Morals on the Book of Job (Moralia)

But because He withdraws their words, when He presents Himself to us in outward form. He immediately subjoined;

And tvho will make the liarmony of heaven to sleep? iv. 17. For in this life the Lord has spoken to our weakness, not by the outward manifestation of His majesty, but by the voice of His preachers; in order that the carnal tongue might strike those hearts which are still carnal, and that they might the more readily receive unusual things, the more they heard them by the sound of an accustomed voice. But after that the flesh is resolved into dust by death, and the dust is animated by the resurrection, then we seek not to hear words from God, because we now behold in outward a])pearance that One Word of God, Which fills all things. Which sounds to us still louder, the more it penetrates our minds by the power of inward illumination. For when those words are taken away, which begin, and end, the very image of the inward vision becomes to us a kind of sound of oternal ])reaching. Whence the Lord now also says rightly Book ' to blessed Job; IVIio will declare the system of the heavens, ±^_ and who will make the harmony of heaven to sleep Y For what is meant by the system of the heavens, but the inward power of secrets? What is signified by the harmony of heaven, but the accordant language of preachers? When our Creator therefore has begun to relate the system of the heavens, lie makes the harmony of heaven to sleep; doubtless, because when He is manifested to us in visible appearance, the words of preachers are withdrawn. For hence the Lord says by Jeremiah; A man shall no longer teach hisJer.i\, neiyhhour and his brother, saying, Know the Lord; for all shall know Me, from the least of them unto the greatest, saith the Lord. Hence Paul says, Whether prophecies, \ cor. they shall be made void; whether tongues, they shall cease; ' ^' ' u-hether knowledge, it shall be destroyed. Or certainly the system of the heavens is that very vivifying power which forms the spirits of angels. For as God is the Cause of causes, and as He is the Life of the living, so is He the Reason' of ''Ratio.' reasonable creatures. The Lord therefore then declares the system- of the heavens, when He brings Himself before us,^ 'Ra-^ as to the way in which He rules over Elect spirits. He '"" then relates the system of the heavens, when the mist of our mind is wiped away, and He manifests Himself to us in bright vision. Whence the Lord also says in the Gospel; The hour comet h when I shall no longer speak tinto yon mjohnie, proverbs, but I shall shew you plainly of the Father. For'*^" He asserts that He shews plainly of the Father, because by the a])pearance of His Majesty, which was then manifested, He shews both how He springs from the Father not unequal to Himself, and how the Si)irit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It sjjrings; how He Who is produced by procession, is not preceded by Those ^ from Whom He proceeded. We^ fiural. shall then behold openly how both The One is divisibly ^^y^" Three, and the Three indivisibly One. The tongue of Godno^fthen Who then s])cuks, is the visible brightness of God exalting us. And the; harmony of heaven will then sleep, because when the Rf warder of our works appears in judgment,

376 Resurrection. Heaven'' s harmony sleeps for some. Job 38, the words of exhortations will at once cease. Whence

'— also the very peiiod of the resurrection is openly subjoined, when it is stated immediately;

Ver. 38. When the dust was hardened into earth, and the clods were bound together. V. 18. For the sacred language describes, after its custom, things still future, as though already passed: observing, Is. 45, namely, in itself, that which is said by it; Who made the things that are to come. The dust is therefore hardened at that time into earth, because it is brought back to solid limbs. And the clods are bound together, doubtless, because solid bodies arise together gathered from the dust. But after we have stated how these words of the Lord are to be understood of the future, let us now point out what they mean concerning the present.

19. Who will declare the system of the heavens, and ivho will make the harmony of the heaven to sleep? The Lord declares the system of the heavens, whilst He now illuminates the minds of His Elect by teaching heavenly secrets. But He makes the harmony of heaven to sleep, whilst by a righteous judgment He conceals from the hearts of the reprobate the harmonious hymns of angels, and those joys of heavenly virtues. For this harmony of heaven, thougli inwardly wakeful in itself, yet slumbers outwardly through the very ignorance of the reprobate. The system of the heavenly mystery is therefore proclaimed, and yet the harmony of heaven is permitted to sleep; because to some the knowledge of the heavenly retribution is disclosed by inspiration, and what is the sweetness of inward praise is concealed from others'.

20. The system of the heavens is set forth, because to the minds of the Elect there is unceasingly laid open what is the recompense of heavenly rewards; in order doubtless that they may unceasingly advance, and, passing over visible things, may stretch themselves forward to invisible. For' every visible object which arrests the reprobate in this life, urges the Elect onward to other things. For whilst they behold the good deeds which have been done, they burn with love towards Him by Whom they have been done; and they love Him the more surpassingly, the more they con-

Others deliyht to listen to it within^ ^T7 sider that He was prior to that which He Himself created Book good. For the silently sounding invisible tongue of com- ■•^' punction speaks this to them within. And they hear it the louder within, the more entirely they turn away from the din of outward desires. To these then the harmony of heaven sleeps not, because their mind learns, by applying the ear of love, how great is the sweetness of heavenly praise. For they hear within that which they desire, and are, by their very longing for the Godhead, instructed in the rewards of heavenly blessings. Whence also they bear this present life, not only when opposing, but even when favouiing them, as a heavy burden; because every thing which they behold is burdensome to them, whilst they are kept from enjoying that which they hear within. Every thing which is near them they deem heavy, because it is not that for which they pant. But their mind which is unceasingly wearied by the very labours of this temporal condition, hangs on the hope of being taken up to that heavenly joy, while, as the harmony of heaven bursts forth within on the ear of the heart, they daily expect for themselves the society of the heavenly citizens. That harmony of heavenly praise had burst forth in the ear of him, who was saying, / will enter into the Ps.42,4. place of the wonderful tabernacle^ even to the house of God, in the voice of exultation and confession, the sound of a feasting city. What else therefore but the harmony of heaven was awakening him, who had heard within the voice of exultation and confession, and the sound of a feasting cily?

21. But this harmony sleeps for the reprobate, because it docs not at all make itself known to their hearts by the voice of compunction. For they do not strive to think of that much longed for multitude of heavenly citizens, they behold with no ray of warmth those banquets of inward revelry, they are not borae up within by any wing of contemplation. I''or they are enslaved to visible objects alone, and therefore they hear within nought of inward sweetness; because, as wc said before, the deafening tumults of worldly care oppress them in the ear of their hearts. Because then in the disl)cnsation of the secret judgment that, which is laid open to some, is closed to others; and that which is disclosed to

Job 38, some is concealed from others, let it be rightly said; Who

'— will declare the system of the heavens^ and who will make the harWiony of heaven to sleep? But this was then more fully disclosed to us, when our Redeemer, appearing in the mysteiy of the dispensation, both conferred mercy on the unworthy, and excluded those from Him, who seemed to be worthy. Whence it is here also fitly subjoined;

Ver. 38. Whe)i the dust was hardened into earth, and the clods were bound together. T^i- 22. Whom do we understand by dust but sinners, who, steadied by no weight of reason, are hurried away by the Ps. 1,4. blast of any temptation? Of whom it is written; Not so the ungodly^ not so, but as the dust which the wind sweepeth away from the face of the earth. The dust therefore was hardened into earth, when sinners, having been called in the Church, were confirmed by the system of transmitted faith: in order that they, who before, being fickle through inconstancy, were raised up by the breath of temptation, might afterwards remain unmoved against temptations, and, constantly adhering to God, might hold a firm weight of good living. But clods are composed of moisture and of earth. The clods therefore are bound together in this earth, because sinners, when called and watered by the grace of the Holy Spirit, are joined together in the union of charity. These clods are therefore bound together in the earth, when people, who were before of different sentiments, as it were, in the dispersion of the dust, having received afterwards the grace of the Spirit, so agreed in that most peaceful concord of unanimity, that, when there were three thousand, or again Acts 4, f^re thousand, it was said, as Scripture witnesses, That there nas in them one heart and one soul. The Lord therefore daily binds together these clods in the earth, of- one dust indeed, but distinguished, as it were, by different size; because, having presei'ved the unity of the sacrament, He collects together faithful people in the Church according to the difference of their customs and languages. The Lord already designated these clods at that time, when He Mark 6, ordered them to sit down fifty or a hundred together, to eat the bread and fishes.

23. But if we observe these clods in the Church accord- ing to the divorsity of their merits, we are perhaps able to Book distinguish them still more minutely. For while there is ' one order of preachers, another of hearers; another of rulers, and another of subjects; one of the married, another of those who abstain from marriage; one of penitents, another of virgins; there is, as it were, a diversely distinguished form of clods from the same earth, when in the one faith, and in the one charity, the merits of good workers are shewn to be unequal. That people, who with the same zeal offered different gifts for the construction of the tabernacle, signified these clods; of which it is written; Whatever wasEx.35, necessary for the worship of the tabernacle, and for the^^' ^^' holy garment ts, men with women furnished, bracelets and earrings, rings and armlets. Every golden vessel was set apart for the offerings of the Lord. If any man had blue, purple., and twice dyed scarlet, fine linen, and goats'" hair, ^c. 24. For the adorning, therefore, of the tabernacle men offer gifts together with women, because in fulfilling the service of Holy Church, both the lofty deeds of the strong and the lowliest works of the weak are reckoned. But what is designated by bracelets which bind the arms, except the works of sturdily labouring rulers? And what is expressed by earrings, but the obedience of subjects? What by rings, but the seal of secrets? For teachers commonly put a seal on that which they consider cannot be understood by their hearers. And what is spoken of by armlets, but the ornaments of the first works? What is understood by a golden vessel set apart for the offerings of the Lord, except the understanding of the Godhead? which is the moi'e detached from the love of inferior objects, the more it is raised to love those things only which are eternal. What by blue, but the hope of heavenly things? What by purple, but blood, and endurance of sufTerings, displayed from love of the eternal kingdom? And what is pointed out by the twice dyed scarlet, but charity, which is twice dipped in order to its perfection, because it is adorned with the love of God, and one's neighbour? What by fine linen, but the immacidaie purity of the flesh? And what is designated by the goats' hair, of which the roughness of the hair cloths is woven, except the hard affliction of penitents? Whilst some there-

880 Divers offerings of virtue. The Church seizing prey.

Job 38, fore exercise their resolute authority by bracelets and rings, '■ — and others by ean-ings and armlets display devoted obedience, and upright conduct; some by the golden vessel which has been set apart possess a surpassing and more accurate knowledge of God; others by the blue, purple, and scarlet, cease not to hope for, believe, and love the heavenly things they have heard of, even those which they do not yet understand with more accurate knowledge; some by the fine linen offer the purity of the flesh; others by the goats' hairs bewail with severity that which they have committed with pleasure; innumerable clods are produced, as it were, from one earth, because unlike actions of the faithful proceed from one and the like obedience. But these clods would doubtless not be bound together and rise from the dust, did not the dust first receive water, and become solid from the moisture it has imbibed: because if the grace of the Holy Spirit did not bedew sinners, the unity of charity would not keep them firmly bound to deeds of faith. Let the Lord then make known when He will declare the system of the heavens, or make the harmony of heaven to sleep. For He says; When the dust was being hardened into earth, and the clods were being bound together. As if He were saying, My calling and My choice being then first manifested, I both disclosed, not without compassion, spiritual secrets to some, and hid them, not without justice, from others, when T was rejecting some, and was uniting others within the Church in the concord of unity. But because this Holy Church, when rejected by the unbelief of the Jews, betook herself to spoil the Gentiles, and to convert them in her own l)ody, (which she did indeed not in her own strength, but that of the Lord,) it is fitly subjoined;

Ver. 39. Wilt thou seize the prey for the lioness^ and Jill the soul of her whelps 9 vii. "25. She is doubtless that lioness, of which Job was saying, when he saw proud Judaea passed over by the preaching of.Job 28, the Church; The children of the dealers have not trodden it, nor hath the lioness passed through, it. The Lord therefore seizes the prey for this lioness, to fill the soul of her whelps, because for the increase of this Church, He has carried off many from the Gentile world, and has, by the gain of souls.

TJie Apostles, while weak, whelps in the Lioness" den. 381 satisfied the ravenous wishes of the Apostles. For they are Book in truth called whelps from the tenderness of their mind, and ^^^' the weakness of their fear, because, after the Lord had suffered, they used to sit with closed doors, as is written of them; When it was late on that day, the first of the week, Jolm 20, and the doors tcere shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst of them. Whence it is here also fitly subjoined of these same whelps;

Ver. 40. When they couch in their dens, and lie in wait in their caves.

26. For when the holy Apostles did not at all rise up viii. against the limbs of the devil in the voice of bold preaching, and, not being yet strengthened after the Lord's Passion with the outpouring of the Holy Spirit, did not preach their Redeemer with firm authority, they were still lying in wait, as it were, in dens against their adversaries. For when the doors were closed, the whelps who were about to ravage the world were couching, as it were, in certain secret caves: in order that they might afterwards boMly seize the prey of souls, of whom it was then certain, from their very concealment, that they were afraid of the assault of the world on themselves. These whelps in ambush with those closed doors sought for the death of our death, that so they might destroy our guilt, and kill all the life of sin within us. To the chief of these, that famished, but still vigorous whelp, it is said, when the Gentiles had been set before him by the linen sheet, as though the prey had been pointed out to him. Kill and eat. These whelps, as though they were still ^cts 10, weak, are ordered to couch in their dens, when it is said to them by the voice of the Lord, Tarry ye here in the 677y,Luke24, until ye be endowed icith power from on high. Are not they rightly called the whelps of the lioness, who, having been born in the Church, seized with their mouth the opposing world?

27. And these things we know were done by the holy Apostles, these also we now see done by perfect teachers. For though they are the lathers of the people that follow them, yet are they the sons of those who go before; whence

Job 38, they are not improperly called whelps. Or certainly because

'- — though they are the teachers of certain of the faithful, yet they boast that they are the disciples of the Church universal. The Lord, therefore, seizes the prey for the lioness, because by the viitue of His inspiration He seizes the life of offenders from error; and He fills the soul of her whelps, because by the conversion of many He satisfies the holy longings of teachers. Of which whelps it is well subjoined; When iheg couch in their dens, and lie in wait in their caves. For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knovt's also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to bear himself. For he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not. Teaching therefore, in order to be able to reach the heai'ts of the hearers, must consider what seasons are suitable to it. It is therefore well said of these whelps, When they couch in their dens, and lie in wait in their caves. For when holy teachers perceive things to be reproved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the giasp of severe reproof the neck of the haughty. The Lord is therefore daily seizing the prey for this lioness, whether by Apostles, or by teachers whom He has appointed in the place of the Apostles; and by those whom He has seized. He ceases not to seize others also. For the righteous seize the sinners of this world for this })urposc, that others also may be snatched from the world by them when they are converted. Whence the Gentile world itself also, which was seized by the holy mouth of the Apostles, is now ravenous after others, with the same hunger, as it knows that it was Book itself desired by the Apostles. Wherefore it is also fitly ^-^ — ^ subjoined; •

Ver. 41. IVJio prepareth for the' raven his food, when his yoniuj ones cry to God, wandering because they have not meat?

28. For what is designated by the name of the raven, and ix. its young ones, but the Gentile world blackened with sin?

Of which it is said by the Prophet; Who giveth to theP^'^^7, beasts their food, and to the young ravens which call on Him. For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion *. 'al. 'con- This raven was food, while Holy Church was seeking for it. ^^^f' But it now receives food, because it seeks out others for conversion.

29. And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said: When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these efiects to be wrought by Him Who works all things within. For they understand by tnie faith, that neither is he that planteth any thing, neither he that ivatereth, i Cor. hut God Who giveth the increase. '

30. But in that which is said. Wandering because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different ])arts, for uniting souls together.

31. This wandering the young ones of the ravens, that is the sons of the Gentiles, learned from the teacher of the Gentiles himself. For in proportion to the strong luvc with

Job 38, which he burns, does he pass with rapid wandering from

J — '— place to place; he wishes to pass from one place to another, because the love itself which fills him, urges him on. For

Rom. i,when placed far away from the Romans, he writes, / make any means now at length I might have a prosperous journey by the tvill of God to come to you: for I long to see you.

2 Cor. When kept at Ephesus, he writes to the Corinthians, Behold tarrying at Ephesus, he speaks to the Galatians, saying, Gal. 4, / desire to be with you noiv, and to change my voice. When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the

^^' in the Lord Jesus to send Timotheus shortly unto yon, that

I also may be of good heart, having known your state.

When bound also in chains, and detained at Ephesus, he Col. 2, writes to the Colossians, For though I be absent in body,

^' yet am I with you in the Spirit. Behold how he wanders, as it were, in his holy longing; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent; bestows his labours on those who

'so near- are before him, expresses his wishes for those who only hear * copies ^"™ ' efficaciously present to those with whom he was, and

Ben. yet not absent from those with whom he was not. But we

' the ab- gain a better notion of his wandering, if we consider still l6,5.6.come to you, when I shall have passed through Macedonia; for I shall pass through Macedonia; but I shall perhaps remain with you, or even icinter. Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love } For love, which is wont to unite tilings that are divided, compels the one heart ol' I'aiil to bo divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore wishes to say all things at once in his preaching, to behold Book all men at once through his love; because he both wishes, ^^^' by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off' the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith, let it be rightly said, WJio preparelh for the raven his food., when his young ones cry to God, ivandering because they have no meat.

32. But by the name of ' raven,' the people of the Jews, black with the demerit of unbelief, can also be designated. For its young ones are said to cry to God, that food might be prepared for this very raven by the Lord; doubtless, because the holy Apostles, begotten of the flesh of the people of Israel, while they were pouring forth prayers to the Lord for their nation, fed with spiritual wisdom their parent people, as the young ravens feed him from whom they are sprung in the flesh. While therefore his young ones cry out, food is provided for the raven; because, while the Apostles entreat, the people, which was before unbelieving, is led to the knowledge of the faith: and from the preaching of its sons is fed, as it were, by the voice of its young ones. But we ought in this verse carefully to notice that point, that food is said to be prepared for this raven, first when his young ones are crying, and afterwards when they are wandering. For food is prepared for the raven, at the cry of his young ones, while at the preaching of the Apostles, Judaja, on hearing the word of God, was filled with spiritual wisdom, at one time in three, and at another in five thousand persons. But when, through the nmltitudc of the reprobate, it was exercising its cruelty against the preachers, and was destroying, as it were, the life of the young ravens, they were dispersed also into every quarter of the world. Whence also

Job 38, they say to these their fathers in the flesh, who were opposing

^'' their spiritual preaching, IVe ought to speak the ivord of

46. unworthy of eternal life, to! we turn to the Gentiles; knowing full surely that after the Gentiles believed, Judaea also would come to the faith. Whence also it is written,

Rom. Until the fulness of the Gentiles should come in, and so all

26* Israel should be saved. Because therefore the holy Apostles especially endeavoured, first to preach to those who heard them, and afterwards to set before those that resisted the example of the converted Gentiles; the hungry young ones sought its food for this raven, first by crying, and aftei-wards by wandering. For the raven finds food from the quarter where the young ones wander; for whilst the Jewish people beholds the Gentiles converted to God by the labour of preachers, it blushes sometime at the last, at the folly of its own unbelief, and then understands the sentences of Holy Scripture, when it perceives that they were known to the Gentiles before they were known to itself. And the wandering of its young ones having been fulfilled, it opens the mouth of its heart to take in the holy word; because when the courses of the Apostles through the world have been completed, it at last spiritually understands those things, from which it had long abstained through the bondage of unbelief. But because the virtue of Divine Power alone effects all these things, it is rightly said, Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. Thou understandest, Except Myself, Who both bear with the unbelieving people, when its sons entreat, and feed it by their preaching, and support it, to be converted at length in the end, when they wander to other places. MoR. 33. There is something further, which can be understood of this raven in a moral sense. For when its young are hatched, it declines, as is said, to give them food to the full, before they become dark in their plumage, and allows them to suft'er from want of food, until its own resemblance appears in them, through the blackncjss of their wings. But they wander hither and thither in the nest, and seek for the support of food with open mouth. But when

Novices not black-Jledged in humility wait for food. 387 thev have begun to get black, it seeks the more eagerly for Book food to be given them, the longer it has deferred feeding—- — '- them. Every learned preacher, who cries with a loud voice, whilst he carries the memory of his own sins and the knowledge of his own infirmity, as a kind of black shade of colour, is doubtless a raven. 7'o whom disciples indeed are born in the faith, but perhaps they still do not know how to consider their own infirmity: perchance they turn away their memory from their past sins, and thus display not that blackness of humility which ought to be assumed against the pride of this world. But they open their mouth, as it were, to receive food, when they seek to be instructed in sublime secrets. But their own teacher supplies them the more scantily with the food of sublime instruction, the more he perceives that they bewail inadequately their past sins. He waits for them in truth, and warns them, first to become black, from the brightness of this life, by the lamentations of penitence, and then to receive afterwards the suitable nourishment of most subtle preaching. The raven beholds in the young ones their gaping mouths, but he first looks for their bodies to be covered with the blackness of wings. So too a disci-eet teacher imparts not inward mysteries to the understanding of those, whom he considers to have not yet in any way cast themselves off from this world. The less black then his disciples are, as it were, outwardly, through devotion to the present life, the less are they filled with the food of the word within: and the less they strip themselves of bodily glory, the more are they bereft of spiritual refreshment.

34. But if in the confession of their past life, they put forth the groans of their lamentation, as darkening plumage, the teacher immediately flies in contemplation, to bring down food from on high, as a raven thinking of the refreshment of its young ones; and brings back to them in his mouth the food they are gaping for: whilst with that wisdom which he has begun', he supplies by his teaching the food of life to his| *'• hungry disciples. And he refreshes them the more eagerly from above, the more truly he perceives that, by the lamentation of ])enitence, they are turning black from the brightness of the world.

Job 39, 35. But whilst the young are clothiug themselves in the dark hue of their wings, they also give promise of flying; because the more disciples think meanly of themselves, the more they despise and afflict themselves, the more do they hold out the hope of advancing to higher things. Wlience also the teacher takes care to feed those more speedily, whom by certain marks he now foresees to be capable of assisting others. For hence Paul admonishes Timothy to nurture, as it were, with greater anxiety the newly fledged young, 2 Tim. while he says; And the things that thou hast heard of me ' by many witnesses, the same commit thou to faithful men, who shall be able to teach others also. And while this discretion in teaching is carefully preserved by a preacher, a more abundant power of preaching is given him from above. For whilst he knows through love how to sympathize with his afflicted disciples, whilst through discretion he understands the fit season for teaching, he enjoys the greater gifts of his understanding, not only for himself, but for those also, to whom he devotes the efforts of his labour. Whence it is here also fitly said; Who prepareth for the raven his food, when his young ones cry to Ood, wandering because they have no meat. For when the young ones cry to be filled, food is prepared for the raven; because while good hearers hunger after the word of God, greater gifts of understanding are given to their teachers for their refreshment. It follows;

Chap, xxxix. ver. 1. Knowest thou the time when theivild goats {ibices) bring forth in the rocks, or hast thou observed the hinds when they calve? X. 36. The southern part of the world calls birds, which inhabit the streams of the Nile, ' ibices.' But the eastern and western quarters terra small quadrupeds, ' ibices,' whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its liorns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross rivers, they rest tlie weight of their heads on the backs of Book those in front, and tliat, succeeding in turn to each other, they do not feel at all the labour of the weight. AVhy is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters? For they in truth bring forth as wild goats in the rocks; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to conversion. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testaments it is said. Horns are in His hands. They fly therefore Hab. 3, to the consolation of Scripture, when they are struck with the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns; when he was saying, Whatsoever Rom. things were written were written for our learning, that we ' " through patience and comfort of the Scriptures might have hope. They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them; The hind calved in the field, and forsook it. They, Jer. 14, like hinds, live on destroyed sins, as on dead serpents; and " from this very destruction of their sins are they more eagerly ardent for the foiuitain of life. Whence the Psalmist says. As the hart longeth for the fountains of water, so longeth'Ps.i2,\. my soul after Thee, O God. They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful observation that which is written; Bear ye one anothefs burdens. Gal. 6, and so ye will fulfil the law of Christ. But because after the ^" coming of ihe Lord, s])iritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion; and because this very season of the Lord's Incarnation was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning

Job 39, the time when the wild goats and hinds bring forth, and it is '- — said to liini; Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the gi:eat things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves.

37. But teachers can be understood by the designation of ' hinds,' but hearers by the term ' wild goats,' which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the performance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime precepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a iaw instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memorj' the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains 2 Sam. were striving to avenge him, says. What have I to do with ' * you, ye S071S of Saruia? Let him curse; for the Lord hath ordered him to curse David; and who is there who dareth to ibid. say, wherefore hath he done so. And a little after. Let him ' ' alone, that he may curse according to the command of the Lord, if perchance the Lard may look on my affliction, and requite me good for this cursing to-day. In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had conimitted, and patiently submitted to what he heard, and Book that he believed insulting words to be not so much reproaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what w-e have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can be avoided in God's judgment.

•38. Behold, while another person is advancing in worldlv prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and maintains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says; Behold my master, having given all things ^o Gen. 39, me^ knoweth not what he hath in his hoitse, nor is there any^' ^' thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife; how then can I do this W'ickedness, and sin against my lord? By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very pros]Derity must be opposed to the sting of temptation; in order that we may be the more ashamed at committing sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be V>efore our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, • it must be struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lesl we should turn into sin the gift we have received, and

Job 39, lest the whirlpool of wickedness should swallow us up, — '■ — through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness.

39. Another, seeking after the sweetness of inward knowledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after Dan 10, inward knowledge, a man of desires, is said to have first ib.i 8. tamed within him the desires of the flesh in the king's court, so that he touched none of the delectable meats, but preferred a harder and rougher fare to that which was sumptuous and more delicate, in order that he might attain to the delight of inwai'd nourishment, while taking from himself the pleasures of outward food, and that he might enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wandering is shut out, an inward retreat is laid open to the earnestness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is prevented from spreading out into branches: and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the Avild goats drop their young on the rocks. Hence it is that Paul was exhorting his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors,

Heb.l2, he was saying; Having so great a cloud of witnesses placed over us, laying aside every weight, and the sin which surrounds us, let us rial ivith patience to the contest set before lb. 13. 7. ^^.5. And again; IVliose faith imitate, considering the end of their conversation.

40. But when we conceive in our heart the Divine precepts, wc do not bring them forth at once, as if already compacted solidly by thought. Whence also blessed Job is questioned not as to the bringing forth of the wild goats, but Book as to the time of their bringing forth. For if in truth we - hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it were, to the birth. But no one observes these growths of the Divine seeds in another's heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell.

41. But the seeds which have been conceived in the mind frequently cannot arrive at perfection; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as though already strong. For they perish the more rapidly, the more unseasonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of opponents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men lake care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said; Knowest thou the time when the wild goats bring forth in the rocks? As if He

894 Hidden labours of Holy Men travailing with others.

Job 39, openly said, As 1, Who therefore cause the progeny of the '- — Elect to live, because I bring them forth at the time foreknown. But when the birth of the hearers has been completed, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children.

42. For it should be carefully noticed, that this language is so strictly attended to, that it is said. Hast thou observed? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in thi'eats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these things, it is well said to him.

Or hast thou observed the hinds when they calve?

43. But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration;

Ver. 2. Hast thou numbered the months of their conception? xi. 44. For when holy men think of the improvement of their hearers, they bear ah'eady a conception, as it were, in their Book womb. But when they put off some things which ought to be said, and seek a season fit for their exhortations, they are detained, as it were, by a weary length of months, from that birth which they wish to take place. And frequently when they are unwilling to express some of their sentiments to their hearers unseasonably; by this very slowness in declaring their opinion they are strengthened with greater wisdom, whether for giving this advice, or for reproving these faults. And while the life of their children is considered, but the tongue utters not the thoughts of the mind before the time, the offspring which has been already conceived grows, as it were, within the womb; in order that the sentiment of their heart may then come forth to the knowledge of the hearers, when being usefully uttered it can live, as if at the fit season for its birth. But since men aret ignorant when, or how, these things take place in the mind of teachers, but God, in order to the glory of retribution, considers not only the effects, but also the seasons of thoughts, it is rightly said to blessed Job, Hast thou numbered the months of their conception? Thou understandest. As I, Who count in holy preachers not only the fruits of their outward doings, but their long-continued meditations themselves; Who reserve them also for retribution.

45. By months, because they are an aggregate of days, multiplied virtues can be likewise understood. In months also the moon is new born; and there is no hindrance, if the new creating of regeneration is understood by months. Of which the Apostle Paul says. In Christ Jesus neither ^^^-^y circumcision availeth any thing, nor uncircumcision, but a netv creature. When holy men, therefore, prepai'c themselves for preaching, they first renew themselves within with virtues, in order to accord in their living with that which they teach in words. They first consider their own internal state, and cleanse themselves from all the filth of sin; taking special care to shine forth against anger with the light of patience, against the lust of the flesh to glitter with cleanness even of the heart, against torpor, to be bright with zeal, against the confused motions of precipitation to

S96 Pangs and groans of birth in holy Teachers.

0OB 39, glow with serene gravity, against pride to shine with true

'■ — humility, against fear to be brilliant with the rays of authority. Because therefore they first accumulate such attention on themselves, months of virtues pass, as it were, in the conception of holy preaching. And the Lord alone numbers these months, because no one but He Who has given these virtues, values them in their hearts. And because the produce of fruit follows according to the measure of their virtues, it is rightly subjoined;

And hast thou knoivn the time when they bring forth? xii. 46. Thou understandest, As I, Who, when I number months in the thought of virtues, know when they are able to bring forth that which they wish to perform; because, doubtless, whilst I behold the secrets of the heart, I judge from the weight of thought within, the future result of the work without. It follows;

Ver. 3. They bow themselves for the birth, and bring forth, and utter roarings. xiii. 47. For they roar in truth, whilst by bending themselves down, they bring forth the souls of their hearers in the conversation of light; because they cannot release us from eternal punishments, except by tears and pain. For holy preachers sow in tears now, that they may afterwards reap a crop of joys. They are now like hinds in the pangs of bringing forth, that they may afterwards be fruitful in spiritual offspring. For, to speak of one out of many, I see Paul, like a hinrl, uttering roarings of great pain iu his Gal. 4, pangs of birth. For he says, 3Iy little children, of whom I ' ' travail in birth again, till Christ be formed in you, I desire to be with you now, and to change my voice, since I am perplexed for you. Lo, he wishes to change his voice in liis child-birth, that the voice of preaching may be turned into the roaring of pain. He wishes to change his voice, because those whom he had already brought forth by preaching, he was again bringing forth with groans in forming them anew. What a roaring did this travailing hind utter, when he was compelled to exclaim to these same b 3 ^^'^'^ hath bewitched you? and are ye so foolish, that when ye have begun in the Spirit, ye are now made perfect by the flesh} Or certainly; Ye did run well; who hindered you Book that ye should not obey the truth f^ What a roaring was ^^^- there in the birth-pains of this hind, which brought forth 7. * ' with so many difficulties her young so long conceived, and which knew they had returned, when at length brought forth, to the womb of wickedness? Let us consider what pain, what labour she suffered, who after she had had strength to bring forth what she had conceived, was, again, obliged to resuscitate them when dead.

48. But it must be particularly observed, that these hinds bow down to bring forth; doubtless, because they would not have strength to bring forth, if they were standing erect. For unless holy preachers were to come down from that boundlessness of inward contemplation which they embrace, by bending, as it were, to our infirmity, in the humblest preaching, they would surely never beget sons in the faith. For they could not benefit us, if they continued in the uprightness of their own height. But let us see the hind bending herself to bring forth. It says, / could not speak i^Cor.S, unto you as unto spiritual, but as unto carnal; as unto babes in Christ, I have given you milk and not meat. And presently it mentions the causes of this bending, For hitherto ihid. ye icere not able, neither yet now are ye able. But this hind, which has been bent on our account, let us, I pray you, behold erect. It says; We speak wisdom among them that are \ Cor.2, perfect. And again. Whether we be beside ourselves, it a^^'c to God. But when it is beside itself to God, we do noti3. at all understand its transport. It therefore bows down to us, in order to gain us. Whence it fitly subjoins in that place, Whether we be sober, it is for your cause. For if holy men ibid were to choose to preach to us those things which they hear, when they are intoxicated with heavenly contemplation, and did not rather temper their knowledge with some moderation and sobriety, who could receive those streams of the heavenly fount, in the still contracted channel of his understanding? But these bended hinds are called elsewhere ' heavens,' of which it is said, Bow thy heavens, O Lord, P>'. 144, and come doum. For when the heavens are bowed down, * the Lord descends, because, when holy preachers bend themselves in their preaching, they pour the knowledge of

Job 39, the Godhead into our hearts. For the Lord would not at all descend to us, if His preachers were to remain inflexible in the rigour of contemplation. The heavens are therefore bowed down, for the Lord to descend, the hinds are bent, for us to be born in the new light of faith. These bended hinds are in the Song of Songs called the breasts of the

Sol. Bride, as it is written, Tlty breasts are better than wine.

2. ' For they are the breasts, which, fixed on the casket of the bosom, feed us with milk; because they themselves clinging to the secrets of loftiest contemplation nourish us with subtle preaching. In order therefore to bring us back from eternal groaning and pain, the hinds are now bent down, and utter roarings as they bring forth. But because those very persons who are born by the holy preaching of fathers, sometimes precede their teachers in suffering, so that while these are still remaining in this life, they themselves are already consummated by martyrdom, it fitly follows;