Morals on the Book of Job (Moralia)

15. And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works* of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse

JOB 40, with bis Maker, may know plainly the arguments of the

^^ — adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousuess, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all \\herein he deceives b}' promising. He commences therefore all his contests of craftiness, saying; except the ancient enemy? which being interpreted from the Hebrew word, means ' Animal' in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earlKare described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from Avhich it sprung. Hence it is that Moses distinctly related the creation of all things in separate days,

Ill what sense men are aaid to be made with Angels. 52o and yet added tliat all were created at the same time, saving, Took These are the (lenerations of the heaven and the earth,.

when they were created^ in the day that the Lord made the 4, 5' ' heaven, and the earth, and every plant of the Jleld, before it sprung np in the earth, and every herb of the region. For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own Gen. i, image; in the image of God created He him, male and^'' female created He them. For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.

17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But il Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is

Job 40, written of man, Let us make man after Our image and ^ ' likeness. And it is said to Satan by Ezekiel, Thou wast a

26. ' seal of similitude, full of wisdom, and perfect in beauty in

Ez. 2S, ^j^^ deWjhts of the Paradise of God. In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Mauichgeus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ' race of darkness' was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly fashioned by nature? But because we have heard with whom that Beliemoth was made, let us hear what he does, when ruined. It follows; He will eat hay as an ox. xiii. 18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured

Is. 11,7. by the ancient and insatiable enemy, he said, The lion shall eat straw like the o.v. But what is signified by the words hay, and straw, except the life of the carnal? Of which it is ls.40,6.said by the Prophet, All Jlesh is hay. He then who here is ' Behemoth,' is there a ' lion;' they who are here called ' hay,' are there called ' straw.' But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed Bock only on clean hay. What then is it, for which this Behemoth i-^— — -* is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet;

His food is choice. For he rejoices not in seizing those Hab.i, whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions.

He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the

19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ' hay' is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of

God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ' choice',' ' electi but in the accurate judgment of the Lord are ' hay.' Was not Saul hay in the sight of God, of whom the Prophet hath chosen, and of whom it is said just above. He is choice Jh.9, 2.

and good? For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well

8 10. they were still living were in the holy place, and were praised in the city as if of good works. That many are hay, but yet are protected by the favour of sanctity, a certain wise furnish a table. For a stranger is said by passing over to funiish a table; because if any one standing at the altar of

God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion atlvances with others, and yet he himself ' passes over as a stranger' from God. He therefore

Job 40, ' adonieil the table in passing over,' because he would not —III— remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Becaiise then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the grormd, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us liovv he prevails, in order that the more the wickedness of his canning is known, the more easily it may be overcome. It follows; [E. V. y-gj. ji fjif^ strenqth is in his loins, and liis force is in the navel of his helly.

xiv. 20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it Lukei2,is iluit the Truth says to His disciples; Let your loins be girded about. Hence Peter, when keeping away lust from

1 Pet. the heart, admonished, saying. Girded up in the loins of

' " your mind. Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abi'aham in the time of

Melchisedec, said, in shewing where Levi was then con-

Ht'b. 7, cealed in the body of his fiither; For he teas yet in the loins

^^' of his father. But that the seed-vessel of lust is with women contained in the navel, the Prophet witnesses, wdio, reproving the wantonness of Judaa, under the character of a Ez. 16, prostituted woman, says; In the day of thy birth thy navel

'^' was not cut. For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss,

Judfea is blamed from her birth, as having, while born of

God, retained her navel unsevcrcd, because she lopped not off" the loosenesses' of lust. Because therefore both sexes Book are grievously overcome by the infirmity of lust, through the ^-^^^^r power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.

21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the iirst arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringcth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his slreiKjth is in his loins, and his force is in the narel of his belli/. As if it were plainly said. His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,

22. There are in these words many points, to be brought 17-] forward for moral instruction. But we examine in the first ^' place the violences of this Behemoth, in order afterwards to delect more accurately his crafts. In Holy Scripture under the name ' cedar,' sometimes the lofty excellence of heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ' cedar' is expressed the loftiness of heavenly glory, as the Psalmist witnesses, 77/eps. 92, righteous shall flourish like the palm tree, lie shall be^' multiplied like a cedar in Libanus. Again, under the name ' cedar' is designated the haughty power of the wicked, as is said by the same Projihet; The roice of tJte Lord breaking Ps.29,5, the cedars. But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters,

Job 40, doubtless, that ruined man, his peculiar vessel, who is

^specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not> even when cast down, the power of his nature. But his power is at present very little displayed, because it is

'dispen- jjgif] bound by an exercise' of Divine strength. Whence it

Rev.20, is said by John; 1 saw an Angel come down from heaven, having the key of the hottomless 2^it,anda great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and hound him a thousand years, and cast him into the hottomless pit, and shut him up, and set a seal upon him. For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent I'avages of pride. But it is there intimated lb. V. 7. how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. For by the number ' thousand,' on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.

23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of Mat.24, days. For hence the Truth says by Itself, Then shall he great tribulation, such as was not frotn the beginning of the world to this time, nor shall be. Hence again It says,

^^•''•'^^' Except those days shoidd be shortened, there should no flesh he saved. For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, book He, in His mercy, says were shortened; in order doubtless ^^^^^' to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.

24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Maityrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing ' fastened some, in which death is i crucis both rejiellcd when courted, and courted when repelled; f^,'^ some the saw ground with its rugged teeth; some the ironarmed hoof trampled on and mangled^; some the rage of^ 'carpbeasts tore limb from limb with their bite; some the force!" g' p.' of blows imprinted through the skin pierced from" their sit," inmost entrails; some the deep dug earth buried alive; some j^ the precipice crushed when hurled headlong to death; some pieces' the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; Titers sliall arise false Chrisfs, and fahe^Y^^-'^^i 'prophets, and shall shew great signs and wonders^ so that, if possible, even the Elect may be led into error. For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.

25. For he is then not exalted only in power, but is.supported also by the display of miracles. Whence is it also

Job 40, said by Davit]; He lielh in wait in secret, as a lion in his Ps 10^ ^^^'^' ^^^ ^^"^ open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in aiubusli, even if he had not been a lion. But because this ancient enemy is imchecked in all his strength, be is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his gi-eatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a Rev, 12, dragon; And his tail dreio the third part of the stars of heaven, and cast them to the earth. For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.

26. Hence Daniel speaks against this tail of the dragon in Dan. 8, the pcrson of Antiochus, saying. It cast down some of the

10—12. giyf^i^g /iQfft^ and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of Ids sanclificaiion. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will he cast down in the earth, and he will do, ytie{i)T-a)fd prosper. For he casts down some of the strong host', and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of" their works. And he magnifies him- Book self as far as to the prince of the host, because he sets him- ^•^^'^' self up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and under- Pan. 8 slaiidiiiy dark sentences shall rise tip, and his power sJiall-^''^^' be rendered strong, hut not in his own strength. For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the ih.24.25. mighty and the holy people, according to his will, and croft shall be directed aright in his hand. For he slays the might}, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his. will, when he draws at the beck of his \Aill those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, he supports by working wonders; for whatever his lying tongue pretends, that does the hand of his wt)rk set forth, as if true.

27. Hence again he says; He will rise up against the ihid. 25. Prince of princes, and he shall be broken without hand. Hence Paul says. So that he silteth in the temple of God, 2 jh^ss. shewing himself, as if he were God. Hence again he says; 2, -*• Whom the Lord.Jesus shall slay witlt the spirit of His mouth, and shall destroy with the brightness of His coining. For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he

Job io, sitteth in the temple of God, sheitimj himself as if he aere.-}^ — God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this 2 Thess. Behemoth it is also said by Paul, Wlto opposeth andexalteth ^' ^* himself above all that is called God, or that is worshipped. Of whom Daniel, when saying that the fourth beast was Dan. 7, Strengthened with ten horns, immediately added, / was considering the horns, and behold there came up from the midst of them another little horn, and three of the first horns ivere plucked up from before itsface^ and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquit)^ For every sin belongs to the number eleven, because Avhile it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats' hair, hence it is that in the Tabernacle there are made eleven veils of goats' hair. Hence it is said in the eleventh Ex. 26, Psalm, Save me, Lord, for the godly man hath ceased. conf. Hence Peter, being afraid of the Apostles continuing in the ^oQ^' ^' number eleven, sought, by casting lots, for Matthias as the Ps.12,1. twelfth. For unless he observed that fault was signified by 16—26. ^^^^ number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author.of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth spcaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men.

That then which is said by Paul, Exalting himself above all Book

But Daniel's declaring that he speaks great things, or Paulg "•'' that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows;

The sineirs of his stones are wrapped together.

28. This Behemoth has as many ' stones,' as he possesses xvi. preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the arguments of his preachers are bound together with cunning assertions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be unravelled. His ' stones' have their ' sinews wi-apped together,' because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display themselves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faith-

Job 40, fill. For not only is tliat which is evil infused with the ^^' speaking of the mouth, but that which is worse is hold bymore in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles: because they corrupt the hearts of the innocent by the example of their doings! For whoever is exalted with pride, whoever is tortured bv the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist? For while he willingly engages himself in his service, he furnishes by his example the progeny of eiTor to others. The one works wickedly, the other cleaves to those wdio work wickedly; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside ihe authority of the faith he has pledged to God, witnesses in favour of error? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since their sinews are ■wrapped together, and entangled for evil, they cannot be released from corruption. It follows;

[E. V. Ver. 13. His hones are as pipes of brass. ^■|.jj 29, In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also; because there are some wicked persons, who are yet retained in enor by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body.? These sometimes exhibit a sweetness of speech in deceiving their hearers, because cvcu tliorns pvoduce flowers, and that in them wliicli Book smells sweetly is seen, that which wounds is hid. They^— —: blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase themselves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.

30. Whence also the ' bones' of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul; Though I speak with the tongues of men i Cor. and of angels, and have not charity, I am become as sound- ' ing brass, or a tinkling cymbal. For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not supported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows, His cartilage as plates of iron.

31. For cartilage has indeed the appearance of bone, but xviii. has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said; His cartilage is as plates of iron; because that which any one would believe to be

Job 40, tlie weaker part of his body, is the very thing which wounds

-^ — the more fatally. And they are rightly compared not to iron only, but to ' plates of iron,' because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.

32. It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understanding for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said, [E. V. Ver. 12. He settethfast his tail, like a cedar.

^^•] 33. The first suggestion of the serpent is soft indeed, and jyioR tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right.

The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it: but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit.

Whence also he is well said to ' set fast his tail.' For he wounds with his tooth, but binds with his tail; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this

Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards allvuing to delight, he infixes his tooth;

but lastly, gaining))Ossession by consent, he clenches his tail. Book

Hence it is that some persons blame in themselves sins ' which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, evini against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then; He clencheth his tail like a cedar; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last.

34. It should be known also, that to those whom he has seizedj he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life: and that the more he considers that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end; in order that the sooner his temptations arc to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But liequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper womids of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord's bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked UaTi9, the fold Sfiirit, sat/inr/, Tliou deaf and dumb spirit, I charge'^^''^^- thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. Behold, it had not rent him, when it possessed him, it rent him wlien

Job 40, it camc out; because he doubtless then harasses the thoughts

'■ — of the mind more fearfully, when, compelled by Divine power, he draws near his departure. And him whom he had possessed as a dumb spirit, he was leaving with cries: because frequently, when in possession, he inflicts smaller temptations; but when he is expelling from the heart, he disturbs it with sharper assaults. It is therefore well said. He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined;

The sinews of his stones are wrapped together. XX. 35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrujDts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices; so as to make many sin in such a way, that, if they wish perchance to escape a sin, they cannot escape it without being entangled in another sin; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel Ez. 14, saw three men set free, namely, Noah, Daniel, and J-ob, and Lukeir *^^ Lord in the Gospel, by saying that there were some in 34—36. the field, some in the bed, and some in the mill, doubtless points out three orders in the Church,) it is plainly sufEcient for us to select an instance out of each class.

36. For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence; but he, to whom the oath has been sworn, is discovered to be

Eiitaufilevicnlfi of sea rest y, obedience, office. 531) ffuiltv of adiiltcrv, so as even to endeavour to kill tlu; Hook husband of llic adulteress. But he who has taken the oath, ^- — '- turns back to his own mind, and is assailed by difl'erent thoujj;hts on one side and the other, and is afraid of being silent in this matter, lest by silence lie should be an accoml>lice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he inclines, he is afraid of not being free from the taint of transgression.

37. Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord. And when he, perhaps, who is injudiciously selected, has begun to rule over him, he forbids the things of God to be done, and enjoins the things of the world. The person under him considering, therefore, either what is the sin of disobedience, or what is the pollution, of secular life, both trembles to obey, and fears to disobey; lest by obeying he should forsake God in His commands, or again by disobeying should despise God in the superior he has chosen; and lest by obeying unlawful commands, He should exercise against God that which he chooses for God's sake; or again, by disobeying, should postpone to liis own judgment him whom he had sought for as his own judge. He is, therefore, through the fault of his indiscretion, bound by the sinews of stones wrapped together, because either by obeying, or certainly by disobeying, he is bound with the sin of transgression. He was studying to break down his own will, and he takes care even to strengthen it by despising his superior. He resolved entirely to abandon the world, and he is compelled to return to the cares of the world even through the will of another. The sinews, therefore, are wrapped together, when the arguments of the enemy so bind us, that the knots of sins hold the hrmcr, the more they are sought to be disentangled.

38. Another, neglecting to think of the weight of ecclesiastical distinction, ascends by bribes to a ])lace of rule.

540 /// not always ircU viidove. Chooxe the least evil. Job 40, But because every eminent position in this world is more

'— affected by griefs, than delighted by its honours, when the heart is weighed down by tribulations, its fault is recalled to its memory: and a man laments that he has attained to a laborious post by wrong means, and be learns how wrong is his conduct, by being crushed by the very difficulty. Acknowledging, therefore, that he is guilty with the bribes he has expended, he wishes to abandon the lofty position he has gained: but he is afraid it should be a more grievous sin to have resigned the charge of the flock he had undertaken. He wishes to take care of the flock committed to him, but he is afraid it should be a greater fault to hold the authority of pastoral grace which he purchased. He perceives therefore that, through seeking for distinction, he is hampered by sin on every side. P'or he sees that neither course is without the imputation of guilt, if either the flock he has once taken charge of be abandoned, or again if a sacred office be retained, when purchased in a secular way. He is afraid in every direction, and is suspiciously fearful on every side, either lest remaining in his purchased office he should not properly bewail his not correcting his fault b}' even abandoning it, or certainly, lest, while endeavouring to lament one fault, by resigning his authority, he should again commit another, by this very forsaking of his flock. Because, therefore, this Behemoth binds with such entangled knots, that a mind, when brought into doubt, binds itself firmer in sin by the very means it attempts to free itself from sin, it is rightly said; TJte sinews of his stones are irrapped togetlier. For the more the arguments of his machinations are loosened, as if to release us, the more are they entwined to hold us fast.

39. There is, however, a plan which may be usefully adopted to overthrow his craft, namely, that when the mind is held in bondage between less and greater sins, if no outlet for escape is open without sin, the less evils should always be preferred: because even he who is shut in by a circuit of walls on every side, lest he escape, there throws himself down in flight, where the wall is found lowest. And Paul when he observed certain incontinent persons in the Church, conceded the smallest faults, in order that they

\ ^*""* might avoid greater, saying, On account of fornication, let even/ man fiare his own wife. And because iiiairied people ]!ook. '. • XXXII are thei) only without sin in their connection, when they '- come together, not for the gratification of lust, but for the begetting of children, in order to shew that this which he hud conceded was not without sin, though of least degree, he immediately added, But I speak this bif indidyence, not by ib. 6. co)nni(tndvient. For that Avhich is pardoned, and is not conunanded, is not without fault. He surely saw that to be a sin, which he foresaw he was able to concede '. But when ' a'- we are constrained by doubts, we profitably yield to the be exleast, for fear of sinning unpardonably in great, faults. The '^"■^^'^•' entanglement of the sinews of this Behemoth is therefore frequently unravelled, when we pass to the greatest virtues through the commission of smaller faults. It follows,

40. What are designated by the ' bones' of this Behe- ^^^j moth, except his counsels? For as the uprightness- and-positio. strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his * testicles' differ from his ' bones,' that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his ' bones,' that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights; and when the sound is sweet which they utter to the ears, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the fuinness of its strength. So also when his crafty designs counsel, as it were, with giutle Ibrethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things. They are

542 Temptation to tvorldlincss in guise of prudence; Job 40, like pipes of brass then, which when heard with pleasure

'— plunge the mind from its inward resolution into the pleasure of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wiclicdness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity.

41. And we make this plainer in every respect, by briefly laying open a few of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world's occupations, being greatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benefit, saying. Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude? He insinuates these thoughts, and flatters the while; and is already secretly concealing the snares of sin in the worldly business, which he ]irovides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their h(;arer with the sweetness of a voice which is giving them counsel.

42. Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples under foot the things which could weigh down their possessor. The lurking enemy addresses his heart with secret suggestion, saying. Whence has arisen the boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposcst of to reitouncinij ubedience, in guise of zeal. 543 thyself in another: He would nial<c thee more strone: and Book

X\XII robust, if He liad wished thee to follow His footsteps with— ^ - the ueediness of want. Do not most men never give up their earthly patrimonies, and yet purchase by these, through works of compassion, the eternal goods of a heavenly inheritance? He suggests these things with flattery; but secretly in liis deceit annexes deadly pleasures to the very things he advises him to retain, before the eyes of him who retains them, in order that he may attract the deluded heart to outward pleasures, and may draw aside its secret vows of perfection. His bones, therefore, are like pipes of brass, because when his crafty designs utter outwardly a soothing sound, they inflict deadly destruction within.

43. Another having given up all his outward possessions, prepares also to ci-ush his inmost wishes, in order that, by submitting himself to the sounder judgment of another, he may renounce not merely his evil desires, but, (to add to his perfection,) himself also even in good resolves, and may observe all his duties at the will of another. The crafty enemy addresses him the more gently, the more ardently he endeavours to push him down from his loftier position, and presently, fawning on him with deadly suggestions, he says, O what great marvels thou wilt be able to perform by thyselfj if thou dost not submit thyself in any way to the judgment of another. Why dost thou check thy progress, from a desire for improvement? Why dost thou crush the goodness.of thy intention, when thou endeavourest to extend it further thau is necessary? For what wickednesses didst thou per|)ctrale, when exercising thy own will? Why then dost thou require the judgment of another over thee, since thou wilt be of thyself fully sufficient for holy living? He suggests these things in a flattering tone, but he secretly prepares, in the indulgence of his own will, causes for the exercise of pi-ide, and, while he praises his heart for its inward rectitude, he craftily seeks out where to undermine it with sin. His bones are, therefore, like pipes of brass, because his clandestine designs, by the very means with which they (latter, as it were, and delight the mind, fatally divert it from its right intention.

44. Another, having entire] v subdued his will, has already

54i Temptation to sloth, as to care for oar own souls.

Job 40, corrected many sins of the old man, both by change of life,

'■ — and by the lamentation of penitence; and is inflamed with greater zeal against the sins of others, the more he is entirely dead to himself, and is not held captive by his own iniquities. The crafty enemy, observing that by his zeal for righteousness he is benefiting others besides himself, attacks him with words which advise him as if for his advantage, saying, Why dost thou extend thyself to attend to others' concerns? Would thou mayest have strength to consider thine own! Dost thou not consider, that when thou art stretched forth to the concerns of others, thou art found unequal to attend to thine own? And of what use is it to wipe off the blood of another's wound, and by neglect to extend the corruption of thine own? While he speaks thus, as if giving advice, he takes away the zeal of charity, and destroys, with the sword of secretly instilled sloth, all the good which could result from charity. For if we are connnanded to love our neighbours as ourselves, it is right for us to be kindled against sin, with zeal for them, as for ourselves. Because then he estranges the mind from its own resolution, while he pleasingly offers advice, it is rightly said, His bones are as pipes of brass. For when by his crafty designs he utters a pleasing sound to the mind of the hearer, he sings, as it were, with a pipe of brass, so as to deceive by means of his allurements. But this Behemoth engages much more gently in the contest, when, under the cloke of infirmity, he exercises himself in ambush. But he then arouses harder temptations, when he conceals the sources of iniquity, before the eyes of him who is tempted, under the semblance of virtue. Whence it is also rightly subjoined.

His car Ida (je as plates of iron. xxii. 45. For what but his simulation is understood by cartilage? For cartilage presents the appearance of bone, but it has not the strength of bone. And there are some vices which present an apjiearance of rectitude, but which proceed from the weakness of sin. For the malice of our enemy clokes itself with such art, as fretjuently to make faults a))pear as virtues before the eyes of the deluded ujind; so that a ])erson exjiects, as it were, rewards, for the very conduct for which lie deserves to meet with eternal punishments. For cruelty is frequently exercised in punishing sins, and it is Book counted justice; and immoderate anger is believed to be -^ -* the meritoriousness' of righteous zeal; and when sinners ' menought to be carefully made straight from their crooked*""^ habits, they are snapped by being violently bent. Frequently negligent remissness is regarded as gentleness and forbearance, and while delinquents are spared temporally more than is proper, they are cruelly reserved to eternal punishments. Lavishness is sometimes believed to be compassion, and though it is a fault to be over saving, there is no fear of that which has been given being more wickedly lavished. Tenacity is sometimes considered frugality, and since it is a grievous fault not to give, it is considered a virtue to retain what has been received. The pertinacity of the wicked is often termed constancy, and when a mind does not submit to be turned from its wickedness, it glories as if in defending what is right. Inconstancy is often regarded as tractability, and because a person does not keep his word to any one, he considers himself on that account a friend to all men. Sometimes incompetent fear is believed to be humility, and when an}- one, oppressed by temporal fear, shrinks in silence from the defence of the truth, he thinks, that, according to the order of God, he demeans himself humbly to his superiors. Sometimes haughtiness of voice is counted freedom for the truth; and when through pride the truth is s]3oken against, forwardness in speaking is thought a defence of the truth. Sloth is frequently looked upon as a maintenance of peace, and though it is a grievous fault not to be zealous in doing what is right, it is believed to be a most meritorious virtue, merely to abstain from evil conduct. Restlessness of spirit is frequently termed a watchful solicitude, and when a person cannot endure rest, he tliinks that he performs an exercise of virtue which is due from him, by doing what he likes. Incautious precijjitation in things which nmst be done, is believed to be the warmth of praiseworthy zeal, and though a desired advantage is marred by unseasonable acting, it is considered that the quicker a thing is done, the betier. Slowness in promoting goodness, is counted judgment, and when i)rogress is expected to Lo niadi! by roconsid'-ralion, delav lurks in ambush and (lis-

Job 40, appoints it. When a fault then appears like virtue, we must — ^~ needs consider that the mind abandons its fault the more slowly, in proportion as it does not blush at what it is doing; and that the mind abandons its fault the more slowly, in proportion as, having been deceived by the semblance of virtue, it seeks therefrom the recompense of rewards. But a fault is easily corrected, which is also blushed at; because it is felt to be a fault. Since, therefore, error is corrected with more difficulty, when it is believed to be a virtue, it is rightly said, Hia cartilage as plates of iron. For the more craftily this Behemoth exhibits his cunning under the cloke of virtue, the more firmly does he enthral the mind in sin.

46. Hence it is that sometimes those who seek after the way of holiness, when they have fallen into error, are improved but slowly. For they consider what they do to be right, and devote their perseverance to the practice of vice, as they do to the cultivation of virtue. They consider what they do to be right, and therefore promote the more earnestly Lam. 4, their own judgment. Accordingly when Jeremiah said. Her ' Nazariies were ivhiter than snow, purer than milk, more ruddy than old ivory, more beautiful than the sapphire: their visage is made blacker than coals; and they are not known in the streets; he rightly added immediately, Their skin cleaved to their bones, it is withered, and has become as a stick. For what is signified by tlie word ' Nazarites' but the life of the abstinent, and continent, which is said to be whiter than snow and milk? For snow is congealed from water, coming as it docs from above; but milk is squeezed from flesh which is nourished by things below. What then is pointed out by ' snow' but the brightness of the heavenly life, and what by ' milk' but the ordering of the tem])oral stewardship? And because continent men in the Church freciuently perform such wonderful works, that many who have maintained a heavenly life, many who have dispensed aright the things of earth, seem to be surpassed by them, they are said to be both whiter than snow, and))urer than milk. And since they sometimes appear by the fervour of their spirit to surpass the conduct of the ancient and mighty fathers, it is rightly subjoined, More ruddy than old ironj.

For where ihe word ' ruddiness' is used, the flame of holy Hook desire is signified. But we are not ignorant that ivory is the ' tusk of great animals. They are therefore more ruddy than old ivory, because they frequently appear before human eyes as of more fervent zeal than some of the preceding fathers. Of whom it is added, that the whole may be set forth at once; More beaut if id than the sapphire. For the sapphire is of the colour of the heaven. And because they surpass many who precede them, and who are aiming at things above by a heavenly conversation, they are said to have been more beautiful than the sapphire. But when the abundance of virtues increases more than is expedient, the mind is frequently led to a kind of self-confidence, and, deceived by presuming on itself, is suddenly darkened by sin stealing it away. Whence it is rightly subjoined; Their visage is made blacker than coals. For they become black after whiteness, because having lost the righteousness of God, when they presume about themselves, they fall soon even into those sins which they understand not; and because, after the fire of love, they come to the chill of numbness, they are, in comparison, prefeiTcd to extinguished coals. For sometimes when they lose the fear of God through selfconfidence, they become even colder than cold minds. Of whom it is rightly subjoined; T7iei/ are not known in the streets. For a street (platea), according to the Greek tongue, is put for breadth'. But what is straiter for the mind of ' platea man, than for it to crush its own will? Of which crushing ^^^^^^^ the Truth says; Enter ye in at the strait gate. But what Matt. 7, is broader than not to struggle against any of our wills, and to spread one's self forth without restraint, wherever the impulse of choice may have led? They, therefore, who through confidence in their holiness follow themselves, and put aside the opinion of tlieir better?, proceed as it were along the broad streets^ But they are not known in the'p'ateas. streets, because they had made their life appear di/lerent, when by crushing their own wills they used to keep themselves in the narrow))ath. And it is well added; Their skin cleaved to their bones. What is expressed by ' bone,' but the hardness of strength; what by ' skin,' but the softness of infirmity.^ Tluir skin is said, therefore, to cleave to their

Job 40, bones, because throuu;h tlieir depraved judgment the iutir-

'- — raity of vice is considered by them the hardness of \ irtue.

For their doings are weak, but from being deceived by the confidence of pride, they connect them with notions of strength, and because they think highly of themselves, they scorn to be reformed of their wickedness. Whence it is also rightly added; [I hath grown dryland is become as a stick. For their fault is rendered the less perceptible, the more it is considered by them to be even deserving of praise. And He rightly declares that it is ' dry,' because it never grows green by self-reflection. That then which by Jeremiah is called ' skin' by reason of its weakness, is called ' cartilage' by blessed Job by reason of its frailness; and that which there is termed ' bones' from its hardness, is here said to be ' plates of iron.' But let us hear of what nature, ' condi- and what origin' is this Behemoth, who by his members tionis. exerts himself against the Elect of God with such skill in iniquity at the last time, and who also in his own person displays himself with such great craftiness of stratagems. For he would not be able to work such wonders even in working wickedness, if he did not exist from some mighty origin. Whence also the Lord, as if accounting for such great cunning, and such mighty strength, added with great consideration, saying, [E. V. Ver. 14. He is the chief of the ways of God. ■J... 47. As if He were plainly saying, He has strength sufficient for so many purposes, because in the nature of things the Creator made him first, when creating him in his substance. For what do we understand by the ' ways' of God, but His Is. 55,8. doings? Of which He says by the Prophet; For My ways are not as your ivays. And Behemoth is said to be the chief of the ways of God, because doubtless when He was perlbrming all the work of creation, He created him first, whom He made more eminent than the othc r Angels. The Prophet is 2 prima- looking at the eminence of this superiority-, when he says, Ez. 31 '^^^^ cedars in the paradise of Qod were not higher^ the fir 8. 9. trees equalled not his summit, the plane trees were not equal to his branches, nor any tree in the paradise of God was like hi7n and his beauty, since He made him beautiful with hif many and thick branches. For who can bo understood b\' cedars, fir trees, and ])lancs, unless, those bands of bcavcnlv Hook

• • • * XXXII virtues of lofty heigbt, ])lanted in the verdure of eternal joy? -'

But these, though created lofiy, were yet neither preferred nor equalled to him. And he is said to have been made beautiful with liis many and thick branches, because when set above the other legions, a comeliness, as great as the subject multitude of Angels which adorned him, rendered liira the more beautiful. This tree in the paradise of God had, as it were, as many crowded branches, as were the legions of heavenly spirits, it beheld placed beneath it. And therefoi-e, when sinning, he was condemned without pardon, because he had been created great beyond comparison. Hence it is again said to him by the same Prophet, Thou u'asl a seal of the Ukejiess of God, full of icisdom., Ez, 28, and perfect in beauty in the delights of the paradise of God. ^ ■ ' • For having many things to say of his greatness, he comprehended all in the first word. For what good had he not, if he was the seal of the siu)ilitudc of God ^ For from the seal of a ring such a likeness is impressed in image, as exists in essence in the seal itself. And though man was created after the likeness of God, yet as if ascribing something greater to an Angel, he says not that he was made after the likeness of God, but that he was the very seal of the likeness of God; in order that, as he is more subtle in nature, the likeness of God may be believed to have been more fully impiTsscd on him.

48. Hence it is that the same Prophet, still speaking of the power of his superiority, subjoins; Every precious stone El. 2S, was thy covering, the sardius, and topaz, and jasper, the chrysolite, the onyx, and the beryl, the sapphire, the carbuncle, and the emerald. He mentioned nine kinds of stones, doubtless l)ecause there are nine orders of angels. For when in the very words of Scripture, Angels, Archangels, Thrones, Dominations, Virtues, Princedoms, Powers, Cherubim, and Seraphim, are plainly s))oken of and mentioned, it is shewn how great are the distinctions of the citizens of heaven. And yet this Behemoth is described as being covered by them, because he had those as a vesture for his adornment, by comparison with whom he was more brilliant, when he transcended their brightness. Of whose description

Jcu 40, he further adds in that ])assage, Gold the work of thy beauty^ — ^—^— and thy holes ' ivere jorepared in the day that thou tvast 13." ' created. Gold existed as the work of his beauty, because he! l^^^ shone forth with the brif^htness of the wisdom, which he niina.' received when created aright. But holes are made in stones in order that when bound together by gold, they may be united in the composition of an ornament, and that thpy may not be separated from each other, which the gold binds together by being poured between and filling the holes. The holes of this stone were prepared then in the day of its creation, because, namely, he was created capable of love. And had he wished to be filled therewith, he would have been able to cling firm to the Angels who stand, as to stones placed in the ornament of a king. For had he given himself up to be penetrated by the gold of charity, when associated with the holy Angels, he would still be remaining, as we said, a stone firmly fixed in the ornament of a king. This stone then had holes, but, through the sin of pride, they were not filled with the gold of charity. For since they are fastened with gold, so as not to fall, lie therefore fell, because, even though perforated with the hand of the artificer, he scorned to be bound with the bands of love. But now, the other stones, which had been perforated similarly with him, were bound together by charity mutually penetrating them, and obtained, on his fall, this, as a gift, that they should now be never loosened by falling from the ornament of the King. The same Prophet, still gazing on the loftiness of his supe- 2 princi- riority -, subjoins. Thou, the outspread and covering Cherub Ez.^28 *^* ^^^ ^'-o^y 'mountain of God., hast walked perfect in the 14. midst of the stones of fire. For Cherub is intei^preted, ' Plenitude of knowledge,' and he is therefore called a Cherub, because he is not doubted to have surpassed all in his knowledge. And he walked in perfection in the midst of the stones of fire, because he dwelt amid the hearts of Angels, which were kindled with the fire of love, bright with the glory of his creation. And he rightly speaks of him as outspread and covering. For we overshadow every thing which we protect when stretched out. And because he is believed to have overshadowed the brightness of the others, through comparison with his brightness, he is said to have been himself outspread and covering. For he vvlio transcends the greatness Book of others by his great excellence, has covered them, as it ~ — '- were, by oversliadowing. That then which is said in one place to be beautiful with branches, in another a seal of similitude, in another a Cherub, and in another covering, is in this place declared by the voice of the Lord to be this Behemoth, the chief of the ways of God.

49. But He mentions these wondrous things of him, in what he had, and in what he lost, expressly to shew to awestruck man, what, if guilty himself of pride, he is likely to sufler from the sin of his haughtiness; if He would not abstain from smiting him, whom He exalted at his creation to the glory of such great brightness. Let man then consider what he deserves for his pride on earth, if even an Angel, placed above other Angels, is cast down in heaven. Whence it is also well said by the Prophet, My sword is made drunk Is. 34, 5, in heaven. As if He were plainly saying, Consider with what wrath I shall smite the haughty of the earth, if I have not forborne to smite for the sin of pride, those even, whom I have created next to Myself in heaven. Having heard then these many powers of the ancient enemy, having known the greatness of the stale in which he was made; who would not fall down with unbounded fear, who would not sink under the blow of desperation? But because the display of our enemy's power keeps down our pride, the Lord comforts our infirmity also by disclosing the dispensation of His grace. Hence when calling him ' the chief of His ways,' He immediately added;

He thai made Itini, hath bended up his sivord.

50. For the ' sword' of this Behemoth is his malice in xxiv. doing hurt. But his sword is bended by Him, by Whom he was created naturally good. Because his malice is so restrained by Divine dispensation, as not to be permitted to strike the minds of men, as much as he wishes. Because, therefore, our enemy both has great power, and strikes a less blow, the kindness of our Creator restrains his sword, so that it is bent back, and lies hid in his own conscience, and that his malice does not extend itself further lor the death of men, than it is righteously ordered from above. The great strength therefore which he has for many things, he possesses from

Job 40, the original' of bis mighty creation; but so far as he is

\^'. defeated by some, his sword is doubtless bent back by his pio?"" Creator. For when this Behemoth, who is the chief of the Jobi,i9.ways of God, received permission to practise temptation against the holy man, he roused the nations, he took away the flocks, he cast down fire from heaven, he agitated the air and roused the winds, he shook and overthrew the house, he ib. 2, 9, killed his sons, when feasting together, he employed the ^^' mind of the wife in the craft of evil persuasion, he pierced the flesh of the husband with the wounds he inflicted. But his sword is bent back by his Creator, when it is said, ib. 6. Save his life. And how great is his weakness, when his sword has been bent back, is described by the witness of the Evangelist, that he was not able to continue in the man he had possessed, and again that he presumed not, unbidden, Matt. 8, to assail the brute animals, saying, // Thou cast us out, stnd ^^" us into the herd o/suine. For it is shewn how much his sword of malice is bent back, since he w^ould not be able to assail even the herd of swine, unless the supreme Power gave him permission. When then can he venture of his own accord to injure men who are made after the likeness of God, of whom is it doubtless quite plain, that he cannot 2non presume to touch the swine, without permission 2. f* jussus. -|^ ^Yg jjj^jgj observe also, that when Behemoth is called ^princi-the chiefs of the ways of God, the insane doctrine of Ariusis pium. overthrown by plain reason. For he confesses that the Son of God is a creature, and behold Behemoth is set forth as the first created in the creation of things. It remains therefore for Arius either to assert that the Son is not made, or to believe in his folly that he was created after Behemoth. But '♦appli- since every thing which is folded* is turned back on itself, Behemolh is rightly said to be a sword bent back. For his malice is steeped in itself, when, on being forbidden, it does not exert itself according to its wish, against the life of the Elect. But it is permitted to strike many, as their merits deserve, in order that when they forsake God they may serve His cursed enemy. But he is defeated the more powerfully by the Elect, the more they bow themselves with greater humility before the sole Author of all things. Since therefore from being called the chief of the ways of God, from being proved to be very insupportable, when tlie Lord permits Book it, we know plainly with how strong an enerny we are fighting; — - — ' it remains therefore for each of us, to subject himself more entirely to his Maker, the more truly he considers the mighty power of his adversary against him. For what are we but dust? But what is lie, but one of the heavenly spirits, and what is still greater, their chief? What then can he venture on his own strength, when he contends, though dust, against the chief of angels? But because the Creator of heavenly spirits has assumed an earthly body, lowly dust now rightly overcomes the haughty angel. For by adhering to True Strength he gains powers, which the apostate spirit lost by following himself. And it is meet for him, who believed that he was strong, when he had forsaken his Creator, to be conquered by dust, in order that he may learn on defeat, that he has failed through pride. But he pants with furious rage, because when sufferings torture him below, man ascends to the highest happiness; because flesh is exalted to, and abides in, that loftiness, from which he, that great spirit, lies cast forth for ever. But their relative deserts changed the positions of their minds. Thus, thus did pride deserve to be cast down, thus humility to be exalted, so as that a heavenly spirit might endure hell, by exalting himself, and earth, through humility, reign for ever above the heavens.

Job 40, 1. The proud become the more familiarly devoted to the

: — ancient enemy, who is described by the voice of the Lord, under the name Behemoth, the higher they swell with pride within, at the successes of this life. For their pride increases with their distinction, but with their pride is added care; the mind is distracted hither and thither, because their desires also increase together with their possessions. And when they bring forth thoughts without number as the hay of the field, they feed the hunger of this Behemoth with these thoughts, as if with food which he longed for. Whence it is now rightly said;

[E. V. Ver. 15. TJie mountains bring him forth grass. 'I 2. In Holy Scripture, when * mountain' is put in the singular number, there is designated sometimes the Incarnate Lord, sometimes Holy Church, sometimes the covenant of God, sometimes the apostate angel, sometimes any particular heretic. But when ' mountains' are named in the plural number, there is expressed sometimes the high estate of Apostles and Prophets, but sometimes the pride of worldly powers. For a mountain designates the Lord, as it is written, Is. 2, ^. And in the last days the mountain of the Lord's house shall be established in the lop of the mountains. For the mountain on the top of the mountains is the Incarnate Lord, transcending the loftiness of Prophets. Again, by a mountain

Ps. I26,ig designated Holy Church, as it is written. They that trust in the Lord are as mount Sion. For Sion means looking out, and by this looking out is typified the Church conteni- Book plating God. Again, by a mountain is expressed the covenant '■ of God, as llabakkuk says, God will come from rjbanus,'iiah.3, and the Holy One from the shady andi thick mountain. For ' He Who by tlie pages of His covenant has promised that He will come, came, as it were, from that by which He held Himself, as it were, under a promise. And this covenant is well said to be a shady and thick mountain, because it is darkened by the thick obscurities of allegories. Again, by a mountain is (lesignat(^d the apostate angel, as is said to preachers concerning the ancient enemy under the character of the king of Babylon, Tift ye up a banner upon t/te^a. 13, gloomy mountain. For holy preachers lift up a banner above the gloomy mountain, when they exalt the virtue of the cross against the pride of Satan, which is frequently concealed under the mist of hypocrisy. Again, by a mountain any kind of heretic is expressed, as the Psalmist says with the voice of the Church, In the Lord put I my trust: Ph.ii,i. how say ye to my soul, Pass over as a sparroiv to the mountain? For when a faithful soul is bidden to abandon unity, and to trust in the swelling doctrine of an heretical preacher, it is persuaded, as it were, to forsake the Lord, and to migrate to the mountain. Again, by mountains is designated the loftiness of Apostles and Prophets, as it is written, Tliy Ps.36,6. righteousness is like the mountains of God. And it is said by the voice of Paul, 'fit at we might he made the righteous- 2 Cox. 5, ness of God in Him. Or as the Psalmist again says by the ' voice of the Church in hope, I have lifted up mine eyes Ps,i2\, unto the hills, from whence will come my help. Again, by '• mountains is expressed the pride of secular powers, of whom the Psalmist says, The hills melted like icax from thePs.'d'i,b. presence of the Lord: because many, who had before been swollen up with stubborn pride, were melted through penitence with great fear, when God was manifested in the flesh. Or as the same Prophet says again, They go up, mountains,!?^. 104, and go dotcn, plains. For many persecutors of the Lord come against Him in ])ride, but return fronj Him in humility. And these go up, mountains, by the swelling of power; but come down, plains, namely, by becoming level, through acknowledgment of sin.

Job 40, 3. But because some continue in the height of their pride,

'— and disdain to bend humbly to the Divine commands, and that, because they cease not to think and perpetrate wickedness according to the desire of the ancient enemy; it is rightly said of Behemoth in this place; 77/6 mountains bring him forth i/rass. For the proud men of the world bring forth grass to this Behemoth, because they refresh him by that which they work wickedly. They bring forth grass to this Behemoth, because they ofTer him* their unstable and 2 Tim. treacherous pleasures. For men, says the Apostle, sliall he "^' "' lovers of their own selves. And he summed up their descripilj. 4. tion, saying; Lovers of j^leasitres more than of God. What then is the grass of the mountains, except unstable pleasure, which is begotten from the heart of the proud? For if they did not despise God in their pride, they would never commit 'lubrica. so many wantonnesses' in their lasciviousness, by which grass this Behemoth is doubtless fed; because by Imngering in them alter the punishment of eterual death, he is pampered with their evil habits. For the proud of this world, even if ever, hindered by the course of God's dispensation, they desist from fulfilling their wicked works, yet multiply wickednesses in thought; at one time to make themselves appear superior to others in wealth and honour; at another, to exercise this very power in endeavouring to injure others; at another, to melt away in light deeds and pleasures, when influenced by wanton emotions. For since they never think of doing right, but always wrong, thiugs, from the favours they have received from God, what else do they but fight against God with His own gifts? Because then this Behemoth always discerns in the minds of the proud his own desires, he finds, as it were, grass on the mountains, with which he replenishes and swells the belly of his malice. But it is well subjoined,

All the beasts of the field will play there.

ii. 4. What are designated by ' beasts' but unclean spirits, what by the ' field,' but the present world.? Whence it is said against Ephraim, of the chief of the malignant spirits Hos. 13, himself; The beasts of the field shall tear them. Or as jg 35 9 Isaiah says; No evil beast shall go up thereon. But that the world is understood by the word field, the word of the

Lord witnesses in the Gospel, which says, But the field is Book the world. The beasts of the field, then, play in the grass of jyjjj^,3 the mountains, because in this world the devils, who havens. been cast forth from above, delight in the evil doings of the proud. The beasts play in the grass, when the reprobate spirits draw away the heai'ts of men into unlawful thoughts. Is it not sport for evil spirits, to deceive at one time by false promises the minds of men which were made after the image of God, at another to make mock at them with empty terrors, at another to urge upon them transitory pleasures as if lasting, at another to make light of lasting ])unishments as if transitory? He had doubtless feared being the sport of these beasts, who said, 0 my God, I trust in Thee, let nie not be ashamed, let not Ps.25,2. mine enemies make a jest of me. Because then the heart of the proud is overcome by every sin, so as to be ready for every malignant spirit which assails it with evil thoughts, it is rightly said of the grass of the mountains, All the beasts of thejield tcill play there. For since the proud pass over no wickedness in their thoughts, there is no beast of the field which is not satiated with the grass of these mountains. For even if at any time they avoid the lust of the flesh, yet they commit the sin of inward lust by boasting of their very chastity. \( at any lime they do not covetously grasp at any thing without them, they are by no means free from the allurement of avarice; for though they are not eager after any thing, yet they strive to grasp at praise, for their forbearance, from human applause. The mountains, therefore, bring forth grass for this Behemoth, and all the beasts of the field play there, because every malignant spirit feeds at greater liberty in the heart of the proud, in proportion as every sin is generated from pride. But since we have heard what this Behemoth feeds on, we must now needs hear where it is that he rests meanwhile through his evil desire. It follows,

Ver. IG. He sleepeth under the shadow, in the covert of\jg, v. the reed, in moist places. ^^'J

5. Overshadowing is sometimes used in Holy Scripture for iii. the Incarnation of the Lord, or the cooling of the mind from the heat of carnal thoughts; whence by the expression ' shadow' this cooling of the heart in consequence of heavenly protection is usually spoken of. But sometimes

Job 40, ' shadow' is taken lo mean the numbness of the frozen

'— minds when chanty departs. For that the Incarnation of the Lord is signified by the term overshadowingj still preserving the truth of the history, the word of the Angel attests, Luke 1,^1)0 says to Mary, The Power of the Highest shall overshadow thee. For because a shadow is caused in no other way than by a light and a body, the Power of the Highest overshadowed her, because the incorporeal Light assumed a body in her womb. By which overshadowing in truth she received in herself every refreshment of mind. Again, by ' shadow' is expressed the refreshment of the heart by reason Ps.17,8. of heavenly protection, as the Psalmist says, Hide me wider the shadow of Tinj wings. Or as the Bride in the Song of Songs, having waited for the coming of the Bridegroom, Sol. announces, saying, / sat down under the shadotv of Him, 3°°^ ' Whom I had longed for. As if she said, I rested under the protection of His coming from the heat of carnal desires. Again, by ' shadow' is expressed the numbness of the frozen mind, when charity dej^arts, as is said of sinful man, that he sought the shadow. For man, flying from the warmth of charity, has forsaken the sun of truth, and hid himself under the shade of inward cold. Whence it is said by the voice of Mat.24, the same Truth, Iniquity shall abound, and the love of many Gen. 3 *'i«^^ w''«-^' cold. Whence the first man, after his sin, is 8. found hid amidst the trees of paradise at the cooP after auram. midday. For since he had lost the midday warmth of charity, he was already benumbed beneath the shadow of sin, as if under the cold of the air.

C. Because then this Behemoth finds a kind of rest in those, whom he chills by withdrawing from the light of the true Sun, he is said to slecj) under the shadow. But sometimes by ' shadow,' if used with the addition of the word ' death,' is expressed either the death of the flesh, or any reprobates, who by their eagerness in evil doing imitate the darkness of the ancient enemy. Whence it is said by the Psalmist with P»- ^4> the voice of the Martyrs; Thou hast humbled us in the place of affliction., and the shadow of death hath covered us. For the shadow of- death covers the Elect of God, when the death of the flesh, which is the image of eternal deatli, cuts them off from this life; because as that separates the soul from God, so does this separate the body from the soul. Book Or certainly the shadow of death covers them, because it is - — ■ written of the ancient enemy, His name was death. All ^^®^' ^» reprobates are therefore the shadow of death, because they imitate the malice of his wickedness, and shadow forth his image, as it were, when they take in themselves a resemblance of his malice. And they cover the Elect of God, when they gain strength against them for a time, in the cruelty of persecution. But in this place ' shadow' is taken for the slumber of wickedness, and this Behemoth slumbers therein, because he watches anxiously against hearts glowing with charity, but lies securely in minds benumbed with cold. For he cannot slumber in the minds of Saints, because, even if he places himself therein for a short moment, the very warmth of heavenly desires wearies him, and he is pricked, as it were, to make him depart, as often as they sigh after eternal things with inmost love. And as many holy thoughts as cry aloud from their minds unto heaven, are as so many voices to rouse him. Whence it is, that, frightened by the arms of good deeds, and smitten with the darts of sighs, he takes his flight, and that, returning to the frozen hearts of the reprobate, he seeks for that shadow of wickedness to occupy in security. And where it is found by him, is shewn by its being immediately subjoined. In the covert of the reeds.

7. In Holy Scripture, by the expression ' cane'' or ' reed^'* Calais sometimes understood the Abiding Word, sometimes the^r^jg, skill of the learned, sometimes the changeableness of the mind, sometimes the brightness of temporal glory. For by * cane' is designated the eternity of the Word, when it is said by the Psalmist with the voice of the Father, Mtj tongue isPsA5,\. the reed^ of a swift writer. For since that which we speak ^calapasses away, but that which we write remains, the tongue of '""^^ the Father is called the reed of a writer, because from Him is the Word Coeternal with Hiuisell', and begotten without transition^ Again, by 'reed' is expressed the learning of^ transiwriters, as the Prophet ])romises concerning Holy Church,'" saying. In the lairs in which dragons used before to dwell,is.zb,'t. there will spring up the greenness of the reed, and rush. For in this sentence, as we said a long way above in this

5()0 The reed fair and tally hut wanting solidity. Job 40, work, by ' reed' is expressed the doctrine of writers, by ' rush'

1 ggg '^ the freshness of hearers'. Again, by ' cane,' or certainly by 29. $.51/ reed,' is expressed changeableiiess of mind, as is said by Mat.iijthe Lord to the crowds of the Jews in praise of John, What went ye out into the ivilderness to see? a reed shaken itith the wind.? in order,namely, tliat it should be understood, ' No.' For John was not in truth a reed shaken with the wind, because no breath of tongues inclined on different sides his mind, which was made firm by the Holy Spirit. Again, by ' rush' or ' reed' is expressed the brightness of temporal "Wisd.s, glory, as is said of the righteous by Wisdom, Tine righteous shall shine y and run to and fro like sparks in the reed-bed. For He terms a ' reed-bed' the life of the worldly, who like reeds, outwardly increase to a height by temporal glory, but are inwardly bereft of the solidity of truth. Whence also the kingdom of the Jews is comi)ared to a reed, when it is said by the Prophet, on the Lord appearing in the truth of Ts.2,43. the flesh, A bruised reed shall He not break, and the smoking Jlax shall He not quench. For what does he set forth by the name ' reed' but the temporal kingdom of the Jewish people, brilliant indeed without, but empty within? And because in this people the royal race had already failed, and a stranger was possessing its kingdom. He fitly calls the same kingdom a broken reed. But what is expressed by ' flax,' except it be its priesthood, which doubtless wore linen vestments? And because at the coming of the Lord, it had lost the warmth of charity, it was not burning but smoking, having already lost, as it were, the fire of faith. But the Incarnate Lord broke not the bruised reed, and quenched not the smoking flax, because He smote not with the might of judgment the kingdom of Judaea, which had been already well nigh destroyed, and its priesthood which retained not the fire of faith, but endured them w ilh the long-suffering of patience.

8. What else, therefore, is designated in this place by the term ' reed' but the minds of the worldly, which are devoted to temporal glory? For they are the more empty in themselves within, the more they appear tall and beautifid without; for while they melt away into external glorj' on the surface, they are not strengthened by any solidity within. For like a reed they are, thi'ough their folly, hollow within, but are Book outwardly beautiful through show and appearance; but tlie ~ - more studiously outward glory is sought for by them, the more are their minds agitated with sharper pangs of thought. Whence this Behemoth is now rightly said to slumber in the covert of the reed, because he silently possesses the hearts of those, whose desires he excites to seek after temporal splendor and dignity; and he himself sleeps, as it were, ({uietly in that spot, where he does not allow those whom he possesses to remain at rest. For whilst they go about to surpass others by the loftiness of their goods, while through the brightness of outward cleanliness they surpass the rigliteous in a])pearance, as a reed surpasses the bark of solid trees; by remaining hollow within, they make a fitting place for this Behemoth to rest within them. Whence also Mat. 12, the Lord says in the Gospel, that the spirit who went forth and foitnd no rest in barren and dry places, because he found the house which he had left empty, and swept clean, entered it in more abundant measure. For because the earth which is watered becomes moist, the barren and dry places are the hearts of the righteous, which by the power of discipline are drained dry of all the moisture of carnal concupiscence. Whence here also the place where this

Behemoth slumbers is still further pointed out, where it is

9. For ' moist places' are the minds of earthly men, which the moisture of carnal concupiscence makes fluid, because it fills them. In which this Behemoth plants deeper the footste])s of his iniquity, the more as in passing he' sinks »perin their minds as in wet earth. For ' moist places' are|""^.'' voluptuous deeds. For the foot does not slip on dry ground, but when planted in slippery ground it is hardly supported. They therefore journey through this life in moist places, who cannot herein stand upright in righteousness. Behemoth, therefore, sleeps in these moist places, because he rests in the slippei-y doings of reprobate men. But some suppose that by 'moist ])laccs' are meant the genitals. But if this is so, what else is ])lainly designated by moist places but lust, so that by a ' reed' is expressed the glory of pride, and by

* moist placi's' llie lust of the body r For these in truth arn

Job 40, two sins, Avliich hold cruel sway over the human race, one,

'- — namely, of the spirit, and the other of the flesh. For pride exalts the spirit, lust corrupts the flesh. The ancient enemy, therefore, specially oppressing mankind either by pride or by lust, sleeps in the covert of the reed, and in moist places, because he holds ruined man under the sway of his domination, either by pride of spirit, or by corruption of flesh. But some he possesses in both ways, because when the spirit of pride exalts them, not even shame for their corruption brings them down from pride at their high estate. But are not the teachers of virtues continually watchful against them within the bounds of Holy Church? Do they cease to reprove grovelling pleasures, and to recommend the joys of the heavenly country? But the minds of the wicked refuse the more obstinately to listen to the highest things, the more closely they have cleaved to those that are basest. Nor are they contented with merely perishing themselves, but, (which is worse,) when they see others convinced and improved, they also oppose the reproofs of the righteous, to keep others at least from being corrected. Whence it is well subjoined; [E. V. Ver. 17. The shadoivs cover his shadow.

^^V 10. For all the wicked are in truth shadows of the devil: for while they give themselves up to imitate his iniquity, they derive, as it were, a form of resemblance from his body. But as the reprobate are his ' shadows' in the plural number, so each separate sinner is his ' shadow' in the singular. But when the w'icked gainsay the teaching of the just, when they do not permit any wicked person to be corrected by them, the shadows of this Behemoth cover his shadow; because sinners, whenever they are conscious to themselves of sin, support another sinner in the same course.

His shadows cover his shadow, when the mor^ wicked support by their misdirected patronage the doings of the most wicked. And this they doubtless do with this object, that, while the fault, with which they themselves are bound, is corrected in others, they may not at last be reached themselves. They cover themselves therefore, when they protect others, because they foresee that their own conduct is attacked, by the same means as they see others confounded with bold reproof. And thus it happens, that while the

' Nettles' of Babylon guarded by her strotiijer ' biuimbles.' 563 aarffrceate of sins is defended, it is also increased, and that Book

• • xxxni the guilt of each person is more easy of commission, the '- more difficult it is of punishment. For the evil doings of sinners derive so much greater increase, the longer they are permitted, through the defence of the powerful, to remain unpunished. But such persons, whether they seem to be within or without Holy Church, display themselves more openly as the enemies of God, the greater patrons they are of sins. For in defending themselves they fight against Him, Who is displeased with those doings, which they multiply, by defending them. Which conduct the Lord by the Propliet well reproves, under the character of Babylon, saying; Thorns and nettles shall spring up in her houses, 13,34^ and the bramble in the fortresses tltereof. For what do we ^^' understand by ' nettles,' but the irritations of thoughts, and what by ' thorns,' but the ])iercings of sins.'' Nettles therefore and thorns spring up in the houses of Babylon, because in the disorder of a reprobate mind there arise longings of thoughts which exasperate, and sinful deeds which wound. But they who act thus have others also more wicked than themselves as their defenders. Whence he there fitly subjoined immediately, And the bramble in the fortresses thereof. For the bramble is crowded with such a circle of thorns, that it can hardly be touched from its roughness. The nettle and the thorn therefore spring up within, but both of them are fortified without by the bramble: because, namely, smaller offenders commit any kinds of evil, but greater and most abandoned ones defend them. Wlience it is here also well said, His shadows protect his shadow. For whilst a greater sinner defends a wicked person, a shadow, as it were, darkens a shadow, that it be not irradiated with the light of truth. It follows;

The willows of the brook will compass him about.

11. ' Willows' are trees which bear indeed no fruit; but v. are of such great gi'eenness, as hardly to dry up, even when cut off by the roots and torn up. Whence in Holy Scripture by the name * willows,' the good are sometimes designated, from their greenness, and sometimes the reprobate from their sterility. For unless by their continual greenness ihey typified the life of the Elect, the Prophet would not

JoB^40, have said concerning the children of Holy Chinch, TJiey jg ^^'^ shall spring up among the grass, as n-illows by the water courses. For the children of Holy Church spring up as willows among the grass, when amidst the withering life of carnal men, they last on in manifold numbers, and perpetual greenness of mind. And they are well said to spring up by the water courses, because each of them derives its fruitful productiveness from the teaching of Holy Scrijjture, which runs along in this temporal state. And again, if the life of sinners were not signified l)y the sterility of willows, the Psalmist would not have said against Babylon by the voice Ps. 137, of preachers; We hanged our instruments upon the willows in the midst thereof. For the willows are described as being in the midst of Babylon, doubtless because the unfruitful, and those estranged from the love of their heavenly country, are rooted with all the afiections of their heart in this confusion of the world. Whence also holy preachers do not play, but hang their instruments in these willows, because when they see minds unfruitful and reprobate, they display not the power of their preaching, but rather weep and are silent. What also is expressed by the bi'ook except the course of this mortal life? Of which it is said again by Ps. ]10 the Prophet, He shall drink of the brook in the way, there- ''• fore shall he lift up his head. Because, namely, our Redeemer tasted the punishment oi' mortal life, as though in a passage through it, and therefore did not long abide in that death to which he had yielded of his own accord. Whence on the third day he lifted up at His resurrection that Head which He had laid down at His dcatli. What then is the meaning of that which is said of this Behemoth, Tlie uillows of the brook?rill conijniss hiui about? except that lovers of this mortal life, unfruitful in good deeds, cleave the closer to him, the more abundantly the delight of transitory jdeasnre waters them. For a brook waters tliem, as it were, at their roots, when the love of a carnal life intoxicates them in their thoughts. And like willows they bring forth in truth no fruit, but are green in their leaves, because they sometimes utter words of propriety, which are not burdensome to be said, but display by their good works no weight of life. Tt is therefore well said, The nillows of the brook

SaldH s/tudtofrs Uw n'0)li/,(in(l some even uf the Church. 5()5