X. beloved. My fair one, and come. For the winter has already iq^^i' passed, the shower has departed and gone. But because we are relaxed, if prosperity alone attends us, but are the better strengthened for virtues by means of adversities, it is rightly subjoined. The waters are hardened after the likeness of a stone. For minds, which had softly melted away through prosperities, become firm when hard pressed by adversities. And water is brought to the likeness of a stone, whenever any one who is weak imitates the sufferings of his Redeemer by endurance received from above. For water had, in truth, hardened after the fashion of stone, when Paul, that former impatient persecutor, was saying, I Jill up those things ^^^- ^^ which are wanting of the sufferings of Christ in myjiesh.

Q%. And because persons, when depressed by adversities, guard more carefully their inward gifts, it is rightly added; And the surface of the deep is congealed. For joy is wont to lay open the secrets of the mind, and, by laying open, to lose them. But when adversities depress us outwardly, they make us more careful within. After frost then or ice, the surface of the deep is congealed, because our mind is strengthened by adversities, to preserve those dee]) gifts which it has received. For Isaiah had congealed the surface of his abyss, when he was saying; My secret to myself my Is. 24, secret to myself. Paul had congealed the surface of his^^' abyss, who labouring under so many dangers and adversities, under cover of some one else, speaks of himself, saying; I have heard secret words, which it is not lawful for a man'^ Cor. to utter. And again. But I forbear, lest any man should wf^] think of vie above that which he seeth in me, or heareth any tiling of me. What then had he done, who, when enduring adversity without, was afraid to open the secrets of his heart, lest he should perchance vent himself in praises;

Job 38, what, but covered the abyss of his inward secrets by a con-

Ver. 3.1. Wilt thou he able to join together the shining stars, the Pleiades, or wilt thou he able to break up the circuit of Arc turns?

xxxi. 67. The stars Pleiades, are so called from ttAsTo-toj, that is, ^^'^' from plurality. But they were made so near to each other, and yet so distinct, that they can be near together, and yet cannot possibly be united, since they are united in nearness, but disunited as to contact. But Arcturus so illuminates the seasons of night, as placed in the axis of heaven, to turn itself in divers ways, and yet never to set. For it does not revolve out of its orbit, but placed in its own position, it inclines to all quarters of the world, though it will never set. What then is it, that man, who was formed from the earth, and placed upon the earth, is questioned as to the government of heaven, that he cannot join together the Pleiades, which he sees were made close to each other and almost united, and that he cannot break up the circuit of Arcturus, though he can behold it almost dissipated by its own rapidity of motion? Is it not, that considering in those His servants, the power of their Creator, he should remember his own weakness, and consider how beyond our comprehension is He, in the very government of His heavenly ministers, Whom he cannot as yet behold in His own majesty.? Myst. 68. But why do we say these things, who are urged by the stimulus of reason, to learn the sense of these words pregnant with mystical meaning? For what else do the shining Pleiades, which are also seven in number, indicate, but all the Saints, who amid the darkness of this present life, illumine us with the light of the Spirit of sevenfold grace, who, from the first beginning of the world, even to its end, sent at divers times to prophesy, are in some degree united, and in some degree separate from each other? For the stars the Pleiades, as was before said, are united to each other in their contiguity, and disunited as to contact. They are situated indeed together, and yet pour forth separately the rays of their light. In like manner all the Saints appearing at different times for the purpose of preaching, are both disunited in our sight of t])cir person, and united in their Book intention of mind. They shine together, because they preach lyp— -* One; but they toucli not each other, because they are divided by different times.

69. At what different times did Abel, Isaiah, and John appear! They were separated indeed in time, but not in the subject of their preaching. For Abel offered up a lamb in sacrifice, typifying the passion of our Redeemer; of Whose passion Isaiah says; As a lamb before its shearer He will Jeis.53,7. dumb, and will not open. His mouth. Of whom John also says; Behold the Lamb of God; behold. Who taketh away John \, the sins of the world. Behold they were sent at different ^^* times indeed, and yet agreeing in their thought of the innocency of our Redeemer, they spake of the same Lamb, John by pointing to Him, Isaiah by foreseeing, and Abel by offering; and Him, Whom John set forth by pointing to Him, and Isaiah set forth in his words, Abel held, in signification, in his hands.

70. Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently from another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said,

Let God bless us, our God, let God bless us. And for fear Ps. 67, he should be considered to have spoken of three Gods, from^'^* his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him, For by adding not ' them,' but ' Him,' He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. But lest he should seem is. 6, 3. by mentioning ' Holy' thrice, to sever the unity of the Divine Substance, he added, Lord God of hosts. Because then he added not ' Lords,' ' Gods,' but ' Lord God,' he pointed out that that Being, Whom he had thrice called Holy, existed as

Job 38, One. Paul also, to set forth the operation of the Holy ^-= — ^—Trinity, says; Of Him, and through Him, and in Him are 'Rom..u,all things. And in order to teach the Unity of this same Trinity, he immediately added; To Him he glory for ever and ever. Amen. By adding then not ' to them,' but to Him, he made Him known as One in nature. Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world.

71. Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of

Ez. 1,9. different kinds, added; Their wings were joined one to another. For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not fearing the adversities of the world; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilai- virtues, it is rightly said; Wilt thou be able to join together the shining stars, the Pleiades? As if He said. As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity.

72. But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For Arc- turus comes not with the nia;ht season to the lowest ])art of Book

..... XXIX the heavens, bat even wliile it is vevoh'ing itself, night is — brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end; and the night passes by, as it continues stationary, because while the Church remains in her own original condition, the life of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Holy Chm-ch also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the to believers, changes, as it were, by a land of rotation in its preaching, the appearance of its position. For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four.?

And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does

Arcturus do, but raise up four stars, and bring down three?

Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith; If Ahraham were justified Rom. 4, hy tcorks he hath glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Let vis see how it elevates four and depresses three. Behold it is said by James to those that were boasting of faith in opposition to works; As the. ^v.m^s body without the spirit is dead, so faith without ivorks is ' dead also. Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night.

But the Lord breaks up at last this circuit of Arcturus, because

He turns the labours of the Church into rest. Then does

He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance,

354 North rising stars the Law, Eastern the Gospel. Job 38, when Holy Church at the end of this world is released from

^jj—^ those labours which she now endures. Let Him say then; Wilt thou be able to join together the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandest As I, Myself, Who then unite the life of the Saints even in outward appearance, when T bodily dissolve the circuit of the Church Universal. And what man is ignorant that this is the act of Divine power alone? But let man, in order that he may know what he is himself, be constantly reminded what it is that God alone can effect. 73. We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law; but by the Pleiades, which rise from the East, the grace of the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing them with warmth. Peter had shuddered at the weight of this oppression, when Acts 15, saying; Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we uere able to hear? Nor is it any wonder that the Old Testament is set forth by the seven stars of Arcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week. But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view, because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus

The seven Gif Is joined in Christ, the Law relaxed. 355 inclines itself, as it were, and points them out, because while Book it bends itself to the spiritual sense, the light of sevenfold -' grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance.

74. But our Redeemer, coming in the flesh, joined together the Pleiades; because He possessed the operations of the sevenfold Spirit all at once, and abiding in Himself Of Whom it is said by Isaiah: There shall come forth a rod out^^- ^^< of the root of Jesse, and a flower shall groio up from his root, and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of godliness, and the Spirit of the fear of the Lord shall fill Him. Of Whom Zechariah says; Upon one stone are senen eyes. And again, Zech. 3, And on the golden candlestick seven lamps. But no man ever ib, 4 2. possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man, Whose 1 Tim. is the same Spirit, Who proceedeth from the Father ' before 1 'see all ages. It is well said, therefore, Upoji one stone are'^^^^^^ seven eyes. For, for this Stone to have seven eyes, is to of the possess at once in operation every virtue of the Spirit of 35^ sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy Spirit. But no one attains to the possession of all the gifts of the same Spirit. But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to join together the shining stars the Pleiades? As if it were openly said. Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit.'' Behold Me, therefore, uniting

350 Anticlirisl their star thai refuse the Morning Star.

Job 38, the Pleiades in all virtues, and be kept from boasting thyself

— — '— of a few only. Hear what is said, Or wilt thou he able to break Myst.

the circuit of Arcturns? As if it were openly said to him;

Even if thou tliyself now understandest what is right, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding? Consider Me therefore, who correct the follies of the carnal, whilst I manifest myself in the foolishness of the flesh, that thou mayest the more bring down these, which thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness. But, because, in the very mystery of the Lord's Incarnation, the light of truth is manifested to some, but the hearts of others are darkened by an offence; it is 1 i gh tly s ubj o i n e d;

Ver. 3*2, Dost thou briny forth the Diorning star at its time, and dost thou make the evening star to rise over the sons of earth? xxxiii. 75. For the Father brought forth the morning star in his Gal.4,4. season, because, as it is written; When the fidness of the time was come, God sent His Son born of a woman, made under the Law, to redeem them that are under the Law. Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin. He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our Eev. 22, mortality. Who' is well called by John; The bright and Y*-. morning star, For, appearing alive after death, He became Mss. our morning star; because while He furnished us in His ^"'" own person an instance of resurrection. He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands. And they are therefore justly subjected by the Lord to this evening star, because they chose of their own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star; and while they se^k for the evening star to rule over them, they are Johns, plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, / came in My Fathers naine.

and ye received 3Ie not; another will come in his own name, Book and him ye will receive. Hence Paul says; Because they -^^^^^ receive not the love of the truth, that they might be saved, ^t^^q^s for this cause God shall send them the operation of error,^,^^-'^^' that they should believe a lie, that they all might be judged who believed not the truth, but consented to iniquity. The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night.

76. But if we examine this in a moral sense, we find how Mor. it is daily occurring; because both the morning star doubtless rises on the Elect, and the evening star, by God's permission, rules over the reprobate. For there is one and the same word of God in the mouth of the preacher. But while these hear it with joy, and those with envy, they change for themselves the brightness of the morning star into the darkness of the evening. Whilst these humbly receive the voice of holy preaching, they open, as it were, the eyes of the heart to the light of the star. But whilst those feel envy at one who advises them well, and seek not the cause of their salvation, but the glory of boasting, when the evening of their iniquity bursts forth, they close their eyes in the sleep of death. By a secret sentence, therefore, he who is the morning star to elect, is the evening star to reprobate hearers. Because by that holy exhortation, with which the good come back to life, the reprobate perish more fatally in sin. Whence it is well said by Paul; We are unto 2 Cor. 2, God a sweet savour of Christ, in them that are saved, and ' in them that perish, to the one the savour of death unto death, but to the other the savour of life unto life. He saw then that his word, by which he beheld some roused from their iniquity, and others on the contrary lulled to sleep in their iniquity, was both the morning and the evening star to its hearers. And because this takes place by the secret judgment of God, which cannot be comprehended by men in this life, he rightly there subjoined; And icho is sufficient for these things? As if he were saying; We are sufficient indeed to consider that these things occur, but we are not sufficient to investigate v.hy they occur. Wlience also, the Lord in this puice, because He had said that the morning star is brought forth for some, but that the evening star rises

Job 38, for Others, that man might not dare to scan the secret judg-

Ver. 33. Knowest thou the course of heaven, and wilt thou set down the reason thereof on the earth?

xxxiii. 77. To know the course of heaven, is to see the secret predestinations of the heavenly disposals. But to set down the reason thereof on the earth is to lay open before the hearts of men the causes of such secrets. To set down, namely, the reason of heaven on the earth, is either to examine the mysteries of the heavenly judgments, by consideration, or to make them manifest in words. Which certainly no one can do who is placed in this life. For, to pass from little to greater things, who can understand what is the secret reason, that a just man frequently returns from a trial, not only unavenged, but even punished besides, and that his wdcked adversary escapes, not only without punishment, but even victorious? Who can understand why one man, who plots for the deaths of his neighbours, survives, and another, who would be likely to preserve the lives of many, dies? One man, who is only eager to do hurt, attains the height of power, another only desires to defend the injured, and yet he himself is lying under oppression. One man wishes for leisure, and is involved in innumerable occupations, another wishes to be engaged in employments, and is compelled to be disengaged. One beginning badly is drawn on from worse to worse, even to the end of his life; another beginning well, proceeds through a long period of time to the increase of his merits. But, on the other hand, one, who is an evil liver, is spared for a long time, in order that he may improve; but another seems to be living properly, but continues in this life till he breaks out into evil ways. One, who has been born in the error of unbelief, perishes in his error; another, who has been born in the soundness of the Catholic faith, is perfected in the soundness of the Catholic faith. But, on the other hand, one, who has come forth from the womb of a Catholic Mother, is swallowed up, at the close of his life, in the gulph of error, but another terminates his life in Catholic piety, who, born in misbelief, had sucked in the poison of error with his mother's milk. One both wishes, and is able, to aim at the loftiness of holy living; another is neither willing nor able. One wishes, and is not able; another is able, and is not willing. Who then can examine into these secrets of the heavenly judgments? ^^ok

Who can understand the secret balance of hidden equity? *

For no one attains to understand these recesses of secret judgments. Let this be said then to a man, that he may learn his own ignorance; let him know his own ignorance, tliat he may fear; let him fear, that he may be humbled; let him be humbled, that he may not trust in himself; let him trust not in himself, that he may seek for the assistance of his Creator, and that he who is dead from trusting in himself, may seek the assistance of his Maker, and live. Let the righteous man, then, who knows himself indeed, but who still knows not those things which are above him, hear the words, Knowest thou the course of heaven, and loilt thou set doicn the reason thereof upon the earth? That is, Dost thou comprehend the secret courses of the heavenly judgments, or art thou able to disclose them to the ears of men? Blessed Job therefore is questioned concerning his investigation of the incomprehensible judgments, as if it were plainly said to him. All things which thou sufferest, thou oughtest to endure the more patiently, the more, in thy ignorance of heavenly secrets, thou knowest not why thou sufferest them.