Morals on the Book of Job (Moralia)

69. By which words this also is plainly shewn, that, in?^^' this place, nothing is said by the Lord of the irrational horse. ^'''''"" For a brute animal cannot say, ' Vah;' but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For ' Vah' is a word of exultation. The horse, therefore, says ' Vah,' on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue: and is not alarmed at the peiil of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, * Vah,' is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffering, if he seeks with joy to undergo the peril of death lor the Lord's sake; why is it that the Truth declared to Peter, that boldest preacher, 'who from his sturdy heart, adopted his virtue in his name; When thou shalt he old, thou shall John2i, stretch forth thy hands, and another shall gird thee, and ' lead thee whither thou uouldest not? How does he rejoice in his suffering, who being girt by another, will not go whither he is led? But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom^ we understand how it is willingly unwilling to undergo the peril of a glorious contest: because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for.

70. Let us see how Paul loves what he shrinks from, how he shrinks from what he loves. For he says, 1 have a desire Phil, i, to be dissolved, and to he with Christ. And, To vie to live^?'^-, is Christ, and to die is gain. And yet he says, We that are'^^ Cor.o, in this tabernacle do groan, being burdened, not for that we would be unclothed, hut clothed upon, that mortality might be swallotced ujt of life. Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this? Because, though victory makes him joyful for ever, punishment nevertheless disturbs him for the present: and tliough the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle

Job 39, is now approaching, both palpitates, and is in haste, trcm-

^— bles, and is wroth; seems, through his paleness, as if afraid, but is urged on vehemently by his anger; in like manner a holy man, when he sees himself drawing near to his suffering, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, and yet exults at living, through his death, a truer life. For he cannot pass over to the kingdom, except by the intervention of death; and is therefore doubtful, as it w^ere, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, wh. n we wish to rejiel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet, he saith, Vah; because a bold preacher, on liearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is frequently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when anticipated by deliberation. Whence it is also rightly subjoined concerning this horse;

He smelh'lh the battle afar off.

71. As if it were said more plainly; He overcomes in every contest whatsoever, because before the contest he prejiares his mind for the contest. For to * smell the battle afar off,' is so to foresee in thought misfortunes when yet far

Less prepare for greater. Various assaults. 179 distant, that they may not, by being unexpected, be able to Book overcome him. Paul was admonishing his disciples to ' smell this battle afar off, when he was saying. Examine ^ Cor. yourselves wliether ye be in the faith, prove your own selves. ' As if he were openly charging them, saying, Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a state of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the swords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater; it is rightly said of the horse of God, that he smelleth the battle afar off. It follows;

The exhortation of the captains, and the howling of the army.

7-2. The captains of the adverse part are the authors ofxxxiv. error, of whom it is said by the Psalmist, Contention is Vs. 107, poured J'orth over their princes, and their vain things led them astray, and He caused tliem to wander in the pathless place, and not in the path. Of whom the Truth says by Itself, 7/" ///e blind lead the blind, both fall into the ditch. "Mat. 15, But an army follows these captains, that is to say the crowd of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it follows their conmiands without judgment, whilst it clamours through the madness of confusion, is said to howl willi bestial mind. For howling properly

Job 39, belongs to wolves. And, because the bands of the reprobate

'— are eager with rapacity alone, against the life and habits of the faithful, they shout as if with howling. The horse of God, therefore, smelleth afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, either what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage. Paul was smelling this exhortation of the captains, when saying,

Rom. Bii sweet words and fair speeches they seduce the hearts of ' ■ the innocent. He was smelling this howling of the army,

ActB20, when saying, After my departure shall grievous wolves enter in among you. Peter had smelled out the exhortation of the captains, when he was warning the disciples against 2 Pet. 2, certain persons, saying, Through covetousness shall they uith feigned icords make merchandize of you. He was smelling the howling of the army, when he was premising, jb. 2. saying, And many will follow their lasciviou^nesses, by whom the way of truth is evil sjjoken of

73. Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described b^^ this voice of the Lord, if he has already begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in his smallest deeds. Let us repeat, therefore, the particulars which have been mentioned of the horse, and make known how the soldier of God advances from his original conversation, how he iucreases, from the least to greater things, or by what steps he arrives from the lowest to the highest. Let it be said, then,

Ver. 15. Wilt thou give the horse streiigthy or wilt thou surround his neck with neighing.

XXXV. 74. Upon every soul, over which the Lord mercifully ^^' rules, He confers, above all things, the strength of faith: 1 Pet. 5, of which Peter says. Your adversary the devil, as a roaring llie * horse' applied to the ordinary Christian. 481 lion, goeth about, seeking whom he mai/ devour, whom resist, Book strong in the faith. But neighing is joined to this strength, -^ ' when that takes place which is written, With the heart man Rom.io, helieveth unto righteousness, hut with the mouth confession ^^' is made unto salvation. It follows;

75. Every one, who follows God, is, at his beginning, xxxvi. roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with expanded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection, He rouses us at first as locusts; because though He raises us aloft by the flight of virtue. He yet despairs not at our falling by worldly doing. It follows; The glory of his nostrils is terror.

76. Because a thing, which is not seen, is detected by itsxxxvii. smell, by the word ' nostrils' are ex|)ressed, not improperly, the thoughts of our hope; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he considers that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind; and again when he considers what are the

Job 39. torments of liell, fear immediately disturbs his mind. The __?!!_ * glory of his nostrils' is therefore well called * terror:' because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heai't, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. Whence, after it has been said, The glory of his nostrils is terror; it is rightly subjoined; Ver. 21. He diggeth up the earth icith his hoof. xxxviii. 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does J.he mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pur- Prov. suits. Whence it is rightly said by Solomon, Diligently ^*' cultivate thy field, that thou mayest afterwards build thine house. For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also ho keeps under his own body, as though it were a confederate Book of the foe. Whence also after the bruising of the body, =r= -* after the joy of the heart, it is rightly subjoined; He yocth on to meet the armed men.

78. Armed enemies are unclean spirits, girded with count- xxxix. less frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust.?

79. Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against ihem even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his

Job 39, mind, immovably fixed on God, despises the darts of terapt-

-„ ations, and fieavs not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others. Whence it is also well subjoined concerning this horse;

xl. SO. He mockeih at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldelh not to the sword; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the Rom. 7, flesh had been already overcome, who said; / see atiot/ier law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, Rom. 6, to those about him; Let not sin reign in your mortal body.

ness, lust, evil concupiscence. There smote him more heavily the sword of those temptations, of which he himself

2 Cor. says. In more numerous labours, in prisons more abun-

2^[ dantly, in stripes above measure, in deaths oft. Of the

Jews five times received I forty stripes save one, thrice teas

I beaten with rods, once was I stoned, thrice I suffered shipivreck, by jiight and by day I have been in the deep of the sea. And other sutfcrings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating ib. 28. many things, he himself subjoins; Besides those things that are without, that which cotneth upon 7ne daily, the care of all the Churches. The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both

> or receives himself wounds from the enemy, and yet binds* others, for their salvation. But, against this so hard breast Book of the heavenly soldier, the ancient enemy seeks the more -^, ' for sharper weapons, as he beholds himself more resolutely despised. Whence it also follows;

Ver. 23. Over him will rattle the quiver, the spear will shake, and the shield.

81. For since he sees that the zeal of a holy mind helps xli. others also against him, he labours to wound it with multiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dispersed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it.

82. But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush; in order that while the

Job 39, aiTOW is dreaded from a secret spot, the spear may be less??:_ feared before his face; or that, while he withstands the spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an aiTow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is Piov..s, well said by Solomon to one engaged in both contests; The Lord shall he on thy side, and will keep thy foot, that thou he not taken. For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what arc before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we ai-e afraid of a rising fault, we decline the virtue, which ought to be put in act; and when the side is, as it wei-e, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall he on thy side, and will keep thy foot that thou he not taken; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face. And the crafty enemy who envies him, because he sees that he prevails not at all by quiver and spear, opposes to him Book his shield; in order that, if he pierces not the breast of his -^i^tt'.,..,,,,., Mob.

opponent by sinking it, he may at least obstruct his onward course by some obstacles. For to his efforts he opposes certain difficulties; and when he is unable to overcome, he however resists him. But let us hear, what the horse of God does against the arguments of so many contests;

Ver. 24. Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet snmdeth.

83. The blast of the trumpet sounds against the horse, xlii. when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself by his violent ardour; and consumes, by daily advancing, whatever earthly things he finds within him. And he believeth not that the blast of the trumpet soundeth; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. Whence it is also fitly subjoined;

84. For their own good fortune has more fatally over- xliii. thrown many, and a long-continued peace has rendered many slothful; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse,

4S8 The watchful Christian scents danger far ojf.

Job 39, therefore, says, ' Vah,' when he has heard the trumpet, be- ^^' cause, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unexpectedly. For he marks long beforehand, from each circumstance, of what vice the assault is coming on. Whence it also follows;

He smelleth the battle afar off. xliv. 85. For, to ' smell the battle afar off,' is to discern firom preceding causes, what contests of vices succeed. For because, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His Sol. Church, Thy nose is as the tower^ ivhich is in Libamis. Song 7, -^Yg (distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the farseeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids Hab. 2, it. Hence Habakkuk says, / ivill stand upon my watch. ^' Hence Jeremiah, admonishing the soul of each Elect one, Jer. 31, says, S'e^ thee up a watch-tower^ place thyself bitternesses. ^^' For, to set one's self a watch-tower, is to foreknow by lofty considerations the approaching stniggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush.

86. But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the

Dangers foreseen. Seven lemUng sins under pride. 48.9 mind. For since, as lias before been said, evils frequently Book spring from good deeds, through the vice of negligence; he ^^2^' observes with watchful zeal how arrogance rises from learning, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to vise against him. For when he is labouring diligently in acquiring learning, he anxiously prepares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentleness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God; He smelleth the battle qfar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows;

The exhortation of the captains, and the howling of the army.

87. For the templing vices, which fight against us in xlv. invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the fewsurprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is VOL. III. K. k

Job 39, the root of all evil, of which it is said, as Scripture bears -i..'^' witness; Pride is the beqinninq of all sin. But seven

Ecclus. principal vices, as its first progeny, spring doubtless from ^^' ^' this poisonous root, namely, vain glorv", envy, anger, melancholy, avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace.

88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocris)-, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfdUng the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when the}' reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.

89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubdess while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Env}' also generates anger; because the more the mind is ]nerced by the inward woinid of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is therefore felt as if more heavily impressed. Melancholy also Book arises from ann;er, because the more extrava":antlv the-., agitated mind strikes itself, the more it confounds itself by condemnation; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. IVIelancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that Inst springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.

90. But the leaders are well said to exliort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says. Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person? why then art thou not either equal or superior to them.'' What great things art thou able to do, which they are not able to do! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin; because if thou dost not withstand them with great indignation, they are afterwards heaped upon ihee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says. What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours } Conisider with what sorrow all must be looked upon, who are turned in such gall

Job 39, of bitterness against thee. Avarice also is wont to exhort — '-^— the conquered mind, as if witli reason, when it says, It is a very blameless thing, that thou desu-est some things to possess; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says. Why enlargest thou not thyself now in thy ]ileasure, when thou luiowest not what may follow thee? Thou oughtest not to lose in longings the time thou hast received; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once caj)tured by the principal vices, is turned to madness by multi))lied iniquities, it is now laid waste with brutal cruelty.

91. But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subsequent iniquities by foreseeing them afar ofli he finds out, as it were, by his scent the howling of the army.

Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now

New Man, like hawk's plumage, renewed in warm 2vind. 498 learn by the appearance of birds, how high he soars by con- Book

Ver. 26. Doth the hawk f/et feathers hy tliy wisdom, stretching her wings toward the South?

92. That the hawk casts off its old feathers every year, as xlvi. the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off' the habit of his old conversation, assumes the form of the new man? Which Paul advises, saying, Stripping yourselves o/Col. 3, the old man tvith his deeds, and putting on the new man. And again; Though that outward man of ours he corrupted,^ ^o^-'^t yet that which is within is renewed day by day. But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. For the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer.

93. And He well says, It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accusation. The hawk, therefore, then gains its plumage, when

494 Joh Immhled at sigJdofthe work of grace. The Eagle, Job 39, it has slretclied out its wings towards the South, because

'— every one then clothes himself Avilh the feathers of virtues, when, by confession, he subjects his thoughts to the Holy ( Spirit. For he, who lays not open his old deeds by! confession, brings not forth the works of a new life. He I who knovvs not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage hy thy wisdom, stretching her wings towards the South Y That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight? In order, namely, for liim to gather from hence, that the vigilance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed.Job; Behold the future plumage of virtues in the Gentiles, and cast off" the old feathers of pride. It follows;

Ver. 27. Will the eagle mount up at thy command, and make for thee her nest in high places. xlvii. ^4. In Holy Scripture, by the \\ord ' eagle' ai-e sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high.

By the name ' eagle' are set forth the spiritai, which lie in Lam. 4 ^vait, as Jeremiah witnesses, who says, Our persecutors were ^^- sicifter than the eagles of the heaven. For our persecutors are swiller than the eagles of the heaven, when malignant men perform so tnany things against us, as to seem to snr- ])ass even the powers of (he air themselves in the inventions of their malice.

By the word ' eagle,' earthly power is also typified.

Whence it is said by the Prophet Ezekiel, A great eagle, of Book great wings, long limbed, full of feathers and variety, came^ — =- — " to Libanus, and took away the marrow of the cedar, andi7,3.4. ])lucked off the top of his branches. For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon? Who, in consequence of the immensity of his array, is described as of great wings; in consequence of the length of his continuance, as of long extent of limbs; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. AVho came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried oft" the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate offspring of kings from the lofty height of their power, he plucked off", as it were, the top of his branches.

By the word ' eagle' is expressed either the subtle understanding of the Saints, or the flying of the Lord's Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying, Thejirst beast was like a lion, the Rev. 4, second beast like a calf, the third beast having a face a,s of' a man, the fourth beast like afiging eagle. And though these several points are well suited to each particular PJvangelist, (while one teaches the order of His human Nativity; another, by the off'ering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they arc members. For He Himself is both a Man, because He truly took our

4^6 Gazmg on the sun. Building the nest on high.

Job 39, nature; and a calf, because He patiently flied for our sakes; aud a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name ' eagle' is typified the subtle understanding of the Saints, and their sublime contemplation. For the sight of the eagle sui'jjasses the vision of all birds, so that the sun's ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine commands, is suspended on hi_i:h. And it is also said to place its nest in high ]daces, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It ])laces its nest on high; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when Numb. ]irophesying. Strong indeed is thy duelling j)lace^ hut if "^'^'' thou hast placed thy nest in the rock. For Cinite is inter- ])reled * possessor.' And who are the}' who possess present things, except those who are skilled in the ability of worldly wisdem.? And they truly build themselves therein a strong dwelling ]ilacc, if becoming, by humility, as little children in tlieir own sight, they arc nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away.

95. Let us behold the eagle building itself the nest of Phil. 3, hope in high })laces. He says; Our conversation is in Eph. 2 hearen. Andngain; JVho hath raised us up together, and ®' //(?/// made us sit logelltcr in lieaveuly places. He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then

Hopes of the Elect ^fixed far above Earth. 'J97 confined in prison, when he was witnessing that he was Book sitting togetlier with Christ in lieavenly places. But he ^-— — ' was there, where he had ahcady fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him.

96. For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; / icill raise thee above the^s. 58, high places of the earth. For losses, insults, poverty, contempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things which seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects Avhich lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards discerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the hi(/h places of the earth, these very things He witnesses to blessed Job, that Fie alone is able to do, saying; Will the eagle mount up at thy command, and make for thee her nest in high places? As if He were saying; As at Mine, Who ins])ire within by the grace of hidden bounty, that which I command from without.

498 The Elect soul dwells among the Angels, as rocks. Job 39, Ver. 28. She ahideth in the rocks.

■ —;^ 97. Ill Holy Scripture, when a ' rock' is mentioned in the xlviii. ginguiar number, who else is understood but Christ? As 1 Cor. 'Pixii] witnesses, who says, But the rock n-as Christ. But when * rocks' arc spoken of, in the plural number. His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls 1 Pet. stones, saying, Ye as livelij stones are built together as ' ' spiritual houses. This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her.

98. Rocks can also be understood to be the lofty ytowers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they liave become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, She ahideth in the rocks; that is, by intention of heart.she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variableness of change. W^hence also it fitly follows;

And she dwelleth iu the abrupt Jiints, and in the inaccessible rocks. xlix. 99. For who else are those abrupt flints, but those firmest choirs of Angels, who, though not in their integrity, yet Book remained firmly fixed in their own estate, when the devil — ^—' fell with his angels? For they are abrupt, because ])art of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhai)S heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father; //i?Eph.i, ■purposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. For in Him are restored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says. In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attractions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrujH flints and inaccessible rocks, He immediately added;

100. That is, from these choirs of Angels he directs the 1. eyes of his mind to conteniplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul is, 53^ hath labourer/, he shall see and be satisfied. And again, '*• Blessed are they which do hunger and thirst after righteous- Man, 5, nessjfor theij shall be filled. But who is the food of our^*

Job 39, mind is plainly ])ointed out, when it is said; Blessed are the ■pure in hearty /or they shall see God. And because, from

8. being ueighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined; Her eyes behold afar off. li. 101. For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but daikly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further oil", we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle; Her eyes behold afar off. As if He were saying; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if tlie mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far.

102. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying;

Ih. 33, Who walketh in righteousnesses, and speaketh the truth, icho casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his cars, lest he hear blood, and shutteth his eyes not to see evil; he immediately added to what heights of contemplation he can ascend by these jb. 16. steps of active life, saying; He shall dicell in high places, '' his loftiness shall be the munitions of rocks; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. For to dwell in high ])laces, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate

Si7}nlar description oj tJiem in Isaiait. 501 ourselves iVoni grovelling thoughts. Our loftiness is the Book munitions of rocks, when we are joined in mind to the choirs — - — ' and camp of heaven, and, standing in the citadel of our heart, exjjcl, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as JNIan, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the nicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added; Tliey shall behold the land afar off. That then, which He says here; The eagle will mount up, and make its nest in high places., is there expressed, He shall dwell in high ^ilaccs. That which is here said, She abideth in the rocks, and dwelleth in the abrupt Jlints, and inaccessible rocks, is there added. His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined, Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that wliich is here subjoined, Her eyes behold afar off, is tl)ere fitly added, They shall behold the land afar off.

103. Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, V^'e now see \ Cor. through a glass darkly, but then face to face. And again; ^^h\\\ I count not myself to hare apprehended. I'ut, though 13.

502 Eagle's young fed on blood, ilie weak on the Humanity. Job 39, he himself beholds eternal things much short of what they

'— really are, though he knows that he cannot perfectly understand them; yet he cannot instil by preaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself,

2 Cor. as if of another person, saying. He heard secret words, ' ' tpJiich it is not lanful for a man to utter. Although therefore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the statement of His Divinity, come down to speak only of the Lord's Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is immediately rightly subjoined;

Ver. 30. Her young ones suc/c up blood. Hi. 104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead,- but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weaknesses of the Lord's Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the

1 Cor. secrets of the third heaven, said to his disciples; For I have

^' ^* determined to knoia nothing among you, save Jesus Christ, and Him crucified. As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the Godhead, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle,

And wheresoever the carcase shall be, she is immediately present. liii. 105. For a carcase is so called from its fall '. And the ver^a^ body of the Lord is, not undeservedly, called a carcase, on account of the fall of dcatli. But that which is here Book said of this eagle; Wheresocrer the carcase shall he, she-—— is inunediatelij present; this same thing the Truth has promised will take jilace, in souls as they depart from the body, saying, IVJieresoever the body shall be, thither Lnkel7, will the Cdijles also he (jatJiered together. As if Ile*^^* plainly said, J, your Tncarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh.

106. But this which is said of this eagle; Wheresoever the carcase shall he, she is immediately present, can be understood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle; Wheresoever the carcase shall be, she is immediatelij present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judtca, at another to Corinth, at another to Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin; what else did he prove himself to be but an eagle; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying; in order that, while he was performing the will of God, in having gained sinners, he might find, as it were, his own food in the carcase.'' For the food of the righteous is the conversion of sinners, of which it is said, Labour not for the meat which perisheth, but /or that JohnG, which endnreth unto eternal life. Having heard, therefore.

Job 39, such numerous virtues of holy men, blessed Job is under- ^^•^^- stood to have been astonished, and to have been silent, from the awe of" admiration. For it follows, [E.v. Ver. 31, 32. T/ie Lord added, and spake to Job; Doth he 40, J. 2.] ^j^^^ contendei/i nith God, so easily remain quiet? He that rcproreth God, ought certainly also to ansicer Him.

107. The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contcndeth with God, so easily remain quiet 'i He that reproveth God, ought certainly also to answer Him. As if He were plainly saying; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints? For to doubt of My smiting, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My narrative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the darkness of pride. But, on the other hand, he who carefully weighs the good (qualities of others, enlightens his own deeds, by a powerful ray of humility; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, 1 Kings I have left Me seven thousand men, icho have not bent their ^^' ^ ' knees before Baal; in order that by learning that he remained not solitary, he might avoid the boasting of pride, which iniffht arise in liim, from his sinojularitv. Blessed Job Book •. •. XXXI therefore is not blamed for having done any thing perversely, ' but he is informed of the good deeds oi others besides, in order that while he considers that he has others also equal to hiui, ho may humbly submit liimself lo I Jim, Who is specially the Highest.

1. The higher holy men advance with God, in the dignity of virtues, the more accuratel}' do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men's doings, though it sins and is ignorant in some points, though it regards some sins as though they were none; yet when it raises itself by the compunction of prayer to aim at things above, having been roused by the eye of its compunction, it returns to observe itself with greater vigilance after its tears. For when it deserts itself in neglect, and is torpid with fatal lukewarmness, it fully believes that idle words or unprofitable thoughts are of lesser guilt. But if Avarmed by the fire of compunction, and touched by the sudden breath of contemplation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things Ayhich but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful; because, namely, being pregnant with the conception

Men think their (joodiiess less as /hei/ leant i/iore. o07 of the Spirit, it no longer allows any vanities to cnlor in unlo Book it. For from that which it beholds within, it feels how^^^^^' dreadfnl are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within; but from those inward objects which it has been able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and now beholding itselfj by going out of itself more freely, it comprehends more minutely whatever remains to it, of itself, under itself By which means it is wonderfully brought to pass, as was before said, that it aiipears the more unworthy to itself, by the very means by which it is rendered more worthy; and that it then teels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, / have tried all things by wisdom, and said, I trill become Ecdes. ivise, and it departed tJte far liter from me. For wisdom ^'^^* which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do not seek it, think themselves the nearer it, the more they know not also its standard of uprightness; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not tend towards the comeliness of its beauty, they willingly become more deformed every day in themselves. For whoever is touched by its rays, his deformity is more manifestly pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from uprightness. Whence blessed Job, surpassing in virtues the race of men, overcame his friends -in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence whv he

Job 39, reverenced not the scourges. For when the Divine judg- ^^' ments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicling the scourj^e, He sheu s them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself. For he says;

^^''.f'^ 2. As if he said, I woidd defend my speech, if I had uttered it with weight of reason. But after a tongue is convicted of having used levity, what remains for it but to be restrained with silence? It follows, / will lay mine hand itpon my mouth. In the usage of Holy Scripture, work is wont to be understood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words?

James ^g James witnesses, who says, Be not many masters, for in ib. 8. many things ive offend all. And again, The tongue can no man tame. And the Truth, exposing its faults by Its own

Matt, mouth, says. But I say unto you, that every idle word that ' ' men shall have spoken, they shall give account thereof in the day of judgment. But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Cliurch the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is

Ps.3.21, written; Blessed are they whose iniquities are forgiven, and Heb. 4, whose sins are covered. But since it is written acrain; All things are naked and opjened unto His eyes, how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up; and we draw sometliiiiff else over them, when we choose afterwards Book to prefer for this end the work of good deeds. He therefore * who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over which he spreads tlie merits of good deeds. Let blessed Job therefore, as typifying Holy Church, and in what he says alleging his own circumstances, but designating ours, say for us; 1 icill lay mine hand upon my mouth: that is, that of my words in me which 1 consider to have displeased the strict Judge, I conceal before His eyes under the veil of upright conduct. It follows;

not said; and another, to which I will add 7io further. '

3. If we examine the former words of blessed Job, we iii. find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only; because there will be many. But since our speaking is the laying open to men our secret meaning in words ', but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to 'say one thing' unlawfully, is to do things worthy of the scourge, to ' say another' is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first ])lace far from right in his conduct, and afterwards far from ])atient under the rod. Whence he reproves himsellj saying. One thing have I spoken, which I woidd I had not said; and another, to ichich I ivill add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, 1 found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself.

4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who

Job 30, knowing the Lord, feel that they have offended in one and — ^2^— another point, hecause they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To Avhich they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forget- Lev. 6, fulness, Let him offer a she lamb from the Jlocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. For to take an oath is to bind ourselves with a vow of servitude to God. And wlien we pi'omise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of oin* flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these jiious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, excei:)t the innocence of active life.? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation } He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the powder of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the penitent, that two young jjigcons or two turtle doves may Book be offered. We know that young pigeons or turtle doves ' utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? Tiiat so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be ofiered for a sin offering, but the other for a burnt offering. For a holocaust means ' entirely burnt.' We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God's voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.

Chap. xl. ver. 1, 2. But the Lord answered unto Job out[^. v. of the zvhirhvind, and said, Gird up thy loins as a man: ' '^ I will demand of thee, and declare thou ten to Me.

What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows;

Ver. 3. fJ^ilt thou disannul My judgment, and condemn [E. V. Me, that thou mayest he justified'^ ^^

5. Whoever strives to defend himself against the scourges iv. of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter.? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase liis merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed

Job 40, within him. But he, not detecting his fault during the scourges, — — — and yet not discovering that these very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to bo just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments: and it is said to him; Wilt thou disannul My judgment, and luilt thou condemn. Me, that thou niayest be justi^ficd? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. Tf therefore thou disputcst against My scourges, on account of thy merits, what else dost thou, but hasten to convict Mc of injustice, by justifying thyself? It follows;

Ver. 4. Hast thou an arm like God, and dost thou thunder Book with a voice like Him? XXXIL

6. Because blessed Job transcended in merits the race of y men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.

7. But when a voice and arm arc spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within -the lineaments of a body. Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthropomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes fi'om birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched Zech. 2, you, touclielh the apple of His eye. And as it is said again * of Him by the Prophet to a man who trusts in Him; He Ps. 9] u'ill make a shadow for thee with His shoulders. It is^' doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye; but because He carries us, and by carrying preserves us. He is said to make a shadow for us with His shoulders. For he says, He nill make a shadow f Of Ihee with His shoulders. As if He were saying to man who was a sinner, and, after his sin asking pardon, The Lord protects thee with the same aflection, with which He endured thee. For He shadows thee with His shoulders, because while He carries, He defends thee- But sometimes He applies to Himself a resemblance from our minds, as He

Job 40, says by the Prophet to Israel; / have remembered thee, T — ^9 2 having pity on thy youth. And again speaking by the Is. 49 comparison of a wife, He says; Even if she shall have 1^- forgoilen, yet will I not forget thee. For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things. He is said, after the manner of minds, to forget, and when, after a long lime. He visits the things He wills, He is said, after the fashion of oar changeabloness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement. For men remember nf3 things, except those which are either past or absent. How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck? Or how does He call to mind things absent, when ever}' thing that is, is present to Him, from the fact that it exists in Him? For if it were not present to Him, it would not exist at all; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Deut. Him from birds, as is said by Moses, He spread abroad His Ps!i7 8. ^^'*"5'^j a;?f/ took them. And the Prophet says; Hide me under the shadow of TJiy wings. ¥ox because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, protection, when He puts forth His mercies towards us, He extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on accoimt of our infirmity, with objects without sense; as Amos 2, He says by the Prophet, Behold, I will shriek over you, as a cart creaketh laden with hay. For since the life of the Is.40,G. carnal is hay, as it is written, Allfiesh is hay; in that the Lord endures the life of the carnal. He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of this kind are soniclimes spoken of concerning God, on Book acconnt of the effect of His doings, but sometimes to indicate ''^^^^^' the substance of His Majesty. I"or when an eye, shoulders, a foot, and wings, are said to be in God, the effect of His operation is set forth. But wlien hand, arm, right hand, or voice, is said to belong to God, by these words His Consubstantial Son is pointed out. For He is in truth both hand, and right hand, of Whose Ascension the Father speaks by Moses, saying, I will lift up My hand to heaven^ and IwillDeut swear by My riyht hand. He is the arm, of Whom the ^' ' Prophet says, And to whom is the arm of the Lord rerealcd? is, 53,1. He is the voice, because the Father said when He begat Him, Thou art My Son, this day Jiave I hegotten Thee. And P?- 2, 7. of Wliom it is written. In the bey inning was the Word, and John 1, the Word was tviih God, and the Word was God. By this Word David declares that the Father made all things, saying. He spake, and they were made. For God, therefore, to Ps.33,9. have an arm, is for Him to beget a Sou that worketh; to thunder with His voice, is for Him to manifest fearfully to the world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou thunder uitJi a voice like Him? by a wonderful dispensation of mercy He exalts, while He I'eproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this pro))Osal;

Ver. 5. Surround thyself with beauty, and raise thyself [E.Y.. on high, and be full of glory, and array thyself with beautiful '^ garments.

8. Thou understandest. As 1. For He surrounds Himself vi. with beauty, of Whom it is wntten. The Lord hath reigned,^^-^^,^- He halh put on beauty. He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious. Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom He created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the I'rophet, T7iou hast put on confession, and beauty, clothed with light ^%^^*'

Job 40 ^* with a garment. For here He puts on confession, there

^- beauty; because those whom He has here made to confess by penitence, He will there set forth refulgent with the beauty of righteousness. He is clothed, therefore, with light as with a garment, because in that eternal glory He will be Matt. 5, clothed with all the Saints, to whom it is said, Ye are the light of the ivorld. Whence also it is said by the Evangelist, that when the Lord Avas transfigured in the mountain, His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness. But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shews also how He separates from Himself the imrighteous. It follows;

^^•l. 9. Thou understandest, As I, Who in the season of tranquillity bear with them united against Me, and when I come at last Avith severity, I scatter them in My wrath. But we must carefully observe on these subjects, that a grievous errror of misbelief is admitted, if any one perchauce thinks, that in that Substance of the Godhead, wrath and tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature.

Jamesl, Hence it is said of Him by James, With JVhom is no

• variableness, nor shadow of change. Hence again it is w ritten,

Jer.25 P'opliet says, The land is made desert from the face of the

38. anger of the Dove, from t lie face of the fury of lite Lord.

For that which he had first called the anger of the dove, he afterwards called the fury of the Lord. For the dove is a very simple animal; and because no inequality of fury steals in upon God, He called the fury of the Lord the anger of the dove. For to ])oint out the inalterable might of the

Divine severity, he termed it both ' anger,' and that of ' the

Dove.' As if he were saying more plainly; He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment, remaining immutable in Himself, He is not altered by any vicissitude or change; but yet lie is not manifested to the Book Elect and reprobate under the same appearance of unchange-^^^^^^' abU-ness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of conscience within they bring themselves to a point, from which their minds behold alike One Person, but are not alike afTectcd, because to the one their former righteousness represents Him as gentle, and to the others their sin represents Him as terrible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge wdien still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him: for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a f^ood conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows j

And behold every one that is arroyant, and abase him.

10. As if He said, As I. But as to the order of punish- viii. nient, the sin of the proud is fitly mentioned before the aiTogaut; because in truth pride is not generated by arrogance, but arrogance by pride. But every siinier is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion

Job 40, it is said, that the Lord looked upon Peter; and Peter ^ re- — '—^membering the word of Jesus, wept bitterly. With regard 22, 61. to puuishmt'nt it is said again; The countenance of the Lord ^g- ^^' is upon them that do evil, to destroy the remembrance of them from the earth. But in both \Yays is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment. [E. V. Ver. 7. Look on all the proud, and confound them, and ^^■^ tread down the wicked in their place. ix. 11. Thou understandest, As 1. For the proud are confounded-at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is Ecclus. the place of the wicked; for, since it is written. Pride is the

' " beginning of all sin, it is comprised in that place, whence impiety arises; although impiety hardly differs from pride.

For to be veiy proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real Ps. 73, misery. Whence the Prophet says; Thou castedst them

^^* down while they were being raised up. For he says not,

Thou castedst them down after they were raised up, but while ihey were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down witliin. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;

12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their

Creator. Whence also when lie enquires into their conduct, Book

• XXXII He acknowledges it not, as though it were hid from Ilim, ^ saying; I know not luho ye are. The life of the wicked is Luke hitlden under the dust, because it is weighed down by niean^^'^'^' and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is weighed down by earthly desires, under the character of Ephraim, Ephraim has ^e-Hos. 7, come as bread under the ashes, ichich is not turned. For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by long neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.

13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said. As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the ])it, looks towards things below. And it is well said of the. proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they

5*20 Job iauyht that his strength is not his own.

Job 40, geek earthly glory, and the things to which they look forward

'■ — are of the basest kind, whilst they follow after high things in their jjride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the Ps. 147, proud by the Psalmist; But He himibleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth? For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved ])it of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God^ or dost thou thunder ivith a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,

14. As if He were openly sajing. If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man, despising the assistance of God, Book trust that they can be saved by their own strength. And for' ' these what else ought we to pvay, except that, if they liavc already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roa?; who will^moas, not fear? The Lord God hath spoken, who uill not jitophesy? For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I nil I love Thee, 0 Lord, myPs.is.i. strength, plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, 3Iake Thy loving-kind- 'Pa.\7,7. ness marvellous, 0 Thou that savest them that trust in Thee: because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is fomid how grievous were the perils we have escaped.