Morals on the Book of Job (Moralia)

14, For what is expressed by ' eggs,' but the still tender ix. offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible in themselves, but yet when w^armed are changed into living birds. And so, doubtless, it is certain, that young hearers and children remain cold and insensible, unless they are warmed by the earnest exhortation of their teacher. That they may not, therefore, when abandoned, become torpid in their own insensibility, they must be cherished by the frequent iustmction of their teacher, till they have strength, both to live in understanding, and to fly in contemplation. But because hypocrites, though they are ever working perversity, yet cease not to speak right things, but bring forth children in faith and conversation by speaking rightly, though they cannot nourish them by good living, it is rightly said of this ostrich, Who leaveth her eggs in the earth. For the hypocrite neglects the care of his children, because he gives himself up, with his inmost love, to outward objects, and the more he is elated by them, the less is lie

Job 39, pained at the loss of his children. To have left eggs, there-

— L-l — fore, in the earth, is not to raise above earthly actions the children which have been born by conversion, by interposing the nest of exhortation. To have left the eggs in the earth, is to furnish to his children no example of heavenly life. For, since hypocrites glow not with the bowels of charity, they never grieve at the torpor of the offspring which has been born to them; that is at tlie coldness of their eggs; and the more willingly they engage in worldly pursuits, the more carelessly do they permit those, whom they beget, to pursue earthly courses. But, because the care of heaven deserts not the forsaken children of hypocrites, for it warms some even of such, foreknown in secret election, by the regard of grace bestowed, it is rightly subjoined; Wilt thou perchance icarm them in the dust? X. 15. As if He said, As I, Who warm them in the dust; because, namely, I kindle with the fire of My love the souls of the young, even when placed in the midst of sinners. What is understood by ' dust,' but the sinner? Whence also that enemy is satiated with the perdition of this sinner, Is. 65, of whom it is said by the Prophet, For the serpent, dust is his bread. What is pointed at by dust but the very insta-

Ps. 1, 4. bility of the wicked? Of which David says. Not so the ungodly, not so, but as dust tvhich the wind sweepeth auay from the face of the earth. The Lord therefore warms the eggs, which have been left in the dust; because He kindles, with the fire of His love, the souls of His little ones, bereft of the anxious care of their preachers, even when dwelling in the midst of sinners. Hence is it, that we behold many, both living in the midst of multitudes, and yet not adopting the conduct of the sluggish people. Hence is it, that we behold many both not flying the crowds of the wicked, and yet glowing with heavenly ardour. Hence is it, that we behold many, if I may so speak, glowing in the midst of cold. For whence do some, living amidst the sluggishness of earthly men, burn with desires of heavenly hope; whence are they kindled, even amidst frozen hearts, except that Almighty God knows how to warm the forsaken eggs even in the dust, and, having dispelled the insensibility of their former coldness, so to animate them with the feeling of spiritual lifie, that they no longer lie torpid on the earth; Book but changed into living birds, raise themselves by contem '- plation, that is, by their flight, to heavenly objects? But \vc must observe, that in these words not only is the wicked conduct of hypocrites reprobated, but the pride of even good teachers, if any has crept in, is also kept down. For when the Lord says of Himself, that He Himself warms the forsaken eggs in the dust; He certainly plainly indicates, that He Himself works inwai'dly by the words of a teacher. Who, even without the words of any man, warms whom He will, in the cold of the dust. As if He openly said to teachers; That ye may know that I am He, Who work by you when speaking, behold, when I will, I speak even without you to the hearts of men. When the thoughts then of teachers have been humbled, His discourse proceeds to describe a hypocrite, and, with what folly he is stupified, is pointed out still more fully by the doings of the ostrich. For it follows;

Ver. 15. She forge ttetJi that the foot may crush them^or that the beast of tJie field may break them.

16. What is understood by ' foot,' but the passing over of xi. active work? What is signified by the 'field,' but this world? Of which the Lord says in the Gospel, But the field is //<eMat.i3, jcorld. What is expi'essed by the ' beast,' but the ancient enemy, who, lying in wait for the spoils of this world, is daily satiated with the death of men? Of which it is said by the Prophet, the Lord promising; No evil beast shall^^'^^} pass through it. The ostrich, therefore, deserting her eggs, forgets that the foot may crush them; because, namely, hypocrites abandon those whom they beget as their children in conversation', and care not at all, lest the examples of evil i al. ' in doings should lead them astray, when deprived of either the^-^^^f^" earnestness of exhortation, or of the care of discipline. For see next did they love the eggs, which they produce, they would ^''^"^' doubtless be afraid, lest any one should crush them by pointing out evil doings. This foot Paul was fearing for his weak disciples, as for eggs which he had laid, when he said, Mauy iialk, of whom I told you often, but now I tellPhn.3, you even weeping, that they are enemies of the cross of ^' Christ. And again. Beware of dogs; beware of evil worker s.ih. 2.

Job 39, And again, We command yoii, brethren, in the name of our ' ■ Lord Jesus Christ, that ye withdraw yourselves from every

3, 6. brother that walketh disorderly, and not after the tradition which they received of us. This foot John was dreading for Caius; for when he had mentioned before many wieked-

3 John nesses of Diotrephes, he added, Dearly beloved, imitate not that which is evil, but that which is good. This the leader of the Synagogue himself was fearing for his feeble flock,

Deut. saying, When thou hast entered the land, which the Lord ' ■ tliy God shall give thee, take heed that thou uish not to imitate the abominations of those nations. She forgets also, that the beast of the field may break them, because the hypocrite doubtless cares not at all, if the devil raging in this world carries off his children who are brought forth in good conversation. But this beast of the field Paul was

' ' as the.serpent beguiled Eve through his subtilty,.so your se?rses should be corrupted from the lore that is in Christ

Jesus. This beast of the field Peter was fearing for his 1 Pet. 5, disciples, saying, Your adversary, the devil, as a roaring lion goeth about, seeking whom he may devour; tvliom resist, stedfast in the faith. Faithful teachers therefore have over their disciples the bowels of fear, from the virtue of charity. But hypocrites fear the less for those committed to them, the more they discover not what they ought to fear for themselves. And because they live with hardened hearts, they acknowledge not even the sons whom they beget, with any affection of the love which is due to them. Whence it is added still further under the figure of the ostrich;

Ver. 16. She is hardened against her young ones, as though they tvere not hers. xii. 17. For he whom the grace of charity bedews not, looks upon his neighbour as a stranger, even though he has himself begotten him to God. As doubtless are all hypocrites, whose minds in truth, while ever aiming at outward objects, become insensible within: and while they are ever seeking their own, in every thing they do, they are not softened by any comjiassion of charity, for the feelings of their neighbour. O what bowels of tenderness was Paul bearing, when he was panting for his children, with so great a warmth of love, saying, We live, if ye stand fast in the Rook Lord. And, Qod is my witness, how I wish for you all in -^^^ the bowels of Christ Jesus. To the Romans also he says, 3,8. God is my witness, Whom I serve in my spirit, in the^°^'^' Gospel of His Son, that without ceasing I make mention of you always in my prayers, making request, if by any means, now at lengthi I may have a prosperous journey by the will of Qod to come to you; for I long to see you. He says also to Timothy, / thank my Qod, Whom I serve from my fore- ^ '^■m. fathers in pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day desiring to see thee. He says also, pointing out his love to the Thessalonians, But we, brethren, being taken away from 1 Thess.

you for a short time, in presence, not in heart, hastened ' the more abundantly to see your face with great desire. Who when pressed by hard persecutions, and yet anxious for the safety of his children, added. We sent Timotheus i Theas. our brother, and minister of Qod in the Qospel of Christ, ' to establish you, and to exhort you concerning your faith, that no man should be moved by these affiiclions. For ye yourselves know that we were appointed thereunto. He says also to the Ephesians, / desire that ye faint not in wey Eph. 3, tribulations for you, which is your glory. Behold, when in the midst of tribulations, he exhorts others, and in that which he himself endures, he strengthens others. For he had not, like the ostrich, forgotten his children, but was greatly afraid, that his disciples, observing so many reproaches of persecutions in their preacher, would in him despise the faith, against which innumerable insults of sufferings were prevailing. And therefore he felt less pain at his torments, but was more afraid for his children, from the temptation of his torments. He was lightly regarding the wounds of his body in himself, whilst he was fearing for his children the wounds of the heart. He was himself patiently enduring the wounds of torments, but, by consoling his children, he was healing the wounds of their hearts. Let us consider, therefore, of what charity he was, to have feared for others, in the midst of his own sorrows. Let us consider of what charity he was, to seek for the welfare of his children, amidst his own losses, and to guard, even from his

Job 39, own abicct condition, firmness of mind in those who were

18. But hypocrites know not these bowels of charity. Because the more their mind is let loose on outward subjects by worldly concupiscence, the more is it hardened within, by its want of affection. And it is frozen by benumbing torpor within, because it is softened by fatal love without; and is unable to consider itself, because it strives not to think of itself. But a mind cannot think on itself, which is not entirely at home in itself. But it is unable to be entirely at home in itself, because by as many lusts as it is hurried away, by so many objects is it distracted from itself; and scattered, it lies below, though with collected strength it might rise, if it willed, to the greatest heights.

19. Whence the mind of the just, because it is restrained, by the guardianship of discipline, from the shifting desire of all visible objects, is compacted in itself and inwardly entire; and it fitly beholds how it should conduct itself towards God, or its neighbour, because it leaves nothing of its own without, and the more it is withdrawn and restrained from outward objects, the more is it increased and kindled within; and the more it bums, the more brightly does it shine for the detection of vices. For hence it is, that while holy men gather themselves within themselves, they detect even the secret faults of others, with a wonderful and penetrating keenness of sight. Whence it is well said by the

Ez.8, 3. prophet Ezekiel, The likeness of a hand was put forth, and took me by a lock of my head, and the Spirit lifted me up between the earth and the heaven, and brought me, in the vision of God, into Jerusalem, by the inner door, that looked towards the north, where was placed the idol of jealousy to provoke jealousy. For what is a lock of the head, but the thoughts of the mind gathered together, so as not lo be scattered and dispersed, but to remain bound by discipline? A hand is therefore put forth from above, and the Prophet is lifted up by the lock of his head; because when our mind collects itself by watchfulness, a heavenly power raises us upward from things below. He therefore well says, that he was lifted up between earth and heaven; because every holy man, when living in mortal flesh, does not as yet indeed fully arrive at heavenly obiects, but yet at once abandons Book

*... XXXI those that are below. But he is brought m the vision of^ -

God into Jerusalem, because in truth every one who is making progress through the zeal of charity, beholds what the Church ought to be. It is also well added, By the inner door, that looked towards the north: doubtless, because, while holy men look through the approach of inward contemplation, they detect more evil than good going on within the Church. And they turn their eyes in the quarter of the north, that is, to the left of the sun, because they warm themselves with the stimulants of charity against the frosts of sins. Where it is also rightly subjoined; Because there teas there placed the idol of jealousy to provoke jealousy. For when they behold rapine and wickedness perpetrated within Holy Church, by some, who are faithful only in appearance, what else do they see, but an idol in Jerusalem? And it is called the idol of jealousy, because by this the jealousy of heaven is provoked against us: and it smites offenders the more severely, the more affectionately the Redeemer loves us.

20. Hypocrites, therefore, because they collect not the thoughts of their mind, are not held by a lock of their head. And when do they, who are ignorant of their own faults, detect the faults of those committed to them? These are therefore dead to heavenly things, for which they ought to burn; and burn anxiously for earthly objects, to which they would laudably haye been dead. For thou mayest often behold them, having- put aside the care of their children, prepare themselves for dangers of immense laboiu*, cross seas, approach tribunals, assail princes, burst into palaces, frequent the wrangling assemblies of the people, and defend with laborious watchfulness their earthly patrimony. And if it is perchance said to them. Why do ye, who have left the world, act thus } they immediately reply, that they fear God, and that therefore they labour with such zeal in defending their patrimony. Whence it is well added still further concerning the foolish labour of this ostrich;

Ver. 16. She hath laboured in vain; no fear compelling her,

21. For, There they trembled with fear, where no fear wns. xiii.

Job 39, For behold it is commanded by the voice of God; If any -^^^ — one hath taken thy coaty and wished to contend with thee in 5, 40. judgtnent, give up to him thy cloak also. And again; If 3Q_ ^ ' any one hath taken away that ivhich is thine own, ask it not again. The Apostle Paul also, Avhen he was wishing his disciples to despise outward things, in order to be able Iq, 1 Cor. retain those that are within, admonishes them, saying; Now ^' ^' there is utterly a fault in you, because ye have trials among yourselves. Why do ye not rather take wrong, why do ye not rather suffer fraud? And yet a hypocrite, having assumed the garb of holy conversation, abandons the charge of his children, and seeks to defend, even by wrangling, all his temporal goods. He is not afraid to ruin their hearts by his example, and is afi'aid of losing his earthly patrimony as if by negligence. His disciple falls into error, and yet the heart of the hypocrite is wounded with no sorrow. He beholds those cominitted to him plunging into the gulph of iniquity, and passes by these things, as though he had not heard them. But if he has felt any temporal loss slightly inflicted on him, how does he suddenly burst forth, from his inmost soul, into the anger of revenge. His patience is soon broken down; the grief of his heart is soon let loose in words. For while he bears with equanimity the loss of souls, but hastens, even with agitation of spirit, to repel the loss of temporal goods, he truly indicates to all, by this evidence of his emotion of mind, what he loves. For great earnestness of defence is there exei'cised, where the power of love is also mightier. For the more he loves earthly things, the more vehemently is he afraid of being deprived of them. For we leani not with what feeling we possess any thing in this world, exce]>t when we lose it. For, whatever is possessed without love, is lost without pain. But those things, which we ardently love, when possessed, we sigh for heavily when taken away. But who can know not that the Lord created earthly things for our use, but the souls of men for His own? A person is, therefore, convicted of loving himself more than God, who protects those things which are peculiarly his own, to the neglect of what are His. For hypocrites fear not to lose those things which belong to God, that is, the souls of men, and, as if about to render an account to a strict Judge, are afraid of losing those whicli are their own, things namely Book which are passing away together with the world. As if they '- would find Him favourably disposed, for Whom they preserve senseless and undesirable objects, having lost those which are desirable, that is, which are rational. We wish to possess something in this world, and behold the Truth exclaims, Unless a man hath renounced all that he hath, he cannot he Luke My disciple. 1^,^^.

22. How then ought a perfect Christian to defend by disputing those earthly goods, which he is not ordered to ]iossess? When we lose therefore our own possessions, we are lightened of a great burden in this journey of life, if we ])erfectly follow God. But when the necessity of this same journey imposes on us the cave of possessions, some persons are only to be submitted to, while they seize them from us, hut others are to be prevented, without violation of charity, not however merely from anxiety lest they should take away from us our goods, but lest they should ruin themselves by seizing what are not their own. For we ought more to fear for the plunderers themselves, than to be eager in defending irrational possessions. For these we lose, at our death, even though not stolen from us; but we are one with the others, both now in the rank of creation, and, if they strive to amend, after their reception of the gift. But who can be ignorant tiiat we ought to love the goods, which we use, less, and that, which we are ourselves, more. If therefore we speak to plunderers, even for their own benefit, we now no longer merely claim for ourselves those things which are temporal, but, for them also, those that are eternal.

23. But we must in this matter carefully watch, that covetousness steal not on us, through fear of necessity; and that a prohibition, kindled by zeal, when strained by immoderate force, may not break out into the disgracefulness of hateful contention. And whilst peace with our neighbour is torn from our hearts, for the sake of an earthly good, it appears plainly, that our property is loved better than our neighbour. For if we have no bowels of charity even towards our neighbour who plundered us, we persecute ourselves worse, than the spoiler docs himself, and ravage ourselves more fatally, than the other could do; because by

Job 40, abandoning, of our own accord, the blessing of love, we

^— lose for ourselves that which is within, though we lost, through him, those only which are without. But a hypocrite knows not this form of charity; for, preferring earthly to heavenly possessions, he inflames himself with furious haired, in his inmost heart, against him who spoils his temporal possessions.

24. But it ought to be known, that there are some, whom mother Cliurch tolerates, nursing them in the bosom of charity, and whom she would carry on even to the advanced growth of spiritual age, who sometimes both wear the garb of sanctity, and j^et cannot attain to the merit of perfection. For they rise not to spiritual gifts, and therefore they assist those who are connected with them, in the preservation of earthly goods, and sometimes transgress in anger in this defence. But we must not believe that these persons fall into the numbers of hypocrites, for it is one thing to sin from infirmity, and another from wickedness. There is therefore this difference between these persons and hypocrites, that these, conscious of their own infirmity, prefer being reproved by all for their faults, to being praised for pretended sanctity. But those are both sure that they are doing wrong, and yet in the judgments of men are puffed up with the name of sanctity. These fear not to displease wicked men, even by a virtuous action, provided only they are approved by the judgments of heaven; but those never consider what they are doing, but how by every action they can please men. These, according to the measure of their understanding, contend for the causes of God, even in things of the world; but those subserve the design of the world, even in the causes of God; because in the very midst of the holy deeds they make a shew of doing, they seek not the conversion of men, but the breath of applause.

•25. When therefore we behold any persons of no mean conversation defending worldly interests passionately or immoderately, we ought to reprove this fault of theirs charitably, and yet not to despair of them, while reproving them. Because there frequently exist in one and the same person certain censurable points which are apparent, and great qualities which lie concealed. But in ourselves our great qualities often come forth openly, and those which are re- Booir prehensible are sometiines concealed. Hence, therefore, our?^^'* pride of mind must be brought low, because, both their weaknesses are public, and ours are secret: and again, their strong points are concealed, and ours are divulged and made public. Those therefore, whom we blame for their open weakness, it remains for us to venerate from our opinion of their hidden strength, and if our own mind is elated at their open weakness, let it keep itself down in humility, from considering its own secret infiniiities. For some persons frequently obey many precepts, and pass over a few; and we pass over many, when we keep but a few. Whence it is frequently the case that, when we see others neglect a command, which we know we observe ourselves, our uiind immediately exalts itself with pride, forgetting how many commands it passes over, when there are veiy few which it observes. It is therefore necessary for us in cases where we reprove others, to bring down the pride of our anxious thought. For if our mind sees that it is more exalted than others, being led, as it were, to headlong heights of singularity, it falls the more fatally. But why the hypocrite abandons heavenly lucre, and labours for that of earth. He still subjoins, under the description of the ostrich, saying:

Ver. 17. God hath deprived her of ivisdom, neither hath He given her understanding.

26. Although to deprive is one thing, and not to give is xiv. another, yet His first expression ' deprived,' He repeated by subjoining, ' hath not given.' As if He were saying, My expression ' deprived' means not that He has unjustly taken away wisdom, but that He has justly not given it. Whence the Lord is described as having hardened the heart of Pharaoh, not because He Himself inflicted hardness, but because, according as his deserts demanded, He softened it not by any sensibility of heaven-infused fear. But now> because the hypocrite pretends that he is holy, and conceals himself under the semblance of good works, he is kept down by the peace of Holy Church, and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the

Job 39, wolf strips itself of its garb of sheep's skiiij and shews by '- — persecution, how greatly it rages against the holy. Whence it is also rightly subjoined;

Ver. 18. When the time shall be, she raiseth her wings on high, she scorneth the horseman and his rider. XV. 27. For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but. The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of ' horseman' is expressed the soul of a holy man, which jjumen-keeps the body, its beast of burden', under good control. poris. Whence also the Apostle John, in the Apocalypse, having Rev. 19, i^gi^gifi ti^e Lord, says; And the armies which are in heaven, were following Him on ivhite horses. For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the whiteness of chastity. The hypocrite therefore scorns the horseman, because, when ho has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. 15ut who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and ])ossessing, rules over those which are.'' For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then to scorn the horseman, is forhira to despise the saints; but to Book scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator.

28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow u]), attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God's invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both th(! wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that ihcy vvho had heard in those what to fly from and endure, might hoar in these what to imitate and love.

Job 39, Ver. 19. Wilt thou give the horse strenylh, or wilt thou

-^-^ — surround his neck with neighing?

29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the-* earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, therefore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a moi^e abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the ' monoceros' in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the Ps. 22, voice of the Prophet, says; Save Me from the Holt's month, and My humility from the horns of the unicorns. For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish pride confided in the works of the Law, in opposition to the Book preaching' of the truth. It is said therefore to blessed Job,

30. As if it were said more plainly; Dost thou bend under xvi. the rule of thy preaching that people whom thou beholdest boasting, with its foolish pride, in the death of the faithful? Thou understandest. As Myself, Who both behold it raised against Me with its single horn, and yet subdue it to Myself, at once, whenever I will. But we set forth this point the better, if we pass from generals to particulars. Let that Paul therefore be brought before our notice, out of this people, both first in his pride, and afterward as a striking witness in his humility; who when he unwittingly exalted himself against God, as if on his keeping the Law, carried a horn on his nostril. Whence also, when afterwards he was bowing down this horn of his nostril by humility, he says; Who uas before a blasphemer and a persecutor, awe? i Tim. injurious, but I obtained mercy, because I did it ignorantly. ' He who trusted that he would please God by his cruelty, carried a horn on his nostrils, as he himself afterwards says, when condemning himself; And projited in the Jeics^ G^X.i, religion, above many my equals in years, in mine own nation, being more exceedingly zealous of the traditions of my fathers. But every hunter feared the strength of this rhinoceros; because every preacher dreaded the cruelty of Saul. For it is written; Saul yet breatliing threalenings ActsO, and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that, if he found any of this way, men and women, he might bring them bound to Jerusalem. When a breath is drawn in by the nostril in order to be given back, it is called ' breathing.' and we often detect by its smell with our nostril that which we behold not with our eyes. This rhinoceros was therefore carrying a horn on his nostril, with which to strike; because, breathing threatenings and slaughter against the disciples of the Lord, after he had killed those who were ])rescnt, he was seeking for those who were absent. But behold every hunter hides himself before him; that is, every man, who savours of what is reasonable, is put to

Job 39, flight by his opinion of his tenor. In order then that he v.— ^ — may take this rhinoceros, let the virgin open her bosom,

'al.' en- that is, let the Wisdom of God Itself, inviolate ' in the flesh, veloped' of Itself, disclose to him Its mystery. For it is written, that, when he was journeying to Damascus, suddenly there shone round him, at mid-day, a light from heaven, and a Acts 9, voice was uttered, saying, Saul, Saul, tvhy persecutesi thou

Me? And he, prostrate on the earth, answered. Who art ii).5. TIiou, Lord? And it is immediately said to him, / am Je^ws of Nazareth, Whom thou per secutest. The Virgin doubtless opened her bosom to the rhinoceros, when the Uncorrupted

Wisdom of God disclosed to Saul the mystery of His

Incarnation by speaking from heaven. And the rhinoceros lost its strength, because, prostrate on the ground, he lost all his swelling pride. And when, having lost the sight of his eyes, he is led to Ananias, it is now discovered with what bands of God this rhinoceros is bound: because, namely, he is bound at once with blindness, with preaching, and with Baptism. And he abode by the manger of God, because he scorned not to ruminate on the words of the

Gal. 2, Gospel. For he says; I went up to Jerusalem with Bar' nahas, and, took Titus with 7ne aha. But I went up by revelation, and communicated my Gospel with them. And he, Acts 9, who had first heard, when famished. It is hard for thee to kick against the pricks, having been afterwards tamed by the wonderful power of his rider, obtained strength from the food of the word, and lost the heel of pride.

31. But he is not only restrained from violence by the bands of God, but, what is more wonderfiU, is bound to plough; so as not only not to attack men with the horn of cruelty, but, ministering also to their support, to draw the plough of preaching. P"or he himself speaks of those who 1 (or. are preaching the Gospel, as if they were ploughing: For he that j)loweth should plow in hope, ajid he that thresheth, in hope of partaking the fruit. He therefore, who had just inflicted tortures on the faithful, and afterwards willingly endures scourges for the faith, who also, by writing his Epistles, preaches in lowliness and contempt the truth which before he fiercely assailed, is doubtless firmly fastened to the plough, and labours for the crnji, who uf>iMl to live in the plain, fatally exempt from lear. 01' whom it is rightly Book said; 2i21H-

Ver. 10, Or will he break the clods of the valleys after thee K

32. The Lord had, in truth, already entered the minds of x\ ii. some, who believed Him to be truly the Redeemer of mankind. But yet, when they departed not from their former observance, when they kept to the hai'sh preaching of the letter, the illustrious preacher says to them; If ye be circu7n- Gd.\.5,2. cised, Christ shall profit you nothing. What else then did he, who in the humble mind of the faithful crushed by refutation the harshness of the law, but break the clods in the valley after the Lord? in order, namely, that the grains of tlie seeds, which the furrow of the heart, cleft by the plough of faith, was receiving, might not perish by being kept down by the observance of the letter. Of whom it is still rightly subjoined,

Ver. 11. Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours?

33. The Lord had confidence in the strength of this xviii. rhinoceros; because the more He endured him cruelly inflicting hardships upon Him, the more firmly He foresaw him enduring adversities for His sake. To whom also He left the labours, which He Himself had endured in the flesh; because He led him when converted even to the imitation of His own Passion. Whence also it is said by the same rhinoceros, I fill up those things which are lacking Col. i, of the sufferings of Christ in my flesh. Of whom it is further ^^' added;

Ver. 12. Wilt thou trust him to bring back thy seed to thee, and to gather thy floor?

34. Let us consider what Saul was, when, from his very xix. youth, he was engaged in aiding those who stoned, when he was laying waste some places of the Church, and, having received letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know lor certain, that none of the faithful, at that time, believed that God would bend to the vokc of His ftar tlic miglit of such haughty pride. Whence

Job 39, also Ananias, even after he had heard by the voice of the

^ Lord that he had been converted, was afraid, saying, Lord, Acts 9, / have heard by many of this man, what evil he hath done to Thy saints at Jerusalem. And yet, suddenly changed from being an enemy, he is made a preacher: and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth's sake, exults at suffering himself what he "had inflicted; invites some by allurements, and recals others by terrors, to the faith. To these he promises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride.

35. But not even is this at variance with Paul, that the rhinoceros is said to be of box colour, and is stated to strike with his horn the bellies of elephants. For, because he was wont to live under the rigour of the Law, the observance of every virtue gi*ew up more strictly in him than in others.

For what is expressed by box colour, but the paleness of abstinence } To which he himself witnesses, that he tena-

1 Cor. ciously adheres, saying; / chastise my body, and bring it

' into subjection, lest perchance, ivhen L have preached to others, endowed with knowledge of the Divine Law, he reproves the greediness of others, strikes elephants in their belly with his horn. For he had in truth struck elephants in the Phil. 3, belly, when he was saying; Many walk, of whom L told you

' ' often, but now I tell you even iveeping., that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. And again,

Rom. IViey that are such serve not the Lord Christ, but their own but beasts, with his horn; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also.

For many in truth were converted from the pride of that people, to the grace of humility; and whilst the Lord Book made their cruelty to submit to the yoke of His inspired fear, He doubtless subjected to Himself the might of the rhinoceros. But since we have heard what God's marvellous power has wrought with His Elect, let us now hear what His marvellous forbearance has endured in those whom He rejects.

Ver. 13. The wing of the ostrich is like the wings of the heron and the hawk.

36. What is signified by the name ' ostrich,' but the xx. synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from the earth? But what is expressed by the ' heron' and the ' hawk,' but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by undei'standing? The wing, therefore, of the ostrich is like the wings of the heron and the hawk; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Phai*isees, saying; The Scribes a7id Pharisees Mat.23, sit in Closes' seat; all therefore whatsoever they have said to ' yon, observe and do: but do not ye after their works. We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits.

Ver. 14. When she leaveth her eggs in the earth, icilt thou perchance tcarm them in the dust?

37. In ' eggs' there is one thing which is seen, another xxi. which is hoped for: and hope cannot be seen, as Paul witnesses, who says, VVJiat a man seelh, uhy doth he hope 'Rom. 8, for? What then is designated by the ' eggs' of the ostrich, but the Apostles born of the flesh of the synagogue? who whilst they present themselves as despised and lowly in the world, teach us to look for glory in heavenly places. For regarded by the haughty as abject, and as if of no account, they lay, like eggs on the ground; but the power of living, and of soaring to heavenly places, upborne by the wings of hope, lay hid within them. Which eggs the ostrich leaves in the earth; because the synagogue, scorning to listen to

Job 39, those Apostles, whom it had begotten in the flesh, gave them

-jTj-^ — ^iip to the Gentiles who were to be called. But the Lord Myst. \ with wonderful power wanns these very same eggs in the dust; because He roused to life the progeny of the Apostles, in that Gentile world, which had hitherto been cast off; and they, whom the synagogue had despised as void of sense and life, now live and soar aloft, in the veneration of the Gentiles, by the authority of doctrine. The ostrich leaves her eggs in the dust; because the synagogue raised not from earthly desires those whom it begat by preaching. And because the ancient enemy finds those desires conceived in the heart, he doubtless hurries the minds assailed by them even into sins. Whence it is also subjoined;

Ver, 15. She forgetteth thai tJte foot may crush them, or thai the beast of the field may break them. xxii. 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves down for the beast of the field, that is, the devil, to trample on: so that, after they have been long degraded by the basest thoughts, they are at length crushed by the perpetration of even greater crimes. Tlie synagogue, therefore, neglected to raise up from the earth by good living the eggs which it laid. But, though Almighty God found many of its children dead and chilled by earthly desires, yet he animated them with the warmth of His love. But that life, which the synagogue gave not its children, it grudged them afterwards, when it was striving to extinguish by persecution, those whom it remembered not to have by cherishing brought forth to good works. Whence it is also fitly added of this ostrich;

Ver. 16. She is hardened against her young ones, as though they mere not hers.

39. It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they should live. And, when it persecutes the members of the Lord, it suspects that Book by this it is pleasing God. Whence also the Truth says to?^^^^' the same eggs of the ostrich, The hour cometh, thai er/<o- johnie, soever killetk you, thinketh that lie doelh God service.'^' Because, tlierefore, when the synagogue is led by cruelty to persecution, it thinks that it is acting thus by the impulse of divine fear, it is rightly subjoined;

She hath laboured in vain, no fear compelling her.

40. For not fear, but cruelty, has compelled it to pant in the labour of persecution. But because vices, when tinged with the colour of virtues, are commonly the more abominable, the less they are known even to be vices; the synagogue was more harsh in persecution, as it believed that it was becoming more religious by the deaths of the faithful. And therefore it could not at all discern what it was doing, because it shut out from itself the light of understanding, by putting pride in the way. Whence it is also well subjoined;

Ver. 17. God hath deprived her of wisdom, neither hath He given her understanding.

41. For strict is the enquiry of secret retribution; and because it knowingly lost its humility, it also lost, unwittingly, the understanding of the truth. But the wounds, which it inflicted on the faithful at the coming of the Redeemer, are much less than those with which it still aims to smite the Church, by the coming of Antichrist. For it is preparing itself for that time, in order to oppress the life of the faithful with accumulated strength. Whence it is also fitly subjoined;

Ver. 18. When the time shall come, she raiseth her wings on high, she scorneth the horseman, and his rider.

42. The ostrich raiseth her wings on high, when the xxiii. synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it desjiises, not only the Manhood of the Lord, biit also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity

Job 39, of the Person, it can be understood that the Word of God then mounted the rider, when he created for Himself a living Body within the womb of the V^irgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead

S. Aug. assumed the flesh, by the intervention of the soul, and by gjg^^ this means He held together the whole horseman; because

$. 10. He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman; and, when He came into the world, He set forth mighty preachers against the world; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. Whence in this place, when the ostrich is described as raising her wings, and scorning the horseman and his rider, the mention of mighty preachers is immediately subjoined, and it is said;

Ver. 19. Wilt thou give the horse strength, or tvilt thou surround his neck with neighing?

xxiv. 43. In Holy Scripture there is sometimes expressed under the term ' horse,' the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher.

For under the term ' horse' is signified the slippery life of

Ps.32,9. t}ig wicked, as it is written; Be ye not as the horse and wanton horses, and stallions, every one 7vas neighing after his neighbour's wife.

By the name ' horse' is understood temporal dignity, as

Solomon witnesses, who says, / have seen servants upon Booh horses, and princes walking as servants upon the earth.

For every one who sins is the servant of sin, and servants lo, 7, are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; Thei/ /tare Ps. 76,6. slumbered ivho mounted horses. That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth.

Under the name of horse' is designated this present world, as is said by the voice of Jacob; Let Dan be a serpent by Gea.id, the way, a horned snake in the path, that biteth the horses'^'' hoofs, that his rider falleth backward. In which testimony we set forth more plainly what ' horse' signifies, if we consider the circumstances somewhat more minutely. For some say, that Antichrist is coming out of the tribe of Dan, because in this place Dan is asserted to be a serpent, and a biting one. Whence also, when the people of Israel were choosing their position, in the partition of the camp, Dan most rightlyfirst pitched his camp to the north; signifying him in truth, who had said in his heart; / will sit upon the mount of the is. 14, testament, in the sides of the north; I uill ascend above the *^* ^^• lieight of the clouds. I will be like the Most High. Of whom also it is said by the Prophet; The snorting of hisJer.8, horses uas heard from Dan. But he is called not only a ' serpent, but a horned serpent, (cerastes.) For xegaTu in Greek are called ' cornua' in Latin. And this serpent, by whom the coming of Antichrist is fitly set forth, is said to be horned: because, together with the bite of pestilent preaching, he is armed also against ihe life of the faithful with the horns of power. But who can be ignorant that a path is narrower than a way } Dan therefore becomes a serpent in the way, because he compels those, whoui he flatters by seeming to spare them, to walk in the broad way of the jjresent life: but he bites them in the way, because he destroys with the poison of his error those on whom he conlcrs liberty. He becomes a homed serpent in the path, because those whom he finds to be faithful, and to be confining themselves

Job 39, to the narrow paths of the heavenly precept, he not only

'■ — assails with the wickedness of crafty persuasion, but also oppresses with the terror of his power. And, after the kindness of pretended sweetness, he employs the horns of his power in the torture of persecution. In which passage, the * horse' signifies this world, which foams through its pride in the lapse of passing times. And, because Antichrist strives to seize the latter end of the world, this horned serpent is said to bite the horses' hoofs. For, to bite the horses' hoofs, is to reach the ends of the world by striking them; That its rider falleth hackicard. The rider of the horse, is every one who is exalted in worldly dignities; who is said to fall backwards, and not on his face; as Saul is said to have fallen. For, to fall on his face, is for each one to confess his own faults, in this life, and to bewail them with penitence. But to fall backward, where one cannot see, is to depart suddenly out of this life, and to know not to what punishments he is being led. And because Judaea, entangled with the snares of its own error, is looking for Antichrist, instead of Christ, Jacob, in the same passage, rightly turned round suddenly in the language of the Elect, Gen. 49, saying; / will wait for Thy salvation, O Lord; that is, I do not, as the infidels, believe in Antichrist, but I faithfully believe Him, Who is about to come for our redemption, even the true Christ.

By the name ' horse' is understood the preparation of right

Prov.2i, intention, as it is written. The horse ift prepared against the

^^' dag of battle, but the Lord giveth safety; because the mind prepares itself indeed against temptation, but contends not healthfully, unless it be assisted from above.

By the name ' horse' is understood each holy preacher, Hab. 3, as the Prophet witnesses, who says; Thou sentest Thine ^^' horses into the sea, disturbing many waters. For the waters, in truth, lay quiet, because the minds of men were lulled to rest a long while, beneath the torpor of their sins. But the sea was disturbed by the horses of God; because, when holy preachers had been sent, every heart which was benumbed with fatal security, was alarmed by the shock of wholesome fear. In this place, therefore, a holy preacher is understood by ihc name ' horse,' when it is said to blessed Job;

Wilt thou give the horse strength, or wilt thou surround his Book neck with neighing? WM.

44. But what is meant by the Lord's saying, that He first gives strength to this horse, and afterwards surrounds his neck with neighing? For by neighing is set forth the voice of preaching. But every true preacher receives, first, strength, and afterwards neighing, because, when he has first extinguished sin in hiiuself, he then attains to the voice of preaching, for the instruction of others. This horse hath strength, because he firmly endures adversity. He hath neighing, because by blandishment he invites to heavenly things. The Lord declares, that He gives both strength and neighing to this horse, because unless both life and teaching meet together in His preacher, the virtue of perfection will never appear. For it avails not much, though he is supported by the doings of an exalted life, if he is yet unable to rouse others by his words to his own sentiments. Or, what avails it to kindle others by his speaking well, if he makes it plain that he has himself become slothful by living ill. Because therefore it is necessary for both these to meet together in a preacher, for his perfection, the Lord confers on His horse both the neighing of voice, with boldness of action, and boldness of action, with neighing of voice. And we must observe, why neighing, which is doubtless uttered inwardly through the throat, is said to be placed round the neck of the horse, that is, to be drawn in a circle outwardly. Because, namely, the voice of preaching emanates from within, but encircles from without. For as it rouses others to good living, it binds also the conduct of the preacher to good deeds, in order that his conduct may go not beyond his words, nor his life contradict his speech. The neighing then is placed round the neck of the horse, because the life of a preacher is restrained, even by his own words, from breaking forth into deeds of wickedness. Hence is it, that a collar is given as a reward to men who fight with all their power; in oi'der that they may ever perform greater deeds, because they bear the tokens of valour; and may fear to incur the charge of weakness, while that, which they display on themselves, is already the reward of their bravery. Whence it is rightly said by Solomon to

Job 39, every hearer, in praise of wisdom; Thou shall receive a P — '— crown of grace for thy head, and a collar of gold for thy 9. neck. It follows,

Ver. 20. Mill thou rouse him as I he locusts? XXV. 45. By the name ' locusts' is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers.

For, that locusts express the people of the Jews, the life Mark ],of John points out to us; of whom it is written; He did eat ^' locusts and ivild honey. For John proclaims, even in the kind of his food, Him, Whom he foretells with the authority of prophecy. For in himself he designated the Lord, Whom he preceded. And He, doubtless, coming for our redemption, ate wild honey, because He took of the sweetness of the unfruitful Gentiles. But, because He partly converted the people of the Jews, in His own body, He took locusts for food. For the locusts, which give sudden leaps, but fall immediately to the ground, signify them. For they were leaping, when they were promising to fulfil the precepts of the Lord; but they were falling speedily to the ground, when, b}' their wicked works, they were denying they had heard them. Let us behold in them a kind of Ex. 19, leaping of locusts; All the words, which the Lord hath said, will we both do and hear. But let us see how they Numb, speedily iall to the ground; Would we Jiad died in Egypt, ' ■ and not in this vast wilderness. Would ue may perish, and that the Lord may not lead ns into that laud. They were therefore locusts, because they used to leap in their words, but fall in their doings.

46. By the name of ' locusts' is the Gentile ])eople also Eccles. designated, as Solomon witnesses, who says; Ihe almond ^^' ^" tree shall flourish, the locust shall become fat, the caper tree shall be destroyed. For the almond shews its blossom before all other trees. And what are designated by the flower of the almond, except the beginnings of Holy Church? which expanded the primitive flowers of virtues in her preachers, and, in order to bring forth the fruits of good works, pi'eceded the saints which were to come, as shrubs which were to follow- Ami in this was the locust soon made i'at; be- cause the dry barrenness of the Gentile world was watered Book by the fatness of heavenly grace. The caper tree is de- ' stroyed; because when the Gentile world attained, on its call, the grace of faith, Judaea, remaining in its barrenness, lost the course of good living. Hence it is said again by the same Solomon; The locust hath no king, and they go Prov. forth, all of them, by their bands. Because, namely, the ' Gentile world was forsaken, while it continued estranged from the Divine government, but yet, afterwards marshalled in order, it i)roceeded to the battle of faith against opposing spirits.

47. By the word ' locust' is expressed the tongue of the flatterer; as the plagues of Egypt, displayed from heaven, attest; which were once inflicted in a bodily manner, as their deserts demanded; but signified spiritually, what evils smite day by day the minds of the wicked. For it is written; A burning wind was bringing up the locusts, which^^- lo, went up over all the land of Egypt, and covered the whole ~ face of the earth, laying waste all things. The herb of the land, therefore, was devoured, and whatever fruit was on the trees. For Egypt was affected by these plagues, in order that being roused, and smarting thereby from an outward blow, it might consider, what losses of devastation it was enduring by inward neglect, and that, while it beheld things most trifling, but more highly esteemed, perishing without, it might feel, through looking at them, the heavier losses it had sustained within. But what do locusts, which injure the fruits of men more than any other smaller animals, portend by their signification, but the tongues of flatterers, which corrupt the mind of earthly men, if they ever observe them producing any good friuts, by praising them too immoderately } For the fruit of the Egyptians is the doings of the vain-glorious, which locusts destroy, when flattering tongues incline the heart of him who does them to seek for transitory praises. But the locusts eat up the grass, whenever any flatterers extol with applauses the words of speakers. They devour also the fruits of the trees, when by empty praises they weaken even the doings of some who now seem to be strong.

48. By the name ' locust' is designated by comparison

JcB 39, the Resurrection of our Redeemer. Whence it is said also Ly the Prophet in His voice; / am cast out as the locust.

23. For He submitted to be held by His persecutors, even unto death, but He was cast forth as a locust, because He flew away from their hands by the leap of a sudden resurrection.

49. Which can be referred also to the body of preachers. For He was cast out in them as a locust, because, while Judaja was raging in its persecution, as they fly into different directions, they leaped, as it were, into their retreat. But because that preacher is raised to the height of perfection, who is made firm, not only by the active, but also by the contemplative life; this very perfection of preachers is rightly expressed by ' locusts,' which, as often as they endeavour to raise themselves into the air, first impel and raise themselves with their legs, and afterwards fly with their wings. Thus doubtless are holy men, who, when they aim at heavenly things, rely in the first place on the good works of active life, and afterwards raise themselves in flight to sublime truths by the spring of contemplation. They plant their legs firiply, and spread their wings, because they strengthen themselves by good doings, and are exalted to lofty things by their way of life. But, while dwelling in this life, they cannot remain long in divine contemplation, but, as if like locusts, they catch themselves on their feet from the leap they have given, when, after the sublimities of contemplation, they return to the necessary doings of active life; but yet are not content to remain in the same active life. But when they eagerly spring forth to contemplation, they again, as it were, seek the air in flight: and they pass their life, like locusts, soaring up and sinking down, while thev ever unceasingly endeavoiu* to behold the highest objects, and are thrown back on themselves by the weight of their corruptible nature.

50. There is a still further resemblance which locusts bear to holy preachers. For, in the morning hours, that is, at the time of moderate heat, they hardly raise themselves from the earth. But, when the heat has blazed forth, they soar aloft, the higher the more cheerfully they fly. But every holy ])reacher, when he beholds quiet periods of the faith, appears lowly and contemptible, and, like a locust, hardly rises, as it were, from the earth. But if the heat of persecution book should wax warm, clinging in his heart to heavenly tliincrg^ XXXI. he soon shews how great is his sublimity: and he who seemed before to have quietly sunk to rest below, now flaps his wings, and is hurried aloft. Of that horse, therefore, that is, His preacher, the Lord says to blessed Job, ]\ ilt thou rouse him as the locusts? Thou understandest, As I, Who by exciting raise him up to higher objects, as 1 suffer him to be tortured by a fiercer fire of persecution; in order that his virtue may be more strong and wakeful, when the cruelty of unbelievers dashes itself against him more furiously.

But when a holy preacher suffers many things without, when he is tortured by the dire assault of persecutions; who can discern what it is that he beholds within, who feels not his many losses without.'' For were there not wondeiful encouragements to supply him with health within, those torments, which are applied outwardly, would doubtless reach to his heart. But his mind raises itself aloft on the citadel of hope, and therefore it fears not the weapons of the siege which has been laid to it. Whence also in this place, the Lord, in order to shew what sweet odours this horse inhales within, when suffering outwardly so many adversities, rightly adds,

The glory of his nostrils is terror.

5L In Holy Scripture by the word ' nostrils,' is under- xxvi. stood sometimes folly, sometimes the instigation of the ancient enemy, but sometimes foreknowledge. For folly is sometimes designated by ' nostrils,' as we have already taught before, on the evidence of Solomon; who says; A Prov. ring (f gold in a suine\<i nostril is a beautiful and foolish^^''^^- woman. By the name ' nostrils' are understood the exhaling snares and instigation of the ancient enemy; which the Lord witnesses concerning him in this very book, saying; From his nostrils proceedeth smoke. As if He said. From Job 41, his perverse instigation arises a mist of most wicked thought ' in the heart of men, by which the eyes of those who see are darkened. Foreknowledge is also designated by ' nostrils,' as is said by the Prophet; Cease ye from man., whose breath l8.2,22. is in his nostrils; because he himself is counted lofty. For we

Job 30, often detect by the smell that, which we sec not, so that some

'— things, even when lying far off, become known to us by the fragrance of their nature. And, when we draw our breath through our nostrils, we frequently foreknow some things, even when not seen. The breath of our Redeemer is, therefore, said to be in His nostrils; in order, namely, that His knowledge might be pointed out to exist in foreknowledge; because whatever things He declared that He knew in the nature of His Manhood, He doubtless foreknew before all ages by His Godhead. And, w^hence He possessed the breath in His nostrils. He immediately subjoined by the Prophet, saying; Because He Himself is counted lofty. As if He were saying; He foresaw from above, what w^ould come to pass below; because He came from heaven to earth. Holy men likewise, because they have believed what they heard from Him, foresee themselves also what things are to come; and, while they faithfully obey His precepts, wait for His coming with certain hope. Whence also in this place, by the nostrils of this horse are designated the foreknowledge and expectation of a holy preacher. For while he seeks for the last judgment to arrive, for the heavenly country to be manifested, and for the rewards to be paid to the righteous, he draws, as it were, through his nostrils a breath from what is to come.

52. But the glory of his nostrils is terror; because the unrighteous dreads the coming of the vision of the strict Judge, which the righteous earnestly expects. For he, considering his labour, looks for the reward of retribution, and, knowing the merit of his cause, seeks for the presence of his Judge; and most ardently desires Him to come in fiame of fire, inflicting vengeance on the ungodly, and granting the godly, in recompense, the sight of His contemplation. But he, who calls to mind his unrighteousness, shudders at coming to judgment, and dreads the examination of his actions: because he knows, that, if they are inquired into, he is convicted. The glory, therefore, of his nostrils is terror; because the righteous glories on the same ground as the sinner is convicted. Let us behold the horse, how he already draw s through his nostrils a l^reath from those things which as yet he sees not; let us behold with what glory he is elated, when he is waiting for things that are yet to come. Book

Behold the illustrious preacher, in looking at his labours, ' exclaims; / am vote ready to he offered, and ihe time oflT\mA, my dissolution is at hand. I have fouylil a good Jiyht; 1 ~ have finished my course; I have kept the faith. Henceforth there is laid up for me a crown of riyhteousness, which the Lord, the riyhfeous Judye, will yiveme in that day. Where also he fill}- subjoins; But not to me only, hut to those also who love His cominy. As if he said; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Because, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said; The glory of his nostrils is terror. But let us hear, how this holy preacher meauwhile acts when placed in this life, whilst he is waiting for the coming glory, whilst striving to come before the face of his Judge, and whilst he is still put off from the reward of his labour. It follows;

53. By the * hoof of the horse,' the strength of labour is xxvii.

usually understood. What then is designated by the ' hoof,' except the perfection of virtues in a holy preacher? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shews by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself savs to his disciples; Think on Phil. 4, these things, which ye hate received, and heard, and seen in me, do these thinys; and ihe God of peace shall he with you.

And again; Brethren, he ye imitators of me, as I also am of^ Cor.

Christ. He therefore, who corrects others by the example of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch wilhjthe eye of their miud intent on heavenly things, though \hv\ spurn with the foot of hard contempt all things.

Job 39, which flow by and sink beneath: yet from the corruption of '- — the eaithly flesh, to whicli they are still bound, they frequently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, therefore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described.

Gen. 26, as having dug wells in a strange nation. By which example we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceasingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds.

Ez. 8,8. Hence it is said to Ezekiel; Son of man, dig in the wall: that is, break through hardness of heart by frequent blows of

Is. 2, 10. examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thi/self in a ditch in the ground, from the face of the fear of the Lord, and from the glorg of His Majesty. For we enter the rock, in truth, when we penetrate the hardness of our heart; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the moi-e the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves.

54. For behold, because the day of divine judgment is imminent, tlic very face of His fear is already visible; and it Book is the more necessary for every one to fear Him with greater.^^2il: dread, the more the glory of His Majesly is now approaching. What then must be done, or whither must we fly? For which wa^' can any one be concealed from Him, Who is every where? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground; in order, namely, thai breaking ihrough the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects: and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce unceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse; He di(/(/elh up tlte ear lit with his hooJ\ that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added;

He exult el h boldly, he goelh on to meet the armed men.

bb. He exults boldly; because he is not broken byxxviii.

4()8 The riyhteous ready for trial as the horse for battle.

Job 39, adversity, j ust as he is not elated by prosperity. For adversities

"—cast not down him, whom no prosperities corrupt. This horse is, therefore, both bold and under the rein; he has the strength of boldness, so as not to be weighed down by adversity; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, whom they elevate: they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth's sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Acts 5, Christ's sake, as it is written; They departed from the ^^' presence of the council, rejoicing that they icere counted worthy to suffer shame for the name of Jesus. Hence, Avhen Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he 2 Cor. had also been filled with joy, by saying; For u-hen we ' had come into Macedonia, our flesh had no rest. As if he were plainl}^ saying; because my spirit had rest, when my flesh endured the punishments of persecutions, tlirough the advancement of the soul. Against this horse, therefore, there arc prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms: all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples down the desire even of the present life itself. Hence it is Book said by Solomon; Whatever shall hefal the just, it will not ^^^^' make him sad. Hence it is again written of him; 77/ei2, 2*1. righteous, conjident as a lion, will be without fear. The^Q°^* lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. "Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone, Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, whan it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above.

56. This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God; He goeth on to meet the armed men.

57. Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written.

Job 39, They were full of wrath, and cried out, saying, Great is

. ' Diana of the Ephesians, and the city ivas filled with con-

28.29. fusion; and hainng caught Caius and Aristarchus, PauVs companions, they rushed iciih one accord into the theatre.

ib.30.31. And it is immediately subjoined; And when Paul would have entered in unto the people, the disciples suffered him not. But some also of the chiefs of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. In which words we, doubtless, learn with what fury he would rush against the opposing array, unless the reins of love had restrained him, by means of his friends and disciples.

58. But if we ought to go to meet our enemies, of our own accoi'd to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same 2 Cor. illustrious preacher confesses of himself, saying, At Damascus, the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands? Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies; except this, that it is necessary for us to learn, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another prudently to avoid it? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore,

Jtidgment., not fear ^ must determine on caution. All sought for a retreat from the contest, and reserved himself Book for other battles, to fight with greater success. For courage was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, / am ready not to he bound only, hut also Acts2\, to die at Jerusalem, for the name of the Lord Jesus. Neither jj, \q count I my life dearer than myself. He therefore who 2-1^ sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled.

59. On which subject we must consider that he, who boldly endures other greater labours for God's sake, laudably declines certain labours, through the judgment of dispensation. For feeble fear is often called, by men, cautious dispensation; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very precipitate, who always opposes himself to adversities; and he is very coweudly, who always hides himself.

60. But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a wise leader, who always precipitately advances his army against the ranks of the enemy;

Job 39, nor is he a bold leader, who always withdraws it, through — ^ — caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings aroimd him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is rightly said. He f/oe/h on to meet llie armed men. Of whom it is still further rightly subjoined;

Ver. 22. He mocheth at fear, and ijieldelh not to the sword. xxix. 61. Let us see how he mocks at fear, who, as he counts, tramples under foot the swords of the adversaries. For he Rom. 8, says, Ji'lio shall separate Uf{ from the lore of Christ? shall ^^' tribulation, or distress, or famine, or persecution? In fear, coming punishment is dreaded; but in the sword, pain is felt already from a present blow. Because therefore a holy man dreads not coming evils, he despises fear: but because he is not overcome even by a blow as it comes upon him, he yields not at all to the sword. Against this horse then there are as many swords of enemies as there are kinds of persecutions, all which he meets and overcomes, because from the love of life, he prepares himself for destruction. But since we have heard how so very sturdy a breast exposes itself to the shafts, let us now hear what is done by the adversaries. It follows;

Ver. 23. Over him will rattle the gnioer. XXX. 62. In Holy Scri])ture by the word ' quiver' is designated, son)etimes the just and hidden counsel of God; but sometimes the clandestine machination of the wicked. By ' quiver' is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying. Job 30, Because He hath opened His quiver, and affiicted me. That is. He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver.

tiaitlhui of the quircr, threals of hidden assaults. 47.'i so do sentences lie Incl in the secret coiuisel of God: and an Book arrow is drawn, as it were, from the quiver, when God launches ' forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word ' quiver,' as is said by the Prophet, 77/6?^ have made ready Ps.i 1,2. their ai-rows in the qtdrer, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ardently is he led against the armed enemies by the power of his intention; his persecutors, who perceive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance; whence it is now rightly said. Over him will rattle the quiver; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, wei'e seeking for Paul to be brought out of prison; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled; because the cause of secret machination came to Paul.

(j3. Although if we attentively enquire, we find a still deeper meaning in the sound of the quiver. For adversaries frequently enter into designs against the good, rely on wicked inventions, betake themselves to devise schemes; but yet themselves engage, themselves send persons, who should disclose these same schemes to the good; in order that, while the preparation of punishment is secretly, as it were, made known to the credulous, it may be the more dreaded; and that wounds suspected may the more disturb the mind of the hearer, than if inflicted. For, while arrows are concealed^ and rattle in the quiver, they threaten death even though

Job 39, unseen. The quiver, therefore, rattles against the horse,

'■ — when the hidden machination of the wicked against a holy preacher discloses, even more fraudulently, the design which it fraudulently conceals; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as weapons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added;

The spear will shake. xxxi. 64. The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are undergoing punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who ai'e raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying. The spear will shake, He rightly subjoins; And the shield.

65. For, after the raging persecutor smites with punishment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Patil had armed himself \\\i\\ these, in the contest of faith, when saving, / suffer, even to bonds, as an evil doer: Book but the word of God is not bound. As if he were saying; I ^r: am struck indeed with the spear of punishments, but yet I 2, 9, cease not to launch forth the arrows of my words. 1 receive the wounds of cruelty, but I transfix the hearts of the unbelievers, by speaking the truth. Let it be said therefore; Over him will rattle the quiver, the spear will shake, and the shield. For the quiver rattles against the horse of God, because the counsels of the wicked resound about him; because open punishment is sought for, the spear is shaken; but because he is opjiosed by disputation also, the shield is wielded before him. But is he at all restrained from his warmth by these means.'' For with the greater persecution a holy man is oppressed, the more eagerly is he urged on to preach the truth; and, while he submits patiently to his persecutors, he eagerly hastens to attract his hearers to himself. Whence it is still further rightly added concerning the horse of God,

Ver. 24. Baging and snorting he sivalloweth the earth, neither believcth he that the blast of the trumpet soundeth.

QQ. For it was said to the first man when he sinned;x.Kxii. Earth thou art, and to earth shall thou go. But the trumpets (^en, 3, sound, when the powers of this world awfully prohibit holy ^'' men from preaching. Because, therefore, a preacher, inflamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whomsoever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of persecutors, he believeth not that the blast of the trumpet soundeth. For what else is the 'trumpet,' which announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist.''

67. This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God; as it is written; They commanded them, when Acts r>, they had been scourged, that they should not preach in the^^' name of Jesus. But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to \h. 2^, obey God, rather than men. Who says also to others who

47t) St. Paul preaches and conquers under persecution.

Job 39, were persecuting him; For we cannot but speak the things ^^^.g'^ which we have seen and heard. The horse of God, therefore, 20. fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats.

68. Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it Acts 14, is written; There came down certain Jews from Antioch and

■ Iconium, and, having persuaded the multitude, they stoned Paul, and drew him out of the city, supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh! what a noble weakness is there in this man! how victorious his punishment! how triumphant his endurance! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution; he breaks through the opposed shield, because he subdues by reasoning the disputation of opponents; he swalloweth the earth, because, by exhortation, he converts sinners into his own body: he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter; he, besides, (which is a greater thing,) exults in adversities. Whence it follows;