Morals on the Book of Job (Moralia)

uill eo!n/>ass him ahuut, because when they who bear no Rook fruit devote themselves to the love of this temporal life, ^'^^'"" they com])ly loo familiarly witli the depraved customs of the ancient enemy. But since we have heard what is rendered him by his clients, let us now hear what he works in them.

Ver. 18. He irill think up a river, and tvill not wonder, [e, y. and trusfefh thai Jordati canjloiv iuto his mouth. ^'^-^

12. I'^or what is in this place designated by the name of vi. ' river,' except the downward course of the human race, which rises at its birth, as if from the source of its fountain, but passes down, as if flowing to its lowest level at its death.? But who are signified by the expression 'Jordan,' exce])t those who have been already imbued with the sacrament of Baptism? For since our Hedeemer deigned to be baptized in this river, all who have been baptized must needs be ex))ressed by the name of that stream, in which this very sacrament of Baptism happened to be begun. Because, therefore, this Behemoth has drawn to himself like a river the human race flowing downward from the beginning of the world, even to the limes of redemption, but a ^ew Elect ones escaping him, it is now well said; He tcill drink up a river, and uill not wonder. But since even after the coming of the Mediator he seizes some even of the faithful, who neglect to live righteously, it is rightly subjoined; And, trusteth ihat Jordan can Jlow into his mouth. As if it were plainly said, Before the coming of the Redeemer of the world, he drank up ihc world without wondering, but, which is far worse, even after the coming of the Redeemer, he trusts that he is able to swallow up some, who have been sealed with the sacrament of Baptism. For he devoiu's some who have been placed in the profession of Christians, because he supplants them by causing error in their faith itself But others he docs not turn aside from the ujjrightness of tlie faith, but inclines to the practice of wicked works. Others he is unable to bend as nuich as he wishes in deeds of impurity, but lie inwardlv turns them aside from the zeal of their intention; so that, when they sever their minds from charity, whatever they may do outwardly may not be right. And they retain the

566 '■Jordan! ii self not yet safe from Behemoth.

Job 40, faith, but they retain not the life of faith; because they

'— either openly do those things which are unlawful, or else from their perverted heart, their doings are wicked, even though they seem to be holy. For since some persons are faithful in their professions, but not in their lives, it is said Matt. 7, by the voice of the Truth, Not er:ery one that saith unto Me,

^^' Lord, Lord, shall enter into the kingdom of heaven. Hence

Lute 6, He says again; But why call ye Me, Lord, Lord, and do

16- iJiat they know God, but in ivorks they deny Llim. Hence

1 John John says, He that saith thai he knoweth God, and keepeth

' * not LLis commandments, is a liar. Hence it is that the

Mark 7, Lord complains of His own ancient people; Tliis people

Ps. 19,, Me. Hence also the Psalmist says, They loved Him with their mouth, and they lied unto Him with their tongue.

But it was no wonder that this Behemoth before the water of the laver, before the heavenly sacraments, before the corporeal presence of the Redeemer, drank up, with the yawning gulph of his deep persuasion, the river of the human race. But it is very wonderful, it is very terrible, that even after the knowledge of the Redeemer, he seizes many with his open mouth, that he pollutes them after the water of the laver, that after heavenly sacraments he hurries them away to the depth of hell. Let it be said then, let it be said fearfully by the voice of the Truth; He icill drink up a river, and trill not wonder, and trustelh that.Jordan can flow into his mouth. For the devil counted it not a great thing that he seized unbelievers, but he novt' rouses himself with all his efforts to destroy those, whom he pines at seeing regenerated against him. Let no one then trust that faith without works can be sufficient for him, when we know that it is written;

James Faith without works is dead. Let no one think that he has entirely escaped the bite of Behemoth by a mere confession of faith. Because he has already drunk up a river, but still thirsts after Jordan. And Jordan flows into his mouth as often as any Christian sinks down into iniquity. We have now escaped his mouth, by the aid of faith, but we must take earnest heed, not to fall therein by slippery doings. If care in walking is neglected, it is in vain that we keep the straight

No wonder if he swallows those who tend downward. 507 road by faith. Because the way of faith leads indeed to the Book heavenly country, but it does not cany to the close those —

13. We have another point to consider more minutely on this head. For those who we said were expressed by ' Jordan,' can also be designated by the ' river.' For they who have already confessed their belief in the truth, but neglect to live faithfully, can rightly be called a ' river:' namely, because they flow downwards. But ' Jordan' in the Hebrew word means ' the descent of them.' And there are some who in seeking the way of truth cast away their own selves, and come down from the pride of their former life. And when they desire eternal things, they entirely estrange themselves from this world, by not only seeking after the goods of others, but even abandoning their own. And so far from seeking glory therein, they despise it even when it offers itself For hence is that which is said by the voice of the Truth, If an [I man will come after Me, let him deny himself. Luke 9, For a man denies himself, if, having trampled down the ' haughtiness of pride, he shews before the eyes of God that he is strange to himself. Hence the Psalmist says, / uill Ps.42,6. remember thee from the land of Jordan, and of the Hermonites. For Jordan, as 1 said, is interpreted ' Descent,' but Hermouiles, Anathema, that is, ' Alienation.' He therefore remembers God from the land of Jordan, and of the Hermonites, who by humbling himself, and by living estranged from himself, is recalled to think on his Creator. But the ancient enemy considers it no great matter, that he holds under the rule of his tyranny those who seek after earthlv things. For we know, as the Prophet witnesses, that His food is choice. Nor does he count it a wonderful thing Hab.i, if he swallows up those whom pride exalts, covetousness '^• wastes away, pleasure relaxes', wickedness contracts-, anger' diktat, inflames, discord separates, envy exulcerates, lust pollutes jg^'t"^*^^' and kills. He will therefore swallow up a river, and will not wonder, because he counts it no great thing, when he devours those, who by the very ]Dursuits of their life run downwards. But he earnestly endeavours to seize those whom he sees already united to heavenly things, from their contempt of the things of earth. And hence, when the river has been

Job 40, swallowed uj), it is rightly subjoined, And lie trustelh that

'- — Jordan can Jloio into his month, because he is anxious to lurk in ambush, and seize those, whom he sees casting themselves down from the glory of the present life through love of their heavenly country. For some in truth forsake the world, abandon the vanities of transient honours, and, seeking the lowliness of humility, transcend by good living the custom of human conversation; and advance in such

I tanfa lofly pursuits', as even now to perform mighty wonders.

^^j" J)j°"(;g But because they neglect to protect themselves by circumspection, they are wounded by the shaft of vain glory, and fall the more fatally from on high. For hence it is that the eternal Judge, Who weighs the secrets of the heart, foretells Matt. 7, this same fall and ruin, and threatens, saying. Many will say to ' ' Me in that day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many tconderful tvorks? A)id then will I profess unto them that I never knew you: depart from 3Ie, ye that icork iniqnity, I know not who ye are. Hence also Amos 7, it is said by the Prophet, TJie Lord called judgment to the fire, and it devoured the great abyss, and will eat up a part of the house of the Lord. For judgment is called to the fire, when the sentence of justice is already displayed for the punishment of eternal burning. And it devours the great abyss, because it consumes the wicked and incomprehensible minds of men, which now conceal themselves from men even under the miracles of signs. But a part of the house of the Lord is eaten up; because Gehenna devours those also, who now boast, as it were, by their holy deeds, of being in the number of the Elect. They therefore who are here called ' Jordan,' are there called ' a part of the house of the Lord.' The ancient enemy therefore trusts that even Jordan can flow into his mouth, because he sometimes destroys, by the stratagems of his cunning, those even who are now considered Elect. But whose hardness of heart would not these words of the Lord arouse } Whose firmness of mind would not be shaken from the inmost depths of his thoughts, when our enemy is shewn to be of such great power against us? Will there be no aid of consolation } There will surely be, for it is sulijoined;

Christ took Solan as it tcere uiih a hook. 509

14. It is much to be observed, that the Lord, tempering in j-g y/ His mercy the words of His Scri]:)tiire, alarms us at one time-^^.] mth sharp excitements, comforts us at another with gentle "' consolations, and blends terror with comforts, and comforts with terror; in order that, while they are both tempered towards us with wonderful skill of management, we may be found neither to despair through fear, nor yet incautiously secure. For when He had pointed out in manifold expressions the cunning crafts, and the unrestrained strength of Behemoth, He immediately sets forth the coming of His Only-begotten Son our Redeemer, and teaches in what way this Behemoth is to be destroyed; in order that, having oppressed our heait by recounting his might, He might speedily alleviate our sorrow by pointing out his destruction. TJierefore, after He had said, He uill drink up a river ^ and will not iconder, and tnisteth that Jordan can flow into his mouth. He immediately announces the coming of the Lord's Incarnation, saying. In his eyes He ivill take him as v:ith a hook. Who can be ignorant that in a ' hook' a bait is shewn, a point is concealed? For the bait tempts, that the point may wound. Our Lord therefore, when coming for the I'edemption of mankind, made, as it were, a kind of hook of Himself for the death of the devil; for He assumed a body, in order that this Behemoth might seek therein the death of the flesh, as if it were his bait. But while he is unjustly aiming at that death in His person, he lost us, whom he was, as it were, justly holding. He was caught, therefore, in the * hook' of His Incarnation, becatise while he sought in Him the bait of His Body, he was pierced with the sharp point of His Divinity. For there was within Him His Humanity, to attract to Him the devourer, there was there His Divinity to wound; there was there His open infirmity to excite, His Inddcn virtue to pierce through the jaw of the spoiler. He was, therefore, taken by a hook, because he perished by means of that which he swallowed. And this Behemoth knew indeed the Licarnate Son of God, bnt knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this our Redeemer was piercing him by His own death. VOL. in. P p

Job 40, Whence it is well said, In his eyes He will take him as with — — — a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in Matt. 8, knowing, feared in confessing, saying, What have we to-do ^ ' with Thee, Thou So7i of God? Hast Thou come to torment us before the time? He was taken therefore with a hook in his eyes, because he both knew, and seized it; and he first knew Whom to fear, and yet afterwards feared Him not, when hungering in Him for the death of the Flesh, as if it were his proper bait. Because then we have heard what our Head has done by Himself, let us now hear what He is doing by His own members. It follows; And bore through his nostrils with stakes. viii. 15. What else do we understand by stakes', that is, poles*, 2 ^"[^^® (which are sharpened indeed in order to be fixed in the ground,) but the sharp counsels of the Saints? And these perforate the nostrils of this Behemoth, while they both watchfully behold on every side his most ingenious stratagems, and pierce, by overcoming them. But a scent is drawn through the nostrils, and by drawing our breath deep, an object is detected even when placed at some distance. By the nostrils of Behemoth are, therefore, designated his cunning stratagems, by which he most ingeniously endeavours both to learn the secret good qualities of our heart, and to scatter thcni by his most fatal persuasion. The Lord, therefore, jierforates his nostrils with stakes, because, penetrating his crafty stratagems by the acute senses of the Saints, He takes from them their power. But he often hovers about the j^aths of the righteous with such insidious art, as to seek to approach them for their hurt, even by means of the good qualities which he knows to exist in them. For from observing the liberality of one person, he inflames another wit!) the fire of discord; and when he sees one person com- ])assionatc, he persuades another to be angry, in order that, by suggesting that a good deed has not been done in common, he may cut off accordant minds from the benefit of a connnon favour. For since he is not able to break down the resolutions of the just by persuading them to sin, he is busy in sowing evils therein by means of their good to pierce the nostrils of Behemoth. 571 deeds. But holy men overcome these his stratagems the Book more speedily, the more acutely they detect them. A point '- which we set forth the better, if we bring forward Paul, one of many maiutainers of the truth* in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan fori Cor. 5, the destruction of the flesh, for the satisfaction of penance, " and reserved his spirit to be saved to the day of the Lord Jesus. For by great skill in discipline he was forcibly delivered for punishment to the very person, to whom he had in his sin voluntarily submitted; in order that he who had been the author of the sin of wickedness, might himself become the scourge of discipline. But when this penance had been well gone through, on learning that the Corinthians had been already moved with compassion towards him, he says, To ichom ye forgive any thing, I also; for «/'2Cor.2, / forgave any thing, for your sakes I forgave it in the person of Christ. As thinking of the blessing of communion, he says. To tvhom ye forgive any tiling, I also. As if he were saying, I agree with your good doings; may whatever you have done be counted as mine. And he immediately added, And if I forgave any thing, for your sakes I forgave it. As if he were saying, AVhatever I have done compassionately, has added further good to your doings. My goodness is, therefore, yoiu* profit, your goodness is my profit. And he immediately added and subjoined that binding of hearts', in which he is thus held, In the person of Christ.^ com- For as if we were presuming to say to him, Why dost thou cofd^^m. so carefully couple thyself with thy disciples? why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings.'' he immediately subjoined, That ib. ii. ve may not be circumvented by Satan. And with what acuteuess he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if he said in other words. We are sharp stakes of the Lord's making, and we penetrate the nostrils of this Behemoth by subtle circumspection, lest he should pervert to an evil end that which the mind enters on aright.

Hi. By ' stakes' can be signified the acute words of Wisdom Himself manifested in the flesh, so tliat bv the

Job 40, nostrils of Beliemolh may be typified (since scent is tlvawn

-^ — in by the nostrils) that prying search of the ancient enemy.

For when he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him

^' these stones be made bread. Because then he wished to learn the scent of His Divinity from the evidcuce of miracles, he drew in the breath, as it were, by his nostrils. But when ill. 4, 7. it is immediately said to him in answer, Man lireth not by bread alone, and, Thou shall not tempt the Lord Ihy God, because the Truth repelled the searching enquiry of the ancient enemy by the sharpness of his sayings, he pierced his nostrils, as it were, with stakes. But because this Behemoth spreads forth with various arguments of deceit, he is marked still further by the addition of another name; for it is subjoined,

^^''•] hooky ix. 17. For Leviathan means ' their addition.' Of whom, in truth, but of men? amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his

Gen. 3 cunning persuasion that he would confer a divine nature on

*• ^' the first man, but he took away immortality. Lie can therefore be called ironically ' The addition to men,' for when he promised them to bestow that which they were not, he even took away by his craft that which they really were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sling of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of Llis passion His Godhead was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human I'ace, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all.

But a hook for the deatli of tliis whale was suspended by a Book marvellous anangement in this gloomy depth of waters. '^^"''' The line of this hook, is that genealogy of the ancient fjithers recorded in the Gospel. For when it is said, Abraham begat Isaac, Isaac begat Jacob, and the other Matt, i, descendants are described, with the insertion of the name^~^^* of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lying in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says, JJ'ilt thou be able to draw out Leviathan with a hook 9 Thou understandest, As I; Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with Avhich He wounds.

And icilt thou bind his tongue ivith a cord?

18. Thou understandest. As 1. For Holy Scripture is wont x. to designate by a ' cord,' sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditai-y measured allotments, it is said. The lines have^sA6,6. /alien unto me in goodly places, for I have a goodly heritage. For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins arc signified by a ' cord,' it is said by the Prophet; ^fbels.s.is, unto you that draw iniquity with the cords of vanity. For iniquity is drawn with cords of vanity, when sin is draN\Ti out by increase. Whence it is also said by the Psalmist; The'Ps.n^, cords of sins^ have twined about me. For since a cord, i oj. j,,j. when added to, is twisted, in order to increase, sin is noi^^^rs, ^s imfitly figured by a cord, since it is frequently multiplied, ad loc* when it is defended with a perverse heart. Again, by a ' cord'

Job 40, faith is expressed, as Solomon witnesses, who says; A three-

4, 12. is woven by the mouth of preachers from the knowledge of

> dissi- ^jjg Trinity, remaining firm in the Elect, is broken ' only in the heart of the reprobate. In this place, therefore, nothing prevents either faith or sin being understood by the word

' cord.' For our Incarnate Lord bound the tongue of

Leviathan with a cord, because He appeared in the likeness of sinful flesh, and condemned all his erroneous preaching.

Kom. 8, Whence it is said, as Paul witnesses; And from sin He condemned sin. He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all his deceitful arguments from the hearts of His Elect. For behold, when the Lord appears in the flesh, the tongue of

Leviathan is bound, because, when His truth had become known, those doctrines of falsehood were silenced.

19. For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars } Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet; Is. 1], And the Lord shall lay waste the tongue of the Egyptian sea. For the ' tongue of the sea,' is the knowledge of secular learning. But it is well called ' the Egyptian sea;' because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifesting Himself in the flesh. He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.

20. But if faith is signifiod by a * cord,' the same meaning Book is again suggested to us; because when faith in the Trinity ^MHL became known to the world by holy i)reachers, the doctrine of the world ceased to break forth against the mind of the Elect. Whence it is well said to the Lord by the Prophet; Thou hast cloven fountains and torrents, Thou hast driedVa.ri, up the rivers of Ethan. For Ethan is interpreted ' strong.' ' And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong man''sMA\\3, house, and spoil his goods, unless he first bind the strong man. The Lord, therefore, clave the iountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet; With Joy shall ye draw water from the fountains of Me 13.12,3. Savio2ir. For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of Ethan by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth. The tongue, therefore, of Leviathan is bound with a cord, because by the spreading of faith in the Trinity, the preachings of errors were silenced. But since he cannot now raise himself openly, he goes about hither and thither, and bites by stealth. But the Lord watches against him in our behalf with wonderful l)ity, and defeats him even in his treacherous designs. Whence it is subjoined;

2L As stratagems are signified by ' nostrils,' so by a ' ring' xi! is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is so i'estrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name 'ring' can be designated also the aid of the secret judgments, which is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the

Job 40, Israelites; I icill put a ring in thy nostrils. As if it were

J—;r— plainly said; Thou breathest hard with thoughts of guile;

29. but from being unable to fulfil thy desires, thou bearest in Ihy uo-strils the ring of My omnipotence, in order thai when thou pantest more eagerly for the death of the righteous, thon mayest return unsatisfied from their life. But that which Holy Scripture calls in this place a ' ring/ it calls a

KeT.i4,*sicl;le' by John in the Apocalypse. For he v^ays, / looked^ and behold a white cloudy and itpon the cloud one sitting like the Son of 3Ian^ having on His head a golden croivn, and in His hand a sharp sickle. For the power of Divine judgment is called a * ring,' because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ' sickle.' For whatever is cut by a sickle falls within it, in whatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we arc in truth \\ithin it, wherever we may endeavour to escape,) when the Judge Who is to come is represented, He is rightly said to hold a sickle. Because when He comes to meet all things in His might. He surrounds them in cutting them off. Tlie Prophet saw that he Ps. 339, was within the sickle of judgment, when he said, Jf I aacend ' ' into heaven^ Thou art there: if I descend into hell. Thou art present. If I take mg wings hefore the light, and dwell in the uilermosl parts of the sea, even there also shall TJiy hand lead me, and TJiy right hand shall hold me. He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place, Ps 75,6. saying, For neither from the east, nor from the ivest, nor from the desert mountains, thou understandest, ' a way of escai)e is open.' And he proceeded immediately to speak of this all-embracing comprehension of the Divine power, lb. 7. saying, For God. is the Judge. As if he were saying, A way of escape is wanting on Qxery side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they ex})ressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power of His judgment from prevailing as much as he wishes in his stratagems. Lot it be said then, Wilt thou put a ring Book into his nostrils? Thou understandest, As I, Who restrain -^-^^ — '■ by Ahnighty judgnient his crafty stratagems, so that he neither attempts as much as he wishes, nor sncceeds as far as he attempts. It follows,

Or wilt thou bore through his jaw with a bracelet?

22. A ' bracelet' differs not in meaning from a ' ring,' xii. because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his mouth would escape his jaw, if it were not bored through? Had he not seized Peter in his mouth, when he denied? Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, thci-efore, are withdrawn from his mouth through the hole of bis jaw, who after the perpetration of such great wickednesses have come back with ])enitence. But vvdiat man can escape the moutli of this Leviathan, so as not commit any thing unlawful.? But Iience we know how much we are indebted to the Redeemer of mankind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth; Who bereft not the sinner of ho])e, because He j)ierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man jirecepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not desjKiir. There must, therefore, be exercised the greatest caution; that no one llnough pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let him not despair, liecause

Job 41, if he thoroughly bewails his sin, he finds a hole iu his jaw, '— by which to esca})e. He is even now being crushed with his teeth; but if a way of escape is still sought for, a hole is found in his jaw. He who would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just.

23. But let no one say, Because He is inerciful, 1 sin venially. And let no one who has sinned say. Because He is "* just, I despair of the remission of ray sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy; and let him not so fear His justice, as not to be strengthened by any consolation of hope, nor be so confident of His mercy, as to neglect to a]5ply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of Ecclus. pardon. For hence it is said by a certain wise man; Say ^' not, the mercies of the Lord are many, He icill not he mindful of my sins. For he immediately speaks of His mercy ib. 7. and justice, saying, For mercy and wrath are from Him. The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured. For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the j^ardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the perishing. Let no one boast then of standing firm himself, Book when David falls. Let no one also despair of his own fall, ^^^"^' when David rises. Behold how marvellously Holy Scripture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearfulness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration.

24. For thus, in truth, thus does the mercy of the Divine dispensation ever chuck us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, TJiou shall not take either the upper or the nether Deut. millstone to pledge. For by ' take' we sometimes mean ' ' ' take away.' Whence also those birds which are eager in seizing other birds are called hawks'. Whence the Apostle' accipi- Paul says. For ye sujfer, if a man devour you, if a man take, acci'pio. As if he said, If any one takes away. But the pledge of the ^ Cor. debtor is the confession of a sinner. For a pledge is taken from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone ai'e hope and feai". For hope raises up the heart, but fear weighs it down lower. But the uj^per and the nether millstone are so necessarily joined together, that one is possessed in vain without the other. Hope and fear, therefore, ought to be unceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave bim in fear only. For the upper or the nether millstone is removed, if by the tongue of the preacher, either fear is severed from hoije, or hope from fear, in the breast of the sinner.

25. But since on having brought forward David, as the case demanded, wc have made mention of so great a sin, the

580 Jf7ii/ God permils the Elect to fall into sins.

Job40, miiul of our reader is perhaps moved to enquire, why Almighty God does not keep uninjured by bodily sins, those whom He has elected for ever, and has also taken up to the height of spiritual gifts. To Avhich, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accordingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, may be brought down by the lust of the flesh. But we know that it is sometimes much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that soine persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin. And they then also coirect their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose by the merciful dispensation of God, leads on from sin to sin, and Avhile he strikes the more heavily, losts thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold! he who prides himself on his virtue, through sin comes back to humility. But he who is puficd up by the virtues he has received, is wounded not with a sword, but, so to say, witli a remedy. For what is virtue but a remedy, and what is vice but a wound? Because, therefore, we make a wound of our reraed}', He makes a remedy of our wound j in order that we who are wounded by our virtue, may be healed by our sin. For wc pervert the gifts of virtues to the practice of vice; ' in ar- He ajipUes the allurements of vices to promote virtues', and tutem. ^vounds our healthy slate in order to preserve it, and that we who fly from limnility when we run, intiy cling to it at loast Book when lulling. But it should be understood in these matters, ^^-^"^- that the njore the greater number of men fall in many things, the more firmly are they bound: and that when this Behemoth smites them with one sin to make ih; m fall, he binds them also with another to keep them from rising. Let a man, therefore, consider with what an enemy he is waging war; and if he perceives that he has ahead}- offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequentl>- destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual wounds.

26. But the perforated jaw of this Behemoth can be understood in another sense also; so that he may be said to hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin: so as that his chewing any one may be his templing him with the pleasure of sin. He had received Paul to be chewed, but not swallowed, when he was 2 Cor. harassing him, after so many sublime revelations, w ith thorns ' of the flesh. For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a protection of his merits; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are tempted, they are humbled; when they are huml)led, they cease at once to be his. The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from))erishing. The ancient enemy, therefore, subserving the secret dispensations of Ciod, willingly tempts

Job 40, the souls of the holy to their ruin, but, by tempting, unwillingly

'- — preserves them for the kingdom. His jaw is, therefore, pierced through, because those whom he crushes by tempting, that is, by chewing them, he loses as it were, when he goes to swallow. But since it is the Avork not of human, but divine, forethought, that the very craft of the ancient enemy

•suffra- promotes' tlie benefit of the just, (so that when he tempts

"^ ' the Elect he protects them the more by his temptation,) it is well said to blessed Job; Or wilt thou hare through his jaw with a bracelet? Thou understandest. As I; Who providently disposing all things, preserve My Elect more firmly in their

2 labe- integrity, by permitting them to be moved* in a measure from actan. j^jg^j. integrity by the jaw of this Leviathan. It follows;

xiii. 27. Thou understandest. As to Me. For if these words are referred to the person of the Son, he spake soft words to

Luke 4, Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to Matt. 8, him; IfTliou castas out, send us into the herd of swine. Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last judgment, that they may be spared; when his members, that is, the

Luke 1 3, reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, / know you not, whence ye are. Then also he will say by his members soft words Matt. 7, to the Lord, when many of his body are about to say, Lord, Lord, June we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? They say soft words in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Wlience they shortly hear, / knou^ you not, who ye are. It follows;

[E. V. Ver. 23. Will lie make a covenant with thee? Thou ' '^ understandest, As with Me. And wilt thou take him for a servant for ever P xiv. 28. Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the Book Lord, in order to be counted Ilis servant for ever. For in ^^^"^: a covenant the wishes of parties who are at variance are fulfdled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, therefore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righteously. This liberty to tempt is, therefore, called a ' covenant,' wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be 2 Cor.

exalted by the greatness of the revelations. But, as we have ' said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands' of the heavenly grace, just as he'nutibue exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.

29. But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice; but is said in this place to be taken bv the Lord not merely as a servant under an agreement, but a servant for ever; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of tin; Lord for ever. For he is no longer permitted to tempt the righteous who are poweriid in heavenlv happiness, when he is condemned before their eyes

Job 40, to the eternal fires of hell. Because in that heavcrly — -^— country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly revvards the righteous. For as a black colour is pat as the back ground of a picture, in order that the volute or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; 5^ea both his just punishment there, and his unjust will hei*e. It follows; [E. V. Ver. 24. Wilt thou play with him as with a bird? 41,5-] 30. Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ' bird,' in ridicule at his destruction.'' For Behemoth, as we have said, * bellua'is interpreted * monster,' and it is shewn to be a quadruped, when it is said to cat hay as an ox. But Leviathan, as lie is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said. Wilt thoa play tcith Itim as with a bird? Let us examine, therefore, why he is called a * monster,' or a ' beast,' why a ' dragon,' and why a ' bird.' For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to eartli, and no longer raises himself by any Book aspiration to the hope oT heavenly things. He is, therefore, -^xxiii. an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a

* bird' by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a * dragon;' but because he exalts himself haughtily on the subtlety of his nature, he is a ' bird,' Again, because he is in his wicked doings em])loyed by the Divine power for our benefit, he is a ' beast;' because he secretly bites, he is a

* serpent;' but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ' bird.' For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins; in order, namely, to subdue to himself some by lust, some by malice, and some by pride,

31. He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a * beast,' a ' dragon,' or a ' bird.' For in those whom he excites to the folly of lust, he is a ' beast;' in those whom he inflames to do malicious injury, he is a ' dragon;' but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ' bird.' But in those whom he pollutes equally with lust and malice and pride, he exists as a ' beast',' a ' dragon,' and a ' bird' at the same'jumentime. For he has insinuated himself into the hearts of those ""^' deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ' monster^,' he comes near- bellua. as a ' dragon.' He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of

Job 40, his thought as a bird. And this bird is doubtless raised

'■ — up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it be said then, Wilt thou i^lay ivith him as with a bird? For the Lord in truth played with him as with a bird, when in the passion of His Only- Begotten Son He shewed him the bait, but concealed the snare. For he saw that which he was taking in his mouth, but he saw not what he was holding in his throat. For though he had himself confessed Him to be the Sou of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews. But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence Mat. 27, also he frightened the wife of Pilate by dreams, in order that ^ ■ her husband might desist from the persecution of the Just One. But the plan which had been by the secret dispensation ordained, could not be by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows; Or will thou hind him for thy maidens? xvi. 32. Thou understandest. As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition- The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the poor, and left tlie rich. The Lord, therefore, bound the strength Book of this Leviathan for His maidens, because, as Paul witnesses, ^^^^^^' God hath chosen the tveak things of the world to confound i Cor. the mighty. Whence it is well said by Solomon; ^Visdmn -p^^^'^ hath hnilded Iter house, site hath hewn out seven pillars, she 1—3- hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to tJie citadel, and to the walls of the city. For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul*, created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this selfsame Church. And these, because they are supported b}"" the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather th<; faithful peo])le to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the John i, Gospel, but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then

Job 40, that His wonderful power might shine forth by the tongues

— of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own. The Lord, therefore, sent ' maidens' and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, w^orks this mightily by Himself. But because the Lord informs us whom He sends against him. He now also adds what they do who are sent. It follows; [E. V. Ver. 25. His friends shall cut /rim in pieces; the mer- ' - chants shall divide him, xvii. 33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ' friends,' whom before He calls ' maidens,' those also He calls ' merchants,' whom He had termed ' friends.' For holy preachers are first ' maidens' through their fear, afterwards ' friends' through faith, at last ' merchants' also through their actions. For it is said to them Lukei2,when weak; Fear not, little Jlock, for it hath pleased the ^^' Father to give you a kingdom. It is said to them again, Johni 5, growing strong. But I have called you friends, for all things that I have heard of Mij Father, I have made known unto yon. Lastly, they are ordered when going forth to carry on Mark their business; Go ye into all the world, and preach the Gospel to every creature. For in the preaching of the faith a kind of trafi5c is, as it were, carried on; when the word is given to, and faith received from, the hearers. They make • praro- as it were a kind of traffic, who make a venture ' with their ^^ ■ preaching, and bring back faith from the people. They impart to them faith, and immediately receive back their Book holy life. For if the preaching of the righteous had not ^^xiii. been a traffic, the Psalmist surely would not be saying, Take a psalm, and give a timbrel. For in a timbrel, leather Ps.si, 2. is dried, in order that it may sound. What is meant then by saying. Take a psalm, and give a timbrel, except this? Take ye the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman. She made fine linen, and Prov.si, sold it, and delivered a girdle to the Canaanite. For what is signified by a garment of fine linen, but the subtle texture of holy preaching.? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shewn to Peter in a linen Acts 10, sheet, because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded. Let your loins be girded about. The Lord, there- Lukei2, fore, in searching out for His preachers finds them as ' maidens,' " by changing them He makes them ' friends,' by enriching sets them forth as ' merchants.' For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more ti'uly, having become even friends, they unite themselves to the love of the Truth; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in themselves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of Truth

Job 40, promises by the Prophet, saying, And if thou ivilt separate

— —: — the precious from the vile, thou shalt he as My mouth.

19. 'For he in truth separates the precious from the vile, who ireprobacuts ofF the minds of men from accursed^ imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered. It follows, xviii. 34. What is designated by ' nets,' or a ' cabin of fishes,' except the churches of the faithful which make one Catholic

MaM3, Church? Whence it is written in the Gospel, The kingdom

^'' of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes; because when cast into this gentile world, it rejected no one, but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ' skin' of this Leviathan we understand the foolish, and by his ' head,' the wise ones of his body. Or certainly by the ' skin,' which is outermost, ai'e designated those who serve him as inferiors in these meanest offices, but by the ' head' those placed over them. And the Lord observing the proper order rightly declares that He will fill these ' nets,' or ' cabin of fishes,' that is. His Church, and the wishes of the faithful with his ' skin' first, and afterwards the weak, that He might confound the strong afterwards.

He chose in truth the foolish things of the world, to confound the wise. For He gathered together the unlearned first, and philosophers afterwards; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. He says therefore. Wilt thou Jill nets with his skin, or the cabin of fishes with his head? Thou understandest, As I, Who first gather within the Church of the faithful the most distant, and the lowest, as the ' skin' of the devil, and afterwards subdue to Myself his ' liead,' that is, wise adversaries, [t follows; Will thou Book lay thine hand upon him? That is, As I, Who restraiuiug ^i^^iEllL* him by M}' mighty power, permit him not to rage more than is expedient, and Who, as far as 1 shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue. It is said then to blessed Job in a question;

As if it were openly said. Wilt thou restrain him with thine ^^' ^"^ own strength? Whence it is also filly subjoined;

Remember the battle, and speak no more.

35. The deep dispensation of God's judgment for this reason xix. often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderftd power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of temptations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throning out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet frequently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure.

36. But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when

Job 40,afl3icted. For if our flesh is afllicted with no pain, before it 27......

IS strengthened with the incomiption of the resuiTection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins? And yet when we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils?

And yet when we are galled by the yoke of our human con-

* per- dition', in the deep judgment of God, we break out into comsubjec- plaint, doubtless because we do not consider that if no contion to dition of bondage oppressed us, our mind, more fatallv free, would perchance be m bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake ourselves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator.? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him. Remember the battle, and speak no more. As if it were plainly said to him, If thou considcrest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more: that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thino enemy to mind, and consider not that every thing thou Book sufferest is hard, when by outward tortures thou art freed ^^^^^" from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying. Remember the battle, and say no more;) in order to shew his unpardonable guilt, He immediately added; to his body also; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said. Depart from Me, ye cursed, into everlasting fire, M.&t.25 which was prepared for the devil and his angels. O what a^^* spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive. But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous

Job 41, strength of tliis ancient serpent, that they may not esteem -' lightly the danger they have escaped. It is therefore well said; And in tlie sight of all lie will he cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ' O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weakness?' He immediately added;

'^ And as if the ground of the reason were immediately asked by us, ' How dost Thou not arouse him, as one that is cruel, since we know that Thou permittest him to devour and to destroy so many V He immediately added, saying,

[E. V. Ver. 2. For who can resist My countenance '^ and ivho j?',^° hath first given to Me that I should repay him? xxi. 38, In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said, For who can resist My conntetiance? And on account of the reason He added; Who hath first given to Me, that I should repay him? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly, but with good reason. That is, I am both able to rescue marvellously those whom 1 mercifully elect, and those whom I reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is Ps. 59, that which the Prophet says; His mercy shall prevent me? If we have given any good works, in order to deserve His Eph. 2, grace, where is that which the Apostle says, By grace are ye saved through faith, and that not of yourselves, hut it is the gift of God, not of works? If our love prevented God,

1 Joiin where is that which John the Apostle says; Not that we ' ' loved Ood, hut that He first loved us? Where is that which Hos. 14, the Lord says by Hosea; / will love thee of My own accord? If without His gift, by our own strength we follow God, where is that which the Truth jnotests in the Gospel, saying,

J Without Me ye can do nothing^ Where is that which II o Book says; No?nan can come to Me, except the Father, JVhich^^^^^^: hath sent Me, hath drawn him? Where is that which He 5" ° ' says again; Ve hare not chosen Me, but I have chosen you? ib.6,44. If we only prevent tlic gifts of good works by thinking aright i^- 1^> through our own strength, where is that which is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think any 2 Cot. 3, thing of ourselves as of ourselves, but our sufficiency is of ' Qod? No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits.

.39. But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the reprobate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said; Wlio hath first given to Me, that I should repay him? As if it were plainly said; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could deserve, they have of their free will despised them. But this very liee will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of giace.

40. For the good which we do belongs both to God, and | to ourselves. It is God's by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Him thanks for ever? Again, if it is not our own, why do we hope for rewards to be conferred on us? Because then we do not give thanks undeservedly, vvc know that we are prevented by His grace. And again, because wc; do not

Job 41, seek for recompense undeservedly, Ave know that by the com-

'- — pliance of free will, we have chosen good deeds to perform.

Tt follows; All things thai are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but that those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say. All things that are under the heaven are Mine? xxii. 41. But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven. He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power. As if He said. This LeAaathan has lost indeed My blessedness, but he has not escaped My authority: because even those very powers, which oppose Me Ijy their evil doings, are subservient to Me. It follows;

[E.V. Ver. 3. / will not spare him, nor his mighty words, and 'J framed for entreaty.

xxiii. 42. Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults? But perhaps that man, whom this Leviathan in the end of

2Thess.the world makes his peculiar vessel, {whom, as Paul attests,

' ' the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) alarmed at the presence of such great majesty, because he is unable

'inclina-to exercise his sti'ength, bends himself to prayer. But this

* can be more fitly understood of his body, that is of all the wicked, who have I'ecourse at last to words of supplication, because they now scorn to perform its deeds. Whence the

Mat,26, Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. To whom it is ib. 12. immediately replied, Verily I say unto you, I know you not. But when he is said to compose words mighty for entreaty, he urges us the more to understand at this time that which we have said of his body in time to come.

43. For there arc some within Holy Church who otter to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes feel even tears in their prayer, but when after the seasons of Book prayer pride has struck their mind, they immediately swell ^^^"^- up with the haughtiness of high-mindedness; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated concerning himself, who says, on beholding tiie tabernacles of the just. Let my soul die with Numb. the death of the just, and let my last end be like theirs. ' But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence. A prayer, then, which the perseveratice of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping. And her countenance was noi Sam. more changed to a different form; namely, because her ' ' mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its pi-ayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of ti'affic. Of whom the Truth saj-s in the Gospel, JVhich devour widows houses under theMsLrk j)retence of long prayers. These shall receive greater judg- ' ' ment. Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers arc destroyed by their conduct, it is now rightly said, / will not spare him, nor his mighty words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifold arguments; and because the Lord manifests his snares the more

Job 41, mercifully, the more artfully He observes them to be con- which are religious, and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though thev were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and. display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity.

For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which they avoid, blended with it. Whence the Apostle

Paul, on beholding some men under the cloke of preaching

2 Cor. devoting themselves to the service of the belly, says. For

' ■ Satan himself' transforms himself into an angel of light.

What wonder then if his ministers are transformed as the ministers of righteousness? Joshua feared this transformation when, on seeing an Angel, he asked him on which side he i^-irtutis namely, that if he were of the adverse force", he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said, Who will uncover the face of his garment? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of sanctity. And because he endeavours to con'upt the minds Book of the faithful sometimes by openly shewing himself, some- ^^^"^- times by suggestion, (for he acts at one time by deed, at another by persuasion,) it is rightly subjoined; And who will enter into the midst of his mouth? 45. Thouunderstandest, But I, Who by the discreet minds xxv. of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefull}' the purpose of his persuasion. For he believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth. It follows;