Morals on the Book of Job (Moralia)

21. For what do we understand b}' ' arrows' but the words of preachers? For when they arc drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying,

/ am wounded with lore. Of these arrows it is said by the Sol. voice of the Psalmist, The arroics of children are made their r,^^^ ' wounds; because, that is, the words of the humble have^^-^*>^- penetrated the minds of the proud. Of these aiTOws it is said to the coming champion. Thine arrows are sharp, OPs.45,5. T]wu most mighty, people shall fall under Tliee in their heart. An ' archer' then is he, who by the bow of holy intention fixes in the hearts of his hearers the words of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded the minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said. The archer shall not put him to flight. As if it were plainly said, The aiTOw of a holy preacher does not dislodge him from the hearts of the reprobate; because, whoever is seized by him, scorns at once to listen to the words of preachers. Whence the liOrd, being deservedly angry for their Ibrmer sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, / will send among you serpents, basilisks, for ivJioin there is Jer. 8, no charm. As if He were saying, I will deliver you up by^'" just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed;

T7ie stones of the sling are turned with him into stubble.

22. What is typified by the ' sling,' but Holy Church.? xi. For when a sling is whirled round, so do stones lly out of it, for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty ujcn come forth

634 Sling-stonesofthe Church scorned. Meaning of ^Hammer.' Job 41, from her, bv whom the hearts of the wicked are to be beaten

'■ — as if by the blows of stones. Wlience the Lord says to the

Zech. 9, Prophet concerning good teachers, Tliey shall devour, and subdue with sling stones. For holy teachers who train others also in virtue, devour their enemies, when they change them 1 one within' their own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the 1 Sam. giant Goliath is killed by the stone of the sling; because the ' ^^' lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said. The stones of the sling are turned with him into stubble. As if it were plainly said, He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him. Whence it is also subjoined, [E. V. Vei-. 20. He tvill esteem the hammer as stubble. 29-]., 23. As if he were saying, He despises even the weight of that reproof, which strikes him by a punishment coming from above. For in Holy Scripture by the name ' hammer' is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways: or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may shew them what they also deserve hereafter. For that the ancient enemy is expressed by the term * hammer' the Prophet witnesses, when he observes the power of the last judgment upon him, Jer. 50,and says, How is the hammer of the whole earth broken and crushed? As if he wciv saying, Who can imagine with what Book a whirling stroke, at the coming of the last jndgment, the Lord ^^^^^' shatters him with eternal damnation, by whom He smites those vessels of His which are to be fashioned for the use of His service? Again, by a ' hammer' is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said. And the house when it teas in i Kings building, uas built of stones hewn, and made ready, and ' neither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. For what did that house typify but Holy Church, which the Lord inhabits in heavenly places? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to be arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither without reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal coimtry the noises of smitings are now hushed. There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instruments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment.'' And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alarms. Whence it is also added still more expressly;

And will laugh at Him that shaketh the spear.

24. For the Lord shakes a spear against Leviathan, xiii. because He threatens a severe sentence in his destruction. For to ' shake a spear' is to prepare for him eternal death through strict punishment. But the apostate spirit, despising the Author of his life, even with his own death, laughs at

636' Various meanings of' the sun.''

Job 41, Him that shaketh the speav; because whatever severe, vvhat-

^cver horrible fate he foresees approaching from the strict judgment, he fears not to suffer it: but the more he perceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy. Whence it is also rightly subjoined; [E. v. Ver. 21. The rays of the sun will be under him. ^j^ 25, For in Holy Scripture when the ' sun' is used figuratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ' sun' the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judgment, on knowing their own condemnation, are about to say; "Wisd.5, We have erred from the way of truth, and the light of ^' righteousness hath not shined unto us, and the sun rose not upon us. As if they plainly said: The ray of inward light Rev. 12, has not shone on us. Whence also John says; A woman *• clothed with the sun, and the moon under her feet. For by the ' sun' is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the changeableness of temporal things. But Holy Clmrch, because she is pi'otected with the splendour of the heavenly light, is clothed, as it were, with the sun; but, because she despises all temporal things, slie tramples the moon under her feet. Again, by the ' sun' is designated persecution, as the Truth Mat.13, says in the Gospel, that the seeds which sprang up without ^" roots withered when the sun arose. Because, namely, the words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the ' sun' is designated the setting forth of a clear view, as the Prophet announces the Ps.19,4. Lord of all things appearing to our eyes, saying; He hath set His tabernacle in the sun. As if he were saying. He displayed in the light of clear vision the mystery of His assumed humanity. And as it is said to the same Prophet Book by the Divine voice by Nathan; For thou didst it secretly; xxxiv. but I will do this thing in the sight of all Israel, and in the 12 ^i™! sight of the sun. For what does he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name ' sun' is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth nngel'^ewie, poured forth his vial upon the sun, and it ivas given unto him to afflict men with heat and fire. To pour forth a vial upon the sun is in truth to inflict the punishments of persecution OTi men shining with the splendour of wisdom. And it was given unto him to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, bui-n with temporal desires. For the falls of the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ' sun,* is said also in the way of comparison by Solomon; A wise man con- Ecdus. tinueth as the sun, a fool changeth as the moon. What then^ ' is pointed out in this place by the rays of the sun, but the acuteness of wise men.'' For because many, who seemed to be resplendent in Holy Church with the light of wisdom, cither caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of the sun will be under him. As if it were plainly said. These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their understanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise

Job 41, or learned, for the sake of advantage, or of the glory of -^^ — temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist. And Behemoth lunnbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined. He will strew gold under him like clay. XV. 26. For by the term ' gold' in Holy Scripture is understood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, sometimes the brightness of secular glory, sometimes the beauty of sanctit)\ For by the name ' gold' is designated the very inmost brightness of Divinity, as the appearance of tlie Sol. Bridegroom is described in the Song of Songs; His head is 11. ' ^^^<? most fine gold. For because God is the Head of Christ, but in metals nothing is brighter than gold, the Head of the Bridegroom is said to be gold, because His Humanity rules over us from the brightness of His Divinity. Again, by the name 'gold' is understood the splendour of the heavenly Rev.2i, city, as John bears witness that he saw it, saying; The city itself was of pure gold, like unto clear glass. For the gold of which that city consists is said to be like glass, in order that by the gold it may be described as being bright, and by the glass as being clear. Again, by the name ' gold' charity is sugf^ested, as the Angel, whom tlie same Jolin belield Book talking with him, he saw girt at the paps with a golden xxxiv. girdle. Doubtless because when the breasts of the citizens 13^^* ' of heaven are no longer subject to the fear of punishment, ^^^.^• and are not sejjarated by any rent the one from the other, comp,* they bind themselves together by charity alone. But to^'^'^^' * have a golden girdle about the paps,' is to restrain all the movements of our changeful thoughts by the bands of love alone. Again, by the name of ' gold' is expressed the brightness of secular glory, as is said by the Prophet, Babylon is a golden cup. For what is designated by thejer. 6I, name of Babylon, but the glory of this world? And this '^' 'cup' is said to be 'golden,' because while it shews the beauty of temporal things, it so intoxicates foolish minds with its concupiscence, that they desire temporal display, and despise invisible beauties. For in this golden cup Eve was the first who was made drunken of her own accord, of whom the history of truth says, that when she desired the forbidden tree, she saw that it was beautiful to the sight, and Gen. 3, delightful to the look, and ate thereof. Babylon is therefore ' a golden cup; because while it displays a look of outward beauty, it steals away the feeling of in ward rectitude. Again, by the name of gold' is understood the splendor of sanctity, as Jeremiah deplores the change of the Jewish people from the splendor of righteousness to the gloom of wickedness, saying, Hoic is the gold become dim, the finest colour is changed? Lam. 4, For as we said before, gold is dimmed, when the beauty of^* righteousness is forsaken, as the darkness of iniquity succeeds. The finest colour is changed, when the splendour of innocence is turned into the foulness of sin.

27. By the name also of ' clay ' is designated in Holy Scripture sometimes the multiplicity of earthly goods, sometimes wicked teaching which savours of filth, sometimes the allurement of carnal desire. For by ' clay' is typified the multiplicity of earthly goods, as is said by the Prophet llabakkuk, Woe to him that multiplieth those things which are Hab. 2 not his; how long doth he heap against himself the thick^' clay? For he weighs himself down with thick clay, who multiplying earthly goods by avarice, confines himself with the oppression of his sin. Again, by the name of 'clay' is

Job 4i,desigualecl teaching which savours of faith, as is said to the jj^j^ 'g Lord by the same Prophet; T/iou madest a way in the sea

15. for thy horses, in the clay of many waters. As if he were saying, Thou hast opened a way for thy preachers amid the doctrines of this world which savour of filthy and earthly things. By ' clay' is designated also the desire of filthy

Ps, 69, pleasure, as the Psalmist says in entreaty; Take me out of the clay, that I stick not. For to stick in the clay, is to be polluted with the filthy desires of carnal concupiscence.

28. In this place therefore ' gold' is taken for the brightness of sanctity; but nothing hinders our understanding by ' clay,' either covetousness in earthly things, or the infection of wicked doctrines, or the filth of carnal pleasures. For because this Leviathan subjects at that time to himself many, who seemed within Holy Church to be resplendent with the brightness of righteousness, either by the desire of earthly things, or by the infection of erroneous doctrine, or by carnal pleasures, he doubtless strews the gold under him like clay. For to strew gold as clay, is to trample down in some persons purity of life by unlawful desires; so that even they may follow his filthy footsteps, who used before to flash forth against him with the splendour of their virtues. The ancient enemy then deceives some at that time under a show of sanctity, but intercepts others by the foul sins of a carnal life. But he will then openly attack in these ways, but now he rules secretly in the hearts of many, as the Apostle Paul

2 Thes, says. That he may be revealed in his time; for the mystery ^ ' ' of iniquity doth already work. He therefore even now throws gold under him as clay, as often as he overthrows the chastity of the faithful through the sins of the flesh. He tramples on gold as clay, as often as he distracts the understanding of the continent by unclean desires. And this he performs the more vehemently at that time, the more unrestrainedly he perpetrates all that he desires, as given up to his own abandoned liberty.

29. And it may perhaps disturb some one, why the merciful Lord permits those things so to happen, that this Leviathan either now by crafty suggestions, or then by that accursed man whom he fully possesses, subjects to himself even the rays of the sun, that is, the learned and wise, or strews gold (that is, holy men refulgent with the brightness Book of sanctity) as clay beneath him, by polluting them with '- sins. But we reply at once, that the gold which could be strewed as clay by his evil persuasions, was never gold before the eyes of God. For they who can at any time be seduced so as never to come back again, seem in the eyes of men to lose the sanctity they possessed; but they never had it in the sight of God. For a man is often involved secretly in many sins, and he seems great in some one virtue. And this virtue itself also becomes weak and fails, because, when it is observed by men, it is doubtless praised, and its praise is eagerly sought after. Wlience it comes, that even that very virtue is no virtue in the eyes of God, while it conceals that which displeases, puts forward that which pleases Him. What merits then can there possibly be with God, when both sins are concealed, and good qualities made public? For frequently, as we have said, pride is hidden, and chastity is publicly known; and therefore the chastity which has been long made a shew of, is lost towards the end of life, because the concealed pride is sustained unamended even to the end. Another is busy in almsgiving, he distributes his own goods; but he is yet a slave to many acts of injustice, or perhaps employs his tongue in detraction. And it is frequently the case, that he, who had been compassionate, is inflamed, at the end of his life, with the stimulants of rapacity and cruelty. And it is the effect of a most righteous judgment, that he loses before men, even that by which he pleased men, who was never careful to amend that, by which he was displeasing to God. Another studies patience; but while he does not avoid envying others, and keeping malice in his heart, he at last becomes impatient, who for a long while grieved in secret. These therefore are in some measure * gold,' and in some measure ' clay.* And this ' gold' is strewed as ' clay,' when even the virtue, which had shone brightly before men, is scattered by the force of secret sins. But we think it worth while to consider more accm-ately the excellence of the heavenly dispensation in these cases.

30. For Almighty God often tolerates the secret sins of some persons, in order that He may so make use of their

642 Beginnings that fail may yet aid the Elect. Job 41, known virtues as to promote the interests of His own Elect.

'• — For some persons do not entirely forsake the world, and lay hold on the narrow way, not so as to jDersevere. But yet by their example they inflame those, who are about to persevere, to seek the narrow way. Whence it frequently happens that this good life which they seem to live, they live not for themselves, but rather for the Elect alone, when, though not about to persevere themselves, they excite others, who will persevei'e, to zeal in holy living. But we often behold some persons enter on a way, and hasten to the proposed spot; and others follow them, because they see them on the way, and they go on together to the same place. But it frequently happens that when any difficulty assails them, those who were going before, return back, and that those who were following reach the appointed spot. So doubtless are those who lay hold on the way of holiness, though not about to persevere. For they enter on the way of virtue, though not about to reach its end, for the very purpose of shewing to those who are about to reach it, the way in which they should walk. And even the fall of these promotes, with no slight benefit, the advancement of the Elect. Because while they behold their fall, they tremble for their own state, and the ruin which condemns those, humbles these. For they learn to trust in the protection of heavenly assistance, when they see that many have fallen from their own strength. When therefore the reprobate seem to be acting rightly, they are pointing out as it were a level road for the Elect wht» are following them; but when they fall and lapse into wickedness, they shew, as it were, to the Elect who are journeying after them, the pitfall of pride to be guarded against. Let this Leviathan then go his way, and ' put beneath himself the rays of the sun,' and ' cast under him the gold like clay.' Almighty God knows how to use aright the sin of the reprobate for the comfort of His own Elect, when they who are about to reach Him, both advance toward Him by their own merits, and are frequently corrected in their proud thoughts *by the lapses of others. But if this Leviathan acts thus even with those whom some virtue distinguishes, what is he likely to do with those whose mind is not in any degree raised up above earthly desires? These Book persons however the divine discourse plainly mentions, when '-

Ver. 22. He will make the deep sea to boil like a pot. ^^ n '

31. What is expressed by the 'sea' but the life of the xvi. worldly, what bv the 'deep'' but their deep and hidden ' prothoughts? And this deep sea this Leviathan makes to boil like a ])ot, because it is douljtless quite plain, that in the time of the last persecution he studies to excite the minds of the reprobate against tlie life of the Elect by the flame of cruelty. Then docs the deep sea boil as a pot, when he inflames with strong heat the liearts of the lovers of this world, and when those who in this time of peace kept their malice close within itself, then boil over with the heat of most savage persecutions, and with the headlong liberty of open cruelty breathe forth that haired of ancient envy, which they had long suppressed. But because, when persuaded by deadly error they so serve Antichrist in these doings, as to imagine that they are the more truly doing service to Christ; after he had said. He will make the deep sea to boil like a pot, he fitly subjoined.

He will make it as when ointments boil.

32, For ointments when they boil give forth the fragrance xvii. of sweetness. Because then this Leviathan will so seduce the hearts of the reprobate, that, whatever they do from the wickedness of unbelief, they imagine they are doing it for the truth of the right faith, that which they do with zeal for religion, smells, as it were, sweetly to them. Whence the Truth says to His disciples in the Gospel; That every one 3 ohnlG, that killeth you, will think that he doeth God service. ' They, therefore, boil as a pot, while they cruelly persecute: but this very persecution smells, to their sense, with the fragrance of ointments, when their mind, deceived by vain imaginations, thinks that it is doing God service. For in Holy Scripture by the sweet smell of ointments is usually signified an opinion of virtues. \Vlience the Bride in the Song of Songs, longing for the Bridegroom, says. We run in Sol. the odour o/Tliy ointments. And hence the Apostle Paid, 3°°^ '' knowing that he was fragrant with the praise of virtues, says, iVe are unto God a sweet savour of Christ. Because, there- « 9="^"

644 False shows ofAniichrist more honouredthrough miracles. Job 4), fore this Leviathan involves the ministers of that accursed

'- — vessel of his in deeds of cruelty, under the notions of praise, and the pretext of virtue, after He had said, He will make the dee J) sea to boil as a pot: He innnediately rightly adds. He will make it as when ointments boil. For the sea which boils with the fire of cruelty. He shews to boil as ointments, in the judgment of those same persons, who are excited by the feigned name of virtue; in order that they may become more atrocious in their cruelty, the more they believe that they even deserve rewards for their zeal for religion. And in the Divine judgment it is just that they, who neglect to consider and guard the power of piety, should be deceived by the odour of their own fancy. Whence, to increase the illusion, signs also and prodigies attend them when committing their cruelties, as it is also rightly subjoined;

xviii ^^" ^°^ ^ ' path' is said to shine after Leviathan, because wherever he passes along, he leaves behind him great astonishment from the brightness of his miracles, and wherever he goes forth, either by himself or by his ministers, he glitters with lying wonders. Whence the Truth says in the Gospel,

Mark that whicli we have ah'eady frequently quoted; TJiere will ' ' arise false Christs, and false prophets, and will give signs and wonders, so as even for the Elect, if possible, to be led into error. A path, therefore, shines after Leviathan, because he enlightens by prodigies the deeds of those, whose hearts he penetrates; in order, doubtless, to keep their minds more deeply involved in the darkness of error, the more powerfully he displays, as it were, by their means the light of miracles without. But there are some, who retaining in their memory both the words of the Prophets, and the precepts of the Gospel, know that both the wonders he displays are false, and that the punishments, to which he leads them on by his deceit, are true. Because, therefore, this Leviathan does not deceive their hearts by a display of sanctity, he presents himself to them with another illusion. For he observes some persons, though knowing these things, yet loving the present life; to whose minds he proceeds to make light of future punishments; he asserts, that the sentence of severity will at length terminate; and hurries them on, when craftily

He tcill esteem the deep ' as growing old. ' abys-

34. That the etenial and incomprehensible judgments are ^jj^.

usually designated by the name ' deep' the Psalmist witnesses, saying, Thy judgments are a great deep. But old age is Ps.36,6. sometimes put for the approach of the end. Whence the Apostle says, That nhich decayeth and waxeth old, is near Heb. 8, to destruction. This Leviathan, therefore, will look on the deep as growing old, because he so infatuates the hearts of the reprobate, as to infuse in them a suspicion that the approaching judgment may come, as it were, to an end. For he considers that the abyss is growing old, who thinks that the heavenly infliction of punishment will ever be bi'ought to a close. This ancient deceivei*, therefore, makes light in his members, that is, in the minds of the wicked, of future punishments, which he bounds, as it were, by a certain limit, in order that he may prolong their faults without any limit from reproof, and that they may not here put an end to their sins, the more they imagine that the punishments of sins will be there brought to a close.

35. For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgments upon them will, some time or another, have an end. To whom we briefly reply; If the punishments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth. These shall go away into eternal Matt, punishment, but the righteous into life eternal. If, there- ' fore, this is not true which He has threatened, neither is that true which He has promised. But they say, He threatened eternal punishment to sinners, in order to restrain them from the perpetration of sins; because He ought to threaten, not inflict, eternal ]HU)ishments on His creature. To whom we reply at once: If He has made false threats in order to withdraw'' from unrighteousness. He has also made false ^corripromises, in order to encourage to righteousness. And who^^*^^' can tolerate this madness of theirs, who, while they assert in their fair offers that the punishments of the reprobate are terminated, overthrow by their assertion the rewards, and

Job 41, recompenses, of the Elect also? Who can tolerate their

^— madness, who endeavour to establish that that is not true which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to be merciful, are not ashamed to proclaim Him to be false?

36. But they said, A fault, which has an end, ought not to be punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be granted to the wicked, because as long as he was able he wished to have no end to his sin.

37. But they say. No just person revels in cruelty, and an offending servant is ordered by his just master to be scourged, in order to be corrected of his wickedness. He is, therefore, scourged for some object, when his master delights not in his tortures. But to what end will the wicked ever burn, who have been consigned to the fires of hell.'' And because it is certain that the Merciful and Almighty God revels not in the tortures of the wicked, why are the wretched put to torture, if they make not expiation? To whom we reply at once, that Almighty God, because He is merciful, revels not in the torture of the wi'etched; but because He is just, He ceases not, even for ever, from punishing the wicked. But all the wicked are punished with eternal suffering, and indeed by their own iniquity; and yet they are burnt for some ])urpose, in order, namely, that all the just may behold in God the joys they experience, and may see in them the punishments they have escaped; in order that they may acknowledge that they arc the more indebted to Divine grace, the more they sec the eternal punishment of the sins, Book wliit'h by His lielp tlicy were able to avoid. — ^ '■

38. But they say, And \\here then is their saintship, if they will not pray for their enemies, whom they will then see burning, though it is exju'essly said to them. Pray for Matt. 5, your enemies? But we reply at once, They pray for their enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says. That Qod may give2T\m.2, them repentance^ and that they may recover themselves from the snares of the devil^ by whom they are held captive unto his will? And how will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to va orks of righteousness? There is, therefore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead; for they are unwilling that the merit of their prayer should be set aside, in thai presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgment,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteousness? For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that they take no pleasure whatever in any thing which is at variance with the strictness of that inward rule. But because we have made these brief remarks against the followers of Origen ', as the opportunity occuned, let us go back to the ' ^ee course of exposition, from which we have digressed. After OHgenithe merciful Lord had pointed out the crafty machinations ^"^'B.2. of this Leviathan, openly announcing all the fierce oppressions he inflicts outwardly on the Elect, and every thing

Job 41, which he infuses into the reprobate within by his flattering —^ — suggestion, He immediately subjoins, in speaking briefly of the hugeness of his strength; [E. V. Ver. 24. There is no power upon earth, which can be

XX. 39. His power upon earth is said to be preeminent over all, because though he has fallen below men by the merit of his doings, yet he transcends the whole human race by the condition of his angelic nature. For though he has lost the happiness of eternal felicity, yet he has not lost the greatness of his nature; by the strength of which he still surpasses all human things, though he is inferior to holy men, by the baseness of his deserts. Whence also the meritorious recompense of the Saints, who are contending against him, is the more increased, the more he is defeated by them, who boasts that, by the power of his nature, he has as it were a right to rule over men. It follows; IVlio was made to fear no one. xxi. 40. He was indeed so made by nature, as to be bound to feel a chaste fear for his Creator; that is to say, with a subdued and fearless fear, not with the fear which love casts out, but with the fear which remains for ever and ever, that is, which love begets. For a loving wife fears her husband in one way, an offending handmaid fears her master in another. He had therefore been so created, as, with joyful dread, to fear his Maker with love, and to love Him with fear. But by his own perversity he was made such as to fear no one. For he scorned to be subject to Him by Whom he had been created. For God is in such way above all, as to be Himself subject to no one. But this Leviathan, beholding the height of His loftiness, aimed at the privilege of the fatal liberty of ruling over others, and being subject Isa. 14, to no one, saying, / will ascend above the height of the ^** clouds, and I will be like the Most High. But he lost His likeness, because he proudly desired to be like Him in loftiness. For he who was bound to imitate His charity, in subjection, aimed at gaining His loftiness, and lost through pride that which he was able to imitate. He would, doubtless, have been lofty, if he had been willing to cleave to Him Who is truly lofty. He would have been lofty, if he had been contented with a participation in true loftiness. But while he })ioudly Book aimed at high estate by himself, he rightly lost that which '-' — - was participated. For having left tliat First Cause, to Whom he was bound to adhere, he aimed at being, in a sense, his own first cause '. Having forsaken Him, Who was able truly ' princi- to be sufficient for him, he decided that he was able to be sufficient for himself, and fell the more beneath himself, the more he raised himself up against the glory of his Creator. For him, whom a slavery akin to freedom exalted, a slavish freedom cast down. With which liberty he is so let loose, as to fear no one, but he is grievously restrained by this very want of restraint. For, by the heavenly judgment which wisely ordains all things, the liberty which ho desired, fettered him; because he, who was able to subdue even the elements, if he had been willing to fear the One Whom he ought, is now, though in every way not fearing, subject to every punishment. He doubtless would fear One with possession of all things, who now, by not fearing One, suffers all things.

41. He was therefore made to fear no one, no one, that is, because not even God. But he neither feared that which he was about to suffer. But it had been doubtless moi'c blessed for him to avoid punishments, by fearing them, than by not fearing, to endure them. He changed therefore his desire after high estate into hardness of heart, in order that he, who sought in his ambition to rule over others, might feel not, through hardness of heai't, that he has wrought wickedly. For because he did not obtain the right of the ])ower he sought for, he found the madness of insensibility a kind of remedy for his pride; and because he was not able, by going beyond, to surpass all things, he, by making light of these, prejjared himself to meet all things. But his ])ride is still further carefully described, when it is immediately observed;

42. That is, he looks down as if from abov(^ on all, who" '.•• are, as it were, placed beneath him; because while he strives in his intention against his Maker, he scorns to think any one like himself. And this filly suits his members also, because all the wicked, elated through swelling of heart, VOL. III. I' u

Job 41, despise with the haughtiness of pride all whom they behold.

'— And if they ever respect thein outwardly, yet within, in the secret of their heart, where they are great in their own estimation, they consider the life and the merits of others inferior to themselves. And they look on them as beneath themselves, because, through the lofty thought of their heart, they have placed themselves on a kind of high eminence. To

Is.5,21. whom it is well said by the Prophet; Woe unto you that are ivise in your oicn eyes, and prudent in your own.sight. Hence Rom. 12, also Paul says; Be not icise in your own conceits. Hence it is

16, 17. thine own eyes, did I not make thee a head in the tribes of Israel f' For he is little in his own eyes, who in considering himself, regards himself as inferior to the merits of others. For whoever in the loftiness of his thought extends himself above the merits of others, looks, as it were, on himself as great. But the reprobate Saul remained not in the good which he had begun, because he w^as swollen with pride at the power he had received. But, on the other hand, David, ever thinking humbly of himself, and counting himself inferior, in comparison with the same Saul, after he had met with an opportunity of striking, and spared this same raging adversary, prostrated himself with humble profession, saying;

1 Sam. Whom dost thou pursue, 0 king of Israel/ tchom dost thou ' ' pursue? A dead dog, and a single flea. And he had been already certainly anointed as king, and had already learned by Samuel praying, and pouring the oil upon his head, that Divine Grace, having rejected Saul, was preserving him to hold the helm of the kingdom. And yet with humble mind he was prostrating himself to his persecuting adversary, to whom he knew that he had been preferred in the Divine judgment. He therefore humbly placed himself beneath him, to whom ho knew that he was incomparably superior through the grace of election. Let those then, who are still ignorant in what rank they are held by God, learn in what way they should humble themselves to their neighbours, if even His Elect thus humble themselves before those, to whom they know they are already preferred in His secret judgments.

43. But it is a usual mark of the Elect, that they ever think more meanly of themselves than they really are. For

JVe arc not. to prow proud }>y others tuivihlr heariju/. fiol hence it is said by the same David; //' / did not think Book humbly, but exalted my soul. Hence Solomon invites thep^ \ ■' little ones to wisdom, saying; If auy is a little one, let him\. come to her. But he who as yet despises not himself, does^'^^^' ' not lay hold of tlie humble wisdom of God. Hence the Lord says in the Gospel; / thank Thee, O Father, Lord o/"Mat.ii, heaven and earth, because Thou hast hid these things Jrom ""' the wise and prudent, and hast revealed them to little ones. Hence again the Psalmist says; The Lord keeping little Pts.iiG, ones. Hence the teacher of the Gentiles says; IVe becatne i't^^^ss. little ones in the midst of you. Hence advising his disciples, 2' ^• he says; Each esteeming others better than tltemselres. For, Phil. 2, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the contrary, endeavours to regard all his neighbours as superior to himself. And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order that in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him.

44. But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humility. Because, though they sometimes shew themselves outwardly humble, yet they neglect to maintain the power of humility within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wickedness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on

Job 41, those virtues in which they are powei-ful. And while they

'-— tremble at their weakness, they also maintain more humbly that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a marvellous dispensation, that the Elect from the fear of being weakened by even their most minute sin, lose not the great virtues to which they have advanced.

45. It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that their good things are injurious to the others; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add to their sin. For these advance to greater perfection in virtue from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of theu* goodness. The reprobate therefore applies what is good to a bad purpose, and the virtuous applies what is bad to a good purpose. As it frequently happens that one person falls into the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent's poison cautiously, lives in health by the very means by which others perish fatally. We call then not the wickedness itself, but the suggestion of wickedness, with which we are often tempted against our will and efforts, the poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it. Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humihty; doubtless because they are members of this Leviathan, of whom it is said by the voice on high, He heholdeth every high thing. Because not only by himself, but by the hearts of those whom he has

Safari's pride hoiv described, and ichy hist. fi53 possessed, be looks down as from an high place on all Book beneath him.

46. But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of ]iride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride shewed itself through the eyes, as if through certain outlets',' fenesthe Psalmist would never say to God, 77*0?// uilt save the Ps. 18, humble people, and wilt briny down the eyes of the proud. ^'^' Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaia; A generation, Pro\-3Q, whose eyes are lofty, and their eyelids lifted up on high. Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points arc brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord's speech, by which his members can be pointed out by a brief description. It follows; He is a king over all the children of pride.

47. This Leviathan, in order to fall in all the points xxiii. mentioned above, smote himself with pride alone. For he would not wither uj), through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. For by Ecclus. this he himself fell, by this he overthrew men who followed ' him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins. He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself witiiin, but o])eu

054 Pride the cruel enemy of all virtues.

Job 41, vices immediately shoot forth from it. For no evils would — — ^ come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.

48. But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an. universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city: and the wealthier is any one he has seized, the more harshly does he rise up in his authority; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings; because whatever he has done, he believes that he has done with singular skill; and for that which he performs through desire of glory, he favours himself in his thought; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be

Its uccasions may be earthly^ or spiritual. b'ad uuiestrained oven in boaslfulness of speech. But ruin Book follows the more easily, the more shamelessly a man is ^ puffed u]) in his own mind. For hence it is written, 77/eProv. heart is exalted before a fall. Hence it is said by Daniel, ' The king was ttalking in the palace of Babylon, and he Dan. 4, answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the miglii of my power ^ in the glory of my beauty? But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king^s mouth, there fell aib. 31. voice from heaven, To Ihee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts: thou shall eat hay as an ox, and seven times shall be changed over thee. Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge innnediately bmst out in his sentence; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was" to be smitten.

49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first i)roud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.

50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others; and if he has ever done any things well, it suggests them imseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in

Job 41, evidence, the recompense of the power entrusted to him;

'- — sayin<r, That unless Ahnighty God perceived thee to he better than these men, He woukl not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.

51. But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they shouli be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter not tlie impertinencics which they foci; and they whose loquacity Hook is hardly restrained, are sometimes silent solely from the -'^^^^-■ bitlerness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to sjK'ak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they are more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we shew what they are in a few outward points.

52. For to all who swell within wdth ]iroud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.

53. Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns,- let those hear; All Jlesh is (jrass, and the ylory \sao,g.

Joe u, thereof as the jioiver of grass. And let these hear that ^^' which is said to some persons after their miracles; / knov)

27. you not ivhence ye are; depart from Me, all ye workers of Ps. 62, iniquity. Let those hear; If riches increase, set not your

M.'sit.25, ^cart tipon them. Let these hear that the foolish virgins,

'^' who come with empty vessels, are shut out from the marriage within. Again, because we have said before, that rulers are tempted in one way, and subjects in another, let those hear

Ecclus. that which is said by a certain wise man; Have they made

^^' *" thee a ruler '^ Be not lifted up, but he among them as one of lleh.13, the)n. Let these hear; Obey them that have the rule over

^'^' you, and be subject to them, for they watch as if about to give an account for your soids. Let those, when they boast of the power they have received, hear that which is said by

Lukeic, the voice of Abraham to the rich man in flames; Son, remember that thou in thy life time receivedst thy good things.

Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring Ex. 16, people by the voices of Moses and Aaron; Nor is your murmur against us, but against the Lord. For v:hat are we?

Ps.68,4. Let those hear; They shall be troubled in the sight of Him

Who is the Father of orphans, and the Judge of widows.

Let these hear what is said against the contumacy of sub-

Rom.i3,jects; Whosoever resisteth the power, resisteth the ordinance j'ame^ o/ God. Let all together hear; Qod resisteth the proud,

4,6. but giveth grace to the humble. Let all hear; Every one

\6,b. i^^f^i exalteth his heart is unclean before God. Let all hear;

plague of this sickness, let us all hear that, which the Truth

Mat, 11, our Listructor teaches, saying; Learn of Me, for lam meek,

54. For for this end the Only Begotten Son of God took Phil. 2, on Him the form of our infirmity; for this the Invisible '^~^' appeared not only visible, but even despised; for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it. He Who above estimation is great, became little, even to suffering.? For since the ])ride of the devil caused the origin of our fall, the hiunility of God was found out as Hook the instrument of our redemption. For our enemy who '— ^ — '- was created great among all things, wished to appear exalted above all things. But our Kedeemer remaining great above all things, deigned to become little among all things.

55. But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend intoia. 14 heaven. But the Other says by the Prophet, Mij soul '^s^p-^ Jilled uiik evils, and My life hath drawn niyh unto hell. The one says; I will exalt my throne above the stars of heaven, is. 14 The Other says to mankind expelled from the abodes of^"^* Paradise; Behold, I come quickly, and I will dwell in the Zech. 2, midst of thee. The one says; J will sit in the mount of the J^*., testament, on the sides of the north. The Other says; / am 14. a worm, and no man, the reproach of men, and the outcast " '" of the people. The one says; / will ascend above the height is. 14, of the clouds; I tvill be like the Most High. The Other;^** When He ivas in the form of God thought it not robbery to Phil. 2, he equal with God, hut emptied Himself, taking the form of^' a servant; and He speaks by His members, saying; rP7iOEx. 15 is like unto Thee, O Lord? The one speaks by his members, ^^' saying; / know not the Lord, neither will I let Israel go. En. 5,2. The Other says by Himself; If I should say I know //m j^ims tiot, I shall be a liar, like unto yon: but I know Him, and^^- keep His saying. The one says; TJie rivers are mine, and Ez. 29, I have made them. The Other says; I can of Mine own^'^^^ g Self do nothing. And again; My Father that ahideth in 3<). Me, He doeth the u-orks. The one, when shewing all king- 20. ' doms, says; All this power will I give Thee, and the glory 0/ Luke 4 them, for they are delivered to me, and to whom I will I^- give them. The Other says; Ye shall drink indeed of My islntt. cup, but to sit on lUg right hand, or on 3Iy left, is not Mine^^' ^^' to give to you, but to them for uhom it is prepared of My Father. The one says; Ye shall be as gods, knowing good Gen. 3 and evil. The Other says; Jt is not for you to know the^: times or the moments which the Father hath put in His own 17. ' power. The other, in order that the Divine Will might be

Job 41, despised, and his own enforced, says; Why hath God commanded you, that ye should not eat of every tree of Paradise?

1. ' And a little after; For God doth ktiow, that in whatsoever ib. 5. day ye eat thereof, your eyes shall be opened. The Other John 5, says; I seek not Mine own icill, hut the will of Him Which hath sent Me. The one speaks by his members, saymg;

\Visd.2, Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. The

Johnie, Other annomices to His members, saying. Ye shall weep and lament, but the world shall rejoice. The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator: as is said of these very persons by the Psalmist;

Ps.73,7. They have passed into the affection of the heart, they have thought and spoken imckedness, they have spoken iniquity on high. The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the John 12, spear, and death, admonishes His members, saying; If any

^^' man serve Me, let him follow Me.

56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it

•titulum were a kind of inscription* in his work, to shew thereby easily under the power of what ruler he is serving. Whence it is Matt. 7, also said by the Gospel; Ye shall know them by their fruits. Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be delected, saying; He is a king over all the children of pride. For though they sometimes assume a pretended apjjearance of humility, yet they cannot conceal themselves in every point. For since their pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on every side, fight against the darts of pride, and specially Book guard, as it were, the eye only of their body against the^^^'^' coining blows, when in themselves they principally defend their humility.

Because this is the last book of this work, and since, the more difficult places having been treated, those which remain are less obscure, it seems good to run through it with less attention and care. For as if we had traversed a mighty ocean, we now gain sight of the shore, and lowering the sails of our intention, are not borne along with the same force as before, but yet we still hold our way from the impulse of the former blast. The storm of our anxiety has, so to speak, abated, but its violence, through now moderated, yet still wafts us on to our station on the shore. After then the Lord had shewn to His faithful servant how strong and crafty is Leviathan His enemy, while He carefvdly disclosed his strength and craft, blessed Job replied to both, saying.

Chap. xlii. ver. 2. / knoiv that Tlioii canst do all things, and that no thought is hid from Thee.

2. For against his huge strength he observed; / know that Thou canst do all things; but against his hidden machinations he subjoined; And no thought is hid from Thee. Whence he immediately upbraids the same Leviathan, saying;

Vcr. 3. Wlio is lie that hideth counsel without knowledge?

For Leviathan hides counsel without knowledge, because, though he is concealed from our infirmity by many frauds, he is yet disclosed to us by the holy inspiration of our Protector. He hides counsel without knowledge, because though he escapes the notice of those who are tempted, yet he cannot escape the notice of the Protector of the tempted. Having heard therefore the power and craft of the devil, having heard also the power of our Creator, which both Book niightly represses him, and mercifully protects us, we entreat ' thoc, O blessed Job, not to conceal from us that which thou thinkest of thyself. It follows;

Tlierefore I have spoken foolishly, and things that above measure exceeded my hnotrledge.

3. All human wisdom, however powerful in acuteness, is ii. foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when compared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job therefore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In com- ])arison with which all our wisdom is folly. And he who had spoken wisely to men, on hearing the Divine sayings, discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying; I will speak unto my Lord^ though Gen. 18, / am dust and ashes. Hence it is that Moses, though instructed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying; I beseech Thee, Ex. 4, O Lord, T am not eloquent; for from yesterday,andthe day^^' before, since Thou hast spoken iinto Thy servant, J am of a more hesitating and slower tongue. Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other, That Which He is, Holy, Holy, Holy, Lord God of Hosts, he j-eturned to himself, and said; JVoe is me, because L have held my peace, because Lu.i\, 5. am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips. And he immediately added, whence he had learned this pollution, and said; And I hare seen with mine eyes the King, the Lord of Hosts. Hence also Jeremiah, on hearing the words of God, found that he had no words in himself, saying; Ah, ah, ah. Lord God, jer.], behold I knou- not how to speak, fn- I am a child. Hence ^' Ezekiel speaking concerning the four animals, says; When Ez. j, there was a voice above the firmament, which was over their •

Job 42, heads, they stood, and let do/rn their wings. For what is

'■ — designated by the flying of the animals but the subhmity of evangelists and doctors? Or what are the wings of the animals, but the contemplations of saints raising them up to heavenly things? But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contemplate the loftiness itself of truth. To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and fi'om contemplating the Creator, to think but humbly of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they ai'e, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying; / have spoken fooUshlij, and things that above measure exceeded my knowledge. Behold, he reproved himself the more, the more he advances, and believed that he had beyond measure exceeded his knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows;

Ver. 4. Hear, and I will speak; I will question Thee, and answer Tliou me. iii. 4. To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothing is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires. And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says; Hear, and I will speak. As if he

Job humbly desirers further instuction. fiOo were saying, Mercifully understand my desires, in order that. Book while Thy mercy receives and Inrthers them, they may rise ^•^^^- up to Thee in greater number. For as often as good wishes obtain their eflbct, they are multiplied. Whence it is written in another place; / have called, for Thou haul heard me.P3,i7,€. For he says not, Because I called, Thou hast heard me: but, / have called, for Thou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed; / will question Thee, and a/isicer Thou me. As if he were saying. From the contemplation of Thy knowledge I acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolishness. For that he himself was questioning God from his longing alter humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and as acknowledging the favours he had mercifully received from God, he immediately subjoins;

Ver. 5. / have heard T7iee by the heariny of the ear, but now mine eye seeth TJiee.

5. By these words he doubtless plainly declares, that as iv. far as sight is supciior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his luunanity. Whence it also follows;

6. For the less a person sees himself, the less is he v. displeased with himself; and the more he discerns the light of greater grace, the more blameworthy does he acknowledge himself to be. For when he is elevated within, by all that he is, he endeavours to agree with that standard which he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, which docs not agree with that inward standard. Tliis

Job 42, standard blessed Job more fully beholds, as he was making

'■ — progress after his suffering, and with great self-reproach is at variance with himself, saying; Therefore I reproach myself. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach,

And do penance in dust and ashes. vi. 7. For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in Mat. 11, the Gospel says to the reprobate city. If the mighty works which have been done in you had been done in Tyre and Sidon, they ivould have done penance long ago in sackcloth and ashes. For by ' sackcloth,' is set forth the roughness and the piercing of sin, but in ' ashes' the dust of the dead. And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sackcloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, / reproach myself, is wounded as it were by a kind of sackcloth, when he is galled in his mind by the sharp stings of reproaches. But he does penance in ashes; because he carefully observes what he has been made by a just judgment after his first sin, saying, / do penance in dust and ashes. As if he plainly said, 1 do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.

8. Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our mind to the sentence of the inward Judge, and say to Him; Behold, Lord, we have heard both the sides of those who are

(iod drc'ides against those irho had spoken for Him. ()()7 disputing in Thy sight, and we know that Job, in this con- Book test, goes through his virtuous deeds, and that his friends ' maintain against him the glory of Thy justice. But Thou knowest what amid these things is the opinion of our mind. For we cannot possibly blame the sayings of those whom we know to be contributing to Thy defence. But, behold, the pai'ties are present, and wait the sentence; bring forth therefore, O Lord, from Thine invisible rule the most discriminating sentence of Thy judgment, and shew us which has spoken most rightly in this contention. Tt follows;

Ver. 7. Bui after the Lord had spoken these words unto Job, He said to Eliphaz the Thenianite, My anger is kindled against thee and tluj tico friends, because ye have not spoken, before Me the thing that is right, as My servant Job.

9. O Lord, the sentence of Thy judgment declares how vii. much our blindness is at variance with the light of Thine uprightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words. In Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf. Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in comparison with his uprightness, his friends are said not to have spoken that which is right before the Lord.? Is not this decision concerning him still further confirmed, in which it is said to the ancient enemy, i/a.s'^ tJiou seen My servant Job, Job i, 8. that there is none tike him upon the earth? But what is this, that he is praised to the enemy, and reproved in his own person; i-e])roved in his own person, and yet preferred to the friends who spake to him } Unless it be that the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to prai^e. lilessed Job therefore believed that he was scourged for his fault, and not as a favour; he considered tliat his sins were lopped off,

Job 42, not that l)is merits were increased. And he is blamed for

'■ — imagining that the intention of the scourging was different, and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the innocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended *he Divine judo-ment. But we Book 3. learned in the beginning of this Book that Satan had said of Job2 oi^ii^ to the Lord; Put forth Thy Iiaiid and ioncli him, and see if he do not bless Thee to Thy face. At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also Preface above, whoever considers that blessed Job sinned in his words chap. 3. gfjgj. jjg jjjjjj been scourged, plainly decides that the Lord had been the loser in His pledging. And though the Lord in speaking to the devil, brought forward his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteousness by permitting it to be tempted, if He foresaw that he would not be able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it.

10. Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His providence. And although, as far as concerns human judgments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says; Ye have not spoken before Me the thing that is right, as My fiervant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of Luke 1, the righteous married ])eoplc, They were both righteous before God. For it is no safe praise to appear just before men. For the opinion of man often approves of a person as if mighty before God, but Almighty God knows not him, who Book is approved of as if by Him. For hence is it that the^'"^'^^- Psahnist watchfully prays, saying; Direct my nay in Thy Ps. 5, 8. sight. Doubtless, because even that way is frequently believed to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said, ye have not spoken he/ore Me the thing that is right as Job, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by inti'oducing the mention '^■1' his being a servant. He might point out that all that had been urged in his defence, he had said not with haughty pride, but with humble truth. But because God- is just and merciful, He both reproves his friends strictly with liis justice, and graciously converts them by His mercy. For it follows;

Ver. 8. Take unto you seven balls, and seven rams, and go to 3Iy servant Job, and offer up for yourselves a uhole burnt offering. But My servant Job shall pray for you: his face I will accept, that folly be not imputed to you.

11. Behold the just and merciful God neither passes over viii. their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of oiu* wound, and afterwards pointed out the remedies for obtaining health. But we have Pref. already often said, that the friends of blessed Job represent ^^^P* ^' heretics, who offend God, while they endeavour to defend

Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth; their conversion also, which is often mercifully eflfected, is well designated by this pardon which the friends of Job obtain.

12. But it must be specially observed, that they are ordered to ofl'er to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their

Job 42, salvation by her prayers whose faith they used to impugn

'- — with their false assertions. For He says; My servant Job will pray for you; his face I will accept, that folly he not imputed to you. As if He openly said to heretics; I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me T acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.

13. For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord comfa^'^^fi u^anded concerning the sacrifice of the lan)b, saying; In one house it shall he eaten, neither shall ye carry forth of the Jiesh thereof out of the house. For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to be carried forth abroad, because it

Mat*. 7, fQ,.|jjjg y\y^^ which is holy to be given to dogs. It is she alone in whom a good work is fruitfully carried on, whence

Mat.20, \\^^.y Qj^iy ^y|,y |^ jj (J labourcd in the vineyard received the reward of a penny. It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries.

Exod. Whence also the Lord says to Moses; There is a place hy Me, and thou shall stand upon a rock. And a little after; lb. 23. / ^f-iii ffij^Q away Mine hand, and thou shall see My back parts. For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine Mat. 16, presence. Of which firmness the Lord says; Upon this rock I will build My Church. What is then in this place the saying to the liiends of Job, Go ye to Job, exce])t, Book ' Ascend ye tlie rock?' What is, His face I will accept for you, that folly be not imputed to you, except that which is there said, Thou shalt see My back parts ^ that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be.

14. But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by ' bulls' is expressed the neck of Pref. pride; but by ' rams,' the leadership which is exercised by *^ *^* heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said; lite ^^- ^^j couyreyation of the bulls amongst the kine of the people. And because they lead like flocks the people that follow them, they are sometimes called ' rams.' For rams in truth lead the ilock. Whence Jeremiah says by way of reproof; Thy princes are like rams. Because then heretics, when Lam. i, they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow tliem, the friends of blessed Job are ordered to ofl'er bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice jnoud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.

15. But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and tlie first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is com])osed, which, by multiplying together these verv parts rises up to the number twelve. For whether

Job 42, we multiply three by four, or four by three, we arrive at that

'- — number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different \ray; because il rises fully and with no deficiency to the number twelve, when it both M.e.four perfects works by faith, and again faith by works'. The and "^^^ holy Apostles also, who were to be filled with the Spirit of three by sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.

16. Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity Gen. 2, IS Suggested, when the seventh day is called sanctified for the rest of the Lord. And no evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the Ex. 20, seventh day is oi'dered to be one of rest, in order that eternal rest ~ ■ may be designated by it. Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of Lev. 25, the Jubilee, signifying perpetual blessedness, might be observed. Hence it is, that the Lord, rising again and fre- JnhD2i, quently appearing, is said at His last feast to have eaten

* Seven and ' eight,' this life and that to come. 073 with seven disciples; because ihev who are now perfected in Book Him, are fdled by Him with eternal refreshment.

17. Again by the number ' seven' is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of Josh. 6, the Lord, carried round for seven days with the sound of ~ trumpets, overthrew the walls of Jericho. Hence the Prophet says; Seven times a day have I praised Thee. And asPs. 119, signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall be everVs.3A,\. in my mouth. But that the whole of the present life is designated by the number 'seven' is shewn more plainly, when the number ' eight' is mentioned alter it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. 'Ecdes. For by the number seven he expressed the present time, ' which is passed by periods of seven days. But by the number ' eight' he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord's day, which, as following the seventh day, that is, the Sabbath, is found to be the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended wilh fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number * seven' signifying temporal things, and the number 'eight' eternal things, the Holy Spirit was j)oured forth upon a liundrcd and twenty of the faithful, sitting in an Acts i,

674 ' Seveii indicates the lohole Catholic Church.

Job 42, upper room. For fifteen is made up of seven and eight, and

'- — if in counting from one to fifteen we mount up by adding the sums of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal.

18. Again, by the number 'seven' is designated the whole

Rev. I, body of Holy Church. Whence John in the Apocalypse writes to seven Churches: but what else but the Church universal did he vi^ish to be signified by them.'' And in order that this universal Chm'ch might be signified to be full of

^^jPS^the Spirit of sevenfold grace, Elisha is described as having breathed seven times over the dead child. For the Lord, coming to a lifeless people, opens his mouth seven times, because He confers on it in His mercy the gifts of the Spirit of sevenfold grace. Because then the whole body of Holy Church is typified by thq number ' seven,' let the friends of blessed Job come to him, and offer the whole burnt offering commanded by God. But let them guard with all watchfulness the mysteries of the number seven; in order, namely, that they who are living without may first unite themselves to the general body of Holy Church, and then at length seek pardon for the guilt of their former pride. Let them offer for their fault seven sacrifices, because they receive not the washing away of their guilt, unless by the Spirit of sevenfold grace they are united to that universal peace, from which they had been cut off. Let it be said then, Take unto you sevpu hulls, and seven rams, and </o to My servant Job, and offer for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I tolll accept, that folly he not imputed to you. As if it were plainly said to heretics on their return; Unite yourselves to the universal Church by the humility of ]3enance, and obtain from Me through her prayers that pardon, of which of yourselves ye are not worthy: for when through her ye learn to be truly wise, ye are the first to blot out before Me the foolishness of your wisdom. J t follows;

Ver. 8. For ye have not spoken before Me the thing which is right J like My servant Job.

19. The Lord used these words a little before, and yet He Book again repeats and adds the same words. What is this, ex- —, - ccpt that, by again repeating, lie confirms ihe sentence which ^^' He had already pronounced in judgment? And, in order that the righteousness of blessed Job and the unrighteousness of his friends might be the more manifestly displayed, the praise of the one and the reproof of the other is brought forward by a repetition of the words, so that by being repeated outwardly, it might aj^pear how firmly fixed they are held within. For when the king of Egypt had known in two visions the fearful seasons of the coming famine under the figure of kine and of ears of corn, he heard by the voice of the holy interpreter; For i/iat thou hast seen a second time Gea.il, (I dream pertaining to the same thing, it is a token of the ^' certainty. From which it is plainly collected, that whatever is repeated in the word of God, is more strongly confirmed. But since we have heard what the Judge has decreed, lei us hear also what they do who are convicted. It follows;

Ver. 9. Tlie)efore Eliphazthe Themanite,and Ihildad tlte Suhite^and Sophar ihe Naamathite, ivent and did according as the Lord had spoken to them: and the Lord accepted the face of Job.

20. We say nothing concerning the interpretation of these x. names, because we remember that we discussed it at greater length in the beginning of this work. But it must be noticed, that the order of the j^ardon they received is so carefully observed, as had been announced, that the Lord is said to have accepted in their sacrifices not their face, but the face of blessed Job. But, because whoever endeavours to intercede for others, promotes still more his own interest from this very love, it is rightly subjoined;

Ver. 10. The Lord also was turned at the penitence of Job, when he prayed for his friends.

21. For he is before shewn to have been heard in behalf xi. of his friends, when the circumstance, which we before mentioned, is stated; They did according as the Lord had spoken, and ihe Lord accepted ihe face of Job. But when it is immediately observed, The Lord also uas tnrned at the penitence of Job, nlien he prayed for his friends; it is

Job 42, plainly shewn, that a penitent has deserved to be heard the

'— more quickly in his own behalf, the more devoutly he has interceded for his friends. For he makes his prayers more powerful in his own behalf, who offers them also in behalf of others. For that sacrifice of prayer is more willingly received, which, in the sight of the merciful Judge, is flavoured with love for one's neighbour. And a person then truly adds to its amount, if he offers it even for his enemies. For hence is that, which the Truth Who is our Teacher says; Luke 6, Pray for them that persecute and calumniate you. Hence ^', again He says, When ye shall stand to pray, foryiiie if ye 11,25. have ouyht ayainst any, that your Father also Who is in heaven may foryive you your sins. But how much he obtained for himself, who interceded for others, is immediately pointed out, when it is subjoined,

The Lord added all that had been to Job, ticofold. xii. 22. He received twofold all that he had lost, because through the tenderness of the merciful Judge the assistance of consolations far surpasses the loss of our temptation. But the temptation tries us less than the reward consoles us; in order that he, who used from the weight of the blow to consider that he had suffered some heavy trial, may learn I.;. from the recompense he has earned', that what he endured butionis vvas but light. Whence it is said also to afflicted Judsea; Is.54 V. -^<^^' f^ small moment have I forsaken thee,' and in great mercies will I gather thee. But sometimes the measure of consolation is dispensed in proportion to the weight of af- Ps. 94 fliction. Whence it is written elsewhere. According to the ^^' multitude of my sorrows in my heart, Thy couiforts have rejoiced my soul. For he, who exclaims that he had been made joyful according to the multitude of his sorrows, points out that he was consoled in the same measure as he had been afflicted. But the reader is not slightly instructed, if be considers the very order of the remuneration. For correction follows excess, penitence correction, pardon penitence, gifts pardon. But because he who had been smitten by permission of Divine Providence, was afflicted also by the words of his friends, when he is consoled by the gifts of the Divine mercy, he deserves to be cherished also with human love; in order that to him, whom the sorrows and ad- Booir varsities of jniins wounded on every side, the joys of consola- ^-_ lion may on every side correspond. Wiience also it is added, Vcr. 11. But there came to him all his brethren, and all his sisters, and all that knew him before, and did eat bread with him in his house, and moved the head over him.