Morals on the Book of Job (Moralia)

40. The ' gates of his face' are wicked teachers, who are ^^vi. called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, (forPs.87,2. Sion is by interpretation, * watching,' and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. JVho, therefore, will open the gates of His face? Thou understandcst, except Myself, Who make manifest with clear

Job 40, understanding to My Elect the teachers of errors who are — '■ — concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying, Iji a circle is the terror of his teeth. xxvii. 47. For He wished to change the expression, and, in another phrase, to call these his ' teeth,' whom He had above called ' gates.' For false preachers are his ' gc\tes,' because they open the entrance to perdition. They are his ' teeth,' because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her Sol. by Solomon, Thy teeth as jiocks of sheep that have been 2. ' shorn, coming rqj from the washing; and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integiity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.

48. It is, therefore, rightly said, In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they, seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful } For who would not despise, even if he were weak, the teeth of this Leviathan,

Union of false persuasion toit/i threats of secular power. GOl if terror did not defend them l)y a circle of worldly powers? Book But they are proceeded against willi twofold cunning, because ^J^^l: that which is said to them by some with flattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive S is summed up in the Apocalypse of John, in a\potenshort sentence, wherein it is said, 77ie power of the horses ^^^^^ was ill their month, (ind in their tails. For by the ' mouih' 'P^"^"- is typified the knowledge of the learned, but by the ' tad' ^v. 9, the power of men of the world. For by the ' tail' which is^^* behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, /ifd one tJiiny I do, forgetting those things tchich are behind, Phii. 3, and reaching forth unto those things which are before. ^^* For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by^ carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because ihey themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist Avell described this same Antichrist, saying, Under his tongue is ^^ labour^ and sorrow: he sitteth in ambush with the rich in 7- 8. secret places. For, on account of his perverse doctrines, labour and soitow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at ihe same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich.

49. Holy Syipture is wont to use the word ' shield,' xxviii.

Job 41, sometimes in a favourable, sometimes in an unfavourable

— - — way. For the defence of a shield is often put for Divine protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the

Ps.5,12. Psalmist, Thou Jiast croicned ks nitli the shield of Thy good will. The Lord is said to crown as with a shield, because those whom He assists by protecting, lie crowns by rewarding. Again, a ' shield' is put by the same prophet for the

Ps.76,3. opposition of man, as he says elsewhere, There brake He the horns, the bow, the shield, the sivord, and the battle. For by ' horns' is designated the haughtiness of the proud, by the ' bow' the snares of those who strike from fiir; but by a ' shield' obstinate hardness in defence, by a ' sword' a blow near at hand; but in ' battle' the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of huniility placed upon them. Hence it

Ps.46,9. is again said by the same Psalmist, He will break the how, and snap the arms, and burn the shields in the fire. For the Lord breaks the bow, when lie scatters the secret machinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ' molten' shields, it is suggested to us to enquire, that every vessel which is molten is indeed hard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but arc fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of ju'eaching, they permit not any shafts of reproof to penetrate them; because in every sin which they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his

Sinners ivard off arroios of reproof with excuses. 60S iniquity, he does not think at once how to correct his fault, I^ook but what to oppose in aid of his defence. He is tliercfore ^^^"^j not penetrated by any arrow of truth; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence. Thou wilt render unto them a Lam. 3, recompense, O Lord, according to the work of their hands. And he immediately mentioned this same recompense more expressly, saying, Thou wilt gire them a shield of heart, Thy'\\>.Q5. labour. For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts; and they scorned to believe Him to be immortal. Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds, He ' gave them as a shield of heart His labour:' because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weaknesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake.

50. This shield, as we have already said above, that first sinner held up; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but re])licd that it was by the persuasions of the serpent, saying, The serpent beguiled me, and J did eat; in order Gen. 3, that she also might indirectly refer her guilt to her Maker, for having permitted the serpent to enter in thither to persuade

Job 41, them thus. Eut the serpent is not questioned at this time,

'■ — because his repentance was not sought for. Bui they, whose repentance was sought for, held up the shield of most sinful defence against the words of most rigliteous reproof. Whence it is now^ become even a habit with sinners, for a fault to be defended, when it is repi'oved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields; because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins;

Compacted luith scales pressing each other.

XXIX. 51. Xtis said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, when reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of deft-nce, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by hol}^ preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh fiom being plunged into him.

52. Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the Acts 9, stubbornness of his defence, it is well written of him; There fell from his eyes as it had been scales. The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light, l^ut after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his

Uhatjirst told him. Hardness of hypocrites. 005 lieurt. For when he was lying wounded witli the shaft of Book deep reproof, he asked wilh heart aheady huml)le and pene- xxxiii trated, saying, Lonl^ idiat icilt Thou have me to do? The Acts 9, arrow of truth had already reached the inmost parts of the heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus enquiring. Let us behold, where is that cruel persecutor, where the ravenous wolf. Behold, he is already turned into a sheep, which asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art 77«oz/, ibid. 6. Lord? the Lord does not reply to him; I am the Only-Begotten of the Father, 1 am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanity, he heard from heaven that which he had despised; / am Jesus'i^^^- of Nazareth, Whom thou persecutest. As if He were saying. Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou mayest more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In humbling thee, therefore, I teach thee not that I am God before all worlds; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Nazareth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride.

53. But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of liypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of ajjpearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judaea, There the lamia hath lain down, and hath found rest jg. 34 for herself, there the hedfjehog had its hole. For by the ^•*- ^^-

606 llie crafty sinner defends himself like the hedgehog.

Job 41,' lamia' are designated liypocritcs, but by the 'hedgehog' all

'- — the wicked who protect themselves by divers defences. For the 'lamia' is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypocrites present, there is a kind of fashion of sanctity; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ' hedgehog' is designated the defence of wicked minds; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld; but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated; and yet the wicked mind, by suddenlyadducing its excuses, draws its feet inward, because it conceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shews that it has never even begun any thing wicked; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shews us also how the sinner, in thus excusing himself, and in thus

• caligi- clouding over, by his defences which serve to obscure ', the eye of his reprover which is fastened upon him, is supported by those who are like him. It follows;

XXX. 54. These scales of sinners arc both hardened and joined together, so as not to be penetrated by any breath of life

The wicked prottct each other like clote scales. ()07 iVoin the iiiuiith ol" preachers. For those whom a like Book guilt associates, the same does a perverse defence also ^x^"^- crowd together in obstinate agreement, in order that they may protect each other witli mutual defence for their sins. For every one fears for himself, when he beholds another admonished or corrected, and therefore arises with the like feeling against the words of reprovers, because, in protecting another, he protects himself. It is therefore well said; One is joined to anolJter, and not even a breath comes between them; because while they mutually shield each other in their iniquities by their proud defence, they suffer not the breath of holy exhortation in any way to reach them. But He added still more plainly their deadly agreement, saying;

Ver. 8. Theij will adhere one to another, and hokVuuj each [e. v. other they will not be separated. ^"^'^

55. For they who might be corrected, if divided, persevere, xxxi. when united, in the obstinacy of their iniquities: and are day by day the more easily separable from the knowledge of righteousness, the moi'e they are not mutually separated from each other by any reproach. For as it is wont to be injurious if unity be wanting to the good, so is it fatal if it be not wanting to the wicked. For unity strengthens the perverse, while it makes them accord; and it makes them the more incorrigible, the more unanimous. Of this unity of the reprobate it is said by a wise man; The contjreyation Ecdna. of sinners is tow (fathered together. Of this the Prophet ^^'^' Nahum says; As thorns embrace each other, so is the feast ^almm. 0/ those who drink togetlier. For the feast of the reprobate ' ^ " is the delight of temporal pleasures. In which feast they doubtless drink together, who make themselves drunk alike with the allurements of their delight. Because therefore an equal guilt unites, for their own defence, the members of this Leviathan, that is, all the wicked, whom the word of God compares to scales comjjacted together, it is well said; Tltey will adhere one to another, and holding each other, they will never be separated. For they cannot be separated when holding each other, because they are the more bound together for their mutual defence, the more they remember that they arc like each other in all things. Having described

Job 41, then his body, the discourse goes back to his head, and

'- — what power the ancient enemy exercises by himself in the time of tlie closing perseciuion, is set forth. For it follows;

xxxii ^^' This passage we expound the better, if we first enquire, how sneezing is produced. For in sneezing the breath rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out condensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to hira through resemblance in their guilt, a breath rises, as it were, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; because in this raising up of itself against the just, it is kept, by God's provision, Irom prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to tile persecution of the faithful, by hiui who is called Antichrist. Then does the condensed breath come forth through his nostrils, because the iniquit}' of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ' sneezing.' And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord: he makes use of such signs and prodigies, as to seem to glitter with the power of miracles, as if with a kind of light of fire. Because his head then strives, when aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines ibrth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined, And his eyes as the eyelids of the niorniny.

xxxiii. 57. For by his ' eves,' which are fixed in his head, and

.serve tlie purpose ol" sight, bis counsellors are not improperly Book designated, who, when they foresee in their perverse machi- ^^^^"' nations in what manner what things are to be done, point out to his evil workers a way, as it were, for their feet. And Ihcy are rightly compared to the eyelids of the moi'ning. For by the ' eyelids of the morning' we understand the last hours of the night, in which the night opens, as it were, its eyes, when now settintr forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles; because they cannot persuade what they wish, unless they profess to otter better things. Whence also this very snake, when speaking to our first parents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the knowledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying; Your eyes shall he opened, and ye shall Gen. 3, be as yods, knoiviny good and evil. In like manner when coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also oi)ens his mouth to pervert the minds of men, (since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,) it is fitly subjoined;

58. For those who look forward are called his ' eyes,' xxxiv. but those who ])reach, his ' mouth.' But lamps ])roceed from this ' mouth,' l)ecause they inllame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness.

Job 41, But vvliat kind of li^^il their wisdom is, is shewn, when it is

As kindled torches of fire.

XXXV. 59. Behold the hypociisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim lo themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but burn gloomily by their perpetration of iniquity. The malice of their hypocrisy John sums up in a brief description in the Apocalypse, Rev. 13, saying; / beheld another beast coming up out of the earth, having two horns like a Iambus, and he spake as a dragon. He had spoken indeed of the first beast, that is. Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power. For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast therefore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the aj)pearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life.

60. But we must not suppose that the preachers of Antichrist will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings

Antichrists preachers to be tested, like base coin. Gil are virtues, but every thing they do is sin? liut the more Book the mind of the Eleet keeps close to the liglit, the morc^i'^i^' keenly does it see how it should distinguish virtues from vices. But what wonder is it that wo do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its weight, lest either brass should be concealed under the appearance of gold, or 1( st the shape of counterfeit coin should disgrace that which is tridy gold, or lest deficient weight should prove that to be light, which is both gold, and of the proper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right. And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. Cut when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its fiill weight. For if a good deed which is brilliant with signs and miracles, possesses not the full amount of perfection, it ought to be anxiously considered with careful circumspection, lest an imperfect thing, when taken for a perfect one, should turn to the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin? How do they, who have not only not attained the perfection of humility, but have not even reached its threshhold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns everv thing which is said to have been done by the holy

Job 41, fathers. But even the verv Elect, on belioldrao: so maRV

11.. '.. '— wonders, and in trembhng at liis many miracles while they despise his life, suffer in their heart a kind of mist of doubt.

Because while his wickedness exalts itscll" by prodigies, their clearer sight is in a measure obscured. Whence it is rightly

*-'. 61. For the sight of the eves is pained by smoke. Smoke xxxvi.. ° "..

is therefore said to go out of his nostrils; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the

Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel;

Mark False Chris ts and false prophets shall rise, and shall shew ' * sigjis and ivonders, so as even for the Elect, if possible, to be led into error. In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ' if possible' are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, If p)0ssible; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined; As of a heated and boiling pot.

xxxvii. 62. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the

Rev.13, ^yQj^^jgPg of this beast, added, So that he maketh fire come duun/rom heaven. For for fire to come down from heaven, Poor is for fiames of zeal to pour forth from the heavenly souls of^^xiii. the Elect. But because this Leviathan is called in another place not merely a serjjcnt, but also a basilisk', because he' a"^«i rules over unclean spirits, or reprobate men, as Isaiah says, king.' Out of the serpenVs root shall come forth a basilisk, we Is- 1 4, must attentively observe how a basilisk destroys, that by" the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance.

63. NVe are hence then, we are hence compelled to consider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temjioral life. And he nniltiplies, as it were, clouds ' ofs giobos. smoke, because he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which conies forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, when he said, iMiiieFs.G,7. eye is disturbed because of anger. He was oppressed by its pouring in upon him, saying, My heart is troubled Ps.zs, within nte,and the light <f mine ei/es is not with me. For * this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a trau([uil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. But that mind Ps. 46, cannot be at ease'', which is op]»resscd with inundations ofl^^^^^.^^

Job 41, this smokc; because volumes of earthly thoughts are crowded

'- — therein from love of the present life. The light of inward rest is therefore lost through this smoke, because the eye of the heart is darkened, when it is confused by the irritation of cares.

64. But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them.

65. And we certainly know that in clouds of smoke,

1 ina- when some are fading away * above, others rise up from °^®*'"" ■ below: so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this Joel 1, serpent. Whence it is well said by the Prophet Joel, That which the pabncr-worm hath left, the locust hath eaten; and that which the locust hath left, the canker-worm hath eaten; and that which the canker-tcorm hath left, the mildew hath eaten. Atcake, ye drunkards, and weep. For

2 cruca. what is designated by the palmer-worm-, which creeps with all its body on the ground, except it be lust? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies by leaps, except vain glory, which exalts itself with empty presumptions? What is typified by the "l)ru- canker-worm', almost the whole of whose body is gathered into its belly, cxce])t gluttony in eating? What but anger is indicated by mildew, which burns as it touches? That

Safan blinds them to the ruin he is working in them. 015 therefore which the pahiicr-worm hath left, the locust hath Book eaten, because, when the sin of lust has retired from thc^— '' mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust l)ath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, either the ap])etite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love even of human praise. That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, tlie impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by buraing it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it.

QG. But it is there well subjoined; Awahe, ye drunkards, 3 oeW, 5. and weep. For they are called ' drnnkards,' who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saying; Aunke, ye drnnkards, and ueej), but ' shake off' the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts r' The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he consumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wickednesses by which it extends itself into outward action. For the Prophet had beheld this heat of carnal concu]iisccnce (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face 3 er. i, of the north. For the ]iot of tlu^ human heart is heated ^^'

Job 40, from the face of the north, when it is inflamed with unlawful

'— desires by the instigation of the opposing spirit. For he Is. 14, who says; I uill sit on the mount of the coi^enant, in the sides of the north, inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be contemned, and to contemn other thing-s which it has obtained; at one time to be eager for its own profit, at another to oppose another's advantages, even to its own loss; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were ori high by pride of thought, to put aside all concern for the flesh, and to raise itself up altogether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot. Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is puffed up within. But this point the Truth proceeds to speak of more plainly in other words, when it is subjoined; [E. V. Ver. J 2. His breath kindle tJi coals.

xxxviii. ^^- ^^^' ^^'^lat f^oes He call ' coals,' but the minds of reprobate men, kindled with earthly desires. For they are on fire when they seek after any temporal object; doubtless because their longings, which suffer not their mind to be

« inte quiet and whole', inflame them. The breath of Leviathan therefore kindles the coals, as often as his secret suggestion allures the minds of men to unlawful pleasures. For it inflames some with the torches of pride, some with those of envy, some with those of lust, some with those of avarice.

Gen. 3, por hc applied in truth the torch of pride to the mind of Eve, when he instigated her to despise the words of the

Gen. 4, Lord's command. He kindled the mind of Cain with the flame of envy, when he was grieved at his brother's sacrifice being accepted, and in this way arrived as far as the sin of

1 Kings fratricide. He inflamed the heart of Solomon with the torches of lust, whom l)e overcame with such great love for women, that by having been led to the worship of idols, he forgot the rt'vcvence duu to his Maker, wlien he was Hook pursuing the pleasure of the flesh, lie also burnt up the ^^^"^' mind of Ahab with the fire of avarice, when he urged him 21 2!^^ with impatient desires to seek for the vineyard of another, and drew him on in this way even to the guilt of homicide. This Leviathan therefore blows on the coals, with a breath as great as the effort of secret suggestion with which he inflames the minds of men to aim at what is forbidden. Whence also it is immediately subjoined;

And ajiame goeth out of his mouth.

68. For the flame of his mouth is in truth the veryxxxix. instigation of secret suggestion. For he addresses the words of evil persuasion to the mind of each person, but that which goes out of his mouth is a flame; because the mind burns with desires, when it is instigated by his suggestions. These he daily suggests, these he ceases not to suggest even to the end of the present life: but he then expands himself more wickedly when coming in that accursed man, he displays himself more openly in the glory of this world. A mightier smoke proceeds then from his nostrils, because a greater instigation assails the hearts of men when frightened at the marvels of his wonders. Then does his l)reath make the coals to burn more fiercely, because, on finding the minds of the reprobate already warm with the love of temporal glory, he inflames them with the breath of liis suggestion, even to the wickedness of exercising cruelty. Then docs a flame go forth from his mouth, because whatever he says by himself or by his preachers, is a fire with which unfruitful trees are burnt up. But the mind of those who do not at all wish to become precious metals, is touched by the fire of earthly concupiscence. Whosoever therefore wishes not to suffer from the flame of his mouth should take care, according to the expression of the teacher of truth, to be found, not ivnod, hay, stubble, but gold, silver, audi Cor. precious stone. Because the fire of his persuasion burns ^'^^" them the more fiercely, the softer every one has rendered himself to yielding his consent. 15ut because a mind, when ])laeed in this corruptible flesh, is in no way permitted not to be touched by the heat of his i)ersuasion, it

618 Flames of temptation best quenched with Tears: Job 40, remains for it, when parched by its mahgnant blasts, to

'- — betake itself unceasingly to the aid of prayer. For a wave of tears quickly extinguishes the flame of his suggestions.

1. Because we bear about us a body from this world, let i. us consider the end of the universe, from the part of it in which we ourselves are'. For we learn more quickly of what' al.

kind is the end of the world, if we carefully consider that ^e are.' which we bear about us from the world. For our age flourishes more vigorously in our youthful years, but in the time of old age it is shrivelled up by increasing diseases, and while its existence is extended to greater length, instead of dying it daily fails every moment of its life. So also as the duration of the world increases in years, it suffers under increasing evils, and it feels the loss of its health, as it obtains increase of age. For its tribulations increase together with its years, and it endures with greater weakness the losses of life, the more it lasts on, as it were, to a more advanced age. For the ancient enemy is let loose against it with all his strength, who, although he has already perished, as having lost the hajjpiness of his heavenly condition, is yet at that time more fully extinguished, when he is deprived of his permission to tempt, and is fast bound in eternal fires. He is about, accordingly, to assail the ends of the world with severer temptations, because he becomes more raging in his cruelty, the nearer he perceives himself to punishment. For he considers that he is just about to lose his privilege of most fatal liberty. And the more he is confined by the shortnessof the time, the more does he spread forth willi multiplicity of cruelty, as is said of him by the voice of the angel to John; Woe to the earth, and to the sea, because Rex. 12, the devil is coine down unto you, having great wraths know- '

Job 4\,ina that he hath but a short time. He then spreads hitnseli'

'- — forth into the fury of great wrath, in order that he, who could not remain in his state of happiness, may not fall into the pit of his damnation with a few only. He then searches out with greater craft whatever power of iniquity he has gotten, he then exalts more highly his neck of pride, and by means of that accursed man whom he wears, displays for the purpose of evil, all the temporal power he possesses.

Whence also it is now rightly said by the Divine voice;

^^•.l 2. For what is designated by the ' neck' of that Leviathan, except the stretching out of his pride, with which he raises himself up against God, when, with pretended sanctity, he is exalted also by the pride of power? For that pride is expressed by the ' neck,' the Prophet Isaiah witnesses, who Ts. 3,16. reproves the daughters of Jerusalem, saying, They have walked with stretched forth neck. Strength then is said to remain in the ' neck' of this Leviathan, because power is also subjoined and ministers to his pride. For all his hauohty pride, all his crafty machinations, he prosecutes at that time by the strength also of secular power. Which the prophet Dan. 8, Daniel observing, says, Craft will be directed aright in his hand. For craft in his hand, is fraud in his strength; for all his wicked designs he is able also, for the time, to carry out with strength. But his craft is said to be ' directed,' because the malice of his fraud is impeded by no difficulty. For this Leviathan or his vessels are wont frequently to possess this peculiarity, that, to add to their iniquity, they are able to carry out more wickedly what they wickedly desire.

3. For when the Elect perchance are weakened, and rush headlon<T^ in their unlawful desires, they are frequently restrained by the hand of the Divine gift, so as to find no results from their wretched u ill. And when a strong opposition arises to their wishes, they are frequently corrected by the very impossibility, and b}^ the wonderful course of the 1 or inward disposal, a change of their evil will succeeds through '^.^''.""S" conversion, while through their infirmity perfection ' is denied weak- them. For hence is that which the Lord says, under the ^^^p„"'. character of every soul, to Judaea who is weak, and walking Hos. 2, in evil ways; Behold, I will hedge up thy way nith thorns, 6. 7.

The Elect hedged in with horns when Ihoj would strut/. 621 and I will hedqe it up with a wall, and she shall not find Book

her paths, and she shall follow after her lovers, and she shall -

not overtake them, andshe shall seek them, and notjinding them shall sag, I will go and return to nig first husbajul, for then it was better with me thtin now. For the ways of the Elect are hedged wp with thorns, when they find the pain of piercing in that wliich they desire in this world. He obstructs, as it were, by interposing a wall, the ways of those, whose desires the difficulty of attainment opposes. Their souls truly seek their lovers, and find them not, when by following malignant spirits, they do not gain hold of those pleasures of this world, which they desire. But it is well added that she says immediately in consequence of this very difficulty; / will go and return to n/g former husband, for then it was better with me than now. For the Lord is the first husband, Who united to Himself the chaste soul, by means of the love of the Holy Spirit. And the mind of each one then longs for Him, when it finds manifold bitternesses, as thorns in those delights, which it desires in this world. For when the mind has begun to be stung by the adversities of the world ■which it loves, it then understands more fully, how much better it was for it with its former husband.

4. Those then, whom an evil will perverts, adversity frequently corrects. Whence also it is much to be feared, lest prosperity should follow, when unjust things arc longed for, because an evil, which is supported also by the prosperity of attainment, is with more difficulty corrected. Both craft then is directed aright in the hand of this Leviathan, who with his members is consigned to eternal tortures, and strength remains in his neck, because that which he longs for in this world with evil resolve against the good, he consummates with more evil ability, in order that no present adversity may oppose him, in proportion as no prosperity awaits him for the future. And because every one who, from depraved habits, is familiar with his friendship, loses first the true riches of the mind, it is fitly subjoined;

And ivant will go before his face.

5. For acquaintance is wont to be designated by the...

in. ' face.' Whence it is written; And Mg Face shall go before thee, that is, knowledge of Me will give thee guidance. But u.

622 ^ Poverty^ in the Elect, is longing for higher grace.

Job 41, it should be known, that the want of the Elect is used in one ■ ^^' - sense in Holy Scripture, the want of the reprobate in another. For it is the want of the Elect, when the true riches of the heavenly country recur to their mind, and when, placed in the sorrowful banishment of this present life, they remember that they are poor. For they sigh in truth unceasingly after Eph. 1, those riches, of which Paul says; Jluit ye may know what is ^^' the hope of His calling, and what the riches of the glory of His inheritance in the Saints. And because as yet ihey do not behold them, they earnestly groan, the mean while, in the sorrow of this poverty. Jeremiah had doubtless gained a Lam. 3, sight of this poverty, when he was saying; / am a man vjIio ^' behold my poverty by the rod of His indignation. For the rod of the indignation of God is the blow of severity. And man then endured this indignation, when he was expelled from Paradise, and lost the true riches of inward joy. But because all the Elect continually behold that they have fallen into the poverty of the present life from that faculty of innate strength, it is well said, / am a man who behold my poverty. For whoever still longs after these visible things, understands not the misery of his pilgrimage, and has not skill to see the very evil which he is suffering. The prophet Ps. 31, David, beholding this poverty, says. My strength is weakened in my poverty. For strength is said to be weakened in poverty, because the mind which has fallen in this pilgrimage, and has been assaulted by the annoyances of its own corruption, is hindered from beholding that which it has lost.

6. But the reprobate know not how to think of this poverty, because, while they pursue those things which they behold, they neglect to think of the invisible things which they have lost. Whence it is rightly called their ' want;' for wdiile they are filled with sins, they are emptied of the riches of virtues. x\nd it is frequently their lot, that, when, from being lifted up by the madness of pride, they consider not the losses of their fall, they discern not that they are poor also in good deeds. Whence it is said by the Rev. 3, voice of the Angel to the preacher of Laodicea; Tliou sayest ''• that I am rich, and increased with goods, and have need of nothing; and knowest not that thou art tvretched, and miserable, and j^oor, and blind, and naked. He who is

Want in the reprobate, is destitution of Grace. 023 elated through pride at liis sanctity, declares liimseH", as it Book were, to be rich, but is proved to be poor, blind, and naked. -^ '

Poor, assuredly, because he has not the riches of virtues; blind, because he sees not the poverty which he is suffering; naked, because he has lost his first garment, but in a worse way, because he knows not that he has lost it. Because then, as we have said, the ' want' of the reprobate is their being stripped of their merits, it is rightly said of Leviathan; Want will go before his face. For no one is joined to the knowledge of him, unless he is first stripped of the riches of vutues. For he first steals away good thoughts, and afterwards infuses in them a clearer knowledge of his own iniquity. Want is therefore said to go before his face, because the faculty of strength is first destroyed, in order that a knowledge of him may be afterwards gained, as if through familiarity. Or certainly, because he steals upon many in so crafty a manner, that he cannot be detected by them, and so makes void their virtues as not to display the evil design of his cunning, want is said to go before his face. As if it were openly said. Because when he tempts by lying in ambush, he spoils men before he is perceived. For hence is that which is said of Ephraim by the Prophet, Strangers have devoured his Hoa.T, strength, and he hath known it not. For by ' strangers' are * usually understood apostate angels, who devour our strength, when they consume the virtue of the mind by perverting it. Which Ephraim both endured, and knew it not, because through the temptation of malignant spirits he both lost the strength of his mind, and understood not that he had lost it. Want therefore goes before the face of Leviathan, because he spoils by his temptation the minds of the careless, before he who is tempted knows his snares. By this then which is said, In his neck will remain strength, is set forth the power of his violence. But by this which is added, And want will go before his face, is designated the subtlety of his craft.

7. Although with regard to our knowing that want goes before his face, there is another point lor us to cxi)ound in a more melancholy manner. For by the awful course of the secret dispensation, before this Leviathan appears in that accursed man whom he assumes, signs of power are with-

Job 41, drawn from Holy Church. For prophecy is hidden, the ^ — grace of healings is taken away, the power of longer- abstinence is weakened, the words of doctrine are silent, the prodigies of miracles are removed. And though the heavenly dispensation does not entirely withdraw them, yet it does not manifest them openly and in manifold ways as in former times. And this is so caused by a wonderful dispensation, in order that the Divine mercy and justice may be fulfilled together by one and the same means. For when Holy Church appears as if she were more abject, on the withdrawal of signs of power, both the reward of the good increases, who reverence her for the hope of heavenly things, and not on account of present signs; and the mind of the wicked is the more quickly displayed against her, who neglect to pursue the invisible things which she promises, when they are not constrained by visible signs. When therefore the humility of the faithful is dejnived of the manifold manifestation of wonders, by the terrible judgment of the secret dispensation, there is heaped up more abundant mercy for the good, and just anger for the evil, by the same means. Because these signs of power cease, in great measure, in Holy Church, before this Leviathan manifestly and visibly comes, it is now rightly said; JVant will go before his /ace. For the riches of miracles are first withdrawn from the faithful, and then that ancient enemy displays himself against them with visible prodigies, in order that as he boasts himself on his wonders, he may be overthrown more mightily and more honourably by the faithful without wonders. For though signs will not be wauling to the faithful in their contest with him, yet his will be so great, that those of our people will seem to be rather few or none at all. But their virtue doubtless becomes mightier than all signs, when it crushes with the heel of inward resolution all his terrible deeds which it beholds. But the malignant enemy displays himself against them with so much the fiercer cruelty, the more he grieves that he is despised even with the brightness of his miracles. He therefore gathers himself together for their destruction, and unites all the reprobate with unanimous cruelty for the death of the faithful; in order that he may put forth his cruelty with so much greater power, in

Union amon<j the wicked stremjUiens them against good.Qib proportion as all the iiUMnbers of his body agree with him in Book the lhii)gs he seeks perversely to eflect. Whence also it is '-

8. The ' flesh' of this Leviathan are all the reprobate, ^^"J who rise not in their longing to a knowledge of their spiritual country. But the ' members of his flesh' are those, who arc united to these very persons, when acting wickedly, and preceding them in the way to iniquity. As is said on the other hand by Paul to the Lord's body; Ye are the hody i Cor. of Christy and nienthers of a memher. For a member of a "' ' body is one thing, a member of a member is another. For a member of the body is a part referred to a whole, but a member of a member is a particle to a part. For a member of a member is a finger to the hand, the hand to the arm, but a member of the body, is the whole of this together to the body at large. As therefore in the spiritual body of the Lord we term ' members of a member' those who in His Church arc governed by others; so, in that reprobate congregation of this Leviathan, those are the ' members of his flesh,' who by their wicked deeds are joined to some more wicked than themselves. But because the malignant enemy agrees with himself iu his perverse doings from first to last, the Divine discourse speaks of the members of his flesh clinging to each other in him. For they so agree in their wicked opinions, as not to be divided by any mutual disputations with each other. No quarrel of disagreement then divides them, and they therefore prevail mightily against the good, because they keep themselves together with close agreement in evil. For as we have already said above, that it is fatal if unity is wanting to the good, so it is more fatal if it is not wanting to the evil. For the unity of the reprobate obstructs more firmly the path of the good, the more firmly it opposes itself to it by being collected together.

9. Paul had beheld this unity of the reprobate destructive to himself, when being seized in the midst of the Sadducees and Phai'isees he was saying; Of the hope and resurrection Acts^s, of the dead., I am judged. And struck by this voice, the^* crowd of his hearers immediately nuitually started asunder against itself. And when the tumultuous multitude is

(i'26 Division of evil men. Judgmen t ^Ligh In ings' smite none else.

Job 41, divided into two parts, a way of rescue is opened to Paul,

'— because the crowd of persecutors when divided released him whom it had held fast when united together. The righteous are therefore rescued, when the unrighteous are divided, and the wishes of the Elect arrive at completion, when the hosts of the reprobate are confounded by discord. And E''- 14) this is also well designated by the dividing of the Red Sea. For when the wave is divided into two parts, the Elect people journeys on to the land of promise, because, when the unity of the wicked is rent asunder, holy minds attain to that which they desire. If the unity of the wicked had not Gen. 11, been hurtful. Divine Providence would never have divided 9.

the tongues of the ]3roud with such great diversity. If the unity of the wicked had not been hurtful, the Prophet would

Ps.55,9.not say of the enemies of Holy Church; Cast down, O Lord, and divide their tongues. Because then this Leviathan is then let loose in his might against the Elect of God, to increase his power of hurting, he is permitted also to have unity among the reprobate, in order that he may put forth his might more powerfully against us, the more he assaults us not merely with the blow of strength, but also with the weight of unity. But who can be sufficient against these things? What mind must not tremble at the weight of such pride and compactness, from the very bottom of his thought?

Whence, because the Divine Clemency sees that we are trembling through weakness, It immediately adds what It does for us, by Itself. For it follows;

He shall send lightnings against him, and they shall not be carried to another place.

V. 10. What is designated b}^ the appellation of ' hghtnings,' except those tremendous sentences of the last judgment?

because they consume for ever those whom they strike.

For Paul had beheld lightnings coming down on him, when he

2 Thess. was saying. Whom the Lord Jesus shall slay with the Spirit

' ' of His mouth, and shall destroy with the brightness of His coming. But these lightnings which arc sent against him, are not carried to another place, because they then smite the reprobate only, while the righteous rejoice. For after the threshing of the present life, in which the wheat now groans

Sdlaii an anvil on which the Saints are formed. C27 beneatli the chaff", such a separation is made by that fan of Book the last judgment between the wheat and the chalf, that xxxiv.

neither does the chaff" pass into the garner of the wheat, nor do the grains of the garner fall into the fire of the chaff'.

Those lightnings then touch not another place, because, namely, they burn with their fire not the grains, but the chafF. But He teaches us, that punishment does not correct this Leviathan, when he adds;

11. For the heart of the ancient enemy will be hardened as vi.

a stone, because it will never be softened by any penitence of conversion. And because he will be fitted only for the blows of eternal punishment, it is rightly immediately added;

And lie will be hound as the anvil of the hammerer.

For the hammerer puts up an anvil fitted to receive blows only. For an anvil is erected for the very purpose of being struck with frequent blows. Leviathan therefore will be bound as the anvil of the hammerer, because he will be confined by the chains of hell, in order to be beaten with the continual blows of eternal punishment. And he is struck also even now, when any of the just are saved, as he is watching in ambush, but wasting away with pain. But in an anvil other vessels are wrought into shape, while the anvil itself by its many blows is not changed into a vessel of another kind. This Leviathan is therefore rightly compared to an anvil, because we are wrought into shape by his persecutions, but he is both always struck, and is never changed into a useful vessel. We abandon hiin to eternal blows, and we, who have been smitten through his temptation by the hand of the heavenly Artificer, come out by his means properly shaped vessels. For on him we are beaten, but it is that we may come into use for the House above. But he is bound as an anvil, because, though lie now goes about the world with his temptations, yet when placed in the pit, under the blow of his sentence, he wanders no more. It follows;

Ver. IG. When he shall he taken away, the angels shall [E.V. /ear, and hciny ajfriijlited shall he purijied. "■■'

12. Holy Scripture often so mixes up past and future vii. times, as sometimes to use the future for the past, sometimes the past for the future. For it uses the future for the past,

Job 41, when there is pointed out to John a woman, who is about to ^^' — bring forth a male child, to rule the Gentiles Nvith a rod of

5, ' iron. For since this had already taken place by the coming of the Lord in the flesh, an event which had occurred was being announced. Again, it was the past for the future, as Ps. 22, the Lord speaks by the Psalmist, saying; Tliey have dug

16. 17. ]\^jy jififids^ (incl My feet, they have numbered all My hones. For by these words in truth, the nature of the liord's Passion is described as already past, but yet it is announced as still far future. In this place then in which it is said; When he shall he taken away, the angels shall fear, nothing prevents its being understood, that past events are described under the form of the future tense. Nor do we give up the sense of its true meaning, if we believe that when this Leviathan was falling from the height of blessedness, the Elect Angels also were greatly terrified at his fall, in order that, as the fall of pride was casting him out from their number, their very fear might give them strength to stand more firmly. Whence it also follows; And, being affrighted shall be purified. 13. But they are purified; doubtless because, when he went forth with his reprobate hosts, they alone, who were to live in happiness for ever, remained in the abodes of heaven. His fall then alarmed and purified them; it alarmed them, in order that they might not proudly despise their Creator. But it purified them, because it was so ordered, that when the reprobate went forth, the Elect alone remained. And because God, the Maker of all things, knows how to apply even the evil doings of the reprobate to the protection of the good. He converted the lapse of those who fell to the benefit of those who remain; and the fault of the proud is punished, by the same means by which the increased merits of the humble Angels were discovered and confirmed. For on the fall of these, it was granted as a special gift to those that they should never in any wise fall. For while the holy Angels behold in them the ruin of their own nature, they stand with greater caution and firmness in their own persons. Hence it is ordered, by the Lord the Maker of all, marvellously arranging all things, that even the losses of its ruin are of service to that abode of Elect spirits, when it is more

14. But because Holy Scripture is frequently accustomed to designate the preachers of the Church, by the name of ' Angels,' because they announce the glory of the heavenly country, we can in this place understand ' Angels' to mean holy preachers. For this cause it is that John, in the Apo- Rev. 2, calypse, writing to the seven Churches, speaks to the Angels ^° " of the Churches, that is, to the preachers of the peoples. Hence the Prophet says; And the angels of peace shall weep Is. 33,7. hitterly. Hence again the Prophet Malachi says; 77/e^al. 2, priesfs lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord of hosts. Hence Paul says; Great is the mystery of godliness, which was mani-]^^^^^- fesled in the flesh, was justifled in the spirit, appeared unto angch, hath heoi preached unto the Gentiles, is believed on in this world, is received up into glory. He therefore, who, after he had said that the mystery of the dispensation appeared to Angels, added also that it had been preached unto the Gentiles, certainly by tlie name ' Angels' designated holy preachers, that is, the messengers of truth.

15. If therefore the expression. When he shall be taken away, the angels shall fear, and being affrighted shall be pttrifled, is referred to future time, there is here pointed out the last damnation of this Leviathan, in this world, on the coming of the strict Judge. Because he, who is now tolerated by the wonderful longsuff'ering of gentleness, is taken out of this world by the wrath of judgment. But he is cast out from thence with so great a weight of terror, that even the strength of holy preachers is disturbed; Fur trhen lie shall be taken away, the angels shall fear. Because when he is swc])t away with the whirlwind of judgment, even those messengers of the heavenly country, who shall be found in their bodies, are staggered with unbounded fear, and tremble. For though they now are strong and perfect, yet, as still living in the flesh, they cannot fail of being agitated with fear, at the whirlwind of such great terror. But when this Leviathan is swept away, and when all the elenieuts are shaken at his destruction, the hope of the apjjroach of the kingdom fills those holy preachers with

Job 41, joy, whom, as I have said, that time of judgment shall find still - ^^.' ■ in their bodies, and the infirmity of their flesh alarms them at the display of wrath. There will therefore be in them, in a certain way, a joyful trembling, and a fearless fear; because they are sure of being rewarded in the heavenly kingdom, and thi-ough fear of so great a whirlwind they tremble from the infirmity of the flesh.

10. Let us consider therefore how greatly the conscience of the wicked is then agitated, when the life even of the just is disturbed. What will they do, who hate the coming of the Judge, if even they who love tremble at the terror of so great a judgment } And because, whatever rust of slight sins could possibly exist in holy preachers, is burnt out by this dread, after He had said. When he shall be taken aivay, the angels shall fear. He fitly subjoined immediately; And being affrighted shall be purified. But because we have learnt these things concerning the end of this Leviathan, let us hear what he does meanwhile, before he perishes. It follows; [E. V. Ver. 17. When a sword has reached him, it will not be ^^•^ able to remain, nor a spear, nor a breastplate. viii. A7. In Holy Scripture by a ' sword' is sometimes designated holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For a ' sword' is put for Eph. 6, holy preaching, as Paul says. And the sword of the Spirit, which is the word of God. By the word ' sword' is designated eternal damnation, as is written of an heretical Job 27, preacher; If his children be multiplied, they loill be in the ^*' sword; because in whatever great number they here shoot forth, they are consumed with eternal damnation. A 'sword' is taken for temporal tribulation, as is said to Mary concern- Luke 2, ing tribulations which arc about to follow; And a sword ^^* shall pass through thine own soul. Again, by ' sword' is expressed the wrath or ])ersuasion of the malignant enemy, Ps. 144, as the Psalmist says; Who hast deli re red David TItg servant ^^' from the malicious sword. For kind is the sword of holy preaching, with which we arc struck that we may die from sin. But the sword of diabolical persuasion is malicious, with which a man is fatally wounded, that he may be deprived of rectitude of life. The sword then of the ancient

Safaii in Aiidchrist seized with fury. His might- 031 enemy is, at that time, tliat accursed man, assumed for the Book jHupose of his service. For he sharpens him through the xxxiv. malice of cunning, and ])ierces the hearts of the feeble. The sword therefore of this man reaches Leviathan, when his own accursed man has taken him up. But if by the word * sword' his wrath is designated, he is rightly described, not as seizing the sword, but as seized by the sword. For he is then turned into such madness, that, seeking to rule over all, he is unable to control his own anger. For we, when we assume wrath in the exercise of justice, hold a sword; because we control it by keeping it under the moderation of judgment. But he, because he is hurried on through the precipices of fury, is said not to seize his sword, but to be seized by his sword. For he docs not keep and control his anger, but, in his fury, is possessed by his anger.

18. But it is plain to all, that we strike our adversary with a spear, but are protected from our adversary by a breastplate. By a spear we inflict wounds, by a breastplate we are protected from wounds. What therefore is designated by a ' spear' but the shaft of preaching; what by a breastplate but the strength of patience } This Leviathan then, because by taking that reprobate man to himself, he is let loose in the wrath of every kind of cruelty, is said to be ' seized by a sword.' For by the display of his immense strength, he then exhibits whatever power of wickedness he possesses. And neither the spear nor the breastplate will be able to stand, because entering into Antichrist, he will seem to be of such great strength, as (if heavenly assistance were wanting) to blunt the keenness of preachers, and to overthrow the long-suffering of the patient. For unless heavenly grace strengthens the life of the righteous, the spear does not stand, because the strength of preachers is broken; the breastplate does not resist, because the patience of the constant is burst through and penetrated. Whence it is also subjoined,

Ver. 18. For he shall esteem iron as straw, and brass as [E.Y. rotten wood. ''^

19. That which above He called a ' spear,' he mentioned ix. again below under the appellation of * iron:' and that which He spoke of as a ' breastplate,' He again designated by

Job 41, mentioning it as ' brass.' For iron is sharpened, that the ^'' adversary may be wounded; but brass is hardly destroyed by any rust. Whence also it is said by Moses of Holy Deut. Church under the character of Asher; His shoe is iron and 33,25. j^^^^^ Yox by ' shoe' is understood in Holy Scripture the Eph. 6, defence of preaching; as it is written, Feet shod with the preparation of tlie Gospel of peace. Because then strength is expressed by ' iron,' but perseverance by ' brass;' her shoe is said to be iron and brass, when her preaching is protected by sharpness, and firmness at the same time. For by iron she penetrates opposing evils, but by brass she patiently preserves the blessings she has set before her. Whose perseverance he there in truth more yjlainly points out, saying, I'eut. jis the days of his youth, so also shall his old age be. But ' ' when this Leviathan has tal<en that sword, whom the Holy Scriptures call Antichrist, for the sake of practising his iniquity, he will esteem both iron as straw, and brass as rotten wood; because, unless Divine grace gives protection, he will both consume with the fire of his wickedness the strength of preachers as straw, and will reduce to dust the constancy of the patient like rotten wood. And therefore the keenness of iron and the strength of brass fail, when by the violence of his might both the understanding of preaching is blunted, and the long-suffmng of patience is scattered.

20. Unless then the Divine assistance strengthens its Elect, where will the weak then be, if the strong are counted as straw } What will this Leviathan then do with the straw, if he will count the iron as straw? What is he about to do with the rotten wood, if ho will break as rotten wood the strength of brass? But O! how many who think that they are in their own strength iron or brass, in that fire of tribulation then find that they are straw; and how man}' who from their own infirmity are afraid that they are straw, when supported by the Divine help are strengthened with the solidity of brass or iron, so as to be the stronger in God against their adversary the more they remember that they are weak in themselves. But the higher this Behemoth rises against the Elect of God by miracles, the more earnestly do the saints gird themselves for the words of preaching against him. But yet he so possesses the minds of the reprobate, as

Hejiies not from his prey for ' arroivsi' qf preaching. 63.3 not to leave them though he is wounded by all the darts of Rook the truth. Whence it is also subjoined, xxx^iv.