Morals on the Book of Job (Moralia in Iob)

For what is meant by this word " pronounced'* but the puffing up of pride ? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men ofaiTogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding ; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety : and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they vvere learning from their hearers that, which they are putting forth and teaching themselves.

Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows, Ver. 2, 3. Hear viy tvords, O ye wise men^ and listen to 80 Eiui iLOiild have ivlae man heur^ Ihcn act uhcs false iy. JoRSi^me, ye learned. For the ear Irieth uordsj and the throat ~ ' discerneth meats by the taste. XV. 39. As if" lie were to say, as ihe ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. Rom. IjBut the true preacher of wisdom says, / am a debtor both to the wise, and to the unwise. 13 nt the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned.

But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility ; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality ; saying, Ver. 4. Let us choose to iis judgment, and let its see among ourselves what is the best. xvi. 40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows, Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood : and mine arrow is violent without any sin. See He complains that Job had spoken these things, which the chap. 1 /» 1 11- . 27, 2. words 01 the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. P'or it follows, Ver. 7, 8. Wliat man is like Job, ivho drinketh up scorning like water, who goeth with the icorkers of iniquity, and walkelh with wicked men ? Behold, in seeking a judgment, he has pronounced a judgment ; and after his own allegation, without waiting for The proud love cJiiditii;. Holy preachers also severe. Hi any statement of blessed Job, he contlemned him as dcservHook .

• . . . XXIV. ing of" condemnation from his intercourse witli the wicked. ^ — •* For he says, What man is like Job ? That we may be sure to understand, No one. And lie subjoins, Who drinket1i up scorniny like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one's thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of trutli, we learn from that solemn declaration of God, in whicli He says to the devil, Hast thou considered My servant Job, that there i* Job 1,8. none like him on the earth ? Behold hovy Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly re])roving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof.

Whence it is written. In the mouth of theProv.u, foolish is a rod of pride, because in truth he knows how to smite sharply, but not to sympathize with humility. I 41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins : as it is written, The words of the ivise are Eccles. as goads, and as nails fastened deep. But their words ' ' are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to jiee Matt. 3, from the wrath to come? Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Acts 7, Ghost? Were not the words of Paul, when he said, 0 senseGal. 3, less Galatians, who hath bewitched you? and again when *• saying to the Corinthians, For whereas there is amo7ig \ ^°'^* 82 Holy preachers acknowledfje what is (jood in the faulty. Job 34, you envying and strife, are ye not carnal, and walk according —to man? Ikit it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof.

Behold ! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began Vjy 1 Cor. 1, saying, / thank my God always on your behalf for the grace of God, v;hich is given yon in Christ Jesus, that in every thing ye are enriched by Him. He praised them much in saying, that they were enriched in Christ in all things. And, lo ! he again multiplies his soothing expres1 Cor. i,sions, by saying. In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing iCor. i,up their praises. So that nothing is wanting to you in any '' grace, waiting for the revelation of our Lord Jesus Christ. I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly ] Cor. 1, after. But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speo.k the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. Of which con1 Cor.3, tentions he after^vards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man ?

See with what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts oii his hearers. For he first endeavoured to bind the arms o' the proud by the bands of blandishments, in order to cui afterwards into the sore of their pride with the knife o: correction. The Corinthians in truth possessed qualitiej which deserved praise, and such also as deserved reproof The skilful physician then first caressed with praises th( sound limbs about the wound, and afterwards pierced with J blow the putrid cavity of the wound. This rule of teachin/ has its weight with holy preachers on either side, so tha TItey temper severity with charity and humility, 83 they favour and cherish wliat is ritrht, and cut off with Book . . o y XXIV. punishment what is wrong. ^—^ '

But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seera to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves ; nor again, when humbling themselves, outwardly remiss : for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying i Cor.s^ and strife, are ye not carnal, and walk according to man ?

But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, / beseech you, iCoY.ly brethren, by the mercy of God, that ye all speak the same ' thing, and that there be no schisms among you. Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, / am. become a fool. Yet in this 2 Cor. humility he did not give up discipline, since he immediately ' added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach^ Cor A, not ourselves, but Jesus Christ our Lord; and ourselves your ' servants through Christ. But he lost not in this humility 84 Haxujhty men, imitatiny aeverity, hue getitleness. JOB 34, the justness of discipline, for he says to the same, offendin^s ,—"■^-4What will yef shall I come to you with a rod? and so on. 1 Cor. 4, ^ *^ 21. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and wlien they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility.

For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying. What man is like Job, who drinketh up scorning as ttafer, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying, Ver. 9. For he hath said, A man will not please God, even though he run with Him. ^ xvii. 43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person ? For how can he adhere to truth in his words of reproof, whom pride of mind within removes far away from the same truth ? It follows, Ver. 10. Therefore hearken unto me. Ye men of tinderstanding. Behold again that, puffed up by pride and haughtiness, he seeks for those only w^ho are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying, impietas Vcr.

10, 11. Let wimercifulness be far from God, aiid iniquity from the Almighty : for the work of a man shall He render unto him, and will restore to them, according to the ways of every man. GoiVs judgment right, but not in this life complete. 85 14. He well said, that iniquity or iinmercifulness is not in Book Almighty God. But that which he added is by no means always — ^^^ the case in this life, namely, that He renders to each man g^g ^^'^ according to his work, and according to his own ways. For'^^> 12. both many who commit unlaw ful and wicked deeds He prelo. ' ' vents of Jlis free grace, and converts to works of holiness : and some who are devoted to good deeds He reproves by means ol" the scourge, and so afflicts those who ])lease Him, as though they were displeasing to Him. As Solomon bears witness, saying. There are just men to whom many things 'Eccles. liappen, as though they had done the deeds of the wicked; ' and there are wicked, icho are as secure as though theg had the deeds of the just. God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust sliould pass this life at least without punishment, because by their evil doings they are hastening onwards to those torujcnts, which are without end.

For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said. That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, P^liu rightly subjoins, Ver. 12. For truly God tvill not condemn without cause, nor will the Almighty subvert judgment.

The Lord said to the devil, Thou hast moved Me against him to affiict him without cause. But Eliu says, job 2 3. TJiat the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had Fie not afflicted Job in sonic resj)ect 8fi God Himsetffjoverns. How He draws the spirit to Himself. Job 34, without causc, since sin was not blotted out, but merit — '■ — ^increased thereby ? For He cannot condemn without reason, inasuiucli as condemnation cannot take place partly for a certain purpose : since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment : because, although our suderings seem to be unjust^ yet they are rightly inflicted in His secret judgment. It follows, Ver. 13. Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made'^ XX. 46. In order, namely, that thou mayest understand, No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating. But these points are brought together, in order that he might plainly point out, that if Almighty God does not neglect to govern by Himself the world which He created.

He most certainly governs aright that which He created aright; that He does not order in unmercifulness that which He fashioned in mercy ; and that He Who provided for their being before they were made, does not forsake them after their creation. Because then He is present to rule, Who was the First Cause at their creation. He therefore does not omit to take care of us. Whence also he fitly subjoins, Ver. 14. If he hath directed his heart towards Him, He will gather to Himself his spirit, and his breath. xxi. 47. The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to I Himself his spirit and his breath. He uses, namely, spirit i for inward thoughts, but breath, which is drawn through the body, for outward actions. For God, then, to draw the spirit and breath of man to Himself, is for Him so to change us both within and without, to turn towards Him in our desires, that nothing outward may any longer please the mind, and that the flesh (even if it wishes it) may not endeavour to attain! any inferior object; but that the whole man may have its inward desires kindled towards Him from Whom it springs, i and may bind itself closer to Him without, by self-controlJ Whence also he fitly subjoins. Carnal life dies in those who turn ^c holly to God. 87 Ver. 15. All flesh shall fail together, and man shall return Book to ashes. ^lihiL:

For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its vvaveriugs, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted vie. I did^^^-^^^ ■ 19. penance, and after Thou hadst shewed to me, I smote mij thigh. For what is understood by the thigh, but carnal pleasure ? And what his saying, After Tliou hadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed ? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said, / no longer live, hut Christ liveth in me. Gal. 2,

Eliu also properly subjoined in this place. And man shall return to ashes. For every one who is involved in sin, forgets his mortal condition, and while he is still puffed up with pride, remembers not that he is earth. But when, after the grace of his conversion, he is touched with the spirit of humility, what does he call to mind that he is, but ashes ? David had already returned to ashes, when he said, RePs. 103, member. Lord, that ue are dust. And Abraham had returned to ashes, .paying, / will speak to my Lord, though L am dust Gen. 18, and ashes. And though death had not yet dissolved their living flesh unto earth, yet in their own opinion they were that, which they foresaw^ without doubt they were about to be. Hence it is said in another place, 77iou will take away Ps.i04, their breath, and they will fail, and will return to their dust. But what is meant by their breath, but the breath of pride ? Let their breath then be taken away, that they may fail ; that is, feel themselves to be nothing in themselves, wlien the breath of pride is withdrawn. And let them return to dust, that is, let them be humblect by their infirm condition. It is on account of ihis very dust, to the recollection 88 Man * hrouffht to diist'J'or (jtiod. iUiu's pror/ress in pride. Job :i4, of which those arc recalled who consider themselves, that it — '— is said by Wisdom, The riahfeoiis shall shine, and shall run 7.

' fo and fro like sparks amnntj the reeds. For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. I'or consumed by the flame of lioliness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, Rewemlier, O L')rd^ that ive are dust. It is well said then that when God draws the breath of a man to Himself, all flesh will fail together, and man will return to ashes These words of Eliu are true and important. But he betrays In the words which follow that he was soon wickedly puffed up by that which he thought rightly, saying, Ver. 16. Jf Ihen thou hast understanding^ hear what is said, and lis! en to the voice of my ivords, xxiii. 50. All haughty men have this peculiarity, that when they perchance entertain any acule sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits of others. It is the fate of these wretched men, to be more in the dark the more they see ; for while they look at subtleties, they overlook themselves; and the more acutely they perceive their wisdom, the more fatally do they fall through pride.

But they would look into subtleties to some use, if in w^hat they bring forward they were to see Job 33, themselves. For Eliu said above, // thou hast any thing to say, answer me; speak, for I wish thee to appear just. But now he says. If thou hast understanding, hear what is said. See how his pride gradually advances in increase of expression. He doubted above whether blessed Job could bring forward what was just. He now makes it a question if he can even hear what is said. He said there. If thou hast any thing to say, ans?rer me. As though he were to say. Say something, if at least thou wilt be able to speak worthily. But here he says, Tf thou hast understanding, hear what is said. As though he said plainly, Hear me, if thou wilt be able to hear worthily. These are the daily declensions which take He now qaeslioin: if Job can ctc/i (inJcJSiand him. 89 place in the heart oltlie wicked, by which the\' are unceasingly Book XXI v siiikini^ to worse; because wliile ihey carelessly neglect smaller ^-^ 'faults, they break out wickedl}' into greater. It had already resulted from his pride that ho doubted whether blessed Job could say what was just. But through neglecting to watch this fault in himself, he arrived at greater wickedness: so as not onl\to doubt that he could possibly say what was just, but even to despair of his understanding himself when speaking what was just.

Wherefore the sin of pride nnist be cut up at once by the very roots, that when it springs up secretly it may be cut off vigilantly, so that it may not gain vigour bj' growth, or strength by habit. For it is a hard fiiatter for a man to detect in himself inveterate pride, because in truth, the more we suffer under this sin, the less do we see of it. For pride is generated in the mind exactly as darkness in the eyes. For the wider it spreads itself, the more does it contract the light. Pride then grows up gradually in the heart, and when it has extended itself wider and wider, it closes entirely the sight of the mind which sutlers from it, so that the captive mind can both suffer from the haughtiness of pride, and yet be unable to behold that under which it suffers. But because haughty men, as we have said, sometimes hold sound views in an unsound way, and know how to invent good arguments, but scorn to state them aright ; Eliu, after the haughty pride w ith which be had said, IJ ihou Jiast undcrstatidiny, hear what is said^ subjoins, saying, Ver. 17. Can he be healed that luveth not judgment? How dost thou so much condemn him that is Just ?

He uttered a proper sentiment, but it ought not to have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said. But Fliu considered only what he was saying, but did not consider to whom he was saying it. For blessed Job loved judgment, since he knew how to weigh his causes carefully with the Lord. Nor had he condemned Him that is just: but humbly enquired, when involved in grief, why he had been smitten when without sin. He loves judgment, whoever examines his own ways minutely, and enters into the secret 90 CmOcI holds princes, tJial exult in power, Apostates. Job 34, chambers of his heart, and there considers what the Lord ^ bestows on him, and what he owes to the Lord. But how had blessed Job not acted thus, who used to offer such frequent sacrifices in expiation for his sons, even on account of their thoughts ? Because then Eliu said, that he tliat loveth not judgment cannot be healed, accusing blessed Job of not loving judgment, and of having condemned Him who is just, he immediately subjoins the righteousness of that same righteous One, that is, the Lord, saying, Ver. 18. Who saith to a king, Apostate: who calleth leaders ungodly, XXV. 52. We know often that most of those who rule exact an inordinate degree of dread from their subjects, ^d that they wish them to venerate them not so much for the Lord's sake, as in the Lord's place.

For they exalt themselves with pride of heart within, and despise all under them in comparison with themselves, nor do they advise them with condescension, but oppress them with authority ; because, in truth, they set themselves up with lofty thoughts, and do not acknowledge themselves to be equal with those over whom they happen to rule. Against this pride it is said in the Book Ecclesiasticus, Ecciu?. Have they appointed thee a ruler f Be not lifted up, but be ' * among them as one of them. This pride the Lord also Ez. 34, reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. For the good advice which they offer to their subjects, they bring out as ordering, rather than as advising with them: for the very reason, that to say any thing to them as if they were on equal terms, they consider a degradation. For they rejoice in their singular preeminence, and not in the equality of their creation. But because the Lord carefully considers those swelling hearts of rulers, it is well said against them, Who saith to a king. Apostate. For every haughty ruler falls into the sin of apostasy, as often as, through pleasure at his ruling over men, he rejoices in his pecidiar distinction. For he considers not under Whom he himself is, and exults over his equals, for that he is as it were not their equal.

But whence is it that this root of evil springs up in the heart of rulers, unless it be in imitation of him, who, having scorned Is. 14, the society of angels, said, /^^^7/ ascend above the height of Pride in rulers leads subjects to ungodlitiess. 91 the clouds, and will be like the 3Iost High ? Since then every Book ruler, as often as he prides himself on ruling over others, is ^ : cut off, by falling into pride, from dependence on the Chief Ruler of all: and, because when he despises his equals who are subject to him, he does not acknowledge the supreme dominion of Him under Whom all are equal ; it is rightly said, JVho saith to a king, Apostate.

But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would lead them into the way of piety, if they did but present a pattern of humility to the eyes of their subjects. But he is an ungodly ieader, who diverges from the path of truth, and who, when falling headlong himself, invites his followers to tlio precipice. He is an ungodly leader who points out the way of error by setting examples of pride. Paul was afraid of being an ungodly leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither i Thess. of you nor yet of others, when we might have been a burden ^' ^' as the Apostles of Christ, but we becarne as children in the midst of you. He had become as a child in the midst of them, because he was afraid lest he should set example of pride, if he claimed, among his disciples, the honour due to his high station. He was afraid, in truth, lest if he were to seek for himself the power of pastoral authority, the flock committed to him should follow him along precipitous places, and lest he, who had undertaken an office of piety, should be leading to ungodliness those who followed him.

It is therefore necessary for a person in high place to take special care what example he sets his subjects, and to know that he is living for all those, over whom he knows he is placed. He should be especially watchful not to pride himself on his being set above others, lest he should exact too immoderately the privileges of rightful authority, lest the rule of discipline should be converted into the severity of pride, and lest by the power he possessed of restraining his subjects from wickedness, he should pervert the more the hearts of those who behold him ; and lest (as was before observed) he should become a leader of impiety by means of his pious office. A man, however, ought not to undertake to guide 92 (iood rulers, iti judyliuj^lJiiiilc of' Jinhjment to couie. JoD 34, others, who does not know how to lead them in holy living; : — lest he, who has been appointed to reprove others' faults, sliall himself coniuiit the sin which it was Ins duty to cut off. Let rulers therefore lake special care to live for themselves and those under them : to hide in the bosom of their mind the good which they do, and yet furnish thereby an example of good behaviour for the benefit of those who follow them ; to correct the faults of their subjects by doing judgment, and yet not pride themselves at the severity of this same punishment;

to be content with slightly reproving certain faults, and yet not to relax the bonds of discipline by this lenity; to overlook, and bear with other evils, and yet not to suffer them to make head by their overlooking them. These things are laborious, and, unless Divine grace support, hard to keep. But it is rightly said by the Book of Wisdom of the coming Wisd.6, of the strict Judge, Horribly and speedily will He appear, for a very shai'p judgment shall be to them who are in high places. Since therefore people too commonly launch out into pride from the power of rule, and pride itself is counted as an impiety by the strict Judge, it is well said by Eliu of the Lord, WJio calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.

A person then who is appointed to rule over men, must be especially careful, within the secret chambers of his mind, to preside in the seat of humility. And when others stand before him without, as he gives his sentence, he should with watchful eye behold Him, before Whom he is hereafter to stand to be judged for these very matters: that so he may behold Him with greater confidence, when he has seen Him, the more anxiously he trembles now before Him, Whom he does not behold. Let him consider then, that he who is hardly able perhaps to satisfy so strict a Judge for his own soul, has, from his ruling over so many subjects, so many souls (so to speak) singly to answer for to Him, at the time for rendering his account. And if this thought continually penetrates the mind, it crashes all the swelling of pride. And a careful rider will be called neither an apostate king, nor an ungodly ruler, the more anxiously he regards the power he has received not as Power, that pleases 71 ow, heavy hereafter. 93 an honour, but as a burden. For he that is well ])lease(l Book at being a judge now, feels no pleasure at beholding the^^"^ Judge then. For the faults which are committed from the 6, is. desire of obtaining power, cannot be numbered. But authority is then alone properly exercised, when it is held not in love of it, but in fear.

And in order that it may be properly administered, necessity, and not our own desire, should, in the first place, impose it on us. But it neither ought to be abandoned through fear when once undertaken, nor, again, embraced as an object of desire ; for fear a ])erson should, as if by reason of humility, be guilty of greater pride, in contemning and shrinking from the course of the Divine dispensation: or should cast off the yoke of his Heavenly Ruler, the more his own private authority over others gives him pleasure. When power then is possessed it must not be greedily loved, but patiently endured; in order that then, at the jndgment, it may be a light burden to our comfort, as we know it now for a service which is heavy to be borne.

However long it be before the ungodly are taken out of this life, they are taken away suddenly, and at an instant, since ihey know not how to foresee their end by thinking on it. That is sudden to any one, which he has not been able to think of beforehand. That rich man was taken away suddenly, who left the barns which he was preparing, and found the place of hell, which he was not looking for. He was employing his soul in thinking in one direction, he parted with it in another by his sentence. He fixed his thoughts on one object when alive, he experienced another when he was dying. For he left those temporal things, which he had long engaged in, and he found eternal things which he did not look for. Whence, in consequence of this his blind ignorance, it is well said to him by the Divine sentence. This night Lukei2, do they require thy soul of thee. For that soul was taken away by night, which was lost in blindness of heart. That was taken away by night, which refused to enjoy the light of consideration, in order to foresee what it would suffer. Whence the Apostle Paul rightly says to his disciples who are thinking on future things, But ye, brethren, are not in darkness that that i Thew. day should overtake you as a thief. Ye arc all the children ' of light, and children of day ;

we are not of the night, nor of darkness. For the day of death seizes as a thief in the night, when it casts out the souls of foolish men, which do not look onward to the future. Whence it is here also fitly subjoined. And the people shall bow down at midnight, and pass away. They bow down and pass away at midnight, who are brought low and swept away by the darkness of their negligence. They wnll then be bowed down by the sentence of the Judge, who now refuse to bend with humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed 9() The temporal life of fallen matt is ever passing away. Job 84, down aj'ainst their will in deatli. Whence is it said to ^— Holy Church, of the converted children of her persecutors, Is. 60, T}ie sons of them who hnmhled thee^ shall come hendimj to thee.

And he says properly of dying j)eoples, not that " they will pass along," but pass awaij, because simply by living in the world we are daily coming to an end, and we pass along this present life, as though wearing a track in a road. But that men live subject to death, is a kind of journeying deathwards. And every day we pass of our life, we are a])})roacliing as it were on our journey by as many steps to the appointed spot. But the very increase of our years, is a wearing them away ; for the length of our life begins to be not so much as it was at first. But the first man was so fashioned, that, as time passed on, he remained stationary, so as not to journey on together with it. For he remained still, as the moments hasted away ; since he did not approach to the end of his life, through the increase of his days. And he stood the firmer, the closer he clung to Him who is ever stationary. But after he touched the forbidden thing, having offended his Creator, he began to pass onward together with time. Having lost, namely, the stability of an immortal condition, the stream of mortal being engulphed him. And, while borne along by youth to age. and by age to death, he learned, as he journeyed on, what he was when he remained stationary.

And because we are sprung from his stock, we retain, like shoots, the bitterness of our root. For because we derive our origin from him, we inherit his course of life, at our birth, so that every n^ment of every day that we live, we are constantly passing away from life, and the length of our life decreases by the very means by w^hich it is believed to increase. Since then we are daily proceeding, as our years increase, to the issue of death, it is well said of the dying, not that they pass along, but pass away. For they pass along, even while they live, but pass away, as they die. It follows. And they will take away the violent without hand. iv. 5. Thou understandest, ' The divine judgments.' But they will take him away without hand, who was violent with his hand. They will take him away without hand, because Vengeance delayed falls heavier on the impenitent. 97 namely, he is snatched awav, by the violence of a sudden Book " . " . . . XXV. death, invisibly, who used visibly to s})oil others. Ile-^— ^ — ~ beheld those whom he spoiled, but beholds not him who hurries him away in death. The violent therefore is taken iway without hand, because he both beliolds not his spoiler, ind yet is hnrried along. And there follows him a severer sentence, the lonj^er p^reat forbearance is extended' to him 'a^-'waa firof vhen sinning:

because the severity of God punishes agrant- >inner tlie more strictly, the longer it has borne Aviih him.^*^'' 3ut it is frequently the case, that while the Divine mercy s waiting for sinners, they plunge into greater blindness )f heart. Whence it is written, Knowest thou not that the 'Rom. 2, loodness of God leadelh thee to repentance ? Bui after hy hardness and impenitent heart, thou treasurest up for hyself ivrath ayainst the day of ivrath^ and revelation of the •ighteous judgment of God? Observe, then, that while the nan of violence is spoiling those whom he is able, is jppressing the weak, and indulging a long time all his sinful lesires ; because he is not smitten at once, and because his mnishment is deferred to the end, his most wicked conduct s believed not to be observed by God. After then he had poken of his death, he immediately rightly added concerning he Lord, \'er. 21. For His eyes are over the ways of men, and He onsiders all their steps.

For He was then believed not to observe them, while v. his man of violence was committing, unpunished, all the ickedness he could. God was supposed not to behold the CL'ds of the ungodly, because He was delaying to condemn ' ni justly; and His great forbearance was regarded as a (1 of carelessness. The wicked also himself believed that e was not observed by God in the commission of sin, as ften as he sinned without being punished. To whom it is lid by a certain wise man, Satj not, I have sinned, and what Ecclus. arm hath happened to me? He does not wish to correct^' ^* le wickedness, for which he has not suffered the punishment ; deserved : and the more mercifully he is spared, the more infully is he urged on to wickedness : and, despising the )ng-suffering of the Divine forbearance, he has added to his uilts, from the very circumstance that should have led him 98 Judgment delaf/efi, not neglected. ' Steps' in deed or thought Job 34, to correct tbcni. As is said by this very Job, Qod'gave him —- — a place for repeniance^ hut he miHusefi it in his pride. 23.. ' Frcc|iu:ntly, also, because be does not suffer i in mediately tli' piinisbme?U be deserves, be considers tbat bis conduct is not displeasing to God. Let bim go tben now, and launcb fortli presumptuously into every kind of blaspbemy.

l^et liim take bis fdl of bis sinful ])leasures ; let bim spoil otbers' goods, and satiate bimself witb tbe oppression of ibe innocent. And, because be is not yet smitten, let bim consider tbat bis ways are not observed by God, or, wbat is worse, Ibat tbey are approved of by Him. Tbere will fall on bim, full surely, tbere will fall on bim, a sudden and everlasting blow. And be will then acknowledge, that every thing is observed by God, wben he sees bimself condemned, by an unexpected death, in retribution for all bis guilt. He will then open, in his torment, tbe eyes which he long kept closed in sin. He v/ill tben perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. Tbe ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though be were to say, Because He does not at last leave those sins unpunished, which He long looks on with forbearance. For, behold ! He has suddenly swept away the violent man, and his sins which Pie endured with patience, He has cut off with punishment. Let no one say then, when he beholds any ungodly man heaping up sin without restraint, tbat God does not notice the conduct of men. For be who is long tolerated, is swept away suddenly.

But he calls the steps of men, either our separate actions on which we are engaged, or the alternating motives of our inmost thoughts, by which, as if by steps, we eithei depart far from the Lord, or approach near to Him by holi ness. For the mind approaches by so many steps nearer t( God, as it makes progress in so many holy emotions. And again, it departs so many steps further from Him, as i becomes depraved by so many evil thoughts. Wbence it i; frequently tbe case tbat, though the emotion of tbe mine does not come forth in action, yet the sin is already perfected Thought is in God's sight. No forget fulness icith Him. 99 by reason of the guilt itself of the lliouglit. As it is written, Book Hand in hand, fhc nicked shall not be innocent. For hand ^ 1 is wont to be joined with hand, when it rests at ease, and no n 21. laborious employment exercises it. Hand therefore in hand, the wicked shall not be nnwcent. As though he were saying, Even when the hand rests from sinful deeds, yet the wncked, by reason of his tlioughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart ? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion.

We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in tmtli exclaim by the Prophet, Put away thelLS.],\6. evil of your thoughts from before Mine eyes. But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and ope?iUeh. 4, • • 1 '^ . to His eyes. Whence it is here also properly subjoined, I Ver. 22. There is no darkness, and there is no shadow of I death, where they who work iniquity may he hid. \ 8. What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion ? ! For it is said of the ignorance of certain persons, Havi?ig E^ih. i, ! their mind obscured ivith darkness. And it is written again ^^' I of the oblivion which comes on us at death, In that day alll*s.i46, their thoughts shall perish. Since then whatever is thought of during life is utterly consigned to oblivion by death, oblivion is a kind of shadow of death. For as intervening death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory.

It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither unacquainted with men's evil thoughts, nor forgetful of their loo (tod alone lintnortid^ on jme jroni all cliaiiye. Job 34, evil deeds, (except indeed tliey are blotted out of ills siglit '■ — by ]:)enit'jncc,) it is approjiriately o])S(;rved, There la no ddrkiieas, and tJtere is no .shadoiv of diuilli, wjiere they who ivork ini<itnhf tiiatj be hid. As lliough he were lo say, No one is liiddcn from His judgment, (or this reason, that it is impossible for IJim either not to behold what we do, or lo forget what He beholds.

Although ' darkness,' or ' the shadow of death,' can be understood likewise in another sense. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it was Vjefore : that so it ceases to be what it was, and begins to be what it was not. Because then the true Light, our Creator, I mean, is obscured by no vicissitude of change, and overshadowed by no defects in His own nature ; but it is His nature to shine forth unchangeably, darkness and the shadow of death are said not to exist in Him. Wherefore it is James ^vrittt^i elsewhere, With, Whom, is no variableness, nor ], 17. . shadoiv of turning. And hence again, Paul the Apostle 1 Tim. says, Who only lialh Inimorlality, and dwelleth in the liyht ' * which no man can approach unto. But, since we all know that both the soul of man and angelic spirits were created immortal, why is God alone said by the Apostle to have immortality, unless it be thftt God alone truly dies not, since He alone is never changed ?

For the soul of man would not fall, if it had not been changeable. And, banished also from the joys of Paradise, if it were not capable of change, it would never return lo life. But, in endeavouring to return to life, it is compelled to bear with its defects, from its alternation and change. Because then it was fashioned out of nothing, it is of itself ever sinking beneath itself, unless kept up by tlie hand of its Maker to a condition of holy desu'e. Since then it is a creature, it has a downward tendency. For it considers, that of its own strength, it is able only to fall headlong; but it holds firmly to its Creator, with the hand of love, lest it should fall, until it passes over to unchangeableness, and lives really immortally, because unchangeably. 1 1 . The Angelic spirits also were made changeable by ...-re, so as lo fall of their own accord, or to stand from Men should judge themselves, lest they he judged. 10 J tlieir own will. But, because they humbly chose to cling to Job 34, Him, by Whom they were created, they overcame the — — — ... ^ . . . See note changeableness which was in them, by remaining immutably at the 'firm, so that they deservedly rose above the liability toj'j^^^J^^ I change, to which they would have been subject in the book. i order of their nature.

Since then it is the ]U'operty of I the Divine Nature alone, not to suffer the shades of ignorance and change, let it be justly said, There is no darkness, and there is no shadow of death, ichere they, nho icork iniquity ^ viay he hid. For the more unchangeably tliat eternal bght shines, which is God Himself, [the more piercinoly does It see, and It is neither ignorant [of what is hid, since It penetrates all things, nor does It I forget the things It has penetrated, because It lasts on without change. And consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light : that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself.

Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. Whence, after the punishment of this man of violence has been described, it fitly follows, V^er. 23. For it is no longer in the power of man to come near to God for judgment.

This verse requires the greater discussion, the more yii, painful is that which it speaks of, if it is neglected. Here doubtless that judgment is not designated which punishes by eternal retribution, but that w])ich, conceived by the mind, l()-2 ILnc to judfje ourselves, while we have time. Job 34, cleanses througli our conversation'. For whoever is afraid of beingcoiulenincd by the first of iJiesc does not desire to approacli •al. 'conversion.' near it. 15y its being said then, For it is no lonjer in the power ot man to come near to God /or jadyment, it is pointed out at once that there is a kind of judgment, which is at last desired even by the damned and reprobate. And what is that, but this of 1 Cor. which Paul the Apostle speaks. For if we zvoutd judye our- ' ■ selves, we would not be Jiidycd? and of which it is said by Is. 59, 8. the Prophet, Theie is no judgment in their goings, diwd of Ps 99,4. which David says, The honour of a king loveth judgment, nami'ly, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is Job 35, written again. Be judged before the Lord, and wait for Him. ^^' He in truth is judged before the Lord, w^ho beholds the Lord in his heart, and examines into his conduct with anxious enquiry, beneath His presence. For a man waits for Him the more confidently, the more he daily examines his life with suspicion. For he, who comes to His final judgment, is no longer judged before Him, but by Him. Of this judgment also the Lord speaks by the Prophet to the Is; 43, forgetful soul, Put Me in remembrance, that we may plead ^ * together ; tell me, if thou hast any thing, that thou mayest be justified.

For the mind of every one ought anxiously to enquire into its pleas before God, and the pleas of God against itself. It should weigh carefully either what good things it has received from Him, or what an ill return it has made for His goodness by wdcked living. And this the Elect never cease Prov.l2,to do day by day. Whence Solomon well says, TJie thoughts of the righteous are judgments. For they, approach the secret chambers of the Judge, in the recesses of their own heart; they consider how sharply He smites at last. Who long patiently bears with them. They are afraid for the sins which they remember they have committed ; and they punish by tlieir tears the faults which they know they have perpetrated They dread the searching judgments of God, even in those sins, which they perchance cannot discover in themselves For they see that that is observed by Divine Power, W'hicl they, through human weakness, do not see in themselves They behold the severe Judge, Who strikes a heavier bloT Thought of future Judgment^ a help to our own penitence. 103 ihe slower He is in coming. They contemplate also the Book assembly of the holy Fathers seated with llim in judgment, ^-^ 1 and blame themselves for having slighted either their words J. ' or their examples. x\nd, in this secret chamber of inward judgment, constrained by the sentence of their own conscience, they chasten with ])enitence, that which they have committed through pride.

For they there count over whatever comes against, and assails them. There do they crowd before their eyes every thing they should weep for. There do they behold, whatever can be searched out by the wrath of the severe Judge. There do they suffer as many punishments as they are afraid of suffering. And, in the sentence thus conceived in the mind there is present every agency which is needed for the fuller punishment of those convicted by it. For the conscience accuses, reason judges, fear binds, and pain tortures. And this judgment punishes the more certainly, the more inward is its rage ; because it does not come to us from any thing without. For when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been : and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle oi the heart the Lord required, when He said, by the Prophet, / attended ^^^'^)^' and hearkened: no man speaketh what is good, Uiere is no one that doth penance for his sin, saying, What have I done? He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab^ reproving himself, saying, Hast thou seen Ahah humbled before Me ? therefore I Kings because lie hath humbled himself for My sake, I will not ' bring the evil in his days.

Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, ftnd torture our former selves by penitence. Let us not cease to judge ourselves, while it is in our power. Let us carefully attend to what is said. For it is no longer in the power of man to come near lt> God for judgment. For it is a property of reprobates to 104 Daily self examination a means of inward renewal. Job 34, be ever doin^ wionp^, and never to repent of what they have — ^^ — (lone. For lliey pass over, with blinded mind, every thing that they do, and do not acknowledge what they have done, execpt when they have been punished. But it is the custom of the Elect, on the other hand, to examine daily into their conduct from the very first springs of their thoughts, and to drain to the bottom, whatever im])urity flows forth iiom thence. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life ; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day.

For in tliis life, to stand still, is, in ■ itself, to go back, as it were, to our old state, and when the mind is left undisturbed, it is overpowered by an old age, as it were, of torpor: because bj' neglecting itself, and by losing insensibly its proper strength, it wastes away, unknown to itself, from the appearance of its former power. Whence it is saiJ by the Prophet, under the character of Ephraim, Uos.7, 9. Strangers have devoured his strength, and he knew it not, hut even gray hairs are sprinkled on him, and he himself was ignorant of it. But when the mind enquires into itself, and examines itself carefully with penitence, it is renewed from this its old nature, by being bathed with tears, and kindled with grief; and, though it had been well nigh frozen with the chill of age, it glows afresh by a supply of the zeal of inward love. Whence the Apostle Paul warns his disciples, who were growing old by contact with this mortal life, saying, Eph. 4, Be renewed in the spirit of your mind. 15< But both the examples of the Fathers, and the precepts of holy Scripture, assist us much in acting thus. For if we look at the doings of the Saints, and lend an ear to the Divine commands, the sight of the one and the hearing of the other inflames lis. And our heart is not benumbed with torpor, when it is urged on by imitation of them.

Whence Lev. 6, it is well said to Moses, The fire on the altar shall always hum, which the priest shall feed, putting wood on it every day in the morning. For the altar of God is our heart, in Fire of love in the heart needs fuel to sustain it. 105 which the fire is ordered ahvays to burn : because it is Book necessary that the flume of love should constantly asrnnd XXV. therefrom to God. And the priest should put wood thereon every day, lest it should go out. For every one who is endowed with faith in Christ, is made specially a member of the Great High Priest, as Peter the Apostle says to all the failliful, But ye are a chosen race, a royal priesthood. And ^ Pet. 2, as the Apostle John says, Thou hast made us a kinydont Rev. l and priests to our God. The Priest therefore feeding the^* fire on the altar, nuist place fuel on it every day ; that is, every faithful person must never cease to collect together in his heart as well the examples of those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply iuel to the tire.

For since our new life within daily gi'ows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord. 16. liut it is rightly subjoined in this place, And when^^y' G, the burnt offeriny is placed upon it he shall burn thej'at of the peace offerinys. For whoever kindles within himself this fire of love, places himself upon it as a burnt offering, because he burns out every fault, which wickedly lived within him. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the allar of ] 06 Precept and example^ Jeremiah* s ropes and rags.

Job 34, his own heart, and kindled hiDisclf with tho fire of love. '- — And the fat of the peace oflbrings suiells sweetly from this victim: because the inward fatness of new love, making peace between ourselves and God, emits from us the sweetest odour. JJut since this self-same love continues inextinguishable in the heart of the Elect, it is there fitly Lev. (>, subjoined. This is that perpetual Jive, wJiicJi shall never go out on the altar. This fire in trnth will never go out on the altar, because the glow of love increases in their minds even after this life. For it is the effect of eternal contemplation, that Almighty God is loved the more deeply, the more lie is seen.

But that we are delivered from the depths of this life, when aided by the Divine warning, and the examples of Jer. 38, those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well ; for ropes and old rags are let down, in order to raise him out of it. For what is typified by the ropes but the precepts of the Lord ? For since they both bind us fast, and snatch us away when involved in evil doings, they tie, as it were, and draw us, they confine and raise us up. But for fear he should be cut, when bound, and dragged by the ropes, old rags are at the same time lowered down : because the examples of the old fathers strengthen, that the Divine commands may not alarm us. And, by comparing ourselves with them, we presume that we are able to do that, which we shrink from, through our o\yn weakness. \i then we are anxious to be raised from the depth, let us be fastened with ropes, that is, let us be bound by the precepts of the Lord. But let old rags also be placed between, for the ropes to be held better by their means: that is, let us be supported by the examples of those of old times, that the subtle precepts may not, as they raise up, wound us who are infirm and timid.

The Apostle Paul used to apply, as it were, some old rags, when he adapted the examples of the ancients to his spiritual precepts, in Heb. 11, order to raise up his disciples, saying, The righteous had ' trial of mocking s and scourghigs, moreover also of bonds and imprisonments: they were stoned, they were sawn asu7ider, tvere tempted, were slain with the sicord. And Heb. 12, shortly after. Having therefore so great a cloud ofivitnesses Seeking ouhcard thhifjs makes man dull to those loithin. 107 placed over uSy laying aside every weight, ami the sin which Book surrounds us, let us run with patience to the contest set — ==-— * before us; and again, Remember tjiose who are placed over Ueh.is, you, who have spoken to you the word of God^ whose faith'' imitate, looking to the end of their conversation. He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors.

Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for judgment. For we are reminded of what we cannot do then, in order that we may not neglect, now, what we can do. But behold, engagements occupy our minds, and, from their constant contact with us, turn away the eye of our mind from self consideration. For our mind is distracted by those visible things, which it beholds, and when it is employed outwardly, it forgets what is going on in itself within. But the Divine voice pierces it with its terrible sentences, like so many nails, to keep it vigilant; that man may, at least when startled with fear, tremble at the secret judgments hanging over him, which he pretends not to see, when overwhelmed by torpor.

For, as we said above, the mind is weighed down, by being fatally accustomed to the habits of the old life, and is lulled as in sleep on these outward objects which it beholds; and after having once wasted its strengthin seeking after visible things without, it has lost all its power for contemplating invisible things within. Whence it is now necessary that the mind which is detached by visible objects, should be smitten with invisible judgments, and that, since it has laid 108 How jmhjment already taken effect within the soul. Job 34, itself low by its evil indulgence in these outward objects, it - — 1should seek, at least when smitten, that which it has forsaken. But behold, Holy Scripture transfixes drowsy hearts with a kind of dread, in order that they may not cling to those things which come to nothing without, but which have eternally ruined them within. It points out to us what is decreed by the secret sentence, in order that these outward things may not be too much thought of. It informs us wliat is doing above us with regard to us, in order that we may turn the eyes of our heart from these outward and temporal objects, to the secret of the inward disposal. For after much had been said, concerning the punishment of the wicked, there is suddenly introduced the secret judgment, mercifully and justly passed upon us: how some lose that which they appeared to hold fast, and some receive that which others deservedly lose.

For he says, Yer. 24. He shall break in pieces many and v:ithout number^ and shall make others to stand in their stead. viii. 19. This is daily occurring. But because the end of both parties is not seen as yet, it is less dreaded. For the reprobate never acknowledge their fault, excepting when under punishment. And because punishment is deferred, the fault is made light of. But they fall from a state of righteousness, and others, on their fall, obtain the place of life. But they think not of their fall, since they do not consider the death which awaits them for ever. For did they but turn their eyes to what they are about to suffer there, they would tremble at what they are doing here. But it is plain to all that Almighty God will make a public enquiry at that final ordeal, so as to give up some to torments, and admit others to a participation of the heavenly kingdom. But that is now^ daily taking place by a secret, which is then made manifest by a public, judgment. For either searching, or ordering, the hearts of men, one by one, with justice and mercy, He casts forth some of them to outward pursuits, and leads others on to those which are within. He inspires these to seek for inward joys, and leaves those to think, for their pleasure, on outward things. He raises the mind of these to heavenly objects, and immerses the pride of the others in the basest desires.

But the hearts of other men are shut up from Man sees not who are drawn inward^ tvho cast outioard. 109 liiniiau sight, and it is not known who is rejected ; since the Book ' Y Y ^T thoughts of each man cannot be penetrated. For ofttimes, 'thougli the heart be evilly disposed, the deliberation of thought has not been carried into eft'ect, and a man is perhaps still constrained within by habit, who already wanders abroad in his mind. But such an one, whoever he be, fell in the sight of the inward Judge, as soon as he departed in desire from seeking for things within. I>ut others, sometimes, after a course of I evil living, revive, with sudden affection, to a hope of heaven, and they who had dissipated themselves by sinful conduct, bring themselves back, by self reproof, to the bosom of inward repentance. And men still looking back to this conduct, think them still to be such, as they knew them to be in behaviour. But they themselves, on the other hand, by the examination of strict consideration, attack their former life as they remember it to have been ; and it is known what they were, but what they have now begun to be is not known. In both then of these classes it is frequently the case, tliat both they who in the judgment of men seem to stand, are already fallen in the sight of the Eternal Judge :

and that those who are still fallen before men, already stand firm in the sight of the Eternal Judge. For what man could suppose that Judas, even after tlie ministry of the apostleship, would lose his portion in life ? And who would believe, on the other hand, thit the thief would find a means of life even at the very instant of his death ? But the Judge . secretly presiding, and discerning the hearts of these two persons, mercifully established the one, and justly crushed the other. He cast forth the one with severity, He drew the other within of His mercy. And hence in announcing even by liis Prophet, that some would fall and others be raised up at the lime of His passion. He well says, / mingled M// Pa. 102, drink wilJt. weeping. For drink is drawn in from without, ' but weeping pours out from within. For the Lord then to mingle drink with weeping, is for Him to draw some within, from outward things, and to cast off others from an inward to an outward condition. He shall break in pieces, then, many and iiifhout tiumber, and shall make others to stand in their stead. '20. But, as was said before, this breaking is first wrought ] 10 How the heart is (/radualhj broken down hy sin. I Jon 34, within, in order to its being ari(;r\vanls displayed wiiliout. I __L.L_ ]5y tliis breaking tlie outward ])arts of some sometimes ;

appear to be still sound, while the inward parts have already ] Prov.iG, rotted away. For it is written, Before ruin the heart is \ exalted. They are smitten then on the very point in which they i Ez. 6, 9. are proud. Whence it is written, / have broken their heart nJiich committeth fornicaliori^ and which departeth from \ Me. For to delight outwardly in forbidden objects, is to ; commit fornication within. But this very pride of the , haughty man is a great crushing of his heart. For he falls i from the integrity of sound health, just as he is puffed up with pride, on account of any virtue. For proud men despise ! God, and, forsaking the glory of the Creator, seek their own. And, for them to have lost the support of their superior, and to i have sunk back on themselves, is for them to have already I fallen. They are crushed too because, having abandoned the ' things of heaven, they seek the earth.For what greater: crushing can there be, than, having forsaken the Creator, to' seek the creature, having forsaken the joys above, to be eager only for things below ? Whence it is well said by the Ps. 147, Prophet, Bui He humbles sinners even to the earth. For; when they have lost heavenly things, every thing which theyj thirst after is earthly, and while they endeavour to seem greater, that which they seek after is of less value.

Ofj Jer. 17, whom it is well said by Jeremiah, Departing from Thee they\ shall be written in the earth. But it is said on the other j Lukeio, hand of the Elect, Rejoice, because your names are written in heaven. TJiis crushing, then, first steals on in the mind,| in order that it may afterwards advance in outward act. \t\ shakes first the foundation of the thoughts, in order to! smite afterwards the fabric of conduct. We must labour; therefore with the greatest care, in order that it may be] avoided in the place where it takes its rise. For it is] Prov. 4, written. Keep thy heart with all watchfulness, because life\ M*f 15 proceedethfrom it. And it is written again. From the heart 19. proceed evil thoughts. We must watch, therefore, within, lest the mind should fall, when it is exalted. Let us guard: within all that we do without. For, if once the rottenness of| pride has eaten into the marrow of the heart, the empty] husk of outward appearance speedily falls. But we must; Fear of being ^ in the Churchy beyond the number of the Elect. Ill observe, that, while some are said to receive strenp^th to Book stand firm, when others fall, the number of the Elect is — - — ^ shewn to be fixed and definite. Whence it is said also, to the Church of Philadelphia, through its Angel, Hold fast ^^^"^-^y that ichich thou hast, that another take not thy crown.

By this announcement then, in which it is said, that the life of some is exalted, and that of others is crushed, both the hope of the humble is cherished, and the pride of the haughty brought low: since those can forfeit the good qualities of which they are proud, and these enjoy the good things, which they were despised for not possessing. Let us trtmble, then, at the blessings we have received, and not despair of those who have not yet obtained them. For we know what we are to-day ; but we know not what we may become after a little while. But these persons whom, perchance, we despise, can begin late, and yet surpass our conduct, by their more fervent zeal. We must fear, therefore, lest he should rise, even on our fall, who is now derided by us, who are standing firm: although, indeed, he knows not how to stand firm himself, w-ho has learned to ridicule him, who is yet unsteady. But the Apostle Paul, enforcing this dread of heavenly judgments, into the hearts of his disciples, says, Let him that thinketh lie startdeih, i Cor. take heed lest he jail. But by saying, He breaketh in pieces, ' and by adding immediately, uifhout number, he desired either to express the number of the reprobate, which surpasses the amount of human calculation; or he, certainly, wished to point out, that all who perish are not reckoned in the number of the Elect, and that they are therefore innumerable, as running beyond the number.

Whence the Prophet, on beholding that as many, at this period of the Church, believe only in appearance, as it is doubtless certain exceed the number and amount of the Elect, declares, They are multiplied above number. As though he were saynig to many who are entering the Church, Even those come to the faith in appearance only, who are excluded from the number of the kingdom, because in truth they surpass by their multiplicity the number of the Elect. Whence also it is said by the Prophet Jeremiah, The city shall 6^Jer. 31, built to the Lord, from t(ie tower of Ananehel, even to the 1 1 2 Citij of (iod hero, exceeds its measure. Judicial /dindness. Job Zi,(jale of the corner, and it roill go forth beyond the standard — _ — of measure. For no one in truth is ignorant tliat Jloly Church is tlK3 city of the Lord. But Ananchcl is interpreted the grace of God, and tuo walls meet together in a corner. The city of tlic Lord is said therefore to be built from the tower of Ananchel, even to the gale of the corn(n* : because Holy Church, beginning from the loftiness of Divine grace, is built up, as far as to the entrance of both ])eoples, namely, Jew and Gentile. But because, as its members increase, reprobates also are included therein, it is fitly added, And it will go forth beyond the standard of measure:

because it is extended even to those who, transgressing the standard of justice, are not within tlie number of the heavenly measure. Whence it is said also to the same Church by Isaiah, Is.54,3. F(9r tho}i shall spread forth on the right ha)uf and on the left, and thy seed shall inherit the Gentiles. For it is extended in so great a multitude of Gentiles, to the right • hand, when it admits some to be justified. And it is extended to the left also, when it admits into itself some who will even remain in sin. On account of this multitude, which lies beyond the number of the Elect, the Lord says in Mat.20,the Gospel, Many are called but few are chosen. But, because some are crushed, while others are chosen, in consequence of the deserts of the su.fFerer, and not from the Rom. 3, injustice of Him who punishes, (for God is not unjust, Who injiicteth wrath,) it is fitly subjoined, Ver. 25. For He knoweth their works, and therefore will He bring night on them, and they shall be crushed. ix. 22. It is specially to be understood, that every sinner is, in two ways, crushed in the night; either when he is struck by the suffering of punishment from without, or when he is blinded by a secret sentence within. He falls at night, when he loses for ever the light of life, by the last judgment.

Mat.22, Whence it is written. Bind him hands and feet, and send ^^' him into outer darkness. For he is then sent of force into outer darkness; because he is now blinded of his own will with darkness within. But, again, the sinner is crushed at night, when, condemned by the overthrow of former sinners, he finds not the light of truth, and knows not what he ought to do for the future. For everv sin, which is not Shi may be the cause or the punishment of sin. 113 speedily wiped out by penitence, is either a sin, and a cause Book of sin, or else a sin, and the punishment of sin. For a sin which penitence does not wash away, soon leads on, by its very weight, to another. Whence it is not only a sin, but a sin, and a cause of sin. For, from that sin, a succeeding fault takes its rise, by which the blinded mind is led on to endure greater bondage from another. But a sin which arises from a sin, is no longer merely a sin, but a sin, and a punishment of sin. Because Almighty God obscures, by a just judgment, the heart of a sinner, that he may fall into other sins also, through desert of his former sin. For the man whom He willed not to set free, He has smitten by forsaking him. That, then, is not improperly called the punishment of sin, which, in consequence of a just blindness having been inflicted from above, is committed by way of punishment for former offences.

And it is the result of a system, ordained indeed above, but thrown into confusion by men's wickedness below, that a preceding sin is the cause of that which follows, and, again, a subsequent sin the punishment of that which precedes it. This seed, as it were, of error, Paul had clearly observed in the unbelieving and unstable, when saying. Who when they had known God^ glorified Him ^zo^Rom. i, as God., neither were thankful^ hut became vain in their ^^' thoughts. But he immediately added that which sprang up from this seed of error, saying. Wherefore God gave them up ^om. i, to the desires of their own heart unto uncleanness, to dishonour their own bodies between themselves. For because, though knowing God, they wittingly committed the sin of pride, they are also so blinded as not to be aware of the sin they are committing. And they who are unwilling to follow their own understanding in sin, that is the cause of sin, are deprived of the light of understanding in sin, that is the punishment of sin. The pitfal of subsequent sins is covered over by the demerits of former sins, in order that he, who knowingly commits sin, may afterwards fall, even unwittingly, in other sins.

It is provided, in fact, that some faults are smitten with other faults, in order that their very growth in sin may be the punishment of sinners. For because Almighty God grants time for repentance, which human wickedness perverts, never114 Permission to go on in sin, the heaviest judgment. JoH 34, thclcss, to tlic ])racticc of its ouii iniquity, our guilt is doubt- — '-^ less permitted to increase by the just judgment of God, in order that it may be heaped up, for Jlim to strike it at last a heavier blow. Voy hence the Apostle Paul says again of 1 Thess. certain ])ersons, To Jill vp their sins <dw(iij. Hence it is O 1 ^ Kev 22 ^'^^^^ ^^ John by the voice of the angel. He thai Jiurtelh let 11. Jlim hurt stilly he that is Jilthy let him he filthy still. Ps. 69, Hense David says, Add iniquity unto their iniqni/y, that '' they may not enter into Thy righteousness. Hence again it Ps. 78, is said of the Lord by the same Psalmist, Suggestions'^ by evil ijmm'iS'^^^^O^^^ He made a way for the path of His anger. For the siones. Lord justly permits the heart which has been weighed down by former demerits, to be deceived also by the subsequent persuasions of malignant spirits, for, when it is deservedly led into sin, its guilt is increased in its punishment. Whence also the Lord is said to have made a way for His wrath out of a patli.

For a way is broader than a path. But to make out of a path a way for His wrath, is, by strictly judging to extend the causes of His wrath, that they who refused, when enlightened, to act rightly, may, when justly blinded, still so act as to deserve a greater punishment. Hence it is said by Gen. 15, jVioses, The sins of the Amorites are not yet fall. Hence Peut. the Lord says by the same Moses, For their vine is of the ^^^'^~~ vineyard of Sodom i and their stock is of Gomorrah. Their grape is a grape of gall, and the cluster of bitterness is in them. Their wine is the fury of dragons and the rage of asps, wJiich cannot be healed. Are not all these tilings stored up with Me, and sealed up in My treasures'^ In the day of vengeance I will repay them. How many of their sins has He revealed, and yet He immediately subjoins, In the time when their foot shall have stumbled. Behold, their most abominable misdeeds are described, and yet for the day of vengeance, their subsequent fall is looked forward to, whereby their faults are to be heaped up to the full. They already have enough to deserve punishment ; but their sin is still suffered to increase, in order that, sinning, a heavier punishment may torture tliem. Sin, the cause of sin, already deserves punishment; but it is still deferred, in order that sin, the punishment of sin, may supply an increase of suffering.

But frequently one and the same sin is also a sin such as Progress from sin to sin. God blinds, as not enlightening, 1 15 is both a punishment, and a cause of sin. We shall Book make this more plain, by bringing forward some instances. -1^ — For unrestrained gluttony excites the fulness of the flesh to the heat of lust. But lust, when connnitted, is frequently concealed either by perjury or murder, for fear it should be punished by the vengeance of human laws. Let us suppose to ourselves then, that a man has given the reins to his gluttony, that,-being overcome by his gluttony, he has committed the sin of adultery, that being detected in adultery, he has secretly murdered the husband of the adulteress, lest he should be brought to judgment. This adultery then, standing between gluttony and murder, springing from the one, and giving being to the other, is a sin, and both the punishment, and the cause of sin also. It is in truth a sin of itself, but the punishment of sin, because it has increased the guilt of gluttony ; but it is the cause of sin, because it also gave birth to the subsequent murder. One and the same sin, then, is both the jDunishment of the preceding, and the cause of the subsequent, sin : because it both condemns past sins, while it adds to their amount, and sows the seeds of future sins, to deserve condemnation.

Because then the eye of the heart is blinded by previous sins, that blindness which confuses the mind of the sinner, by condemning him for his former offence, is properly designated ' night :' because by this the light of truth is concealed from the eye of the sinner. It is therefore well said, For He hnoweth their works, and therefore will He bring night on them, and they shall be crushed. Because, as has been often observed, they doubtless commit previous offences, in order that they should be involved again in sin by the darkness w^hich follows, so that they are now as unable to behold the light of righteousness, as they were unwilling to behold it when they were able. But the Lord is said to bring night on them, not because He Himself brings on the darkness, but because He does not enlighten in His mercy the darkened hearts of sinners. So that His having blinded men in the night is His not having willed to deliver them from the gloom of blindness. It follows, Ver. 26. He hath smitten them as ungodly men, in the place of beholders. 116 Evil men smitten^ though placed ichere God is seen. Job 34, 25. In lioly Scripture the word * as,' is wont to be used, ' — sometini(;s for rcsomblanco, soinotirncs for reality. For it is 2 Cor 6 "^^^^ ^*^^" r<-'s<-'iid)lance, as when the Apostle says, As sorrowful, 1^yet alway rejolcuig :

but for the reality, as John says. We 14. ' beheld His (jlory, the (jlory as of the Only-Bey ollen of the Falher. lUit in this passage it makes no difference, whether it is put for resemblance, or reality : for, in whatever way it is taken, the evil life of the wicked is plainly signified. But holy Scripture specially calls unbelievers ' ungodly.' For sinners are distinguished from ungodly by this difference, that though every ungodly man is a sinner, yet every sinner is not ungodly. For even a man who is godly in the Faith ]Johni,can be called a sinner. Whence John says, If we say that we have no sin, ive deceive ourselves. But a man is properly called ' ungodly' w^ho is estranged from the holiness of Ps. ], 5. religion. For of such the Prophet says. The ungodly shall not rise vp in the judgment. But Holy Church is called the place of beholders. For people rightly assemble therein, in order that the True Light, which is God Himself, may be Ex. 33, seen. Whence it is said to Moses, There is a place by Me, ^^•^^' and thou shall stand upon a rock, when My Majesty ib. 23. passeth by. And shortly afterwards, / will take away My hand, and thou shall see My back parts. For, by the place, is typified the Church, but by the rock, the Lord, but by Moses, the multitude of the people of Israel, which did not believ^e, when the Lord was preaching upon earth.

It stood, therefore, on the rock, beholding the back of the Lord, as He was passing by : because in truth having been brought into Holy Church, after the Passion and Ascension of the Lord, it obtained a knowledge of the faith in Christ, and beheld the back parts of Him, Whose presence it had not seen. Let it be said, then, of those whom Divine Vengeance finds within Holy Church, still persisting in their iniquities ; let it be said of these, whose conduct Paul describes thus, Tit. 1, Who confess that they know God, but in words they deny Him : let it be said of these, He hath smitten them AS nugodly in the place of beholders. For they were standing in that place, where they seemed to see God. They loved darkness in that very place, where the light of truth is beheld. And although they had had their eyes opened in Holo sin and hypocrisy lead to iinhelicf. 117 faith, yet thev kept them closed in their works. Whence it Book is also well said of Judita, Her watchmen are blind, because, 7^ .^ ' nanielv, they did not behold in works that which they saw in 10. profession. Whence it is written also of Balaam, ^PTio Num. falling hath his eyes open. For, falling in works, he kept ' his eyes open in contemplation. In like manner these also, who open their eyes in faith, and who see not in works, who are placed, from their appearance of piety, within the Church, are found, by their ungodly conversation, without the Church. Of whom it is well written in another place, I saw the nngodly buried, uJio when they ivere alive, fcere Eccles. ft 1 o in the holy place, and were praised in the city, as men of ' ' just works.

But the very tranquillity of the peace of the Church conceals many under the Christian name, who are beset with the plague of their own wickedness. But if a light breath of persecution strikes them, it sweeps them away at once as chafi" from the threshing floor. But some persons wish to bear the mark of Christian calling, because, since the name of Christ has been exalted on high, nearly all persons now look to appear faithful, and from seeing others called thus, they are ashamed not to seem faithful themselves ; but they neglect to be that which they boast of being called. For they assume the reality of inward excellence, to adorn their outward appearance: and they who stand before the heavenly Judge, naked from the unbelief of their heart, are clothed, in the sight of men, with a holy profession, at least in words.

But some persons maintain the faith in their inmost heart, but are not careful to live faithfully. For they assail in their conduct that which ihey reverence in profession. And it frequently happens that they lose, by Divine judgment, even that which they wholesomely believe, through the wickedness of their lives. For they unceasingly pollute themselves by wicked deeds, and do not believe that the vengeance of just judgment can fall in retribution upon this conduct. And frequently, when they neglect to live strictly, they fall into unbelief, even when no one persecutes them. For they who do not believe that a strict judgment is hanging over them, who imagine that they can sin, without being 118 JEvil spirits Jin I sk their work by removing faith. Job 34, punished for it; how can they either V^e, or be called, faith- '— ful ? For to believe that due punishment cannot be inflicted on their unrcpented wickedness, is to have lost their faith. Because then they scorn to maintain works worthy of faith, they lose even the faith v/hich they seemed to possess. And the language of destroying enemies over these is fitly mentioned by the Prophet, under the character of Ps. 137, Jerusalem. For it is said by them, 7^/a^^ her void, make ^' her void, even to the foundation thereof. For Paul says, 1 Cor. Other foundation can no man lay but that which is laid, ' * which is Christ Jesus.

Destroying enemies, then, make Jerusalem bare, even to the foundation, when evil spirits, having first destroyed the edifice of good works, draw away also the firm foundation of religion from the hearts of the faithful. For works are built on failh, as a building on a foundation. To have laid bare then even to the foundation, is, after having overthrown good works, to have scattered the strength of faith. Hence also it is said to Judaea by Jeremiah, Jer. 2, The sons also of Memphis and Taphnis have polluted thee even to the head. For to be polluted even to the head, is, after a habit of evil deeds, to be corrupted in the very sublimity of the faith. For when abandoned spirits involve the soul of any one in wicked works, but cannot pollute the integrity of his faith, they pollute, as yet, the inferior members, as it vvere, but reach not to the head. But whoever is corrupted in the faith, is at once defiled even to the head. For a malignant spirit reaches, as it were, from the inferior even to the higher members, when, defiling the outward conduct, it corrupts with the disease of unbelief the pure loftiness of the faith. Because then all these things are hidden from the eves of menj but are o])en to the sight of God, and many die, without faith, in this abode of failh itself, let it be rightly said.

He hath smitten them as ungodly men, in the place of beholders. For they exhibit themselves, before men in the Church, as godly persons, but because they cannot escape the Divine judgments, they are smitten as ungodly. And it tends to increase their punishment, that each of them, having been thrown together with the faithful in the Church, wittingly despised the verity of the faith. And a heavier punishment follows them, as the knowledge of good living also attends Si7is of ignorance, of irifirmityi and of set purpose. 119 them in the examples of righteous men. For the righteous Book and faithful brethren ^Yho are now set before them, are so ~ 'many witnesses to assail them in the coming judgment. They know, therefore, that which they neglect to Ibllow. Whence it is also filly subjoined, Ver. 27. Who departed from Him, as it were on purpose.

For we must understand that a sin is committed in three ways. For it is perpetrated either through ignorance, or infirmity, or of set purjjose. And we sin more grievously fi'om infirmity than through ignorance, but much more grievously of set purpose than from infirmity. Paul had sinned from ignorance, when he said, Who was before a * Tim. blasphemer, and a j)ersecutor, and injurious, but I obtained ' tnercy, because 1 did it ignorantly in unbelief , But Peter sinned through infirmity, when the single word of a damsel Mat.26, shook in him all that strength of faith, which he had spoken ^^j^l 33^ of to the Lord, and when ho denied, with his voice, the Lord Whom he held firm in his heart. But because a sin of infirmity or ignorance is wiped away the more easily, as it is not wilfully committed, Paul amended by knowledge the points on which he was ignorant : and Peter strengthened the root of faith which was moved, and, as it were, withering ibid. 75. away, by watering it with his tears. But those persons sinned intentionally, of whom the Master Himself said, If I had not come, and spoken unto ihem, tliey would not 3o\in have sin, but now they have 'no excuse for their sin. And a ^* little after, Tliey have both seen, and hated, both Me and M?/ Ibid. 24. Father. For not to do good is one thing, to hate a teacher of goodness another:

as it is one thing to sin from precipitancy, and another thing to sin deliberately. For a sin is often conmiitted from precipitation, which yet is condemned on thought and deliberation. For it frequently happens that a man through infirmity loves what is right, and cannot perform it. But to sin deliberately is neither to love nor to do what is good. As it is therefore sometimes a heavier offence to love sin than to commit it, it is, in like manner, more sinful to hate righteousness", than not to have performed it. There are some then in the Church, who so far from doing good, even persecute it, and who even detest in others, what they neglect to do themselves. The sin of these 120 Wil/'nl ujnorance. Knowledya thrust in man's way. Job 34, persons is in truth not committed from infirmity or ignorance, ! — but of int(3ntion alone: because, namely, if they wished to do what is right, and were unable, they would at least love in others, what they neglect in themselves. For were they but only to wish for it themselves, they would not hate it when done by others. But because they despise in their lives, and persecute with severity the very same good qualities which they know and hear of, it is rightly said, Who departed from Him of purpose. Whence also it is rightly subjoined. And woidd not understand any of His ways.

xii. 29. For he says not, they understand not through infirmity, but they woidd not understand ; because men frequently also despise the knowledge of those things, which they are Lulei2,too proud to do. For since it is written, The servant that * knew not his Lord's will., and did commit things worthy of stripes, shall be beaten with few stripes, and the servant which knew his Lord''s will, and did not according to it, shall be beaten icith many stripes, they consider that their ignorance secures impunity for their sin. But they are doubtless overwhelmed wdth the darkness of pride alone, and therefore discern not, because it is one thing to have been ignorant, another to have refused to leam. For not to know is only ignorance, to refuse to learn is pride. And they are the less able to plead ignorance in excuse, the more that knowledge is set before them even against their will. Whence Prov. 8, it is said by Solomon, Doth not wisdom cry, and prudence ^ ' ^' put forth her voice, standi?ig on the top of lofty places, above the way, in the middle of the paths ? We might perhaps be able to pass along the way of this present life, in ignorance of this Wisdom, if She had not Herself stood in the corners of the way.

If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility, It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we are passing by The proud rejnse to imderstajul Ood's ways. 1*21 it. Let it be said then, /ind theu uoiild not understand any Book of His trays. For the way of Incarnate Wisdom is every -^^ 1 action which He did in time. His ways are the conrses of life, which He has hiid down for those who are coming to Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, / uill exercise myself in Thy comPs. 119, mands, and I uill consider Thy u'ays. Hence again it is * said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered hy the pg. 37^ Lord, and lie desireth greally His udy. Because then all^^haughty men despise the doings of the Lord's humility, it is rightly said, They would not understand His ways.

For these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death.? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us. Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean appearance they present in themselves, they have lost the sublime promises which they offer. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide ; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he sufTers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord's humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life : and the mind attains to it the less, the more it is pufl'ed up :

because it is driven away from it, the more madly it is inspired. It follows, Ver. 28. That they miyht cause the cry of the needy to 12'2 Cry of the poor ^ against hauf/hti/ teachers^ or Jewish pride. Jon 3i, come to Him, and that He miaht hear the voice of the -poor. xiii. 31. For when tlieso men arc proiul, they who are opjiressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves : by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, Avho give up the oflice of preaching, and are involved in worldly business, on occasion of exercising authority, it is fitly subjoined. That they might cause the cry of the needy to come to Him, and that He miyjit hear the voice of the jjoor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint.

So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office .? Allhough, by ' the pride of mighty men,' the haughtiness of the Jews, and by ' the cry of the poor,' the longings of the Gentiles, are perhaps more Lukeie, appropriately typified. Just as by the rich man feasting ~ ' sumptuously, as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and which does not refresh itself moderately with the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, * Assisted,') is set forth the condition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn tovrards the skin from within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts God*s secret counsel a reason for His doings. 123 of the body.

When they sin then, the cry of the poor is Book heard ; because, while the Jews are proud against God, the ^— — *prayers of the Gentiles are come up to God. Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with aduiiration, and says, Ver. 29. For when He yiveiJi peace, who is there to condeni7i? since He hath hidden His face, who is there that can look on Him ? 32. Let no one then discuss, why the Gentile \yorld lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew thel^om.ii, . * . 20. Jewish people, as the Gentile world rose to belief. Let" no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He giveth peace, irJio is there to condemn ? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him f So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, / thank Thee,'M.a,t.u, O Father, Lord of heaven and earth, because Thou hast hid^^' these things from the wise and prudent^ and liast revealed them unto babes.

Even so, Father. And He immediately adds, as a kind of reason for this concealment and revealing, For so it hath seemed good before Thee. In which vrords, iuMat. ii, truth, we learn a pattern of humility, that we may not rashly ^^' presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it was thus well pleasing to God; pointingout, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Wlience also He says, when paying the labourers in the vineyard, on equalling in com])cnsation those who were unequal in work, and when he who had toiled longest asked for greater pay. Didst ///o/<Mat.20 iwt agree with Me for a penny '^ I will give nnto this last,^'^—^^even as unto thee, is it not lauful for Me to do what I will with Mine own? In all things then which are outwardly disposed by Him, the righteousness of His secret 124 Oo(V a judgments with nations and individuals. Job 34, will is an evident cause of reason. Let it be said thcrcfon , '— For nhen IJo <ilvc'.lh peace, who is there to condemn '^ since He hatJi hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individual*-', as those of all men, it is litly subjoined.

Both over a nation, and over all men. XV. 33. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city ; and again in the same way over a single city, as over a single nation : and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual ; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest ? Let it be said then that He exercises this searching judgment both over a nation, and over all men.

Because he has passed then from species to genus, he now tui-ns himself from genus to species, and shews what Judaea properly deserves, saying, Ver. 30. Who maketh a man that is a hypocrite to reign for the sins of the people. xvi. 34. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, John 5, I have come in My Father'' s name, and ye received Me not; if another shall come in his own name, him ye will receive. 2 10 iT*"^^^ as Paul says, Because they received not the love of the truth that they might he saved, therefore God shall send Evil rulers, as Antichrist, set over men for their sins. 125 t/ie}?i the operation of error, thai they should believe a lie. Book In tliat, then, which is said, WJio makcth a man that is a .* hypocrite to reign for the sins of the people, may be designated Antichrist, the very chief of all hypocrites. For that seducer then pretends to sanctity, that he may draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be under his rule, who are foreseen before all ages to be worthy of being his subjects, who by their subsequent sins, claim to be placed under him by antecedent judgments.

That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyrannizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces 2 Thess. himself to be God. But they unquestionably now come ' ' forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that lahosoever committeth sin is /^^ John 8, servant of sin, the more freely they now commit the sins ^^* which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers : because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fiiult of his own evil doings, than the injustice of his ruler.

For it is written, /Hos. 13, will give thee kings in Mine anger. Why then do we^^* scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according to our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved bv the subsequent sin of^ ^^™' *■ ' ^ 12, 11. 1 20 Hear fa of Ttulers ordered accnrdivrf to people* s deserts. Job 34, adultery, tljat lie then deserved to be thus heavily oppressed '—hy the eruelty of him who was set over him.

The eharacters, then, of rulers are so assigned according to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scrij)ture observed of the same Saul that he changed his heart with his dignity. Whence it is written, 1 Sam. When thou wast little in thine own eyes^ I made thee the head among the tribes of Israel. The conduct of rulers is so ordered with reference to the characters of their suVjjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden 2 Sam. pride, sinned in numbering the people. And yet, though ' " 'David sinned, the people endured the punishment. Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge reproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people 'by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the conduct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people.

But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats Mat.21,of them that were selling doves, signifying doubtless that He judges the conduct of people by their rulers, but that He examines into the doings of rulers in His ow^n person. And yet even those sins of subjects, which are put oif from being judged, or w^hich cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done Subjects icho knoio themselves can bear loith rulers'' faults, 127 in good faith, it is a worth}' part of virtue, if whatever is in Book a superior is tolerated. Yet it ought to be humbly suggested ^-^ — 'whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution ; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conduct. But the mind of subjects is trained to guard its humility against this swelling ju'ide, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us.

For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their nilers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must subjects be careful not to be offended at the conduct of their rulers.

But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects 128 Jleverence for authorittj. God chooses rulers as is best. Job 34, may not depart from observing respect for their office. '^^' Which is well sot forth in Noah wlicii drunk, the nak(Mhiess Gen 9 23. ' ' of whose secret parts his sons came and covered vvitli averted looks. For we are said to be averse from that which we reprobate. What is meant then by his sons' coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while offended with the misdeeds of their rulers, nevertheless conceal them from others ? They bring a covering with averted looks, because judging the deeds, and reverencing the office, they do not wish to behold the sin which they conceal.

But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensation of mercy, frequently imposes the burden of rule on hard and laborious hearts ; in order that the tender minds of spiritual men may be released from worldly cares : in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ themselves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others.

And frequently, as has been said, as the Mercifld God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases subtiles.his delicate sons; and his sous are comely and fi'ee fromi annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by Coarser texture above protects the Churches Ornaments. 1*29 Divine appointment is signified by the very construction of Book the tabernacle. For Moses is commanded by the voice of God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats' hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats' hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of God } And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant ?

And while it is carefully concealed in the tabernacle under goats* hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats' hair endure the rains, the winds, and the dust from above. They then who advance in great excellence w^ithin , the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them ? Let the strong texture of the goats' hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats' hair with which thou art protected ? ^perhaps

But some persons enquire, why it is that', while rulers pfa^i^beVOL. III. K cause.' 130 Bad example of rulers a judgment on subjects. Job 34, are engrossed in worldly concerns, solely for the benefit of '■ — those nnder tlicm, many in the Church an; made worse by their example. For who can deny that this is very true, when he sees worldly concerns more anxiously attended to by pastors, than heavenly objects ? 15ut this is not unjust, if, as we said before, the circumstances of rulers are ordered in accordance with the deserts of those under them. For the sins, which they commit secretly and wilfully, demand a bad example to be set them by their pastors : in order that by a righteous judgment the haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, Ps. 69, not with the wish of one who is cursing, Let their eyes be darkened^ that they see not^ and ever how Thou down their back. As if he were to say, Let those who are appointed to mark out, as it were, the courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent down by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief.

But it can be reasonably asked. How it is said in this place that the Lord makes the hypocrite to reign, when by the Hos. 8, Prophet He complains especially ofthis thing, saying, They have ^* reigned, but not of Me: they have become j^rinces, and I know them net? For, who that thinks rightly, can say that the Lord does that of which He knows notliing ? But, because , God's knowledge is approval, His ignorance is disapproval, j Lukeis, Whence He says to some whom He rejects, / know you not whence ye are; depart from Me, all ye workers of \ iniquity* And sometimes. God's doing a thing, is His j allowing in His anger that which He forbids to be done, j Hence He asserted that He hardened the heart of the king i of Egypt, because He, in truth, allowed it to be hardened. < In a marvellous manner then does God make hypocrites to i reign, and knows them not. He makes them, by suffering;,! Danger of undertaking Power unthout GocV:^ Will. l.'U He knows llicm not, by rejecting them. Whence it is necessary, with reference to every tiling, which is desired in this life, that the Inner Will should be first enquired into. And ^vhen the ear of the heart is anxious to catch Its sound, let it know that It speaks, not in words, but in deeds. AVhen then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers;

lest, perchance, the just Rider of all should, afterwards, not regard his prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulatiop. Book i. e. the Divine. Note to p. 101. Ben. here notes that after the words • they were created,' one Vatican Ms. is quoted as adding, ' They recei-^ed from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their wonderful method of standing is formed, in that while they know what they can do of their own stedfastness, they consider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw themselves^ that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall.*

As it is frenuentlv the case, that even wicked men say Book • XXVI what is right, EUii called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever ihey plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them :

and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be informed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing. For he added, saying, Ver. 33. Doth God require it of thee, because it hath displeased thee ?

As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed b}' thee, Ihough it is plain that it is not required of thee in judgment. 134 l^ad men fear present reproof more than God's judgment. Job 34, When good men are unrighteously assailed by the world, '- — they appeal to the judgment of heaven. Whence also it is Job 16, said by the same blessed .Jo]>, Ikhold, my witneas is in heaven, and lie Who knoweih me is on hifjh. And because they especially desire to j)lease ilim, they seek for the witness of liim only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds ado[)t that, as a ground of defenccj which the righteous urge, as^ an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which Rom.i4, they are ashamed. For it is written. Every one of us shall give account of himself to God, Because then the condemnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judgment.

But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawful deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rather to be smitten, with eternal seven t}^, than to be reproved in this life,) say. Doth God require it of thee, because it hath displeased thee? But since those who speak first in a dispute are usually more to blame th-;in those who reply, he subjoins, jv^ For thou didst begin to speak, not /►