Morals on the Book of Job (Moralia)

58. i. e. in the hard hearts of the Gentiles he opened thexxxvii. rivers of preaching; as it is likewise spoken by the Prophet of watering the dryness of the Gentiles; He turneth the Ys. 107, wilderness into a standing uater,and dry ground into water ^^' springs. And in the Gospel the Lord promises, saying. He John 7, that belieceth on Me, as the Scripture hath said, out of his^^' belly shall Jlow rivers of living uater. What we then heard promised, we now see fulfilled. For see how in the holy preachers, not sprung from Judaea, through the universal Church spread over the whole world, streams of heavenly precepts flow forth in abundance from the mouths of the Gentiles. Thus because in the rocks He opened streams, from hard hearts too there flowed forth the river of holy preaching.

And his eye hath seen every jJrecious thing.

59. It is a thing to be especially borne in mind, that each xxxviii. individual soul is rendered the more precious in the sight of God, by how much it is for love of the truth the more despised in its own eyes. When thou icasl little in thine i Sam. ou-n sight, did I not make thee the head of the tribes of^°^ ^'' Israel? As if he said in plain terms, ' Thou wast great with

Me, because thou wast contemptible to thyself, but now because thou art great to thyself, thou art become contemptible to Me.' And hence it is said by the Prophet; Woe unto them that are wise in their own eyes, and jjrudent in

Job 2S, tAeir men sight! Thus everv man becomes the more worthless

-^ to God, in proportion as he is more precious to himself, so much the more precious lo Grod as he is for His sake more

Ps. 13S, worthless to himself; because He regardeth the loicly, and knotceth the high afar c>ff. Every precious thing, therefore. His eye saic. In Holy Scripture God's * seeing' is put for Jolm 1, i choosins?,*' as it is written in the Gospel; When thou icast under the Jig tree, Isaic thee, i. e. I chose thee whilst placed under the shadow of the Law.' Therefore He * saw every iCor. I, iiiing precious,' because He chose the lowly. God hath chosen the weak things of the tcorld to confound the things which are mighty. He ' saw the precious thing' when the human soul, having base views of itself. He visited with the illumination of His grace. Of which same soul it is said by

Jer.i5, ihe Prophet; If thou sepiratest the precious from the vile, thou shalt be as My mouth. For the present world is vile with God, but the soul of man is precious to Him. He, then, that • separates the precious from the vde' is called ' as the mouth of God,' because by that man Gx)d deals forth His words, who by speaking the things that he is able to speak, plucks out the soul of man from the love of the present world. And because the teachers of the New Testament are brought to this, that even the hidden darkness of allegories in the Old Testament they search out, it is righdy added;

V"er. 11. The depths also of the floods He hath searched, and the hidden things He hath brought to light.

xxxix. 60. For what else are here called ' floods' but the sayings of the ancient Fathers. For who might be able to estimate how vehement a flood, whilst he was founding the Law, burst forth from the very breast of Moses? how vehement a flood gushed from the heart of David? what mighty streams of floods flowed out from the lips of Solomon and all the Prophets? Now of these ' floods' Judaea held the shew, when in keeping the surface of the letter she knew not the depths thereof! But we, who, on the Lord coming, seek therein interior spiritual things, search their ' depths.' And this thing the Lord is Himself said to do, because by Himself vouchsafing it we are enabled to do it: and so bv us, who follow not the letter which Idlleth, but the spirit which maketh alive, the Lord ' searcheth the depths of the floods,

\Deep meanings of the Law brought to light in the Gospel. 361 and bringetb the hidden things into light,' because the state- Book lents of the I^aw, which the too dark histon- makes obscure, '- a spiritual interpretation now lights up. And hence ' Truth' hen speaking in parables in the Gospel bade the Disciples, lying. What I tell you in darkness, that speak ye in light; Mat.lo, and ichat ye hear in the ear, that jireach ye on the hrmse tops. " For the plainly spoken words of these interpreting have made the sentences of the ancient Fathers henceforth clear to us. Hence the Prophet Isaiah viewing the words plain bv the interpretation of Holy Church, not obscured by the darkness of allegories, exclaimed, saying, The pAace of ricers, the I^- 33, broadest and open streams. For the sayings of the Old" Testament were as narrow and close streams, which bound np the sentences of their lore in the darkest gathering together. But on the other hand the teaching of Holy Church are ' streams both broad and open,' because her declarations are at once many in number to those that find them, and plain to those that seek. Therefore he says, The depths of the floods he hath searched, and the hidden things he hath brought to light. Because when He poured into His interpreters the spirit of understanding, He set open the ancient obscurities of those prophesying. And that Holy Church henceforth knows and sees by the Spirit, which the Synagogue before was not at all able to imderstand by the letter. Whence Moses also, while he spoke to the people, veiled his face; surely, in order to denote that that People of the Jews knew the words of the Law, but did not at all see the clearness of that Law. And hence it is rightly said bv Paul; But even to this day, when Moses is read, the veil « 2 Cor. 3, upon their heart. But because the declarations of God are, without His wisdom, never fathomed at all, (for except him who hath received His Spirit, none knoweth in any sort His words,) the holy man adds words touching the subject of searching out that same Wisdom of God, saying;

Ver. 12 — 15. But ichere shall xcisdom he found? and where is the place of understanding? Man knoiceth not the price thereof: neither is it found in the land of them that live jjleasantly. The depth saith. It is not icith me, and the sea saith, It is not with me. Fine gold shall not be given for it: neither shall stiver be weighed for the price thereof.

Job 28, 61. It is first to be noted, that two points be proposed

„i he said above. Where shall wisdom be found, and where is\

the place of understanding? he answered in this verse, The depth saith, It is not with me; and the sea saith, It is not with me. But in answer to that which he had said, 3Ian knoweth not the place thereof; neither is it found in the land of them that live pleasantly; he gave the lower verse, saying, Fine gold shall not be given for it; neither shall silver be weighed for the price thereof. So then he answered to both questions, yet in adding to what he had objected, not in solving it. For when he enquired tlie place of Wisdom, and then answered below. The depth saith, It is not with me; he pointed out not where it was, but where it was not.

Again when he said that ' the price thereof was not known i by man,' and rejoined to this heiow, fine gold shall not be given for it; he shewed not what was the price of it, but what was not. For it is plain to all that neither can this wisdom of man be held in a place, nor be bonght with riches.

But the holy man being full of mystical ideas sends us on for the making out other things, so that we should look for not wisdom created, but Wisdom creating; for except in those words we search the secret depths of allegory, sm'ely those things that follow are utterly deserving of disregard, if they be estimated according to the historical narration alone. For a little afterwards he saith. Gold and glass cannot equal it; and while, as we know, glass is far and incomparably of lower price than gold, wherefore after the name of gold, which is unquestionably a precious metal, by way of unlimited praise did he say that ' glass' too is not equal to wisdom? So by the mere difficulty of the letter, we are forced that we be quicksighted to the mystical sentiments in these words. So then what wisdom is it, the holy man is contemplating, but that of vvhich Paul the Apostle saith,

\Cor,\^ Christ the Power of God, and the Wisdom of God? Con-

Prov. 9 cerning which it is written by Solomon; Wisdom hath

' man knoweth not the price,' because he findeth nothing worthy of the estimate thereof. Now this price of Wisdom

Man did twt of himself merit the gift of Wisdom. 363 - not said at once ' to be,' and not ' to be known,' but as Book liat manner of speaking by which a person caught in a -trait, when he finds no remedy of succour, is wont to confess that ' wliat to do he knows not.'

62. So then ' not to know the price of this Wisdom,' is to find no meriting of meet practice whereby to obtain it. For ire give a price with this object, that instead of it we may possess ourselves of that object which we long after. But what have ive given, that we should deserve to obtain this Wisdom, which is Christ? Since it is by grace we are redeemed. For those works alone by living badly have we given, for which if a just return were reserved, not Christ but punishments would be rendered back^ But man deserved one thing in the way of justice, and obtained another in respect of grace. Let Paul bear witness, before the lime that his mind received the seed of unbought truth, with what briars of error he was overlaid. Who wasi Tim.

be/ore, he says, a blasphemer ^ and a persecutor^ and ' injurious, but I obtained mercy, because 1 did it ignorantly in unbelief. Let him testify for what sort of persons Christ deigtied to die. While we were yet sinners, he says, Christ in Eom. 5, due time died for the ungodly. We, then, who on Wisdom's ' coming were found ungodly, what title of good practice have we given, whereby we might obtain to receive that Wisdom? ' The price of this Wisdom man knowelh not,' because whoso

Job ^. ss sepanied fro^ Irate aonBals by the uDderstandbig £Kiii^ of reasaB,midefstaads that he is not sared bj las own ments, knows and sees that he had not girati any thh^ of g: i pcactke that he cmght ccMse to Mth. For it is as it were to grre a pcice fer ^e ohtaiiiing of Wisdom, to anticipate the to die tnowfe^e of God by the menrhandixe of <Hie^s

60. He had learnt thai of this Wisdom there is " no prl i^'^m- who said, fV7^ Aaii ^^nt gicssk maio Him, and ii izz'] " umto kim atgam. Hence it is wriuea a^i

Far bff gnce are ye aared Aromgh JixiA; amd that mo: jftMOMshesg it M ike gi/i qf God. Noi of worts, leai.: wtOM iitmld boast. Hence concemii^ himself he ag

1 Car- speaks, saying, ^ the grace of God I am teiaf It as by die im^iatioii of this same gnure, die piacSices of ports of Tirtae are at once engendered in the heart, so fro^ &ee win also coadoct ^bonld fidlow. which aiter L^ lyeAefUemaifiecoiBpenangdioald answer to, he thezecy 1 added,.^td Sis frace mkiek anss bestowed upem me teas at nan. Bat there are &ose who emdt that they are::. soond staie by th^ own powers and pride then?v-^~ - by their own ^^ts goii^ belbie dsey hare been whose deeksatioB, sorely, is found to be contradictory to ihemsdv^es, becaB9^ wMIe i^ej iwinMin dBeiBsehres at.zxce nd 'rede^ned/ this rery name o€redeTL 1 nsD and roid in t^^E^res. F: r erery •:. redeoned ^ donbifess set &ee firon some s^Dtt Wh^Ke then is this said pers<: Q redeemed^ if ^ caqptime wndo- an F It is p^in thai that '. who judges so. For hearenly grace dckr^ „ in crder to make it come, bnt after it same; and God, when He cooks to

,alOBee sets it SxthtoHimseif deserrtnebrso coni^^-.

6i. It is good haeiB to recall the eyes of the ndnd to diat « iQUei^ who fiom die ja»rs of the devil ascended the Cross, and &nm tibe Cross moonled to TzauSee. Lei os behold what sort of posoa he came to the sto^ of ihe Cross, what sort cf pescQ he went fr?fn the Cress. Bfe came boond imishiL (od \n&^ 1 himself - honld with the hear he moMth male com/ leaits of the iiamieT abidhi. 'I

/MM. But that in die "^ '"^ are three rntn^ in a qwaal testifies, sajing:,, Amd mamiCvc. titkj hope, chartiif; ail of which die lobber being '^ '^ mtaneons ^;ni(Ce both ree^red and hept oa X or he had £dlh, who befiered the Loid ' '^n, when he saw Him djrii^ eqnaDjr vtth

^ hope, who begged fix* adbnsaan iaio His ^gf Lordy remember me arkem Them tmmett mio Tkg kimgdemi. Chaiitj ako in his death he linn^ ted, who at tmee chaiged home for his inkfilLy a and fellow xobber djrii^ for die Eke ciiMe;, and ched to him the life wincli he had kantf, sajring, Daatjjdtm ihumfear God^ seeing ih&m art im ike amme emtdemumtimi *^^'^ d we imdeedjmstl§: fwr we receire the dme rewmrd efmmr h: bmt lh»9 Mm hoik dome matkimg mmin*. He dntt SQch to the Cross bj lan, see what he denoted fnm Ae bj grace. He confessed the Loid, Whom he bdheld g along with himself bj hnman fitailtjr, at the time that Apostles denied Him, Whom ther had seen doii^ cies by divine power. 65. Bat they who make oat that man is saved br he amn meiSf fancy that that same ccmfesaon of man is fr« the efficacy of man by himsel£ Whidhif it wese sai,the!^almist would not say in praise of God, Camfesnom mmd fremt daimg f^ m, mre His work. So that nom Him we leeeive it to confess^ what is nghty by Whom it is gianled as to pcadise whaft is great ako. Therefoie because we have not gn^ aiiQ^ of good practice, whereby we might desire to be rfomhiiiid diis Wisdom, let it be rii^fctly said, Mmm kmrnrHh mot iir

36G Pleasures of litis life exclude true Wisdom. |l Job 28, price. Inasmuch as he that henceforth uses reason looks

^^' down upon himself under the perception of this Wisdom so much the deeper, in proportion as he more truly knows the-; interior depth of that Wisdom, so as to see that he has attained to her being unworthy, by the which it is brought to pass without price, that he should be made worthy. Concerning which it is well said;

Neither is it found in the land of those that live sireetly. xli. GQ. What is denoted in this passage by the title of the ' land,' saving the soid of man? Concerning which the

Ps. 143, Psalmist saith, Mil soul thirsteth after Thee, as a land n:ithout water. But this wisdom cannot be ' found iu the land of those that live sweetly;' because the man that is still fed with the pleasures of this life, is severed from the perception of Eternal Wisdom. For if he were truly wise-minded, being banished from the interior delights, he would mourn over that blind estate of his exile, whereinto he has fallen. For Eccl. 1, hence it is said by Solomon; He that addeth knowledge, addeth pain also. For the more a man begins to know what he has lost, the more he begins to bewail the sentence of his corruption, which he has met with. For he sees whence and whereto he has fallen; how that from the joys of Paradise he has come to the woes of the present life, from the companyings of the Angels to carings for necessities; he considers in what a number of perils he now lies prostrate, who before without peril disdained to stand; he bewails the exile which being accursed he undergoes, and sighs after the state of heavenly glory, which he might be enjoying in security, if he had not had a mind to commit sin. Which Ps. 31, same the Psalmist regarding rightly, saith, / said in my fear, I am cast out from the face of thine eyes. For after contemplating the interior joys of the vision of God, and the assemblage in fellowship of the Angels holding fast, he brought back his eyes to things beneath, he saw where he was laid low, who was created for this end that he might have been able to stand in heavenly realms; he considered where he was, and where he was not he grieved to think, he mourned for himself as ' cast out from the face of God's eyes,' because by comparison with the interior light, he had felt the darkness of his exile, that he was undergoing, to be the

77/6? wise will not solace iJiemselves tvith this world. 367 leavier. Hence it is that he admits not to his soul the solace Book soul to be comforted. For oftentimes the rich ones of this world, being afflicted with weariness of spirit, are used to regard the good gifts bestowed on them in time, and to soften down their sadness. For when they feel themselves affected with something of sadness, they look at their horses, they survey the vessels of their gold and their silver, they go the round of their estates. And while they gladly carry their eyes through the range of these temporal things, they get the better of the sadness of soul that has risen up. And hence

Truth saith to them also in the Gospel; But woe unto you Luke 6, that are rich, for ye have your comfort here. But the holy man, who mourns for this, that he has fallen from everlasting joys, does not admit consolation on the ground of things temporal, saying, / have refused my soul to be comforted. As though he said in plain speech; ' 1, who do not grieve for the loss of temporal things, am utterly unable to be comforted by the abundance thereof.' And as though we ourselves on hearing these things said to him, ' What then dost thou seek, who refusest to find comfort in those things that are of the world.'" he thereupon added; / remembered God, and was delighted. As if he said in plain terms; ' Me not even the abundance of things earthly doth cheer, but even able to see, gives me delight.' So then, this is the bitterness the remembrance only of my Maker, Whom as yet I am not of the wise, that whilst they are lifted up on high in hope, they do not bow down the mind here to any delights. For hence it is written; The heart of the wise is where there is Eecl. 7, sorrow, and the heart of fools uhere there is mirth. Hence James saith: Be ajjiicted and mourn and weep; let your James laughter he turned to mourning, and your joy to heaviness. ' ' Hence ' Truth bears witness by Itself, saying. Blessed are Matt. 5, they that mourn, for they shall be comforted.'' So wisdom*" cannot be ' found in the land of those that live sweetly;' because they are the more really foolish, in pi'oportion as whilst parting with the greater things they delight themselves in the least. Hence Peter blames that same folly of the wicked, saying. That count for pleasure the indulgence of the ^ Peter

Job 28, day of defilement and stain ^. Hence Solomon saith, / counted laughter an error; and said to tnirth. Why art

Myst. Eccl. 2, ^/?o«« vainly deceived? Accordingly let the holy man say concerning Wisdom, Neither is it found in. the land of those that live sweetly. In this way ])lainly, that those who in this world live sweetly, are still so besotted, that this very thing too they know not, viz. Whence they have fallen. It: 1?'^ follows; J fc

67. What does he call ' the bottomless pit' but the hearts of men, which are at once by the fall all floating, and by the mistiness of double-dealing full of darkness? Which same ' bottomless pit' declares that this Wisdom ' is not with' it; because the wicked mind, while it longs to be wise in a carnal way, shews itself foolish as to things spiritual. For because as Paul testifies, the wisdom of this world is foolishness with God, so much the more comjjletely is every one rendered foolish within, as he endeavours to appear wise Rev. 20, without. Concerning this abyss it is said by John, And ~ ' I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, rchich is the Devil and Satan, and bound him a thousand years. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled. For by the number of a thousand, he denoted not the quantity of time but the universality, with which the Church exercises dominion. Now the old serpent is bound with a chain and cast into the bottomless pit, because being tied up from the hearts of the good, while he is shut up in the minds of lost sinnei-s, he rules over them with worse cruelty. And a little while afterwards he is described as brought up out of the hollow of the bottomless pit, in that from the hearts of the wicked wliich now rage secretly, having then gotten power against the Church, he shall break out into the violence of open persecution. And so this bottomless pit, wherein the devil is now kept hidden, ' sailh that Wisdom is not with it,' because by Reading ' coinquinationis,' ^coinquhiationes.'' Vulg. as ours.

ticked deeds it shews itself a stranger to true wisdom. For, Book vliilst a man covers wickedness in the heart, but witli the -^^^^- nouth gives forth flatteries, whilst he overshadows his pur- >oses with double-dealing, whilst he eschews words of singlenindedness as foolishness, whilst he shuns the ways of simple nnocency, it is as if the Abyss denies that she has the kVisdom of God. And because minds that are dev^oted to his world, are disturbed by the cares and anxieties of the ^resent life, and therefore are quite unable to enjoy the epose of that Wisdom, it is rightly added; And the sea saith, It is not ivith me.

68. For what is there denoted by the name of the sea xliii. saving the bitter disquietude of worldly minds, which while,hey fall foul of one another in enmities by turns, dash.hemselves together like encountering waves? For the life 3f worldly persons is rightly called ' a sea;' because, whilst it is agitated by the tempestuous stirrings of actions, it is parted from tlie tranquillity and stedfastness of interior Wisdom. Contrary to which it is well said by the Prophet, Upon whom shall My Spirit rest but upon him that ^* is. 66,2. humble and quiet., and that trembleth at my words? But fi'om earthly minds the Spirit flies tiie further in proportion as He findeth no rest with them. For it is hence that it is said of certain by the Psalmist; Bruising and unhappiness Ps.l3,7. is in their icays, and the way of peace have they not known. ^^ 7* From which same bruising of disquietude the Lord calls usCom.Pr. back, saying, Come unto Me., all ye that labour and are jviat.ii, heavy laden, and I will give you rest. Take My yoke upon ^^' ^^' you, and learn of 3Ie; for I am meek and lowly in heart, and ye shall Jind rest unto your souls. For what is more toilsome in this life than to be fevered with earthly desires? or what is there more full of repose here, than to long for nought of this world? It is hence that the Tsraelitish people received the keeping of the Sabbath in gift; it is hence on the opposite side that Egypt was smitten with a multitude of flies. For the people, that follows God, receives the Sabbath, i. e. the rest of the spirit, that it should not be worn out in this life by any craving of carnal passions. But Egypt, which bears a likeness of this world, is stricken with flies. For the fly is an excessively intrusive and restless VOL. II. B b

370 Busy thoughts of earth must go ere Wisdom come. Job 28, creature. Wherein what else is there represented but the

My ST ^"trusive solicitations of carnal desires. Whence it is said Ecc. 10, elsewhere, Dying flies destroy the sweetness of the ointment. Because superfluous thoughts, which in the mind taken up with things carnal are for ever both springing into life and dying away, destroy that sweetness, with which each individual has been inwardly anointed by the Spirit; because they do not suffer him to enjoy the unadulteratedness thereof. And so Egypt is smitten with flies, because the parts of those persons that love an earthly life, while they are stricken with the disquietudes of their desires, are by the swarms of carnal imaginations borne down beneath, so that they cannot be lifted up to the desire of interior rest. Whence when Truth comes to the heart with the wonderful help of His pitifulness, He first banishes therefrom the fevers of carnal thoughts, and afterwards distributes in it the gifts of the parts of virtue. J Which same the sacred history of the Gospel excellently j conveys to us; in which when the Lord being besought was ' led by the way in order to restore the daughter of the ruler Matt. 9, to life, it is added directly. But when the crowd were put forth He went in, and took her by the hand, and the maid arose. So the crowd is cast forth without, in order that the damsel may be raised up; because if the importunate throng of worldly cares be not first expelled from the inner recesses of the heart, the soul, which lies dead in the interior, cannot rise up. For whilst it lets itself loose amongst the countless imaginings of earthly desires, it never in any degree gathers itself up to the consideration of self. Thus then, knowing and seeing that in these waves of perturbations Wisdom cannot dwell, he says, And the sea saith, It is not with me.

For no man receives her fully, saving he who strives to withdraw himself from all the drifting to and fro of carnal

Ecclus. courses. And hence it is said elsewhere. Write wisdom in

^^' ^^" the time of leisure. And he that is lessened in doing, evert

Ps, 46, he shall win her. And again. Be still, and know that I am

69. But how is it that we know that most of the old

Fathers at once interiorly held fast this Wisdom in its life, and outwardly administered the affairs of the world in ordinary? Do we call Joseph deprived of the attainment of iVisdom cait duell with cares borne for obedience. 37 1 this Wisdom, who in the time of dearth taking upon himself Book the affairs of all Egypt not only furnished provisions to the ^ — - -'

Egyptians, but by the skilfulness of his administration preserved the life of foreign people as well that came to him? Did Daniel prove a stranger to this Wisdom, who, when he was made by the king of the Chaldeans in Babylon chief of the governors, was busied with greater charges in proportion as by a higher pitch of dignity he was likewise set above all? Whereas then it is plain that very often even the good are engaged in earthly charges with no interest, we plainly see that in this way the citizens of Jerusalem sometimes render services' to Babylon, in like manner as often- langatimes the citizens of Babylon pay suit and service to Jerusalem. For there are some persons who preach the word of life for the displaying of wisdom alone, they minister the succour of alms from the passion of vain-glory; and indeed the things they do seem to be proper to Jerusalem, but yet are they citizens of Babylon.

70. In this way then it sometimes happens, that they who love the heavenly Country alone, seem to be subjected to the charges of the earthly country. Whose ministration however is distinguished from the practices of the wicked for the most part in act, but sometimes before the Judge Above in thought only. For being full of wisdom from Above, they distinguish how they may at once be free to one thing inwardly, and busied with another thing outwardly; so that if perchance by God's secret appointment aught of the concerns of this world is charged upon them, ihey coveting it not, they may yield to God Whom they delight in, and from the love of Him, may interiorly desire His Vision only, but from the fear of Him externally discharge the course imposed upon them with humility, that they should at once desire to be disengaged to God by force of the free attachment of loving affection, and again fulfil the charges imposed upon them by force of the constitution of servitude; and when the affairs of business make a din without, within the most peaceful repose is maintained in love; and the turmoils of employments outwardly clamouring, reason as presiding judge disposes of within, and with tranquil governance regulates the things, which all around

Job 28, it are too little tranquil. For as force of mind is at the head

^^- for bridling the motions of the flesh, so very often the love

Ar.LEo'.of tranquillity regulates aright the imposed turmoils of business; because exterior charges, if they be not desired || with a wrong affection, may be executed with a mind not disordered but regulated. For holy men never court them, but lament them when put upon them by secret appointment, and though in respect of a better aim they shun them, yet in respect of a submissive mind they bear them. Which same they are above every thing eager to avoid if it might be, but fearing the secret dispensations of God, they lay hold of ihat they eschew, and execute what they avoid. For they go into their conscience, and they there take counsel what the secret will of God would have, and being conscious that they ought to be subject to the Appointments on high, they humble the neck of the heart to the yoke of ^ Divine Providence. But he that is such as this, whatever.| turmoils are at work without, they never reach to his interior ' parts. And so it comes to pass that there is one thing maintained within in wish and another thing maintained without in office, and that with this Wisdom their hearts are filled, being no longer troubled and disordered, but in a state of tranquillity. Well, then, is it said thereof, that (he depth sailh. It is not with me., and the sea saith, It is not with me. As tliough it were expressed in plain speech; ' The troubled minds of the worldly cry out by the mere circumstance of their not being quiet, that they are widely separated fr(3m true Wisdom. But because this Wisdom of God, abiding with the Father before the ages of the world, 1 was to be made Incarnate in the end thereof, so that in order to redeem the human race. It should send not the holy Angels, not just men, but in the manifestation of very sight comes by Its own Self, it is rightly subjoined, l

xliv. 71. For what is denoted by ' fine gold,' save the holy" 1 ( ob Angels, who are rightly called both ' gold,' and ' fine ';' ' gold,' zum.' because they shine with brightness of righteousness; ' fine,' because they never had any defilement of sin. But for just men, so long as they are in this corruptible flesh with the conditions of mortality, ' gold' they may indeed be, ' fine gold' they cannot be in any wise; because the corruptible Book body presseih doion the soul, and the earthy tabernacle:^. ^' weigheth down the mind, that museth upon many things. 15. For though in this life they may shine by an extraordinary brightness of righteousness, yet they never purely lack the dross of sins; as John the Apostle bears witness, who says, If ice say we have no sin, ice deceive ourselves, and the truth 1 John IS not in us; and as James affirms, who puts a proof, saying, ' * For in many things we all offend. As the Prophet likewise James beseeches, who says, Enter not into judgment with Thy p'^ \^^ servant, 0 Lord, for in Thy sight shall no man living be^- justified. Those then are termed ' fine gold' who whilst holding fast in that innocency, wherein they were created, at once shine with the brightness of righteousness, and are stained with no dross of sins, no not the very least.

72. But because in the stead of this Wisdom no one of the Angels was to be sent as the Redeemer of the human race, lest in those Angels, who, we have been taught, have often appeared in aid of men, any man should rest his hope, it is said, Fine gold shall not be given for it. As though it were expressed in plain speech; ' By Its own Self shall ^Visdom be manifested, in order that the human race may be redeemed from sin.' There is no Angel sent in His stead; because it must needs be that by the Creator the creature should be set free. And hence the Lord saith in the Gospel, If the John 8, So7i shall make you free, ye shall be free indeed. But the holy man, being filled with the Spirit of that same Wisdom, foresaw that there would not be wanting in Judaea some that should put their hope in the Lawgiver, and make Moses the author of their salvation, even as to the man that had been healed, speaking evil, they say, Be thou His dxscipjle, but John 9, we are Moses^ disciples. Whence it is yet further introduced with propriety.

Nor shall silver be weighed in exchange thereof.

73, For because the divine revelations are often denoted x^^'* by ' silver,' by the term of silver it may be that the writers of that revelation are also understood, whose life shone amidst the crowds of their fellow-creatures with the light of virtuous attainments. But because the Law was able to point out sins, but not able to take them away, it was not any one of

874 No works of men could stand in ChrisCs stead.

Job 28, the ancient Fathers, nor the Lawgiver Moses, that became Pkoph ^^^ Redeemer of manl<ind. So ' silver is not weighed in A LLEG. exchange of this Wisdom,' because all that have had power to be holy, by comjjarison with the Only-begotten Son of God are accounted to have been of no worth, w^ho except they had known and seen that they were servants of that ' Wisdom,' could never at all have been holy. For to this end were they sent, that in the hearts of men they might by preaching prepare a way for this ' Wisdom,' neither yet that for her, but by her they might govern the peoples under their charge. For because it was certain that by the accession of periods of time, the ailments of the waning world should grow to a height, it was brought about that in the end of ages the Eternal Wisdom of God should by Its own Self come to this full grown sick one, with his overgreat infirmity, i.e. to the human race lying sick, throughout the whole world, that preachers having been dispatched beforehand, like a kind of visitors, the power of the physician might afterwards come so much the more efficacious, in proportion as the sickness of the diseased had more grown to a head. But because there is no one sent in the stead of Him for the saving of us, let it be rightly said, Nor shall silver be weighed in the exchange thereof. Forasmuch as the life of the just men who preached, with whatever light of holiness it might abound, doth not by its presence make exchange for the coming of Heavenly Wisdom to us. But there were multitudes of the Gentiles, who being attached to the systems of discipline of this world's wise ones, observed those things which are honourable among men, and believed that, honourable dealing being observed, they were sure to be saved, nor any longer sought a Mediator between God and man, since they held the teaching of the philosophers as being sufficient for them. In contempt of whom it is directly added;

xlvi. 74. For what is meant by India, which furnishes a black people, saving this world, wherein the life of man is engendered dark in respect of sin? Now ' the dyed colours of India' are the wise ones of this world, who though in respect ^''• of infidelity, and oftentimes in respect of behaviour, they be

Fahe colours of man'' s wisdom. Hidden senseiit mean words.iiJo bul, yet before the eyes of men are stained with the hue of Book

IS not ' compared to the dyed colours of India,' in that he, Tho really takes It in, discovers how widely it differs from ihose human beings whom the world has worshipped for vise ones. And the very words of His precepts differ from;he wise ones of this world, in diat while they strain after sloquence, their sayings appear as if fair in shew and in the staining of the dye, and while they lack the power of realities, feign themselves to be something else than what hey are by combination of words as by overcoated colours. But on the other hand the instruction of Wisdom is at once fair by preaching and shining by unadulterated truth, nor does it by deceit set itself forth one thing outwardly, and retain another hing inwardly, nor in its sayings aim to appear fair by brilliancy of speech, but by uncorruptness of truth. Thereore in its precepts the Wisdom of God is not ' compared to the dyed colours of India,' since whereas it has not the stained adornments of eloquence, it pleases like a robe without dye. Which staining of the dye Paul rightly despised, when he said, Wltich things also we speak not in the words \ Cor. that man's wisdom teachetJi, but which the Holy GJiost^^^^' teacheth. For he chose rather to display this ' Wisdom' by the simple transparency of truth alone, but not to stain it with the dyeing of speech. It follows;

75. That the sardonyx and sapphire are not precious stones, who would be ignorant? And whereas there be many other precious stones, which immeasurably exceed these in the account of greatness, why is the sapphire or the sardonyx especially called precious, when either stone by comparison with other stones is most contemptible? except that those stones which are described as ])recious, when we know not to be precious, we look out for some other thing in the meaning of them. For the sardonyx bears the likeness of red earth, but the sapphire has an aereal appearance. And so it may be that in the sardonyx by the red earth human beings are denoted, in the sapphire by the aereal appearance the Angels are denoted. For whereas the sardonyx stone bears the appearance of red earth, it not improperly denotes manj

370 Old Saints of earth and new of Heaven alike surpassed.

Job 28, because ' Adam' himself, who was created the first, is called

Alleg. that it is said that this Wisdom is not ' compared to the sardonyx nor to the sapphire,' but that He, NVho is the

' Power of God and the Wisdom of God,' i. e. the Mediator between God and man, the Man Christ Jesus, surpasses all things by such preeminent greatness that neither the first man on the earth, nor the Angels in heaven, can be compared

Ps.89,G. to Him. x4nd hence it is said by the Psalmist, Who in the heaven can be compared unto the Lord? Who among the sons of God" can be likened unto the Lord?

76. But it is possible that by the sardonyx stone the Fathers of the Old Testament, while by the sapphire the Preachers of the New Testament, are set forth. For the first, though they maintained an extraordinary life of righteousness, yet lent themselves to carnal procreation. Therefore whereas it is plain that they did some things of an earthly kind, they are not inappropriately denoted by the sardonyx stone, which as we before said bears the appearance of ' red earth.' But by the sapphire, which is of an ethereal hue, we suitably understand the Preachers of the New Testament, who laying aside the desires of canial gendering, followed after the things of heaven alone. And hence the Prophet beholding the holy Apostles mounting above all the desires of the flesh with spiritual fervency, being is.eo, 8. struck with admiration, saith. Who are these that jiy as clouds? As though he expressed it in plain speech; ' We go along by the way of earth, in that we are still involved in marryings and employ acts of the flesh upon the propagating offspring; but these walk not on earth, but they ' fly as clouds,' who whilst they aim at heavenly things touch nought connected with earthly desires.' Therefore he says that the Wisdom of God is not ' compared to the sardonyx or the sapphire stone.' As though he told in plain terms, saying, ' To Him, Who is seen Man among men, neither any in the old Fathers nor any in the new is equalled, in that from His Godhead He derives it that in His Manhood He hath not any like to Him.' Whence it is yet further added; Ver. 17. The yold and the glass cannot equal it.

77. Who that is sound of perception would deem it Book worthy to understand this according to the letter? For

* glass,' as we said above, is of much less worth than ' gold,' ^i^'"'- and after it was said that ' gold is not equal' to this ^Visdoln, it is yet further, as if heightening, subjoined, that ' glass' too cannot equal it either. But the bare letter failing us in the historical sense, sends us to investigating the mystery of the allegory. For we know tliat the metal gold shines with a superior brightness to all the metals. But it is of the nature of glass that whilst seen without it shines with perfect transparency in the inside. In every other metal whatever is contained within is hidden from sight, but in the case of glass, every liquid, such as it is contained within, such is it shewn to be without, and, so to say, all the liquid in a glass vessel, whilst shut up is open. What other thing, then, do we understand by ' gold and glass,' but that heavenly Country, that society of blessed citizens, whose hearts mutually one with another at once shine with brightness, and are transparent by pureness; which John in Revelations had beheld, when he said. And the building of the uall of it was ofUQ\.2\, jasper, and the city was of pure gold like unto clear glass. ^^• For because all the Saints shall shine in the supreme brightness of bliss, it is described as constructed of gold.

78. And because their very brightness itself is reciprocally open to them in each other's breasts, and when the countenance of each one is marked his conscience is penetrated along with it, this very gold is described as like pure glass. For there the mind of every person no bodily frame of limbs will hide from the eyes of his fellow, but the interior will be given to view, the very harmony of the body too will also be plain to the eyes of the body, and each one will be in such wise distinguishable to another, as now he cannot be distinguishable to himself. But now our hearts, so long as we are in this life, because they cannot be seen in one by another, are enclosed not within glass vessels, but within vessels of earthenware; in which same clay in respect of the mind being affected the Prophet dreaded to stick, when he said. Deliver me out of the clay, that 1 may not stick fast. Ps, c9, Wliich very tabernacle of bodies, Paul calls ' our earthly ^^* house,' saying. For we know tlutt if our earthly house of 2Cor. 5,

Job 28, this tabernacle be dissolved, zve have a building of God, an iz — -^— house not made with hands, eternal in the heavens. There-

ALLEG.fore in this earthly house so long as we live, the mere partition wall of our corrupt state, so to say, we do not penetrate with the eyes of the mind, and the hidden things in each other we cannot see. Hence Holy Church desiring to see the form of her Spouse in the Godhead, yet not being able, because the fashion of His Eternal Being, which she longed to behold, His Manhood, which He took upon Him, hid from her eyes, says mourning in the Song of Cant. 2, Songs; Behold he standeth behind our wall. As if she said in plain speech, ' I desire to see HIM now already in the appearance of His Godhead, but I am still shut out from the sight of Him by the wall of the flesh He has assumed.' Therefore so long as we live in this corruptible flesh, we see not the thoughts of the hearts in one another. Whence it is 1 Cor. 2, said by the same Paul, For what man knoweth the things of a man save the spirit of man that is in him? And again; iCox.4, Therefore Judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. So then that City, which manifests the hearts of them that are in it to each severally and reciprocally, is described ' of gold like to pure glass,' that by the gold it may be represented bright, and by the glass transparent.

79. But though all the Saints therein glitter with such wonderful brightness, and shine through with such extraordinary transparency, yet that Wisdom, by a likeness of Which they have all that they are, they ' cannot equal.' Therefore it is well said. The gold and the glass cannot equal it. For it is for this that all the Saints are brought to those eternal joys, that they may be like to God, 1 John as it is written, When He shall appear, we shall be like ^' ^* Him, for we shall see Him as He is. And yet it is Ps.89,9. written, O Lord God of hosts, who is like unto Thee? And ib. V. 6. again; Who shall be like unto God among the sons of God? Whence then shall they be like, an^ whence not like, but that to this ' Wisdom' they at once be like for a semblance and not like for equality? For by gazing on the Eternity of God, it is brought to pass upon them that they should be

;ernal, und while they receive the gift of seeing Him, by Book le receiving of Blessedness they copy the thing that they ~ ■' ic. They are both like, then, because they are made lessed; and they are not like to the Creator, because they re a creature. And thus they both have a certain likeness) God, because they are without end; and yet they have o equality to the Incomprehensible One, because they have Dmprehensible being. Therefore let it be justly said, The old and the (jlass is not equal to it. For with whatever Tightness and transparency the Saints may shine, it is one ling for men to be wise in God, and another thing for Man to be the Wisdom of God. Which same Wisdom e was truly acquainted with, who never ventured to liken ny one of the Saints to the Mediator between God and lan. And hence it is added;

Neither shall vessels of gold high and overtopping be vchanged instead of it.

80. For a ' lofty vessel of gold' did Elijah prove, ' a lofty xlix. essel of gold' Jeremiah, ' lofty and overtopping vessels of old' the old Fathers were. But this Wisdom of God, in rdcr that It might redeem us from a carnal kind of life, ppeared in the flesh, and he, who did not see that Wisdom 3 a true light, supposed that the Mediator between God and ran, the Man Christ Jesus, was one of the Prophets, which Christ the eyes of the Elect held for God, when they saw lim but Man. Hence it is said by Him to the holy Disiples, JVhom do men sag that I, the Son of man, «/«.^Mat.i6 UkI when they thereupon answered Him, Some sag that^^-'^^- Vhou art John the Baptist; some Elias: some Jeremias, r one of the prophets; they were immediately interrogated ouching their own perception; But whom sag ge that I am?* ro whom Peter, answering directly in the voice of the whole Church, says, Tltou art the Christ, the Son of the Living 7od. Thus, then, forasmuch as according to the declaration)f Paul we ' know Christ, the Power of God, and the W^isdom of 3od,' for this Wisdom Peter refused to ' exchange vessels of jold lofty and overtopping,' because he understood concerning t no other thing than it was. For as has been said, a great vessel of gold' was John, a great ' vessel of gold' Elijah, a p-eat ' vessel of gold' Jeremiah. Now whoever accounted

Job 28, that That God was any one of these, did ' exchange a vessel _Hi.. of gold high and overtopping' for this ' Wisdom.' But for

Alleg! t^iis Wisdom the Church doth not ' exchange vessels of gold high and overtopping,' because it holds that Christ the Son of God is not one of the Prophets, but the One Lord of the Prophets. For seeing that ' Wisdom' Itself had come to her, she refused to keep herself fixed in those golden vessels, but was eager with certainty of faith to pass on into that Wisdom, Cant. 3, Whence she saith in the Song of Songs; The watchmen that ' ' keep the city found me; to wliom I said, Saw ye him, whom my soul lovetJi? It was but a little that I passed from them, but I found him, ivJiom my soul loveth. For whom do we take ' the watchmen that go about the city' to be, but the former fathers and prophets who set themselves to watch by the voice of holy preaching for our safe keeping? but when the Church sought her Redeemer, she would not fix her hope in those same ancient preachers, in that she says, It » teas but a little that I passed from them, but I found hin^ fe whom my soul loveth. For Him she had not been able ti find, if she had been unwilling ' to pass by through these For the unbelievers had rested themselves in those warden who believed that Christ the Son of God was any one dl those. With the voice then and the faith of Peter, Holw in Church passed by the watchmen she found, in that shf disdained to believe the Lord Who had been prophesied to be any one of the number of the prophets. Thus, let it be said, nor shall vessels of gold high and overtopping be exchanged for it. Because the Elect severally both venerate the life of the Saints for their loftiness, and yet do not take up with it for error. For those whom they know to be simple men they do not all compare to God-Man. Whence it is further added;

Ver. 18. Nor shall they be mentioned in comparison with her. §

1. 81. For all the Elect of the Country Above are indeed holy and righteous, but by a participation of Wisdom, not by comparison therewith. For what are men compared with God? Now ' Light' Wisdom is used to be called, ' light' also the servants of Wisdom are wont to be called; but She as lighl John 1, lighting up, they as light lighted up; as it was written; Thai he Saints partakers of Wisdom, not compared to Her. 381 as the true Light, WJtich lighieth every man that cometh Book to tlie uorld. But to these it is onlv said, Te are the ' * ght of the uorld. 'Righteousness' indeed Wisdom is'u. ' died, 'righteousness,' the servants of Wisdom' as well are died: but Slie righteousness that maketh righteous, thev ghteousness that is made righteous. For of God, Who is tVisdom,' it is said, That He might Himxelfhe JKst and thCRom. 3, ustifier; but these sav. that ire miqht be made the rinhteous- '

?ss or' God in Him. So then it is after one sort that the 5. 21. Light lighting' is to be reverenced, after another that the light lighted' is to be; in one way the Righteousness that aketh righteous, in another \vay the righteousness that is lade righteous. Now Wisdom both is and is wise, nor has he for one thing to be, and for another thing to be wise; but le servants of Wisdom' are indeed able to be wise men, ut yet they have not their being the same thing as being ise. For they may be, and not be wise. Wisdom hath fe, but She hath not one thinu", and is another thing, inasmuch s to Her it is that to be that it is to live. But the servants f ' Wisdom' whilst they have life are one thing and have nother, inasmuch as to whom to be is not the identical ling it is to live. For they may be after a sort, and yet not ve. For to them it is one thing to be, and a different thing o live; for in the very first parent they had being by a ♦eginning, and life by an addition, since man was first made •f the earth, and afterwards as it is written; He breathed Gen. 2, nto his nostrils the breath of life. Xo^r Wisdom hath being, '" ihe hath life; but this, which She hath, She Her own Self s. Wherefore She lives unchangeably, because she lives lot bv contingencv, but essentiallv. He then alone Is Irulv rith the Father and the Holy Spirit, to Whose Being ours compared, is not to Be. To this Wisdom if we be joined, we ire, we live, we are wise. If we be compared to Him, we neither are wise, nor live at all, nor are.

82. Hence it is that all the Saints, when they advance in the vision of God, the more they view the interior depths of the Divine Nature, see so much the more that they themselves are nothing. For it is no where read that Abraham confessed that he was dust and ashes except when he obtained to enjoy the converse of God. For he

Job 28, says, I have taken uj)on me to speak unto the Lord, tvhic/i^

\^' am hut dust and ashes. For he would perchance have

Gen.^18,' thought that he was something, if he had not perceived ^^- at all the true Essence that is above himself. But when for the contemplating of the Unchangeable One he was transported above himself, being filled with so mighty a power of contemplation, when he saw Him, he saw that he himself was nought but ' dust.' Hence it is that the Prophet Ps. 103, being filled with the same Wisdom crieth out. Remember, 14. Ixx. ^ Lord, that we are but dust; who again viewing the Ps. 102, unchangeableness of that Essence, saith. Yea, all of them ^^'^'^- shall wax old as doth a garment, and as a vesture shall Thou change them, and they shall be changed; but Thou art the same, and Thy years shall not fail. Hence it is said to Ex.3, Moses, / ABI THAT L AM: This shall thou say unto ^'^' the children of Israel, HE THAT IS hath sent me unto you. For He alone truly IS, Who alone unchangeably continues. For every thing that now is after this way, and now after another way, is near to not being. For to continue in its standing, it is not able. And in some manner there is a going on not to be, whilst from that which was, it is by the enfarings of time ever being led away to some other thing. In order then that in the partaking of His Body we may be something, let us know and see our own selves, that we are well nigh nothing. Therefore it is well said, Nor shall they be made mention of in comparison with her; because vessels of gold high and overtopping, which by participation of Wisdom are fit objects of reverence to us, in comparison of Wisdom are not even fit to be made mention of. But because this W^isdom is by secret means poured into the hearts of men, (as it is John 3, likewise said of the Holy Spirit, The wind bloweth where ^' it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth,-) for this reason it is added,

For wisdom is drawn from out of sight.

li. 83. ' Wisdom is drawn from out of sight;' because whereas She is invisible, She cannot be found saving in an invisible way. And She is rightly said to be ' drawn' also, because like as we draw the breath, that the body may live, so from the interior depths of Wisdom the Spirit is Book derived, that the soul may hold on to life. Whence the^^ — ^'

Psalmist says, / opened my mouthy and drew in the spirit, isi. Which very Wisdom, taking human flesh together with'^^'j^^J a rational soul, when It had presented Itself from thediumof.' interior depths close at hand, because this world could not behold its invisible Maker, Him Whom it saw visible Man, it also knew as invisible God as well. The Gentile world was converted from the darkness of its unbelief, being before full of pride by its avertedness; signs and wonders being exhibited, faith gained ground; and the faith being spread abroad, the summit of Holy Church shone forth in reverence with all men. To which same when there were wanting open adversaries, she began to be tried by her own members. For numberless heresies springing up in her, they arrayed against her wars of cruel conflict. For she must be exercised at this time by toiling, who is on the way to her recompensing in that which follows. Whereby it has come to pass that some in her should come forth who should call the Mediator between God and man, the Man Christ Jesus, created mere man, but one by grace made God, and should attribute so much of holiness to him as they knew in the rest of the Saints, the same being His servants. Which persons blessed Job being inspired with the spirit of prophecy, reproves by the laying out of his sentence, saying,

84. What do we take ' Ethiopia' for, save the present Hi. world, which same by darkness of hue denotes a sinning people in the foulness of its merits. But sometimes by the name of Ethiopia the Gentile world in a special manner is used to be denoted, as being before black by the sins of unbelief. Which same on the Lord's coming, the Prophet Habakkuk beheld affrighted with fear, and says. The tents Hab. 3, of the Ethiopians tremble with dread, the tents of the land '' of Madian. David also, the Prophet, seeing that the Lord should come for the redeeming of Judsea, but that first the Gentile world should believe, and afterwards Judaea should follow, (as it is written. Until the fulness of the Rom. Gentiles be come i?i, and so all Israel shall be saved,) says, g^' ^^'

Job 28, Ethiopia^ her hand shall be first to God; i. e. ' before that Judaea believes, the Gentile world being black with sins

Ps. 68, offers itself to Almighty God to be saved. Now the topaz

^'' is a precious stone, and because in the Greek tongue to pan is the word for ' every thing,' on this account, that it shines bright with every colour, it is called ' topazium,' as if ' topantium ' But when the Gentile world being turned to God believed, numbers from out thereof were so enriched with the gift of His Spirit, that as with many colours, so with many virtues they shone bright. But lest any man be lifted up by the virtues he has received, it is now said by the holy man, The topaz of Ethiopia shall not equal it. As though he said in plain words; ' No one of the Saints, with however many virtues he may be filled, yet as being gathered out of this blackness of the world can equal Him,

Lukei, concerning Whom it is written, That holy Thing which shall be born of thee shall be called the Son of God. For we, though we are made holy, yet are not born holy, because by the mere constitution of a corruptible nature we are tied and bound, that we should say with the Prophet, Behold, I icas shapen in vnckedness, and in sin hath my mother conceived me. But He only is truly born holy. Who in order that He might get the better of that same constitution of a corruptible nature, was not conceived by the combining of carnal conjunction.

85. To this Wisdom as it were a kind of ^ topaz from

' Nes- Ethiopia wished to equal itself,' wheu a certain heresiarch ' tonus, gj^j(]^ < J ^Q i^Qt envy Christ being made God, because, if I wish even I myself may be made so.' Who imagined our Lord Jesus Christ to be God, not by the mystery of His conception, but by the promotion of grace, arguing by misconstrued proofs that He was born simple man, but in order to be God that He had advanced by merit, and on this account reckoning that both himself and any others might be made coequal with Him, which same are made the children of God by grace, not understanding nor minding that the topaz from Ethiopia is not equal to Him. For it is one thing for those born men to receive the grace of adoption, and another for one by the power of Godhead preeminently to have come forth God from the very conception.

Neither is it possible that to the glory of the Only-begotten, Book possessed by nature, another glory should be equal, received ^^ ' by grace. For tJie Mediator between God and man, the i Tim. Man Ciirist Jesus, is not as this one raves one person in His ' ^' human nature, and another person in the Divine nature. Not conceived and brought forth simple man, did he after- M'ards obtain of merit that He should be God. But the Angel announcing it, and the Spirit coming, at once the Word in the womb, at once within the womb the Word made flesh, (that unchangeable Essence likewise remaining to Him which He has coeternal together with the Father and the H0I3' Spirit,) did take upon Him within the bowels of the Virgin that whereby He might both being Impassible suffer passion, and Undying suffer death, and whilst Eternal before the world be a temporal being in the end of the world, that through an unutterable mystery, by a holy conception and an inviolate birth, in accordance with the verity of both natures, the same Virgin should be at once the handmaid and mother of the Lord. For so is it said to her by Elisabeth; Whence is this to me that the mother of my i^\x^e \, Lord should come to me? And the Virgin herself at her con- ^^" caption said. Behold the hand?naid of the Lord. Be it unto v. 38. me according to thy word. And though He the same Being is one thing from the Father, and another thing from the Virgin, yet He is not one Person from the Father, and another Person from the Virgin. But the same Person is Eternal from the Father and the same a temporal being from the Mother, the same Who made is the same That was made, the same beautiful in form above the children of men in Ps.45,2. respect of the Divine nature, and the same of whom it is ■written; We saw Him, and there was no shew, and He hath Is. 53, 2. not form nor comeliness, in respect of the human nature. The same before the world from the Father without mother, and the same at the end of the world from the Mother without father. Tlie same a Temple, the same the Builder of the Temjjle. The same the Maker of the work, and the same the Work of the Maker, remaining one Person from both and in both natures, neither being confounded by the conjunction of natures, nor doubled by the distinctness of natures. But because it is not these points that we have VOL. II. c c

SSGNonemai/compare witfi Christ. Virhie not man' shy nature.

Job 28, taken upon us to treat of, let us return to our course of

86. We are to take note that the holy man, in order to shew that the Angels are widely distant from this Wisdom, says, Fine gold shall not be given for it. Which same that he might exhibit the ancient Fathers likewise, dealers with sacred Revelation, as inferior, added, Nor shall silver be weighed in exchange thereof. Moreover that he might point out that the wisdom of the philosopher is far beneath this Wisdom, he brought in; Nor shall it be cot?ipared to the dyed colours of India, And he subjoined. Nor to the most precious sardonyx stone, nor to the sapphire. Furthermore in order that he might shew that in that city Above no one attains to equality with the Only-begotten, he added; The gold or the glass cannot equal it. That he might make it appear that the Prophets likewise were beneath It, he added; Neither shall vessels of gold high and overtopping be exchanged instead of it. Nor shall they be mentioned in comparison witli her. For Wisdom is drawn from out oj sight. Whilst at the last, that he might rebuke the very heretics in the Church themselves as well, who on coming from the error of the Gentile world, split through pride the faith which they receive, he added; The topaz of Ethiopia shall not equal it. As though he taught in plain words, saying; These, who from the blackness of sin come to conversion, cannot equal God-Man, though they may seem to shine bright with many virtues for colours. And that then pride might be thrown over, it is fitly added.

Neither shall the purest dyes be brought into comparison. |^jj_ 87. For those are called ' the purest dyes' vvho an genuinely humble, and genuinely holy, who know that frorr themselves indeed they have not the shew of virtuous attainments, but that they hold this by the gift of accessory grace For they would not be ' dyed,' if they had possessed holiness by nature. But they are 'the purest dyes' because they keej in themselves with humility the superinduced grace of virtue! which they have been vouchsafed. Hence it is that it ii said by the voice of the Spouse concerning Holy Church Cant. 6, Who is this that cometh up blancJied? For because Hob ^^' Church has not a heavenly life by nature, but on the Spiri idding Itself is arrayed with beautifulness of gifts, she is ^"^j iescribed not as white but as ' blanched.' And observe, that

Tfhen he said above, Nor shall it he compared to the dyed colours of India, those same colours he did not bring in pure;' but in this place that he might distinguish the dye 3f true virtues from that staining of the philosophers, whilst >peal<ing of dyes, he added ' the purest.' For those are •ightly called ' the purest dyes,' who were aforetime foul;hrough wicked deeds, yet, the Spirit coming upon them, are jlothed with the brilliancy of grace, that they should appear;o be far other than they were. Whence also ' Baptism,' i. e.

dyeing',' is the name given to our own descending into the \' tmcjs^ater itself. Since we are dyed, and we, who were before insightly by the deformity of bad habits, on the faith being •eceived are rendered beautiful by grace and the adornment Df virtues. It goes on;

Ver. 20, 21. IVIience then cometh wisdom? and ichere is he place of understanding? Seeing that it is hid from the ^yes of all living.

88. It deserves to be especially considered, that it is asked hv.)y the holy man, whence Wisdom cometh. For It ' comes' rom Him from Whom It sprung. Now because It is born)f the Invisible and Coeternal Father, the way thereof is lidden. Whence too it is said by the Prophet, And tchols.53,8. 'hall declare His generations? Now ' the place of the unierstanding of her' is the mind of man, which mind the Wisdom of God when it has filled makes holy. And so jecause both He is invisible, from Whom It came forth, and t is doubtful to us in whose mind It rests as being understood, it is rightly said now. Whence then cometh nisdom? md ivhere is the place of understanding? But this is very vonderful that it is directly brought in; seeing that it is hidden from the eyes of all living. For if the Wisdom, which s God, had been ' hidden from the eyes of all living,' then mrely this Wisdom no one of the Saints would have seen. But see, I hear John agreeing with this sentence, who says. No man hath seen God at any time. And again, when 1 1 John Look at the Fathers of the Old Testament, I learn that^' ^^• nany of those, as the very history of the Sacred Reading is kvitness, did see God. Thus Jacob saw the Lord, who says,

Job 28, For I have seen God face to face, and my life is preserved

^^1^ Moses likewise saw God, of whom it is written, And th

30. ' '' Lord spake unto Moses face to face, as a man speaketh nnti Ex. 33, j^^g friend. This very Job saw the Lord, who says, T havt Job 42, heard of Thee by the hearing of the ear; but now mine ey\ f; 6 Y^seeth Thee. Isaiah saw the Lord, who saith, In the yeai that king JJzziah died I saw the Lord sitting upon a throm

1 Kmgs high and lifted up. Michaiah saw the Lord, who saith, j

heaven standing by Him on His right hand and on His left

What does it mean then that so many Fathers of the Oh

Testament have witnessed that they have seen God, and ye concerning this Wisdom, which is God, it is said, Seeint that it is hid from the eyes of all living? And John saith

No man hath seen God at any time. Seeing this, which i plainly given us to understand, that so long as we live here: mortal life, God may be seen by certain semblances, but b the actual appearance of His Nature He cannot be seen, S' that the soul being inspired with the grace of the Spiri should by certain figures behold God, but not attain t« the actual power of His Essence? For hence it is tha

Jacob, who bears witness that he had seen God, saw Hiii not save in an Angel. Hence it is that Moses who ' talkei with God face to face, as a man speaketh unto his friend Ex. 33, in the midst of the very words of his speaking, says, /

13- / have found grace in Tliy sight, shew Thyself manifestl

Shew to me, that I may see Thee. For assuredly if it were nc me God,' and not ' Shew me Thyself.' But if it was Goc with Whom he was speaking ' face to face,' wherefore di' he pray to see Him, Whom he was seeing? But from thi requesting of his, it is inferred that Him he was athirst t perceive in the brightness of His Incomprehensible naturt Whom he had already begun to see by certain semblances that so the heavenly Essence might be present to the eyes c his mind, in order that for the vision of Eternity there migh not be interposed to him any created semblance with th circumstances of time. And so the Fathers of the 01 Testament saw the Lord, and yet according to the voice c John, No man hath seen God at any time; and accordin to the sentence of blessed Job, the Wisdom Which is God Book is ' hid from the eyes of all living,' because by persons ^- *

'' settled in this mortal life He was both able to be seen in certain comprehensible images, and not able to be seen in the Incomprehensible Light of Eternity.

89. But if it is so, that by some while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation, the Eternal Brightness is able to be seen, this too is not at variance with the sentence of blessed Job, who says. Seeing iliat it is hid from (he eyes of all living; because he that sees ' Wisdom,' Which is God, wholly and entirely dies to this life, that henceforth he should not be held by the love thereof. For no one has seen Her, who still lives in a carnal vvay, because no man can embrace God and the world at one and the same time. He who sees God dies by the mere circumstance alone, that either by the bent of the interior, or by the carrying out of practice, he is separated with all his mind from the gratifications of this life. Hence yet further it is said to that same Moses too; For there shall no man see Ex. 33, Me, and live. As though it were plainly expressed, ' No ' man ever at any time sees God spiritually and lives to the world carnally.' Hence Paul the Apostle too, who as yet had learnt the invisible things of God, as he himself testifies, in part, related that henceforth he was dead all over to this i Cor. world, saying, By Whom the world is crucified unto me, and „ '. I unto the ivorld. For as we have already said far above, iti4. is not enougli for him to say, / am crucified to the world, except he also first out with, The world is crucified to me, that he might not only bear witness that he was dead to the world, but also that the world was dead to himself, so that neither he himself should covet the world, nor the world henceforth covet him. For if perchance there be two in one place, of whom one is alive, and the other dead, though the dead person does not see the living, yet the live one does see the dead. Now the Preacher of God, in order that he might shew that by the abasement whereby he had cast himself down in humbling himself he was now become such, that neither he himself longed after the world, nor the world after him; not only says that he was crucified

Job 28, to the world, that he himself as one dead should not see ^"' ^^' the glory of the world, that he might long after, but likewise declared the world crucified to him, wherein he had cast himself down to the ground with such humility, that the world itself likewise, as if dead to him, could not now at all see Paul as being humble and despised.

90. But we are to know that there were some persons, who said that even in that region of blessedness God is beheld indeed in His Brightness, but far from beheld in His Nature. Which persons surely too little exactness of enquiry deceived. For not to that simple and unchangeable Essence is Brightness one thing, and Nature another; but Its very Nature is to It Brightness, and the very Brightness is Nature. For that to Its votaries the Wisdom of God should one day display Itself, He Himself pledges

Johni4, His word, saying, He that loveth 3Ie, shall be loved of My

Father, and I will love him, and will manifest Myself to him. As though He said in plain terms, ' Ye who see

Me in your nature, it remains that ye should see Me in Matt. 5, jvjine own nature.' Hence He says again; Blessed are

I'cor. the pure in heart, for they shall see God, Hence Paul i^j 12. says. For now we see through a glass darkly, but then face to face; now I know in jiart, then shall I know even as also I am known.

91. But because it is said concerning God by the first 1 Pet. 1, preacher of the Church, Whom the Angels desire to look upon, there are some who imagine that even the Angels never see God; and yet we know that it is spoken by a Mat. 18, sentence of Truth, In heaven their Angels do always behold the face of My Father, Which is in heaven. Does, then, Truth sound one thing and the preacher of truth another? But if both sentences be compared together, it is ascertained, that they are not at all at variance with one another. For the Angels at once see and desire to see God, and thirst to behold and do behold. For if they so desire to see Him that they never at all enjoy the carrying out of their desire, desire has anxiety without fruit, and anxiety has punishment. But the blessed Angels are far removed from all punishment of anxiety, because never can punishment and blessedness meet in one. Again, when we say that these Angels are tberel thev I becau salisD ever day I shall

I satisfied with the vision of God, because the Psahnist too Book says, / shall he satisfied ivhen I awake with Thy likeness iSZillwe are to consider that upon satislying there follows dis- 15.' [gust. So then, that the two may rightly agree together, let Truth say, that they ahvays see; and let the excellent Preacher say, that they always desire to see. For that there be not anxiety in desire, in desiring they are satisfied, and that there be not disgust in their satisfying, whilst being satisfied they desire. And therefore they desire without suffering, because desire is accompanied by satisfying. And they are satisfied without disgust, because the very satisfying- itself is ever being inflamed by desire. So also shall we too one day be, when we shall come to ths fountain of life. There shall be delightfully stamped upon us at one and the same time a thirsting and a satisfying. But from the thirsting necessity is far absent, and disgust far from that satisfying, because at once in thirsting we shall be satisfied, and in being satisfied we shall thirst. Therefore we shall see God, and it shall be the very reward of our labour, that after the darkness of this mortal state we should be made glad by His light being approached unto.

92. But when we talk of His light being approached, that presents itself to the mind which Paul says, Dwelling 1 Tim. in the light tvhich no man can approach unto, Whom no man ' * Jiath seen, nor can see. And again, I hear what the Psalmist says; Approach unto Him, and he enlightened. How thenPs.34,5. 1)}^ approaching are we enlightened, if we see not the very Light by which we are able to be enlightened? But if by approaching to Him we see the very Light whereby we are enlightened, how is it declared to be unapproachable? Wherein it deserves to be considered that he called it unapproachable, but to every man that minds the things of men. Since sacred Scripture is used to mark all the followers of carnalthings with the designation of the being' men.' Whence the same Apostle says to certain persons at strife, For l Cor. whereas there is among you envying and strife and divisions, ' ^" ^' are ye not carnal, and walk as men? To which he soon afterwards appends. Are ye not men? And hence he elsewhere brought forward the testimony; Eye hath not seen, 'i Cor.

Job 28, 7ior ear heard, neither have entered into the heart of man

^"•^'' the things nhieh God hath prepared for them that love Him.

'And when he had described this as hidden from ' men,' he

Spirit; separating his own self from the designation of

' man' in that having been transported above man he now tasted what is divine. So also in this place, when he told of the light of God being unapproachable, that he might shew to what persons unapproachable, he added. Whom no man hath seen, no nor can see. After his manner calling ' men' all whose taste is for things of man. Because they who have a taste for Avhat is divine, are doubtless above men. Therefore we shall see God, if by a heavenly conversation we obtain to be above men. Not yet that we shall so %. see Him as He Himself sees His very own Self. For the;, Creator sees Himself in a way far unlike to that in which the creature sees the Creator. For as to the unmeasurableness of God there is a certain measure of contemplation set to us, because we are limited by the mere weight that we are a j^- creature.

93. But assuredly we do not so behold God, as He sees Himself, as we do not so rest in God, as He rests in Himself. For our sight or our rest will be to a certain degree like to His sight or His rest, but not equal to it. For lest we should be prostrate in ourselv^es, the wing of contemplation, so to say, uplifts us, and we are carried up from ourselves for the beholding Him, and being carried away by the bent of the heart and the sweetness of contemplation, in a certain manner go away from ourselves into Himself, and now this very going away of ours is not to rest, and yet so to go is most perfectly to rest. And so it is perfect rest because God is discerned, and yet it is not to be equalled to His rest, Who doth not pass on from Himself into another, that He may rest. And therefore the rest is, so to say, like and unlike, because what His rest is, our rest imitates. For that we may be blessed and eternal for everlasting, we imitate the Everlasting. And it is a great eternity to us to be imitating eternity. Nor are we heritless of Him Whom we imitate, because in seeing we partake, and in partaking imitate Him, Which same sight is now begmi by faith, Book but is then perfected in Appearance, when we drink at the very springhead the Wisdom coeternal with God which we now derive through the lips of those that preach, as it were in running streams.

Myst. 1. What wonder is it if the Eternal ' Wisdom' of God is not able to be seen, when the very invisible things themselves as well, which v^ere created thereby, cannot be embraced by the eyes of men? So then by things created we learn with what self-abasement to revere the Creator of all things; so that in this life the human mind should not dare to usurp to itself aught belonging to the Appeai'ance of Almighty God, which He reserves for His Elect only as their reward in the ensuing Recompensing. Whence after it was said. It is hid from the eyes of all living, we have the words thereupon introduced next;

Chap, xxviii. 21. And is kept close also from the fowls of the air. i- 2. For in Holy Scripture ' birds' are sometimes given to be understood in a bad sense, and sometimes in a good sense. Since by the birds of the air occasionally the powers of the air are denoted, being hostile to the settled purposes of good Matt. men. Whence it is said by the mouth of Truth, And when

' ' he sowed, some seeds fell by the wayside, and the fowls of the air came and devoured it; in this way, because evil spirits besetting the minds of men, whilst they bring in bad thoughts, pluck the word of life out of the memory. Hence again it is said to a certain rich man full of proud Matt. 8, thoughts; The foxes have holes, and the birds of the air have Luke 9, nests, but the Son of Man hath not where to lay His Head. For foxes are very cunning animals, that hide themselves in ditches and caves; and when they face the light, they never run in straight courses, but always by crooked doublings.

* Fowls of the air' in <jood and bad sense. 395

But the birds as we know with lofty flight lift themselves Book into the air. So, then, by the name of ' foxes,' the crafty -21^ and cunning demons, and by the title of the ' birds of the air' these same proud demons are denoted. As if he said,

' The deceitful and uplifted demons find their habitation in your heart; i. e. in the imagination of pride,' 'but the Son of

Man hath not where to lay His Head,' i. e. ' My humility findeth not rest in your proud mind.' For as by a kind of flight that first bird lifted itself up, which said in the uplifted imagination of the heart; I ivill ascend into heaven, I will'is. 14,

1 3 exalt my throne above the stars of God: I will sit also upon the mount of the congregation in the sides of the North. I will ascend above the heights of the clouds. I will be like the Most High. Mark how he in flying sought the regions on high with pride. Which same flight also he recommended to the first of human kind as well. For they themselves by flying as it were tried to go above their own selves, when it was told them that they should taste and be like gods. And while they seek after the likeness of the Deity, they lost the blessings of immortality, which same would not by dying have gone into the earth, if they had been willing to stand with humility upon the earth.

3. But, on the other hand, ' the birds of the air' are wont to be put in a good sense, as in the Gospel the Lord, when He was declaring a likeness of the kingdom of heaven bv a grain of mustard seed, said. Unto what is the kingdom Lnkeis, of heaven like? and whereunto shall 1 resemble it? It is like a grain of mustard seed, which a man took and cast into his garden, and it grew and waxed a great tree, and the fowls of the air lodged in the branches of it. For He is Himself a grain of mustard seed,' Who, when He was planted in the burial place of the garden, rose up a great tree. For He was ' a grain,' whereas He died, but ' a tree,' whereas He rose again. ' A grain,' through the abasement of the flesh, ' a tree,' through the mightiness of His Majesty. ' A grain,' because we have seen Him, and He was notis.53,2. regarded; but ' a tree,' because fairer in form than theVsA5,2. children of men. The branches of this tree are the holy preachers. And let us see how wide they are stretched out. For what is said concerning them? Their soimd is goneV^.\d,\. forth into all the earth, and their ivords to the end of the

Job 28, world. In these ' boughs the birds of the air rest,' because - ^^-' the holy souls, which by a kind of wings of virtues lift ^^^^^' themselves up from earthly thinking, do in the word and consolations of these take breath from the wearying of this life. And so in this place after it was said of ' Wisdom,' It is hid from the eyes of all men; it is rightly added, // is kept close also from the fowls of the air: because being settled in the corruptible flesh, these very persons do not in seeing penetrate the mightiness of His Nature, who earn by holy contemplation even now to fly with wings. Where it is well added,

Ver. 22. Destruction and death say, We have heard the fame thereof with our ears. ii. 4. Who are denoted by the title of ' destruction and death,' save the evil spirits, who proved the inventors of ' destruction and of death,' as of their leader himself under the appearance Kev. 6, of his minister it is said by John, And his name was Death. Unto whom all spirits of pride being subject, say concerning this ' Wisdom,' Which is God, IVe hare heard the fame thereof with our ears, in this way, that the vision thereof doubtless they could not have with complete blessedness. For perfectly to see the Wisdom coeternal with God, is the same thing as to ' have.' Hence it is said to John of the Rev. 2, reward of one conquering, I wit/ give him a?rhite stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. For in this life we are able either to know or see sometimes a thing even which we have not received; but to have ' a new name written on a white stone' is in an eternal recompense to have the knowledge of God strange to the faculties of men, which no man can know saving he that receiveth it. Therefore as we have said, because to see God is the same thing that it is to have, therefore the evil spirits do not see this ' Wisdom,' because being cast off through pride they were never able to have It. For they shut the eyes of the heart to the light of It, resisting the rays thereof shed abroad over them, as that may be also Job 24, understood of the same evil spirits, which is written. They are of those that rebel against the light. And so for evil spirits to have ' heard of the fame of Wisdom,' but not to have seen that Wisdom, is at once to have ascertained the power thereof by its efficacy, and yet to have been unwilling

The Father the ' Place' of the Son, Manhood His ' taay. 'S97 to stand huinbly under it. Hence it is said by the voice of Book Trnlh of tlie actual head of evil spirits, He was a murderer ^^^' from the beginning, and abode not in the truth. It follows; 44!^^^ ^'