Morals on the Book of Job (Moralia in Iob)

Job 37, of thcir inward message, yet they do not attain to the con- ^^' version of all the hearts which they desire. For it follows ; Yer. 12. Which traverse all thinr/s in a circuit, whithersoever the will of their Ruler shall lead them. xxxii. 5G, For holy preachers often wish to exhort some persons, but cannot do so. Some they often wish to avoid, but are yet most urgently compelled, by the impulse of inward instigation, to exhort them. Let us behold the cloud of God, how it is led by the hand of Him Who guides it, even to those things which it does not seek after : and is, again, kept from following its own impulse, by the hand of Him •who governs it. When Paul was shaking his raiment, and was wishing to depart from the Corinthians, he surely heard, Acts 18, Be not afraid, but speak, and hold not thy peace, for I am ' ' with thee, and no man shall set on thee to hurt thee, for I have much people in this city. Again, when he had wished iThess.to go to the Thessalonians, he was kept back, and said, / 2 18 7 • ' * wished to come unto you, even I Paul, both once and again, but satan hindered me. For satan could not of himself hinder the journeys of so mighty an Apostle ; but, while opposing, he ignorantly subserved the design of the secret dispensation;

in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their Ruler shall lead them. Whence it is still further subjoined ; To every thing which He shall command them upon the face of the earth. xxxiii. 57. For often when they are led by the will of their Ruler.i they seek to do one thing, but are disposed otherwise. Foi they frequently desire to correct some of their hearers in al gentle way, and yet their .speech is turaed into sharpness. They frequently seek to be severe with others, but yet theii vigour is restrained by the spirit of gentleness. As, therefore^ they cannot go whither they will, so also they cannot act as they will. For because the inward Judge keeps hold oj His gracious teaching granted in divers wags^ and places, 243 them, when He sends them, so also does He modify and Book take them up, when lie leads them on, so that sometimes' — - — -* they aiTauge one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another.

Because then they serve according to that which is commanded them, let it be rightly said, Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in ' that they are guided to it, not by their own will, but that of their Teacher. Whence it is still further subjoined ; Ver. 13. Whether in one tribe, or in His own laiid, or in whatsoever place qf His mercy He shall order them to be found, 58. The one tribe of Judah is certainly meant, which isxxxiv. mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the flesh of our Redeemer. But all Judaia together is called the land of the Lord. Deut. Because it then produced to Him the fruit of faith, when the^^' ^^' whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy. Whence it is well said by Paul, And that the Gentiles should ^om.\b, glorify God for His mercy.

Whence it is written again. Which had not obtained mercy, but now have obtained ^^^^-'^^ mercy, God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found ; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time. He makes these clouds to rain, even in His own land, because He recalled this same people of Israel to His former favour, after correction in captivity. At another. He wished them to shine forth from the place of His mercy ; because He made known by holy preachers even to the Gentiles the 244 Eliu thinks Job a low-rninded hearer. Job 37, miracles of His power, in order by His sole mercy to free 1_those from the yoke of error whom His wrath in their innate unbelief was wei^liing down. But behold, because Kliu has perceived future events by the spirit of pro])})ecy, because he has uttered many sublime truths ; the hauglity man, wearied with the weight of his pride, is unable to bear the burden of what he says. For he adds at once in a boastful manner, Ver. 14. Hearken unto these things, O Job, stand, and consider the wondrous works of God. XXXV. 59.

He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, " Listen^'' which he uses, he inflicts a grievous insult upon Job ; because, as we have akeady said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue. Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down ; because they do not follow and admire the power of His doings. For to ' stand,' is to act uprightly. Whence also it is said by Paul, 1 Cor. Let him that thinketh he standeth, take heed lest he fall. ' ' And they often indeed admire the judgments of heaven, love the announcements of their heavenly countr}^, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God's power in their understanding, but do not love it in their lives.

They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Numb. Whence it is well said in reproach of Balaam, Who falling^ ' ' hath his eyes open. For he had said many things of the coming of the Bedeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life. Whom by foreseeing he announced. He was lying then, and had his eyes open, T'he clouds that rain doctrine shine also in life. 245 when prophecy was directing his mind to heavenly things, Book and covetousness was confining it to earth. He was lying ' and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him. Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance ; Ver. 15. Dosl fhon know when God commanded the rains to shew forth the light of His clouds? 60. If ^clouds' are holy preachers, the rains from thexxxvi. clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry.

Unless the glittering sun breaks forth amidst the rain, we cannot understand, uhat brightness also is concealed within them. Because doubtless if holy preachers are silent, and shew not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within ; when, oppressed bv persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared ; the rains themselves, which pour from the clouds, shew us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humdity, the brightness of life which they seek after. Paul was doubtless displaying this light lo his disciples, when he said, Jliat ?/eEph. i, 7nai/ know, what is the hojie of His calling^ what the riches of the glory cf His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe* This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His 2 Cor. letters are weighty and powerful, hut his bodily presence is^ ^ ' weak, and his speech contemptible.

But holy preachers frequently desire to display themselves, in order to do good, but yet are unable : they frequently desire to be concealed. 21G Narrow paths here the way to future fjreatness. Job 37, ill order to be quiet, and are not permitted. No one tbere- — fore knows when the rains sliew the light of the clouds, because no one comprelicnds wlieii God grants the virtue of preaching, that the glory of the i)rcachers may shine forth. lie says therefore. Dost thou know, when God commanded the rains, to shew forth the light of His clouds ? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world ? Whence it is also fitly subjoined, Ver. 16. Dost thou know the miyJity paths of the clouds, and their perfect knowledge f xxxvii. 61. These clouds have most subtle paths, namely, the Matt. 7, ways of holy preaching. For narrow is the gate, which leadeth unto life. They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined :

because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another's goods, not to retain one's own, to despise the praises of the world, to love reproaches for God's sake, to avoid glory, to court contempt, to despise flatterers^ to honour our despisers, to banish from our hearts the wrongs of those vvho hurt us, and to retain towards them the unchangeable grace of affection in the heart .'' All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined. And their perfect knowledge. 62. For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said Lukeir, to them by the voice of Truth ; Wlien ye have done all these thi?igs which are commanded you, say, We are unprojitahle servants. It is perfect wisdom to knoAv all things, and yet More perfect knowledge makes known our ignorance. 247 in a certain way to be ignorant of one's knowledge ;

by which Book though we already know the precepts of God, though we are — -' now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood ; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge ; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty ? Of which it is well said by Paul, He ivho thinkeih that he knoweth any i Cor. * 8 2 thing, knoweth nothing yet as he ought to know. While we ' live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge ? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance } But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance ;

and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth, it is rightly subjoined, Ver. 17. Are not thy garments warm, when the earth hath been blown upon by the south wind ? 63. We have often said already that blessed Job stands for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shall be clothed with all these, as with an is. 49, • 18 ornament. But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and com.e thou south, blow upon my Soi. garden, and let its sweet spices flow out. For the north ^g"^ ^' wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may i\y away. For 218 Soutli wind of Grace hrimjs out sweet odours. Jon 37, ihe south wind comes, and blows through the garden, that its — ii_. sweet spices may flow abroad; because, while the mind of man is fdled by the coming of the Holy Sjjirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the 2 Cor.

2, south wind, may now justly say, We are unto God a sweet odour of Christ. The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind ; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job ; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members. 64. For every one, who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves ; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm : but when they have become warm, by retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well ? Which receives, as it were, warmth through the pores ; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation.

Which expels, as it were, its own cold, when it departs from its former iniquity ; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching : and from seeing that they are burning and glowing for the highest objects, they are theinselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the Hearer.^, like garments^ warm him who warms them. 24.0 progress of their disciples, and are ashamed of being ihcmBook selves blameable, even in the smallest matters : lest they ^^^^^^: should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation :

because, if the Holy Spirit fill not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within ; For neither is l Cor. he icho planteth any thing ^ neither he that loatereth, but God ' ' Who giveth the increase. Let it be said then, Are not thy gar ritents warm, when the earth hath been blown upon by the south wind? Because, namely, heavers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saying plainly to blessed Job ; Thou in vain altributest it to thyself, if thou beholdest that any have made progress in virtue by thy means ; because these, whom thou supposcst to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance, saying, Ver. 18. Thou perchance madest v:ith Him the heavens, which are most solid, as if cast in brass. 65. By * heavens,' those who are created in the heavens, the angelic spirits, can be designated. Whence also we are instructed by the voice of Truth to say in our Prayer, Thy Mat.

6, will be done as in heaven, so in earth. That the will of^^' God may be doubtless observed in all things even by human infirmity, as it is done by the higher creation. Of whom it is well said, They are most solid, as if cast in brass. For it is of the nature of brass, that it is difficult to be consumed by rust. And the angelic powers, which stood fixed 2o0 S/jiritual Heavens made Jinn aiul anwasting as brass. .lor«:{7,in J)ivinc love, when tlie })rou(l angels fell, received this, as '• ^~ their reward of retribution, that they arc no longer consumed by any rust of sin stealing upon them, that they continue in the contemplation of their Creator, without end to their felicity, and exist with eternal stability, in that which they were created. Which the very words of the history in Moses concerning the origin of the world will attest, when Ijoth the Gen. 1, heaven is said to have been first made, and this is afterwards called the firmament. Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was after^vards still more wonderfully strengthened, that it might never fall. But, as we have often said, by the ' heavens' can be expressed the minds of the Elect, raised up by inward love from all earthly pollutions. For though, in the body, they dw^ell below, yet, because they cleave in their heart, even now, to the highest Phil.

3, objects, they truly say, Ou7' conversation is in heaven. Who are most solid, as if cast in brass, because they are not wasted away from the integrity of their original strength, by any rust of changeableness. To whom, boldly bearing up against adversities, it is said by the voice of their Maker, Jolini5, Ye are My friends, which have cojitinued with 3Ie in My jAve22,t€^pt^iio7is. But though this learned and haughty one, 2S' when endeavouring to make a jest of this holy man, blends noble sayings with his derision, yet he ever falls back, from those noble sayings, into empty words. For he again subjoins deridingly, Ver. 19. Shew us what to say to Him; for we in truth are involved in darkness, QQ, As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance. But soon starting away from his derision, he subjoins contemptuously ; Ver. 20. Who will tell Him the things which I say ? As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat, even after he has heard them .? But because, when learning and arrogance contend together in the habitation of the same mind, there sounds forth from the mouth of the speaker not merely levity of behaviour, but also gravity of sentiment; Man swallowed up in attempting to utter things Divine, •251 after Eliii had been puffed up in levity by arrogance, saying, Book Wlio ivill tell Him t/ie things which I sag?

he presently -* subjoined, through his learning, Eren if a man shall speak, he shall be sivallowed up. 67. Every thing which devours any thing, draws it inwards, and conceals it from the eyes of beholders, and hurries into the deep an object which could be seen on the surface. A man, therefore, when he is silent about God, seems to be something on account of the reason with which he was made. But if he begins to speak about God, it is at once shewn how nought he is ; because he is devoured by the immensity of His greatness, and is humed, as it were, into the deep, and is concealed. For wishing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circumscribed spirit of the Uncircumscribed, the creature of the Creator, the temporal of the Eternal, the mutable of the Immutable, the mortal of the Quickener. And since, being placed in darkness, he knows not the inward light, as it really is, a man wishing to discourse of eternity, speaks as a blind man of the light. If then a man shall speak, he shall he sitallowed up : because if a man wishes to speak of eternity as it is, he takes away also from himself even the sense he has of it when silent. But, behold ! eternity then became truly known to men, when It shewed Itself to them by assuming man's nature.

But because this had not yet been revealed, it is rightly subjoined of the same men; Ver. 21. But now they see not the light. , G8. Of which light doubtless it is said even by the Prophet, The people ?vhich teas sitting i?i darkness, saw a great light, is. 9, 2. But he shews how this light is seen by men, when he immediately adds; The air will suddenly he gathered into clouds. For the air is so diff'used by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the * air,* but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and Uiither like the air ? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, 55*2 Men weak as air formed into Clouds by Grace. Jon 37, strcngtlicnod with the solidity of virtue, in order that, by — — ^thinking of what is riglit, they may gather themselves within the bosom of their heart, and may not melt away in empty thovighls. G9. Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith.

But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath ; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined; And the wind passing over will drive them away. xlii. 70. For the wind that passes over is the present life. The wind then passes over, and drives the clouds away ; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds : because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought by their labours in Holy Church, when he immediately subjoins; Ver. 22. Gold will come from the north. xliii. 71. What is designated by the ' north,' but the Gentile world, fast bound in the cold of sin ?

Which he held under Is. 14, the yoke of his tyranny, who proudly said, / will sit in the ^^'^^' mount of the covenant^ in the sides of the north, I will ascend above the height of the clouds, I will he like the Most High. And what is expressed by ' gold,' but faithful Lam. 4, souls? Of which it is said by Jeremiah, How is the g&ld become Gold of believers gatheredin from tJie ' North' of IwatJienism. 250 ilhn? the finest colour is cha fined? For he lamented that Book • XXVII the gold was dimmed, because he beheld in some persons -' ihc brightness of innocence changed into the blackness of sin. Gold, therefore, is said to come from the north; because through the favour of the grace of the Redeemer, the life of the faithful, which is precious before God, is increased within Hoi) Church, from the Gentile world, which had been long frozen in the torpor of unbelief. For gold comes from the north, when the true faith in God shines forth from the very worshippers of idols. But when the Gentiles were converted to the faith, the Jewish people gainsays them ; and scorns to admit to the recompense of eternal rewards, hose who had been so long worshippers of idols. Whence t is said to Peter, after the conversion of the Gentiles, Wherefore uentest thou in, to men iincircumcisedy a7id Actaii, iidst eat 2cith them ?

In contradiction to which, the Lord •ightly says by Isaiah, I will say to the north, Give up, a?id l3.43,6. 0 the south, Keep not hack. For as the Gentile world is signified by the * north,' so is the Jewish People signified by .he * south,' which was warmed, as it were, by the mid-day ;un, because when our Redeemer appeared in the flesh, t first received the warmth of faith. Give up, then, is >aid to the north, when the Gentile world is ordered to )ffer to God the gifts of its faith. But the south is comnanded not to keep hack, because the Hebrews who stood inn in the faith were ordered not to condemn and reject the ife of the Gentiles. Whence here also, because it was said, jold Cometh from the north ; it is fitly subjoined; And from God fearful praise. \ 72. For fearful praise is said to come from God, as if it vere said to come fi'om those who are on the side of God, hat is, the faithful. When gold then comes from the north, earful praise proceeds from God ; because, while the jrentiles offered the brightness of their faith, the multitude )f the faithful Hebrews praised with fear the Divine jndgnents. But how gold comes from the north, and how fearul praise bursts forth from those who are under God, the acred history itself informs us. For it is written, Cornelius, a Acts lo, enturion of the hand, which is called Italian, a religious ^~'** 254 Jews (jive praise wilJi fhtr^ on the conversion of Gentiles.

Job ^Tjinan^ and fearing God with all his house, (jiviny much alms '- — to the people, and praijing to Cod always, saw in a vision mayiifesllfj, about the ninth hour of the day, an Anyel of God coming in to him, saying unto him, Cornelius, lint lie looking on him, being seized with fear, said. Who art thou. Lord? But he said unto him. Thy prayers and thine alms have come up as a memorial in the sight of Cod. Gold therefore came from the north, when prayer with ahns went up from the Gentiles in the sight of God. 13ut Actsi],when Peter had related to the brethren, either how Cornelius had seen an Angel, or he himself had seen a linen cloth let down from heaven to him with beasts, and creeping things and birds, or how the Holy Spirit had bedewed the hearts of the Gentiles, even before Baptism, Who had never come into the minds of the Jews, excepting after the water of ib. 18. Baptism, it is immediately written. When they heard these things they held their peace, and glorified God, saying, Cod hath therefote granted to the Gentiles also repentance unto life. The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself from its murmurs, by admiring the gifts of heavenly grace offered fearful praise Acts 10, to God. Whence Peter himself also wonders, saying, / have found in truth, that God is no acceptor of persons, 73.

But when the Gentiles receive the faith, why is fearful praise said to come from those who are already believers, when it ought to come from them, joyful rather than fearful ? But fearful praise came from the Hebrews who already believed, on the conversion of the Gentiles, doubtless, because Judaea was justly rejected, while the Gentiles were called in mercy; and feared the loss of its own rejection, while it beheld the gain of the others' calling. Whence we also, when we suddenly behold the wicked raised up to an unexpected eminence of life, daily rejoice with fear undei the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy. Who calle thereby those to Himself who are considered unworthy. Ii follows, xlv. Ver. 23. We cannot worthily find Him out. 74. Even if we can now find Him out, yet not worthily. God Ineffable. Elia touches at last his own case. Qo5 For whatever we perceive in Him, is of faith, and not of Rook sight. But yet he adds that whicli lie considers he has — found, saying ; He is great in power, and judgment, and justice, and cannot be spoken of. For He is great in power, because He overcomes the powerful adversary, and taking from his house the vessels of Mat. 12, dishonour, changes them into vessels of mercy. Great in * judgment; because, though He here brings down His Elect by adversity, yet He raises them at last in the glory of eternal prosperity.

Great in justice : for though He here bears long with the reprobate, yet He at last condemns them for ever. But it is well subjoined ; And cannot be spoken of. For if He cannot worthily be thought of, how much less can He be spoken of? But we speak of Him far better, in a measure, if we hold our peace with admiration through fear of thinking upon Him. It follows, \'er. 24. Therefore men will fear Him^ and all who seem to themselves to be wise, will not dare to contemplate Him. 75. Eliu in this place calls those who are strong of understanding ' men ^' And we must note that he says not, ^ And ' v^'"o«wise men will not dare to contemplate Him,' but, They who seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, They were Ps. 78, turned into a crooked bow.

For a crooked bow strikes the very person, by whom it is aimed : but the tongues of arrogant men are in their sayings like a crooked bow ; because when they speak against pride, they fix their arrows in their own makers. Whence we must watch with the utmost cai'e, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of 25() iVhut gifts may^ what may not, he perverted. Job 37, ignorance, and sliould not any longor bo wisdom. For ^— tliongh it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride. 76. For some goods are of the liighcst, others of a mixed, land. The highest goods arc faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country onh , and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches.

But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy brethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought tate care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within. 77. But because secret pride of heart is reproved by this, which Eliu says, All who seem to themselves to he wise will not dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For David, in all his yloinj^ humble before God.

257 whom would it not puff up, to break the mouths of hous ; to Rook rend asunder the arms of bears; to be chosen, \Yhen his ekier ~ ' brethren had been despised ; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all ; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King ; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction ? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory ; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before . God he performed even the extremest vilenesses, in order to I strengthen, by his humility, the bold deeds he had performed in the sight of men.

What is thought by others of his doings, I know not ; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies ; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, How 2 Sam. glorious was the king of Israel to-day, uncovering himself ' before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: she immediately heard. As the Lord liveih, I will play before /Ae ibid. 21. Lord, Who hath chosen me rather than thy father. And a little after he says. And I will play, and I ivill become wo;-eibid.22. mle than I have been, and I will be humble in mine own eyes. As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility. 78. But there are some who think humbly of themselves; VOL. III. s 'i5H Tino vmija of he hi f/ proud of fiumility. JoH 37, because, vvlien placed in honour, tliey consider that tliey are ~~ — nothing but dust and ashes ; but yet they shrink from appearing contenn])tible before men, and, contrary to what they think of themselves within, they cover themselves, as it were, with a rigid cloak of beauty without.

And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly ; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have displayed; and they are the more elated in their heart, the more thoy seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from without, saying, / tvill play, and I will become more vile* And since he does not swell with pride within, because he made himself vile without, he adds. And I will he humble in mine own eyes. As if he said. Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying, And I will be humble in mi}ie own eyes? 79. It is well said therefore by Eliu, Therefore men will fear Him, and all who seem to themselves to be wise will not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God;

because they are the more removed from His light, the more they are not humble in themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the light of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For 1 Cor. 1, hence it is written, God hath chosen the foolish things of this ib.3 \s,world to confound the wise. Hence again it is said, If any man among you seemeth to be tcise in this world, let him become a fool, that he may be wise. Hence the words of the Wisdom of God known hy means of a ivise folly. 259 "^ Gospel history attest, that when Zaccheus could see nothing Book for the crowd, he ascended a sycamore tree, lo see the Lord ' Lukel9 as He passed by. For the barren* fig is called a sycamore. 4, ' Zaccheus therefore, being small of stature, ascended a syca-^^'f:, more, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because the tumult of worldly cares keeps the infirmity of the human mind from looking at the light of truth.

But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost ; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added ? For the Lord commands us, as it were, to ascend a sycamore, when He says. Of him, thai taketh away thy goods, ask them ?«of ib.6,30. again; and again. If any man smite thee on the right cheek. Matt. 6, turn to him the other also. The Lord is seen, as He passes ^^' along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it ; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord. s 2

After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters, and the darts of so many sorrows boldly received, blessed Job ought to have been praised by his Judge for such great power of constancy, if he had been now going to be called out of this present world. But after he is here about to receive back yet two-fold, after he is restored to his former health, tO; enjoy longer his restored possessions, Almighty God is^ obliged to reprove with strict justice him, whom He preserves alive, lest his very victory should lay him low with the sword of pride. For what commonly slays a soul more fatally than consciousness of virtue ? For while it puffs i. up with self-consideration, it deprives it of the fulness o: truth ; and while it suggests that it is sufficient of itself foi the attainment of rewards, it diverts it from the intention o improvement. Job, therefore, was just before his scourges but he remained more just after his scourges; and, havinf been praised before by the voice of God, he afterward; increased from the blow. For as a ductile tube is length ened by being hammered, so was he raised the higher ii praise of God, as he was smitten with heavier chastisement Job too great to he humbled by a human example.

261 But he who stood thus firm in his virtues, when prostrated Book by wounds, needed to be humbled. lie needed to be — humbled, lest the weapons of pride should pierce that most sturdy breast, which it was plain that even the wounds that had been inflicted had not overcome. It was doubtless necessary to find out a person, by comparison with whom he would have been surpassed. But what is this, which is said of him by the voice of the Lord; Thou hast seen BIy servant ^^^^i'^'^ Job, that there is 710 man like him upon the eartlt. By comparison with whom then could he be surpassed, of whom it is said, on the witness of God, that he cannot be equalled, on comparison with any man ? What then must be done, except for the Lord Himself to relate to him His own virtues, and to say to him, Canst thou bring forth the^^^^^^f morning star in its season, and canst thou make the evening star to rise over the sons of men? And again, Have /A^ib. i7. gates of death been opened to thee, and hast thou seen the gloomy doors ? Or certainly ; Hast thou commanded the i^* ^2. dawn after thy rising, and hast thou shewn the morning its place ? But who can do these things, but the Lord ? And yet a man is asked, in order that he may learn that he is unable to do these things ;

in order that a man, who has increased with such boundless virtues, and is surpassed by the example of no man, may, that he should not be elated, be surpassed on comparison with God. But O how mightily is he exalted, who is so sublimely humbled ! O how great is the victory of the man, to have been foiled on comparison with God ! O how much greater is he than men, who is proved by testimony to be less than God ! For he is very mighty, who is proved by such questioning not to be mighty. But since we are being led to discuss very obscure questions, let us now come to the words of the text. Chap, xxxviii. ver. 1. But the Lord answered Job out of the wliirlwind, and said. I. I see it must be obseiTcd, that if the speech were said ito have been addressed to one in health and safety, the Lord would not be described as having spoken out of the whirlwind. But because He speaks to one who has been scourged, He is described as having spoken out of the whirlwind. For the Lord speaks to His servants in one way, when He 262 God speaks in terrors to overawe, gently to comfort. Job as, improves them inwardly by compunction, and in another, — ~ — when He presses on them with severity, lest they V)e puffed up. For by the gentle address of the Lord, is shewn His affectionate sweetness, but by His terrible, is pointed out His dreadful power.

By the one the soul is persuaded to advance, by the other, that which is advancing is checked. In the one it learns what to desire, in the other what to fear. Zech. 2, By the one He says, Be glad and rejoice, O daughter of Sion,for, la, I come, and I will dwell in the inidst of thee. Is. 66, By the other it is said ; Tlie Lord will come in a tempest, and in the whirlwind are His paths. For He in truth is gentle. Who comes to dwell in the midst of us. But when He makes His way by the tempest and whirlwind, He doubtless disturbs the hearts which He touches; and puts Himself forth to tame their pride, when He is made known as mighty and terrible.

It should also be known, that the Divine mode of speaking is distinguished in two ways. For either the Lord speaks by Himself, or His words are adapted to us by means of an angelic creature. But when He speaks by Himself, He is disclosed to us, solely by the power of His inward inspiration. When He speaks by Himself, the heart is instructed in His word, without words and syllables; because His power is known by a kind of inward elevation. At which the mind when full is raised up, when empty is weighed down. For it is a kind of w^eight, to raise up every mind which it fills. It is an incorporeal light, to both fill the inner parts, and circumscribe them without, when filled. It is a discourse without noise, which both opens the ears, and yet knows not to utter a sound. For in that which Acts 2 ^s written concerning the coming of the Holy Spirit ; {Snd2« 3. denly there was made a sound from heaven, as of a mighty wind approaching, and it filled the whole house, where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them ;) the Lord appeared indeed by the fire, but He spake to them by Himself within. And neither that sound nor that fire was God; but by that which He displayed outwardly. He expressed what He performed inwardly.

For because He made the Disciples both to glow with zeal, and to be skilful Divers manners of His outumrd and inward speech, -263 in speech within, He displayed tongues of fire without. Book The elements, therefore, were applied with significance, that^i^i^lil: their bodies might feel the fire and the sound, but that their hearts might be instructed by the invisible fire, and the voice without a sound. The fire then which appeared was outward, but that which gave knowledge was inward. And when the eunuch of queen Candace was sitting in his chariot, and journeying, and was holding Isaiah in his hands, without understanding him, the Spirit had doubtless said to Philip in his heart. Join thyself to the chariot. And when Cornelius Acts 8, had sent soldiers who feared God to summon Peter, Peter ^^• doubtless heard in his mind by the Spirit, Behold three men Acts lo, seek thee. Arise therefore, get thee down, and go icith them, ^^• For, for the Spirit of God to say, as it were, certain words to us, is for Him to intimate by His hidden power what is to be done, and to instruct in an instant, without the medium of sound or the slowness of speech, the unlearned heart of man in hidden mysteries. For because the hearing does not comprehend at once all the sayings which are addressed to it ; since it understands reasons by means of words, and words separately by syllables ;

but our sight apprehends suddenly and at once the whole object, by turning itself towards it; the words of God addressed to us from within are seen, rather than heard ; because, while He insinuates Himself, without the delay of words, He illumines by His sudden light the darkness of our ignorance. Whence also when Baruch the son of Neriah was explaining, when demanded, how he had heard the words of Jeremiah prophesying, he said, He pronounced all these words from his j^^ gg mouth, as if he were reading, and I wrote them. For he ^8. who speaks when reading, looks in one direction, but utters his words in another ; because he speaks that which he sees. The Prophets of God then, because they rather see than hear His words in the heart, speak as if reading.

But when God declares His will by an Angel, He points it out sometimes bywords, sometimes by things, sometimes by words and things together, sometimes by images presented to the eyes of the heart, sometimes by images taken for the time from the air and presented even before the eyes of the body, sometimes by heavenly substances, sometimes 2G4 God .speaks Ijy Arujeh, in IVurd, or in action. JoH 38, by earthly, and sometimes by earthly and heavenly together. '- — But sometimes God so speaks even by an Angel to the hearts of men, that the Angel Himself is presented to llio siglit of the mind.

For God speaks in words by an Angel, when nothing is displayed in outward appcaranee, but the words of the John 17, Heavenly saying are heard; as on the Lord saying, Father^ glorijy TJty Son, that Thy Son may ylorlfy Thee; it is Johni2, immediately replied, / have glorijied, and will fjlorify Him again. For God, Who speaks without time, by the power of inward impulse, uttered not in time that voice by His own Substance, which voice, circumscribed by time. He made plain by human words. But speaking doubtless from heavenly places, He fashioned, by the ministry of a rational creature, those His words which He wished to be heard by men.

But sometimes God speaks through Angels by things, when nothing is said in word, but future events are announced by an object taken from the elements; as Ezekiel, hearing Ezek. i,no words, saw the appearance of amber in the midst of the ^* fire ; in order, namely, that while he was looking on this single object, he might understand the things which were to ^ eleccome to pass in the last times. For amber ^ is a mixture of ^""^ the metals of gold and silver, by which admixture the silver indeed is rendered more brilliant, but the brightness of the gold is softened down. What then is pointed out by amber, but the Mediator between God and men.? For while He presented llimself to us as a union of the Divine and human natures. He both rendered His human nature more glorious by His Godhead, and tempered the Divine Nature to our sight by His Manhood. For since human nature shone forth with so many miracles by the virtue of the Godhead, the silver was improved by the gold; and because God could be recognised through the flesh, and because He endured therein so many adversities, the gold was, as it were, tempered by the silver. And it is well represented also in the midst of the fire, because the flame of the judgment | which follows attends the mystery of His Incarnation. Forj John 5, it is written.

The Father judgeth no man, hut hath given \ all judgment to the Son. ! IVhat meant by actions toward Adam, Jacob, c$c. 265 G. But sometimes God speaks by Ani^els in words and I3ook . xxviir, deeds at once, when He teaches by certain gestures, that which He declares in words. For neither could Adam, after his sin, hear the Lord in the Substance of His Divinity, but he heard the words of reproof by the Angel, of whom it is written ; IVhen he had heard the voice of the Lord God, Gren. 3, nalking in the yarden at the wind after mid-day, he hid himself among the trees of the garden. For what is it, that God after the sin of man no longer stands, but walks in the garden, except that He points out that He has been driven from the heart of man, by the inroad of sin? What by His so doing at the wind after mid-day, except that the more glowing light of truth had departed, and the frosts of his sin were congealing his sinful soul? He reproved, therefore, Adam, when walking, that He might make known to benighted souls their wickedness, not by words only, but also by His doings; so that sinful man might both hear by His words what he had done, and perceive, by His walkhig, the inconstancy of his changeableness, on having lost the stability of eternity, and by the wind might observe his own torpor, when the warmth of charity had been driven away, and learn by the declining of the sun that he was drawing near to darkness.

Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping Cren. 28, saw a ladder leaning against heaven. As Peter caught up ^J^.^^^^ in trance saw a linen cloth full of reptiles and quadrupeds; lo. n. for he would not have been in a trance, unless he were beholding these things with other than bodily eyes. As a man of Macedonia appeared to Paul in a vision of the night, ib. 16.9. who asked him to come over into Macedonia. vSometimes God speaks through Angels by images taken for the time from the air, and presented before the eyes of the body. As Abraham was able not only to behold three men, but also to <^en. 18, receive them into an earthly habitation, and not only to receive them, but to supply also food for their use. For unless the Angels, when announcing some inward truths, assumed for a time their bodies from the air, they would not, in truth, appear to our outward sight; nor would they take food with Abraham, unless they were bearing for our sake '26() God speaks hy Antjels in oufuxird oJjects, or in the soul. Job 38, some solid su)>stance from the heavenly element. Nor is it '- — any wonder that they who are there received, are called, at Eaod.3, one time ' Angels,' and at another ' the Lord,' because they, who were ministering outwardly, are designated by the word * Angel;' and He Who was ruling them within, is pointed out by the appellation * Lord;' that by this the power of Jlim Who was ruling, and by the latter the office of these who were ministering might be clearly displayed.

Sometimes God speaks through Angels by heavenly substances, as it is written, that when the Lord had been Matt.3, baptized, a voice sounded from the cloud, saying. This is My beloved Son, in Whom I have been well pleased. Sometimes God speaks through Angels by earthly substances. Numb, as when He reproved Balaam, He formed human words in * * the mouth of a she ass. Sometimes He speaks through Angels by earthly and heavenly substances together. As when He declared to Moses the words of His command in Exod.S, the Mount, He brought together the fire and the bush, and added one from above, and the other from below. But this is done, only when something is signified by this very conjunction. For what else did He point out by addressing Moses, through the burning bush, except that He would become the ruler of that people, which would feel the flame of the Law, and yet would not avoid the thorn of sin? or that there would come forth from that people. He Who would take away by the fire of His Godhead the sins of our flesh, as the thorns of the bush ; and would preserve the substance of our manhood unconsumed, even in the very flame of the Godhead ?

But sometimes God pours the virtue of His inspiration into the hearts of men, through Angels, by their secret Zech. 1, presence. Whence also Zechariah says. And the Angel ^^' who was speaking in me, said to me. By saying that the Angel was speaking in him, and yet to him, he clearly proved that he who was speaking to him, was not without him by any bodily appearance. Whence also he added a little ibid. 2,3. after. And, behold, the Angel that was talking in me was going out. For often they appear not outwardly, but, as they are angelic spirits, they make known the will of God to the senses of the Prophets, and raise them up to sublime 2'he Son when called an Angel. Banks of Angels. 267 thoughts, and whatever events are still future they set forth Book as present in their original causes. For the heart of man. xxviii> burdened with the very weight of corruptible flesli, enduring this its bodily part as an obstacle, penetrates not into inward things, and lies as a heavy burden without; because it has no hand within to raise it up. Whence it results, as has been said, that the subtilty of angelic virtue appears itself, as it really is, to the senses of the Prophets, and that their mind is raised up as it is touched by the subtle spirit, and that it is no longer slothful and sluggish below, but, filled with inspiration within, ascends on high, and thence beholds, as from a lofty eminence, the things which are to come, beneath it.

But lest any one should think that, in the aforesaid words of Zechariah, either the Father, or the Son, or the Holy Spirit, is designated by the word ' Angel,' if he considers the text of Holy Scriptm'e, he quickly amends his opinion. For it never calls the Father, or the Holy Spirit, an ' Angel,' nor the Son, except when preaching His Incarnation. Whence it is plainly shewn in the words of the same Zechariah, that an Angel, that is a creature, was really speaking in him, when it is said. And, behold^ the Angel that was talking in me was going ont. And it is immediately subjoined. And another Angel was going on to meet A/??/, Zech. 2, and he said to him, Speak to this young man, saying, Jerusa- ^' ^' lem shall he inhabited without a walU The Angel therefore who is sent, who is ordered by an Angel what words he ought to speak, is not God. But because, in the sight of their Creator, the ordained ministrations of Angels are distinguished by the position of their ranks, (in order that after the common happiness of their blessed state they may rejoice together beholding their Creator, and yet minister to each other according to the position of their dignity,) an Angel sends an Angel to the Prophets, and both teaches and directs him, whom he beholds rejoicing in God in common with himself; because he surpasses him both by his superior wisdom, in power of knowledge, and, by more distinguished grace, in height of power.

These points then have been stated, to shew in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether 268 FAiit reprovedy as sayin/j right things not rightly. Job 38, He spoke to him by Himself, or by an Angel. For commo- '- — tions of the air could have l^een made by an Angel, and tliese words, which are subjoined, could have Vjeen delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within ; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. It is therefore said, Ver. 2. Who is this that involves sentences in unskilful words ? ii. 1 L As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this ? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, IVho is this, excepting expressly of him whom we know not. But knowledge on God's part is approval ; His not knowing is rejection. Whence He says to certain whom He rejects, Lukei3, / hnow you not lahence ye are ;

depart from Me, all ye workers of iniquity. What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant : that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory oi eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And tie asserts that these were involved in unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold whai is right in a wrong way, that is, to pervert the heavenly gifi to a desire for earthly praise. For as it often happens thai good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because in defence of God he uttered humble sentiments unhumbly Whence he deservedly serves as a type of those who withir the Catholic Church are studious of vain-glory : for while the3 believe themselves to be skilful beyond others, they are ir the Divine judgment convicted of unskilfulness ; because, ai 1 Cor. the Apostle said. If any man think that he knoweth am 8 2 ' " ' ' thing, he knoweth nothing yet as he ought to know. Fo Job called on to be manful against the lust of pride.

269 since the original folly of the Angel was pride of heart, Book humility in his own estimation becomes the true wisdom nf^^^"^' man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man. His words are directed to the instruction of Job. Ver. 3. Gird up thy loins as a man. 1 2. Holy Scripture is wont to call those persons- ' men,' who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and Ps. 31, let your heart he strengthened. Whence Paul says, Lift up y,\ ,„ the hands ichich hang down, and the feeble knees. Whence 12. also Wisdom in the Proverbs, Unto you, O men, I call. As Prov. 8, if She were saying openly, I do not speak to women, but to ' men : because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins he girded about, and your lights Lukeii, burning.

For by the loins is designated lust, but by lights ^^' the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly ; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges. Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity ? It is said therefore to him, Gird up thy loins as a man : in order that he who had first overcome the lust of corruption, should now restrain the lust of pride ; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is Q70 God fpifistions us by trouble^ by hard commands. Job 38, well said by Moses, Circumcise ike foreskins of your heart ; ^ that is, after ye have restrained hist in the flesh, lop off also Deut. *^ 10, 16. the superfluities of thouglils. It follows, / will fpiestion thcc, (IikI answer Ihou Me.

iv. 13. Our Maker is wont to question us in three ways ; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by Gen.i2, enjoining hard things, as Abraham is ordered to go out of 1 * his own country, and to go whither he knew not; to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is ib.22,12. when obedient to the command. Now I know that thou Deut. fearest God. Or as it is written, The Lord your God trieih ' ' you, to know if ye love Him, For God's trying us, is His questioning us with mighty commands.

His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting Ps.ll4. out others, as is said by the Psalmist, His eyelids question the sons of men. For, when our eyelids are open, we see ; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments ? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become know^n to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had by communicating imperfect hnoioledye, 271 tasted inward wisdom, after the barrier of paradise had been Book opened, after the ascent of the third heaven, after the mys-xxvni. teries of Heavenly words, still says, I coiuil not myself to Vhw.z^ have apprehended. And again ; / am the least of the j^^^^. Apostles, that am not meet to be called an Apostle* And 15, 9. again ; Not that we are sufficient of ourselves to think anyi Cor. thing as of ourselves ; but our sufficiency is of God. Paul^'^" then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart.

And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom jiom.ii and knonledge of God! how incomprehensible are His^^-^"^judgments, and His ways past finding out ! For who hath known the mind of the Lord, or who hath been His counsellor ^ For, lo ! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he ; stood before the gates in humble confession, and that which he , could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, / will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself.

For then thou answerest Me truly, if thou understandest what things thou knowest not. It follow's, Ver. 4, 5, 6. Where wast thou when I was laying the foundations of the earth ? Tell Me, if thou hast understanding. Who hath laid the measure of it, if thou knouest ? 272 * Foundations of the earth'' may represent the Apostles. Job 38, or who hath stretched the line upon it? Whereupon are the .~' bases thereof fastened. y 14. Behold all things arc put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said (jf the creation, not of the world, but of the Church. For it is said; Or who hath laid the corner stone thereof? For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose ; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open.

Let Him say then; Where wast thou, when I was laying the foundations of the earth ? In Holy Scripture what else do we understand by foundations but holy preachers } For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, Ex. 28, when he enters the tabernacle, to bear twelve stones on his 2i« breast. Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in thci front of His body. The holy Apostles therefore are stones^ on the breast, to be displayed as an ornament in front, andi foundations in the ground for the first firm basis of the' edifice. And hence when David the Prophet beheld Holy^ Church established and built on the lofty minds of thej Pg 87 1. Apostles, he says; Her foundations are on the holy hills.' But when in holy Scripture ' foundations' are not spoken of, but ' a foundation,' in the singular number, no one is desig-i nated, except the Lord Himself, by the power of Whose Divinity; the tottering hearts of our infirmity are made strong. Oi 1 Cor. "Whom also Paul says; Other foundation can no man lay, \ hut that which is laid, which is Jesus Christ. For He is in Glory of their Maker shenn.

His lines and measures. 273 truth the foundation of the foundations, because He is the Book first commencement of beginners, and the constancy of the ^^iil^iL: strong. Because then they who have borne the weight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord's address, tested by the mention of holy preachers ; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in com])arison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him. Where wast thou, when I was laying the foundations of the earth ? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages : and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgcst as the Author of Wonders without time. It follows; Ver. 4, 5. Tell Me, if thou hast understanding, v:ho hath laid the measures of it, if thou knowesi? or who hath stretched the line upon it?

Lines of measures are stretched forth in the partition vi, of lands, in order that fairness of dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Si)irit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into MaceActs 16, donla and help us. But on the other hand, as it is written, * The Apostle essayed to go into Bithynia, hut the Spirit o/ibid. 7. Jesus suffered them not. When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be 274 Secret dis/josfil of Cod in /oinidiiuj His (Ihurch. Job 38, brought witliin the limits of Holy Churcli. Il is drawn in '~^' from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in :

but, when they had been lost according to their desert, Asia lias now been embraced within the measures of the Church, by the bounty of God. lb*. Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse ; ViQv.U, The court which is without the temple, cast out, and mea- ^' sure it not. For what else does the court signify but the breadth of the present life ? And they who are designated by the court are rightly without the temple : and they are Matt. 7, therefore not to be measured, because narrow is the gate that leadeth unto life; and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden ibid. 8, judgment, when to a certain person who said, 3faster, I taill follow thee whithersoever thou goest, it was replied by the ibid. 20. voice of the same Master, The foxes have holes, and the birds of the air nests, hut the Son of Man hath not where to lay His head. Those measures and lines were being stretched Luke 9, forth, when to a certain person who said, Lord, suffer me to go and bury my father, it was replied by the voice of the ibid.

60. same Master, Let the dead bury their dead, but go thou and preach the kingdom of God. Lo ! one promises that he will follow Him, and is rejected ; another demands to be released, and is retained. Whence is this } Except that the lines of heavenly judgments were being stretched over the hidden spaces of the heart, in order that their incomprehensible measures might enclose the one within, and that the other might, not unjustly, remain without. But since no one is ignorant that God stretches forth these lines of hidden judgments, why is it said to Job, Tell Me, if thou hast understanding, who hath placed the measures of it, if thou knowest? or who hath stretched the line upon it? Is the question put to remind him of that which he might know, and yet forget; that he should consider more anxiously the weight of the secrets of God, namely, that the ordering of man ^^ depends not on human strength, but on the power' of the Holy Doctoi's the ChurclCs bases and colutntis. 275 Creator, that so, while considering Who is invisibly performBook ing these works, he may attribute nothing to himself, and no^^^hZHi: longer attempt any thing of himself, when he dreads the secret judgments of God ? But that, considering the measures and lines incomprehensibly stretched out from above, he may remain more firm in the humility of fear, the more he sees every thing depending on the power of the Measurer. It follows ; Ver. 6. Whereupon are the bases thereof fastened ?

What else do we understand by the foundations of this earth, but the teachers of Holy Church? For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners ; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difl^icult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou'E.-x:»26t shall cover with silver. For what else is understood by silver but the brightness of the Divine word.f^ As it is written ; The words of the Lord are pure words, silver tried P9.12,6. in the fire, pit?'ged from the earth, purified seven times. Bases therefore covered with silver support the four columns of the tabernacle ; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works.

Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Wlience also, when the Lord ordered the boards of the tabernacle to be erected. He ordered Moses that their bases should be cast in silver. 'For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets : who being themselves firm 27() Silver dJ l*i()i>}u'inj sIiuh^s in use. '['lie Conier'Stone. Job 08, and inolUMi siiKtuin the l>oai(ls j)lace(l upon them? Because '— wliilo the lifb of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are pl-aced under the separate boards. Because when the lioly ))ro])hets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church : and when they disagree not with themselves, they establish them more firmly on themselves. But it is not im])roperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used ; when not used it is turned into blackness. The sayings also of the Prophets, because ihey were not held in tho u>e of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity.

But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression ' bases,' let Him say ; Whereupon are the bases thereof fastened? T*hou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis ; for whilst he rests not on the foundation, he is by his own w^eight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows ; Or who hath laid the corner stone thereof? viii. 19. It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone, Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one Eph. 2, fabric of the Church ; Him of Whom it is written.

He hath *^* made both one ; Who exhibited Himself as the corner Stone, The same Stofie conn fed in the I wo walls it joins. 277 not only in things below, but in things above ; because Ho Book united on earth the nations of the Gentiles to the people of x^^vni' Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good i^xiVe 2, will. For they would not offer their joys to men of peace ^'^^ as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet ; The Stone which the builders rejected^ is made the Ps. us, head 0/ the corner. Jechonias the king typified the Stone, j^j*. , whom Matthew when describing fourteen generations, rec-1112. koned twice. For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel ; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner.

He could therefore rightly be counted twice ; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord. But these things which have been said, as descriptive of Mor. Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said, Ver. 4. Where wast thou when I was laying the foundations of the earth ?

If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but asps, 1 4. the dust, which the wind d/iveth away from the face of the earth;) nothing prevents the earth being understood to mean 278 M<in hmnhUnl htj Ihougkt of Go(Vh Jimi work in him. Job38, tlio soul of a just man, of which it is written, For the earth ^' which (Iriiiketh in the rain that cometh oft upon it, and Heb. G, bruKjeth forth the herbs meet for those by v)horri it is dressed^ receiveth a blesslnrj. 15nt the fouiidation of this earth is faith. The foundation of this earth is laid, wlien the first cause of firmness, the fear of God, is breatlied in the secret places of the heart. This man does not as yet believe the eternal truths which he hears ; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected.

When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to him, Where wast thou when I was laying the foundations of the earth ? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where 1 found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses } But after this we can well preserve that which we are, if we never neglect to consider what we were.

But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a And by the limits put to his gifts and (jraces, 270 great height of virtue, forgets its own infirmity, and does Book not recall to mind what it was in sins. Whence also ^i^iil: Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. Whence also it is rightly subjoined, concerning His dealings towards this earth, that is, this righteous soul ; Ver. 4, 5. Declare to Me if thou hast understanding^ tvho hath laid the measure thereof, if thou knowest ? or who hath stretched the line upon it ?

For who, but our Creator, lays the measures of this ^• earth ? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of} ^°^knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches ; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases, by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. 280 Edcit mamhitr slKnild use his (/if Is for (he rtsL Jon 38, Anotlior bcliolds all futuio events as if present, and yel does -jyi*~not display himself in an}* working of miracles.

One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind ; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not.

Thus, therefore, does our Creator and Disposer order all things ; that he who might be puffed up by the gift which he has, may be humbled by that virtue wliich he has not. He so regulates all things, that when He exalts any one by the grace bestowed. He also, by a different gift, makes one person inferior to another, and makes every one to look on him who is beneath him, as superior to him in some other gift, and though he feels that he is even in some respects superior, to place himself in others below the very person whom he surpasses. He so regulates all things, that while all possess separate gifts, they become, all of them, the property of each person separately, by a connecting bond of charity, and that every one so possesses in another that which he has not himself, that he humbly confers on the other that which he received as his own possession. For it is hence 1 Pet. 4, said by Peter, As every one hath received the gift, ministering ^^' the same one to another, as good stewards of the manifold grace of God. For the manifold grace of God is then well dispensed, when the gift which has been received is believed to belong even to him who does not possess it, when it is considered to have been given to a man's self on account of him in whose behalf it is exerted.

Hence it is said by Paul, Gal. 6, By love serve one another. For charity then sets us free from the yoke of blame, when it engages us through love in mutual service, when we both believe that the goods of others belong to ourselves, and present our goods to others as though offering them their own. Hence it is again said by Paul, iCor.i2, i^or even the body is not one member, but many. If the ~' foot shall say, Because I am not the hand, I am therefore not of the body, is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the Had all one work, t/ie Doclt/ were not one. 281 body ; is it therefore not of the body ? If the whole body Book ivere an eye, where were the hearing ? If the tchole were ^^^^^^' hearing, where icere the smelting? And a little after, But 27i<-'or.i2, they were all one member, where were the body ? But now are they many meufbers, yet but one body.

For what is Holy Church, except the Body of its own heavenly Head ? Wherein one is the eye, by beholding lofty things; another a hand, by performing right things; another a foot, by running to and fro at command; another an ear, by understanding the voice of the precepts; another a nose, by discerning the foulness of wicked, and the fragrance of good, deeds. And, while they receive and discharge mutual offices, like the limbs of the body, they make of themselves together one single body, and, while they perform different offices in charity, they keep that from being different, in which they are bound together. But were they all to do one and the same work, they would assuredly not be a body, which is composed of many members ; because, namely, it would not exist, as compacted of many parts, if this harmonious diversity of members did not bind it together. Because then the Lord divides to the holy members of His Church the gifts of virtues. He places the measures of the earth. Whence Paul says again, As God hath divided /o Rom. 12, every one the measure of faith. And again. From Whom ^ ^ . the whole bodycotnpacted and connected by that which every IG. joint swpplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love.

But since our Creator and Disposer with wonderful wisdom confers gifts on one, which He refuses to another, and refuses to one those gifts which He bestows on another; whoever aims at doing more than he has received, endeavours to exceed the limits assigned to him. As if, perchance, he, to whom it has been only given to discuss the secret meanings of precepts, should attempt also to dazzle with miracles; or, as if he, whom the gift of heavenly virtue strengthens only for miracles, should strive, besides, to lay open the mysteries of the Divine Law. For he puts forth his foot on a precipice, who regards not the limits of his own measures. And he who boldly hastes to grasp those subjects which he 282 h!nch should kfep his own place. Use of Exam pies. Job 38, is iin;i])lc to reacli, commonly loses that power wljicli was ' '-his. For we then use aright the services of our limVjs, when IVEOKa we distinctly preserve for them their own offices. For with the eyes we behold the light, with the ears we hear a voice. But if any one, having inverted the order, applies his eyes to the voice, and his ears to the light, both arc to him open in vain. If any one wishes to distinf^uish scents with his mouth, to taste flavours with his nose, he does away with the service of both senses, because he perverts them. For when they are not applied to their proper uses, they both give up their own offices, and do not attain to those which are foreign to them.

The Prophet David, then, had rightly confined the foot of his heart within the measure he had received by the Fs. 131, Divine bounty, when he said, I have not walked in great matters^ nor in things too wonderful for me. For he would in truth walk in things too wonderful for him, if he sought to appear mighty beyond his power. For a man is raised above himself in wonderful things, if he endeavours to appear capable even in those things, to which he is unequal. Paul also was rightly confining himself within these limits, even in Rom.is, the wide range of his preaching, when he said. For I do not dare to speak of any of those thitigs, which Christ worketh not hy me. But the measure which has been received is then rightly preserved, when the life of spiritual men is viewed as set before the eyes. Whence it follows ; j^\^ Ver. 5. Or who hath stretched the line upon it?

For a line is stretched over this earth, when the examples of preceding Fathers are pointed out to each Elect soul, as a rule of life to be adopted ; in order for it to consider from their life what to maintain in its own doings ; that so, by observing the track of the proper path, it may neither, through neglect, fall short of the smallest matters, nor, through pride, stretch forth beyond the greatest; nor endeavour to do less than it is able, nor grasp at more than it has received; lest it should either not attain to the measure which it ought, or should, by forsaking this measure, fall Matt, 7, beyond its limit. For narrow in truth is the gate which ^^* leadeth to life, and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of Sf. Peter shens the lines both of boldness and Junnillty. 283 discernment. For he who with fearless mind spreads himself Book abroad through his own wishes, condemns himself to ex- ^"^^^"^ elusion from the narrow gate. In order, then, for the measure of this earth to be preserved, a line is extended over it from heaven ; because the discriminating life of the Saints is spread out before us in Holy Scri])ture, in order that, either our defects may be con*ected, or our excesses moderated ; and both what, and how much, is to be done, is marked out by their discrimination which is set before us.

•27. Behold a person, fearing either the loss of goods, or bodily affliction, dreads the threats of ^vorldly power, and presumes not to maintain the truth against the might of opponents. Because Peter beholds him hard pressed with fear, he brings him back to the wide space of virtue, by putting before him the line of his examples. For when he Acts 4, had been scourged by the chiefs of the people, and perceived ^^' ' that he had been set free, on condition that he should cease from preaching, when he was commanded not to speak for the future, he did not yield even for the time. For he immediately answered and said, We ought to obey God rather Acts by than men. And again. For we cannot but speak the things^^' . which we have seen and heard. But he, who before was 20. weak, and fearing present loss, when he contemplates examples of such great courage, now follows the course of Peter, through the authority of the word, now fears not any adversity, and contemns, even with laceration of body, the powers of the world, which oppose God. But yet the more he overcomes the strength of his persecutors by bold endurance, and the more, in the midst of adversities, he yields not to any terms, the more does he in general set himself above others, even in the opinions he has held, when placed among the faithful ;

the more does he choose his own schemes, and trust himself, rather than others. He doubtless, while exerting himself in virtue, by not yielding to unrighteous opposition, places his foot beyond the proper limit, by not adopting even the right advice of others. Him does Peter recall within the line of measure, who, after he had overcome the authority of rulers by the freedom of his words, listened, through humility of heart, to Paul's advice about not circumcising the Gentiles. For he desired so to raise himself up 284 .SV. Paul gives the Imes of discreet forbearance. Job 38, af^tiiiist llic adversaries \)y his authority, as yet not to trust himself in those points in which lie was wrong ; in order that he might overcome haughty ])o\vers by the freedom of his boldness, and might exhibit by the humility of his gentleness submission in good counsel even to his younger brethren; and thus at one time oppose himself to others, and at another together with others oppose himself. In the conduct then of Peter a line of authority and humility is extended as it were before our eyes, lest our mind should not attain to the standard through fear, or should exceed the limit through pride.

It has been stated, how the line is extended, lest we should fall into a fault in another case, through the boldness of some of our doings. Let it be now stated how we abandon the line of discretion in one and the same virtue, if we know not how to perform it at one time, and how to defer it at another. For a virtue is not always one and the same thing, for the merits of actions are often changed by circumstances. It is hence the case, that when we are properly engaged in any pursuit, w^e often more properly desist from it ; and that the mind more creditably abandons that employment for a time, in which it was creditably employed at its own proper time. For if in consequence of our lesser virtues, (by performing which we make progress, but by intermitting which we are not endangered,) greater evils and trials threaten our neighbours, we necessarily put aside our advance in virtue, lest we should cause losses to the faith in our weaker neighbours ; lest what we do should so far not be a virtue, the more it overthrows the foundations of the faith in the hearts of others, for the sake of itself,

Which line of sound judgment Paul rightly extended before the eyes of the beholders, who both ordered the Gal.5,2. Gentiles who were coming to the liberty of the faith not Acts 16, to be circumcised, and yet, when at Lystra, and passing ^' through Iconium, himself circumcised Timothy, who had been born of a Gentile father. For, seeing that he would excite the rage of the Jews even against those who were then present as his companions, if he did not shew that he observed the commands of the letter, he deferred enforcing his assertion, and secured himself and his companions from InteiilioH to he specially ijuardcd in Economy. 285 fierce persecution without loss to the faith. He did that Book which he ordered not to be done from love to the foith ; but he brought back to the service of the faitli that which he did as it were unfaithfully. For a virtue is frequently lost, when it is maintained indiscreetly, and when it is discreetly intermitted, it is held the more firmly. And it is no wonder if we understand that that takes place in incorporeal, which we see taking place also in bodily, things. For a bow is intentionally unstrung, in order that at its proper time it may be usefully bent. And if it receives not the rest of being'; unstrung, it loses its power of striking, from being kept on the stretch. And thus sometimes when a virtue, which is in exercise, is suspended through discretion, it is reserved ; in order that it may afterwards strike vices the more powerfully, the more it prudently abstains meanwhile from striking. The subtle line of sound judgment is, therefore, then extended over the earth, when, by setting before each 'soul the examples of preceding fathers, a virtue is both profitably excited to action, and is sometimes also more ])rofitably restrained.

But when boldness of zeal is withdrawn for a while from employment, great consideration is needed, lest we should perchance cease from the exercise of virtue, not from regard to the common good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but j to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he sliould by this greedily seek something for himself, by this should spare himself alone through fear ; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence •the Truth well says in the Gospel, The light of thy body «''?^^23^' thine eye ; if thine eye be single, thy whole body shall he full of light. But if thine eye he evil, thy uhole body shall he full of darkness. For what is expressed by the ' eye,' r except the intention of the heart going before its work ? J which, before it exercises itself in action, already contemplates that which it desires. And what is designated by 286 Inletilions are I In; hasds of our practice. Job 38, tl)c expression ' body,' except each single action, which MoR.

follows its intention as the eye with which it sees ? 'I lie lujlit of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye he single, tliy whole body shall be full of liyht, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good. And if thine eye be evil, thy whole body shall be fall of darkness, because, when even any thing that is right is })erformed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Lukeli, Judge. Whence it is rightly subjoined. Take heed, therefore, M tt 6 ^^^^ ^^'^ light which is in thee be not darkness. If, therefore, 23. the light that is in thee be darkness, how great is that darkness? Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them ? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment \ Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity ;

lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined, Ver. 6. Whereupon are the bases thereof fastened ? xii. 31. For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on 1 Cor. our inmost intention. And because it is written, Other foundatio7i can no man lay than that is laid, which is Jesus Christ', the bases are then on the foundation, when our intentions are firmly fixed on Christ, But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the Good actions require a right foundation. 287 tnie life, and they raise up upon themselves heavier losses of Book ruin, the loftier edifices they pile up beyond the foundation. ^^'^"^' For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported :

because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Wlio IV ill render to everii man according to his deeds; ^o Rom. 2, . ". • 0 7 iJiese indeed according to their patience in well-doing, glory and incorruption ; because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately enquired accurately where the bases of this fabric rested, saying. To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of tlieir heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.

Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereiipon are the bases thei^eof fastened ? As if He were plainly saying. Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined. Or who hath laid the corner stone thereof?

For the * corner stone' is a twofold understanding of Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its iprnorance, but enjoys a kind of liberty, whereas it knows ;fficiently the precepts of God, either to follow their 288 Active and contemplative life to he comhiiied. Job 38, outward coininands, or to learn by contemplation their inner meaning. 'J'o which our understanding would never attain, if Me, our Creator, did not come to take our nature. For He is called in one sense ^ a corner stone,' because; Tie united in Himself two peoples, and in another, because He set forth in Himself ])atterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active. But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself For when Luke 6, He wrought miracles in the city, and yet continued all night in prayer on the mountain, He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours ; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour.

Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said. Or who hath laid the corner stone thereof ? As if the Lord were openly saying. Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He 1 r,on esent Him away ^ Because in truth the Son, in taking human sed du' iiature, descended from a lofty, to the lowest, estate. But misisse. since even the Elect Angels, who are not redeemed by this 1 Pet. mystery, yet marvelled at the mystery of this Incarnation, it ' ' is rightly subjoined, Ver. 7 . When the morning stars were jjraising Me together. xiv. 34. For because the nature of rational spirits is believed to have been created first in time, the Angels are, not improperly, called ' morning stars.' But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the Praise of Angels, exultation of men at GotVs Work. !i289 abyss, they anticipated in their existence the coming day Book of the following age through the light of wisdom.

Nor^i^^ill* must we hear negligently the word * together' which is added ; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even w^ith redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men o/'Luke 2, good will. They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when ihey behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed ' morning stars,' because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand.? It follows. And all the so?is of God exulting for joy.

For it is called ' exultation,' when the joy of the heart is not fully expressed by the power of the voice, but when he «rho rejoices makes known in certain ways the joy which he :an neither conceal, nor fully express. Let Angels therefore ;:>raise, who now behold above the loftiness of such great )rightness. But let men exult, who still sufler here below he straitness of their speech. But because the Lord knew hat these things would certainly happen. He does not speak f them as about to occur, but rather relates them as having )ccurred. But how is it that, when the good exult in the nystery of their redemption, envy inflames the wicked, and hat whilst the Elect make progress, the reprobate are roused o furious madness, and persecute their rising virtues, ►ecause they do not wish to imitate them ? And yet He 'Vho has redeemed, forsakes us not even among these trials. VOL. Ill, u 290 Sea of the world, born of evil thought, shut up by God. Job 38, For it is written; Bui God is faithful, Who will not suffer njor"" y^^ '^ ^^ /6'/A//?/<?6/ above that ye are able, but will with the 10, 13. temptation also make a way to escape, that ye may be able to bear it. For our Creator knows when to sufler the stoim of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise ;

that the raging storm may wash over, and may not overwhelm us. Whence also it follows; Ver. 8. Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb? xvi. 36. For what do we understand by the ^ sea,' but the •^^^^^' world, and what by the ' womb,' but the corruption of carnal thoughts ? For in this place by the word ' womb' is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the wicked it is said in Ps. 7,14. another place, He hath conceived sorrow, and hath brought forth iniquity. By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destiTiction of Holy Church. But, by God's help, this sea was shut up with doors, because holy men wxre opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the samel Church.

But let us hear what the Lord did to this ragincj sea. It follows ; Ver. 9. When I was making a cloud the garment thereof and was covering it with darkness as with swaddling clothes xvii. 37. The raging sea is covered with a ' cloud,' because th( cruelty of persecutors is covered with the veil of their owr folly. For it is unable to behold the clear light of truth JEvil men clouded and swaddled in darkness. 291 from the interposed darkness of their unbelief; and through Rook the desert of its own blindness, it knows not what it!2!^Zfil" is doing by the impulse of cruelty. For had they knoum, iCov.i^ as says the Apostle, ihcy ivould never have crucified ' the Lord of glory. This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others' negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say. Thou hast Lam. 3, placed a cloud before Thee, that our prayer should not pass through. As if they openly said, To our mind accustomed to worldly pleasures Thou presentest, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer ; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light;

so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts ; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God's ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined. And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood ; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please ; and if they desire lightly to perpetrate u 2 292 IIulij Preachers, doors, open to some, sJiul to others. Jon 3H,(.v(j,y \i\\\([ of sin, yet tlicy ;ir(;

by no uieans permitted to ^-j^'£gfulfil all they wish. It follows, Ver. 10. I surroiuided it with My houndtirics. The Lord surrounds the sea with His boundaries, because He so restricts the wrath of ])ersecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the level shore of His secret dispensation. It follows ; Ver. 10, 11. And I set a bar and doors, and said, Hitherto shall thou come, and thou shall not proceed further, and here shall thou break tliy swelling waves. xviii. 38. What is designated by ^ doors,' but holy preachers, and what by the * bar,' except the Lord Incarnate ? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the mqre He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through : so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called lal. con-« doors,' that is, open to the conversation ^ of the humble, and closed to the terrors of the proud.

They are, not improperly, called ' doors:' because they both open an entrance for the faithful, and again oppose themselves to the entrance of the unbelieving. Let us consider what a door of the Church was Peter, who admitted Cornelius, when enquiring into the faith, and rejected Simon when seeking miraculous powers Acts 10, for a price; saying to the one, I have found in truth that God is no respecter of persons, he graciously opened the Acts 8, secrets of the kingdom. Declaring to the other. Thy money ^^' perish with thee, he closes the entrance of the heavenly court by a sentence of strict condemnation. What are all the Apostles but doors of Holy Church, when they hear by John20, the voice of their Redeemer, Receive the Holy Ghost; whosesoever sins ye remit, they are remitted unto them ; and whose"Persecution limited hy conversion of the Heathen. 293 soever sitis ye retain^ they are retained? As if it were plainly Book said to them ; By you, those to whom ye open yourselves !^!^ZHI' shall come in to Me; and those to whom ye close yourselves, shall be rejected. Whilst then the sea rages, the Lord opposes His bar and doors ; because whilst the storm of persecution spreads itself out in the world from bitter and faithless hearts, God exalts the glory of His Only Begotten, and the reverence of His preachers; and while He makes known the mysteries of the Divine strength. He breaks in the ungodly the waves of wrath.

But it is well said, Hitherto shall thou come, and thou shall not proceed further. Because there is doubtless a limit of the secret judgment, both when the storm of persecution should burst forth, and when it should cease, lest, if not aroused, it should not discipline the Elect, or, if unrestrained, should overwhelm them. But when the knowledge of the faith reaches as far as to the persecutors, the swelhng of the lroid)led sea is appeased, and there does the sea break its waves, because on coming to the knowledge of the truth, it blushes at every thing it has done wickedly. For the broken wave n truth glides back on itself; because wickedness when jvercome is accused even by the thought of its own heart ; ind suffers, as it were, the very violence which it had inflicted, Decause it feels the stings of guilt, from the depravity which t had committed. Whence it is said to certain persons by Paul, What fruit had ye then in those things tvhereof ye «reRom. 6, low ashamed? As if it were said; Why did the waves of * '■our wickedness raise themselves aloft, which being now )roken in themselves, overwhelm you when converted, by he same means with which they puffed you up when pererted. It is therefore rightly said. And here shall thou reak thy sicelling waves. But that the doors are spoken of second time, in this shutting up of the sea, after the manner f Holy Scripture, a thing once mentioned is repeated by 'ay of confirmation.

But if we ought to understand by the * sea' in this lace, not specially the crowd of persecutors, but the world 1 general ; the Lord set up gates against the sea a second ime, because He first gave to the human race the precepts f the law, and afterwards the testament of new grace; He a 294 Jiestraintputjlrsl on sins of ad, then of thoufjht. Job 38, second time confined the violence of this sea by the gates ATLio ^^^ ^^^ aj^ainst it, since those, whom He chose to obey His will, lie first kcj)t from idols, by giving the law, and afterwards delivered from the carnal understanding of things by the revelation of grace. The sea a second time received gates, because God first prohibited mankind from works of iniquity, but afterwards restrained them from the sin of thought. Let us see how God first imposed gates on the swelling Ex. 20, sea. For behold it is said bv the law, Thou shall not kill. Deut. 5 TJioii shall not commit adultery. Tliou shall not steal. i7 — 20. Thou shall not hear false witness. Let us see how the Lord confines this sea with second gates. Behold He says in the Matt. 6, Gospel, Ye have heard that it was said to them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adidtery with her already in his heart. And it is said again, ib.43.44. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you. Love your enemies, and do good to them that hate you. He therefore Who first prohibits wickednesses of deeds, and afterwards does away with the faults of the heart, doubtless twice imposes gates on the swelling sea, that it pass not over the shores of justice which have been drawn around it.

But when He was saying, Who hath shut up the sea with doors? He immediately also subjoined the time, When it was breaking forth, as if proceeding from the womb Because, namely, He then opposed mankind by the preceplsj of the Law, when the world, though little removed from itsj first beginning, was going forth even from its very birth tc make progress in the carnal life. For to proceed from the womb, is to appear in the flesh in the light of present glory And it is rightly subjoined. When I was laying the cloud ai the garment thereof. Because, doubtless, God did not ther present Himself to men in open sight, but while He rescuec them from the error of unbelief, and yet laid not open tc them the brightness of His own light. He withdrew them, aj it were, from darkness, and yet covered them with a cloud in order that they might forsake their former deeds o "wickedness, and yet see not more clearly at present future Inferior precepts Jirst given, afterward better. 295 blessings. Whence also it is fitly subjoined, And covering Book it with darkness as with swaddling clothes. For when He " — taught not ignorant people by the open preaching of the Spirit, but bound them, in figurative language, with the literal precepts, He enveloped them, while yet weak in knowledge, with the darkness of His words, as if with swaddling clothes ;

in order that they might gain strength by being bound by grosser commands, lest they should perish, through a fatal freedom, in their own pleasures. And since not love, but fear, was confining them to the way of righteousness, the Divine dispensation kept them close, as it were, in order to nourish them. For when the feeble people unwillingly endured the swaddling bands of precepts, it attained to a stronger condition from its very bondage. For because fear first restrained it from sin, it came forth afterwards, in a fitting condition, into the liberty of the Spirit. These swaddling clothes which He gave to beginners, the Lord Himself blames by the Prophet, saying, I gave them precepts that were Ez. 20, not good. For evil things cease, as it were, to be evil, by comparison with worse, and good things are, so to say, not good, in comparison with better. For as it is said of Sodom and Gomorrah, to guiltier Judah, Thou hast justified thy'^^.l^f sisters in all thine ahominai ions which thou hast done, so are the good precepts, which were given to the ignorant, spoken of as not good, by reason of the better precepts of the New Testament which succeed them. For neither would minds which were clinging to the practice of the carnal life be raised from their low condition, unless they advanced through a gradual course of preaching. For hence is it, that when they were settled in Egypt, their secret love of gain is condescended to by a considerate and righteous forbearance, and they are ordered to depart, after having first taken away the gold and silver vessels of their neighbours.

But when brought to Mount Sinai, they hear at once, on receiving the Law, Thoit shall not covet a;zyEx. 20, thing that is thy neighhoufs. And hence it is, that in the same law they are directed to exact an eye for an eye, and aExod. tooth for a tooth, and yet at last, on the revelation of grace,^^'^^* they are commanded, when struck, to offer the other cheek. Ma<^t. 6, For because anger exacts more in vengeance than it has suffered in wrong; while they learn not to requite their wrongs in 296 Allegories oj tite Jmw a dark Swathing -band. Job 38, a manifold manner, ihey would learn at last to bear them of - — '■ — their own accord, even when multiplied. Hence it is that Alleo. .... Jle prohibited this same ignorant people certain observances, but preserved others after their original use, tlioiigli Jfe applied them so as to prefigure a better condition. For they used to sacrifice brute animals to idols in Egypt, and Jle afterwards retained the sacrifice of animals, fur their observance, but forbade the worship of idols ; in order that, while losing a portion of their customs, their vreakness might be comforted by retaining something of them. But by a marvellous dispensation of wisdom the Lord converted into a mightier figure of the Spirit, that carnal custom which lie retained. For what do the sacrifices of those animals designate, except the death of the Only-Begotten } What do the sacrifices of those animals signify, except the extinction of our carnal life } The weakness then of an ignorant people is condescended to, by the same means as the greater strength of the Spirit is announced through the shadowy forms of allegories. It is therefore rightly said. And I was covering it with darkness as with swaddling clothes ; because He bore with the weaknesses of its tenderness, by the same means as He raised a lofty cloud of spiritual significations.

But because He kept them by the limits of the precepts from um-estrained wanderings of mind, He rightly subjoins ; / surrounded it with My boundaries. And because He restrained the motions of this human race by sending the Mediator, He fitly subjoins ; And I set a bar and doors. For He set in truth a bar and doors; because He confirms the preaching of the new life, by sending our Redeemer to oppose the sins of the guilty. For doors, when closed, are strengthened by a bar being placed against them. God, therefore, placed against them a bar, because against the wanton motives of the human race He sent the OnlyBegotten, Who confirmed in His actions the spiritual precepts, which He taught in words. But it is well subjoined; Hitherto shall thou come, and thou shall not proceed further, and here shall thou break thy sivelling waves. For this sea had in truth passed over its former doors, because the wave of human pride used to overleap the barriers of the door opposed to it. But after the world found the Only-Begotten opposed to it, it broke the force of its pride, and could not Christ the Bar. Storms ivithin the soul. 297 pass ov^er, because it found the boundary of its fury closed Book up by His strength. Whence it is rightly said by the'-^ — ^— Projjhet, The sea saw and fled. By doors, also, His sufferings Ps.