Morals on the Book of Job (Moralia in Iob)

Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently fiHDm another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said, Let God bless us, our God, let God bless us. And for fear Ps. 67; fi 7 he should be considered to have spoken of three Gods, from * * his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him, For by adding not ' them,' but ' Him,' He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. But lest he should seemis. 6, 3. by mentioning * Holy' thrice, to sever the unity of the Divine Substance, he added, Loi'd God of hosts. Because then he added not ^ Lords,' ' Gods,' but ' Lord God,' he pointed out that that Being, Whom he had thrice called Holy, existed as 352 Divers fur tns of sdnctltf/.

Arcturu.^, the Church. Jon 38, One. Paul also, to sel forth llic operation of the Holy j^- ' Trinity, says; Of Ilun, and thr<ni(j1t Him, and in Ilim (ire llom.w, all Ihinns. And in order to leaeh the Unity of this same Trinity, he innnediately added; 7o Ilim he glory for ever and ever. Amen. By adding then not * to them,' but to IJim, he made Him known as One in nature, Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world.

Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of Ez. 1,9. different kinds, added; Tlieir ivings were joined one to anotJier. For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not feai'ing the adversities of the world ; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilar virtues, it is rightly said; Wilt thou be able to join together the shining stars., the Pleiades'^ As if He said. As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity.

But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For ArcThree stars and four^ above by lunts, Faith and Works. 353 turns comes not with the niglit season to tlie lowest part of Book the heavens, but even wliile it is revolving itself, night is ^^^^r brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end ; and the rfight passes by, as it continues stationary, because while the Church remains in her own original condition, the lift) of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Ploly Church also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the four virtues, that is, prudence, fortitude, temperance, justice, to believers, changes, as it were, by a kind of rotation in its preaching, the appearance of its position.

For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four? And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does Arcturus do, but raise up four stars, and bring down three? Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith ; If Abraham were justified Rom. 4, by works he hath glory, but not before God. For what saitJi the Scripture? Abraham believed God, and it was counted unto him for righteousness. Let us see how it elevates four and depresses three. Behold it is said by James to those that were boasiinsr of faith in oi^position to works; As theJ^mes body without the spirit is dead, so faith without works is ' dead also, Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night. But the Lord breaks up at last this circuit of Arcturus, because He turns the labours of the Church into rest. Then does He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance, VOL.

HI. A a 354 North risuxj stars the Law, Eastern the Gospel. Job38, wlion Holy Cliuicli at llie cud of lljis world is released from Myst those labours which she now endures. Let Ilirn say then; IVllt thou be able to join lofjether the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandcst As 1, Myself, Who tlicn unite the life of the Saints even in outward ai)])earance, when 1 bodily dissolve the circuit of the Church Universal. And what man is ignorant that this is the act of Divine power alone ? But let man, in order that he may know what he. is himself, be constantly reminded what it is that God alone can effect.

We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law ; but by the Pleiades, which rise from the East, the grace ol the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing them with warmth, Peter had shuddered at the weight of this oppression, when Acts 15, saying; WJty tempt ye God, to put a yoke upon the neck oj the disciples, which neither our fathers nor we were able tc hear? Nor is it any wonder that the Old Testament is sel forth by the seven stars of xA.rcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week.

But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view", because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus The seven Gijls joined in C/irisf, the Law relaxed. 355 inclines itself, as it were, and points them out, because while Book it bends itself to the spiritual sense, the light of sevenfold ' grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance.

But our Redeemer, coming in the flesh, joined together the Pleiades ; because lie possessed the operations of the sevenfold Spirit all at once, and abiding in Himself. Of Whom it is said by Isaiah : Tliere shall come forth a rod out ^^- ^^» •^ ^ , 1—3. of the root of Jesse, and a flower shall grow up from his roof, and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understandinff, the Spirit of counsel and might, the Spirit of knowledge, aiid of godliness, and the Spirit of the fear of the Lord shall fill Him. Of Whom Zechariah says; Upon one stone are seven eyes. And again, Zech. 3, And on the golden candlestick seveti lamps. But no man ever i^^ 4 2. possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man. Whose 1 Tim. is the same Spirit, W^ho proceedeth from the Father^ before i 'see all ages. It is well said, therefore. Upon one stone are^,^^^^\ seven eyes. For, for this Stone to have seven eyes, is to of the possess at once in operation every virtue of the Spirit of 3^^ sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy vSpirit. But no one attains to the possession of all the gifts of the same Spirit.

But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to Join together the shining stars the Pleiades ? As if it were openly said. Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit ? Behold Me, therefore, uniting 3.5(> AnIichrisI f/ieir shir lluil rcfus(* tlie Morning Star. J(ji{38,i])c Pluiades in all Nirtiics, and bo kt'|)t from boasting lliyself Myst. -— of'a few only. Hear w hal is said, Or uilt f/toii be able to break tlie circuit of Arcturus^ As if it were openly said to liim ; Even if thou tliysclf now understandest what is riglit, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding ? Consider Me therefore, who correcl the follies of the carnal, whilst I manifest myself in the foolishness of ihe flesh, that thou mayest the more bring down these, vvliich thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness.

But, because, in the very mystery of the Lord's Incarnation, the light of truth is manifested to some, but the hearts of others are darkened by an offence ; it is lightly subjoined ; Ver. 3*2. Dost thou bring forth the morning star at its time, and dost thou make the evening star to lise over ihe sons of earth ? xxxiii. 75. For the Father brought forth the morning star in his Gai.4,4. season, because, as it is written; When ihe fulness of the time was come, God sent His Son born of a woman, made under ihe Law, to redeem them that are under the Law. Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin, He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our Itev.22,i^oi*tality. Who^ is well called by John ; The bright and / n f "corning star. For, appearing alive after death. He became Mss. our morning star ; because while He furnished us in His ^"'" own person an instance of resurrection. He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands.

And they are therefore justly subjected byi the Lord to this evening star, because they chose of their! own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star ; and while they seek for the evening star to rule over them, they are John .5, plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, / came in My Fathers name, Preachers, 3Iorning Stdr to soifie, Ereninij to others. 307 and ye received Me not; another v:ill come in his own name, hook and him ye will receive. Hence Paul says ; Because they ^^V^' receive not the love of the truth, that they mvjht he *«^^<^j2Thess for this cause God shall send them the operation of error y'^^^-^'^that they should believe a lie, that they all might be judged who belitved not the truth, but consented to iniquity. The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night.

But if we examine this in a moral sense, we find how Mor. it is daily occurring ; because both the morning star doubtless rises on the Elect, and the evening star, by God's permission, rules over the reprobate. For there is one and the same word of God in the mouth of the preacher. But while these hear it with joy, and those with envy, they change for themselves the brightness of the morning star into the darkness of the evening. Whilst these humbly receive the voice of holy preaching, they open, as it were, tlie eyes of the heart to the light of the star. But whilst those feel envy at one who advises them well, and seek not the cause of their salvation, but the glory of boasting, when the evening of their iniquity bursts forth, they close their eyes in the sleep of death. By a secret sentence, therefore, he who is the morning star to elect, is the evening star to reprobate hearers. Because by that holy exhortation, with which the good come back to life, the reprobate perish more fatally in sin. Whence it is well said by Paul; We are u?ito2CoT.2, God a sweet savour of Christ, in them that are saved, and^^' in them that perish, to the one the savour of death unto death, but to the other the savour of life unto life. He saw then that his word, by which he beheld some roused from their iniquity, and others on the contrary lulled to sleep in their iniquity, was both the morning and the evening star to its hearers.

And because this takes place by the secret judgment of God, which cannot be comprehended by men in this life, he rightly there subjoined; And who is sufficient for these things? As if he were saying; We are sufficient indeed to consider that these things occur, but we are not sufficient to investigate why they occur. Whence also, the Lord in this place, because He had said that the morning star is broup^ht fordi for some, but that the evening star rises 358 Course of God's Judffmcnis hidden from our eyes. Job 38, for otliovs, tliat man mij^lit nol dare to scan tlie secret judg — -^^— ments of God, innnediately subjoins Vcr. 33. Knowest thou the course of heaven, and wilt thou set down the reason thereof on the earth ? xxxiii. 77. To know the course of heaven, is to see the secret predestinations of the heavenly disposals. But to set down the reason thereof on the earth is to lay open before tlie hearts of men the causes of such secrets. To set down, namely, the reason of heaven on the earth, is either to examine the mysteries of the heavenly judgments, by consideration, or to make them manifest in words. Which certainly no one can do who is placed in this life. For, to pass from little to greater things, who can understand what is the secret reason, that a just man frequently returns from a trial, not only unavenged, but even punished besides, and that his wicked adversary escapes, not only without punishment, but even victorious?

Who can understand why one man, who plots for the deaths of his neighbours, survives, and another, who would be likely to preserve the lives of many, dies ? One man, who is only eager to do hurt, attains the height of power, another only desires to defend the injured, and yet he himself is lying under oppression. One man wishes for leisure, and is involved in innumerable occupations, another wishes to be engaged in employments, and is compelled to be disengaged. One beginning badly is drawn on from worse to worse, even to the end of his life ; another beginning well, proceeds through a long period of time to the increase of his merits. But, on the other hand, one, who is an evil liver, is spared for a long time, in order that he may improve ; but another seems to be living properly, but continues in this life till he breaks out into evil ways. One, who has been born in the eiTor of unbelief, perishes in his error; another, who has been born in the soundness of the Catholic faith, is perfected in the soundness of the Catholic faith. But, on the other hand, one, who has come forth from the womb of a Catholic Mother, is swallowed up, at the close of his life, in the gulph of eiTor, but another terminates his life in Catholic piety, who, born in misbelief, had sucked in the poison of error with his mother's milk.

One both wishes, and is able, to aim at the loftiness of holy living ; another is neither willing nor able. One wishes, and is not able ; another is able, and is not willing. Who then Cases etiumeralcd. Practical inference. 359 can examine into these secrets of the heavenly juclguients ? Book Who can understand the secret balance of hidden equity ? ?-^~-* For no one attains to understand these recesses of secret judgments. Let this be said then to a man, that he may learn his own ignorance; let him know his own ignorance, that he may fear; let him fear, that he may be humbled; let him be humbled, that he may not trust in himself; let him trust not in himself, that he may seek for the assistance of his Creator, and that he who is dead from trusting in himself, may seek the assistance of his Maker, and live. Let the righteous man, then, who knows himself indeed, but who still knows not those things which are above him, hear the words, Knowest thou the course of heaven, and wilt thou set down the reason thereof upon the earth ? That is, Dost thou comprehend the secret courses of the heavenly judgments, or art thou able to disclose them to the ears of men ? Blessed Job therefore is questioned concerning his investigation of the incomprehensible judgments, as if it were plainly said to him.

All things which thou sulferest, thou oughtest to endure the more patiently, the more, in thy ignorance of heavenly secrets, thou knowest not why thou suff'erest them. Note to p. 355. St. (treofory speaks here of our Lord as IMan, and therefore naturally mentions only the Procession from The Father. Elsewhere he uses the same lancruasre with the later Latin Church very distinctly, thoug^h there is nothing to shew that he does it in any sense which the more candid Greeks would not allow. We have had already in INIor. i. §. 30. p. 48. the expression, " He bestowed, the Holy Spirit, Which proceeds from Himself, upon the hearts of His disciples ;" and in Mor. xxvii. §. 34. p. 224, an implication to the same effect. In Dial. ii. near the end. Ben. p. 275. Lat. 27G, we have, " Whereas it is acknowledged that the Paraclete Spirit ever proceeds from the Father and the Son, why saith the Son, that He will depart, that He may come \A^ho never departs from the Son?" which stands at present in the Greek, " ever proceeds from the Father, and abides in the Son." John Diaconus accuses the Greeks of having falsified Pope Zachary's version. See also p. 375 of this volume. Horn, in Ev. xxvi, p. 1554. B. he has, "Although ' to be sent' may also be understood after the nature of the Godhead. For thereby is the Son said to be sent by the Father, in that He is begotten (geueratur) of the Father.

For the Holy Spirit also. Who being coequal with the Father and the Son, yet was not Incarnate, the same Son dedareth Himself to send, saying: fPlien the Comforter is comCy fVhotu I ivill send unto you from the Father. (John 15, 26.) For if to be sent must be understood merely to be Incarnate, the Holy Spirit doubtless would by no means be said to be sent, who was not at all Incarnate. But His ' being sent' is the very Procession whereby He proceeds from the Father and the Son. As (herefor*' n(>o \oic. the Spirit is 8ai<l to bo h«;iiL because lie pro<ee<lM; to alsu is the .Son not unfidy s;ii(l to be scut l)ecuuse He i.s beg-otten." • Which is quoted hy 'riieoibilfiis, iti tlie 8tli cejitury, uinl could not Iiuve l)een interpolated Ijy simjdy Juhlingof * And the S(jn,' as the cont(.'xt requires tlio-'e words, 1st. Augustine uses sometimes rather tlie (ireek, S(jmetimes rather th«! Latin way of speakinc?; the two, fairly underst jod, not being contradictory. See Enchiridion, §. .'J Tr. p. 90. (where the reading is doubtful) and note g. Tertullian, against Praxeas, c. iv. has, * 1 consi'ler the Spirit not to he otherwlience than from the Father, hy the Scm:' and c. viii. ' The '^[)irit is Third from God and (qu. ' of,' cv for, el.^) the Son, as the fruit is of (ex) the tree, third from the root, and the stream, of (ex) the river, third I'rom the Fountain, and the point, of (ex) the ray, third from the sun.' Similarly St.

Athanasius explains Ps. 36, 9. In 'J hy Lhjh*. shall tve see LigJity because * the Son in the Father, is the Fountain of the Spirit.' De Inc. et contr. Ar. §. 9. Ben. p 877St. Hilary De Trin. viii. 20. allows liberty of language as to whether the Spirit is of the Father or the Son, but says that His very Procession from the Father is * receiving that which is the Son's,' by which he seems to mean, participation of that essence which is already the Son's. This doctrine is what the Greeks would allow, but one which seems also to bear out the Latin form of expression, and to be in fact what is commonly meant by those who make use of it. Thus Petavius De Trin. vii. 3. §. 8, on a passage of St. Cyr. Al. Thes. c. 34. t. V. p. 345. " When therefore the Holy Ghost, become within us, makes us conformed to God, and proceeds from the Father and the Son; it is plain that It is of the Divine Essence (or Substance), Essentially (or substantially) in It and from It proceeding. As in fact is the breath that flows forth from the mouth of man, to use a poor illustration." " This Procession of the Holy Spirit," says Petavius, '• can be supposed no other than that Essential, in which He is said to proceed from the Father and the Son, i» Ilar^oj xa) T/ow, as he presently explains it, ' Essentially from It proceeding,' making it the same to proceed from the Father and the Son, as to proceed from the Essence of the Father and the Son.'' He cites other passages of St.

Cyril. St. Leo seems to imply the same doctrine, Ser. 2 de Pentec. where, in explaining John xvi. 13, he says, " What the Spirit receives, the Father giving, the Son gives." The doctrine of St. Basil was a subject of dispute in the Council of Florence, the question turning much on the reading of a pas.'sage in book 3, against Eunomius, §. 1, in which according to some copies the Spirit is said to ' have His Being of the Son.' The Benedictines argue that this must have been his meaning, at any rate, from the argument at the end of book 2, against Eunomius ascribing the Spirit to the Sou only^ as His creature, whereas He is truly the Spirit of the Father and the Son. He also in other places speaks of the Holy Spirit as related to the Son as the Son is to the Father; not, of course, strictly. De Sp. S. §. 43, t. iii. p. 36. That the Holy Spirit is the Spirit of the Son, as well as of the Father, is acknowledged by all, and hence it is very natural that many should never have written so distinctly on the point as to say whether He is of the Son in the sense of from the Son, St. Epiphanius, however, Ancorat. 67, has, But if Christ is believed to be of the Father, God of God, and the Spirit of (l«) Christ, or from (ira^a) Both;

as Christ says, Which proceedeth from the Father, and He shaU take of Mine." And Hcer. Ixxiv. 7- " And the Holy Spirit is from (raga) Both, Spirit from (Ik) Spirit.'" St. Greg. Nyss. end of B. 1 , against Eunorn. says, that the Son is " viewed as prior to the Spirit in order of causation," Avhich comes to the same point. See Petavius 1. c, Leo Allat. Gr. Orthod., Forbes Inst. Hist. Theol. vi. Pearson on the Creed, Art. viii , adds further testimony! to the T/atin doctrine. The plan of publishing some at the least of the originals of the Fathers, whose works were translated in the " Library," has been steadily kept in view from the first, and Collations have now been obtained, at considerable expense, at Rome, Paris, Munich, Vienna, Florence, V^enice, and the Editors have materials for the principal works of S. Chrysostora, for S. Cyril of Jerusalem, S. Macarius, Tertullian, and S. Augustine's Homilies on the Psalms. Collations are also being made for S. Gregory of Nyssa. Of these, they have begun with S. Ciirysostom on St. Paul, the Rev. F. Field, M.A. Trin. Coll. Cambridge, having united with them in this great task. He has already edited the Homilies on the 2d Ep, to the Cor., is now carrying through the press those on the 1 st Ep. (some of the materials for which arrived at a later period,) and then intends to proceed to the Homilies on the Ep.

to the Rom. All the best MSS. known in Europe have been collated for this edition, ind the text has been considerably improved, as that of the Homilies on 3. Matthew had already been by the same Editor *. There is then every Drcspect that the English Edition of S. Chrysostom will be again the best jxtant. I AH the extant European MSS. have likewise been collated for S. Cyril »f Jerusalem and Tertullian, Of these S. Cyril is nearly ready "or the press. The publication of Tertullian has been delayed, because it was discovered hat the result of the collations would be to make the text more genuine, yet nore difficult than before. M. Heyse, who was collating for the Editors it Rome, being requested to search for the MS. or MSS. which F. Ursinus dleged that he had used, discovered the original papers of Ursinus, in vhich it appeared that the readings which Rigaltius adopted from him, vere in fact only ingenious conjectures by L^rsinus himself, which he gave 'Ut as collations of MSS. The Editor of the treatises of Tertullian already ranslated, being thus thrown back upon the older text, found reason to think hat in those cases the readings, which Ursinus had corrected, although t first sight obscurer, were (he believes with one exception) the more genuine. With regard to S. Augustine, there seemed reason to think that there .as very little or nothing left to be done for the improvement of the text fter the admirable labours of the Benedictines.

Some collations which he Editors obtained, through their laborious Collator, from very ancient ■ISS. of his Epistles at Monte-Cassino, confirmed this impression. And his is again renewed by some Collations on the Psalms, which the same Icholar has made for them from a very ancient Codex rescriptus in the • Mr. Field's edition of ihe Homilies on S. Matthew is supplied to Subscribers to the ibrary at the same reduced rate as the other volumes. [Pubiisher.] Vatican. Still, besides the improvement of the text of any Father if possible, the lulitors had the distinct object of making' single yaluab o works accessible to Clergy who could not afford to purchase his whole works. They, therefore, propose to publish S. Augustine s llomiUes on the Psalms, since they are not only a deep and valuable Commentary on a portion of Holy Scripture, which forms so large a part of our publ.c aevotmns but contain, perhaps, more of his practical theology and hints as to the inward spiritual life, than most of his works ^^'^' S^^^^^^i^'. Vatican MS, Collations are being made of some of the Bodleian MSS,^^ hicl have not been used, since even an occasional improvement of the collocation or still more occasional of the text itself, is not without interest in a worl of such exceeding value. Laro-e Collations had been made for S. Macarius, and it seemed almos ready for publication, when their indefatigable Collator M. Heyse, disco vered in the Vatican an entirely different recension.

I" accordance wit^ the rules of the Vatican, access was, upon this, denied them to all MS. whatever of S. Macarius, and the edition has consequently been, tor th time, suspended. For S. Gregory of Nyssa considerable preparations have been mad< although nothing is yet ready for the press. For these undertakings, the Editors have only their private resource: (any profits from the translations having been much more than absorbe by the Collations.) The present number of Subscribers to the ongim texts is only 416. Works printed in England have, owing to the expem of labour here, but a limited circulation abroad. If then it is wished thr the publication of the originals should proceed more rapidly, there must \ additional Subscribers. DEDICATED (BY PERMISSION) TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY. ANTERIOR TO THE DIVISION OF THE EAST AND WEST. TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH, VITH NOTICES OK THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS, WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES. The Rev. E. B. PUSEY, D.D. Hegius Professor of Hebrew, Canon of Christ Church, late Fetloiv of Oriel College. The Rev. JOHN KEBLE, M.A. Professor of Poetry, late Fellotv of Oriel College. The Rev. C. MARRIOTT, M.A. Fellow of Oriel College. A Publication, answering to the above title, appeared to the Editors Jculated to answer many and important ends, and to supply considerable ants, some peculiar to our own Church and times, others more general. Their chief grounds for thinking it very desirable were such as the folwing: —

The great intrinsic value of many of the works of the Fathers, which 'e, at present, inaccessible, except to such as have large libraries, and are '.miliar with the languages in which they are written; and this the more, nee a mere general acquaintance with the language will not enable a jrson to read with ease many of the Fathers. E. g. Knowledge of atin alone will not suffice to read TertuUian: and in cases less strong, clesiastical language and peculiarity of style will often present consider- )le difficulties at first.

The desirableness of bringing together select works of different athers. Many who would wish to become acquainted with the Fathers, low not where to begin ; and scarcely any have the means to procure any eat number of their works. Editions of the whole works of a Father, uch as we for the most part have,) are obviously calculated for divines )t for private individuals : they furnish more of the works of each Father lan most require, and their expense precludes the acquisition of others.

The increased demand for sacred reading. The Clergy of one period '6 obviously unequal to meet demands so rapid, and those of our day have iditional hindrances, from the great increased amount of practical duties ^here so much is to be produced, there is of necessity great danger that much will not be lo mature as, on these subjects, is especially to be desired. Our occupations do not leave time for mature thought.

Every body of Christians has a peculiar character, which tends to make them look upon the system of faith, committed to us, on a particulai side; and so, if they carry it on l)y themselves, they insensibly contract itg limits and depth, and virtually lose a great deal of what they think thai they hold. While the system of the Church, as expressed by her Creedi and Liturgy, remains the same, that of her members will gradually become contracted and shallow, unless continually enlarged and refreshed. Ir ancient times this tendency was remedied by the constant living intercoursi between the several branches of the Catholic Church, by the circulation o the writings of the Fathers of the several Churches, and, in part, by thi present method — translation. We virtually acknowledge the necessity o such accessions by our importations from Germany and America; but th^ circumstances of Germany render mere translation unadvisable, and mo8 of the American Theology proceeds from bodies who have altered the doc trine of the Sacraments. .5. The peculiar advantages of the Fathers in resisting heretical errori in that they had to combat the errors in their original form, before men' minds were familiarized with them, and so risked partaking of them ; am also in that they lived nearer to the Apostles.

The great comfort of being able to produce, out of Christian antiquity refutations of heresy, (such as the different shades of the Arian :) thereb avoiding the necessity of discussing, ourselves, profane errors, which, on s hio-h mysteries, cannot be handled without pain, and rarely without injur to our own minds.

The advantage which some of the Fathers (e. g. St. Chrysostom possessed as Commentators on the New Testament, from speaking its lanl guage. j

The value of having an ocular testimony of the existence of Catholi' verity, and Catholic agreement; that truth is not merely what a ma troweth ; that the Church once was one, and spake one language; an that the present unhappy divisions are not necessary and unavoidable.

The circumstance that the Anglican branch of the Church Cathol is founded upon Holy Scripture and the agreement of the Universal Churcl and that therefore the knowledge of Christian antiquity is necessary i order to understand and maintain her doctrines, and especially her Cree( and her Liturgy.

The importance, at the present crisis, of exhibiting the real practic value of Catholic Antiquity, which is disparaged by Romanists in order make way for the later Councils, and by others in behalf of modern ai private interpretations of Holy Scripture. The character of Catholic ant quity, and of the scheme of salvation, as set forth therein, cannot be a^ preciated through the broken sentences of the Fathers, which men pick i out of controversial di\inity.

The v-reat danger in which Romanists are of lapsing into secret in « delity, not seeing how to escape from the palpable errors of their ov Church, without falling into the opposite errors of Ultra-Protestants, appeared an act of especial charity to point out to such of them as are diss tisfied with the state of their own Church, a body of ancient Catholic trut free from the errors, alike of modern Rome and of Ultra-Protestantism.

Gratitude to Almighty God, who has raised up these great ligh;, in the Church of Christ, and set them there for its benefit in all times. | EXTRACTS FROM THE PLAN OF THE WORK. I. The subjects of the several treatises to be published shall mainly be, Doctrine, 'ractice, Exposition of Holy Scripture, Refutation of Heresy, or History. 8. The Editors hold themselves responsible for the selection of the several treatises o be translated, as also for the faithfulness of the translations. II. The originals of the works translated shall be printed*. It would be well, herefore, if Subscribers would specify, if they wish for the originals, cither with or vithout the translations. 12. It is understood that subscriptions continue, until it be intimated that they are iscontinued, and that they extend, under ordinary circumstances, to the end of each ear.

JUSTIN, M Works Ven. Archdeacon Manning, M.A. late Fellow of LEO, S. THE GREAT Sermons and Epistles Tv/r*r.AT,iTTo o w , sold Translation revised by Rev. C. Marriott, MACAR1US,S Works J Fellow of Oriel. OPTATUS, S. On the Douatist Schism ORIGEN Against Ceisus Rev T. Mozley, MA. late FeUow of Oriel. TERTULLIAN Works Rev. C. Dodgson, M.J. late Student of Ch. CI THEODORET, &c Ecclesiastical History Rev. C. Marriott, M.A. Fellow of Oriel. """SmlZg.eJ.. ."!"!'.'! }^^^- ^- ^<^ott, M.A. Fellow of Balliol. MISCELLANIES., St. Clement of Alex. dives salve tur ?" Diognetiim ; Tracts polytiis. ♦^* This list was never meant to be final, and it has been, from tinoe to time, enlarged. Il then save waste of labour, if persons contemplating the translation of works, not set down, enquire of the Editors, whether they are included in the plan. Just published J price \As. To Subscribers to the Library of the Fathers ^ \0s. 6d. ELECT WORKS of S. EPHREM THE SYIIIAN. Translated out of the Original With Notes and Indices. Oxford, John Henry Parker; F. and J. Rivington, London. Those marked with an * are subscribers to both the Texts and the Translations. Those marked t to the Texts only. Those not marked, to the Translations only. *His Grace The Lord Archbishop of Canterbury. His Grace The Lord Archbishop of York. Right Hon. and Right Rev. The Lord Bishop of London. Right Rev. The Lord Bishop of Lincoln.

Right Rev. The Lord Bishop of Bangor. Hon. and Right Rev. The Lord Bishop of Bath and WellsRight Rev. The Lord Bishop of Oxford. ^Right Rev. The Lord Bishop of Rochester. Right Rev. The Lord Bishop of Gloucester and Bristol. Right Rev. The Lord Bishop of Exeter. Right Rev. The Lord Bishop of Worcester, dec. *Right Rev. The Lord Bishop of Chichester, dec. *Right Rev. The Lord Bishop of Lichfield. Right Rev. The Lord Bishop of Winchester. Right Rev. The Lord Bishop of Worcester. *Right Rev. The Lord Bishop of St. Asaph, Right Rev. The Lord Bishop of Ripon. *Right Rev. The Lord Bishop of Barbados. *Right Rev. The Lord Bishop of Aberdeen. *' Right Rev. The Lord Bishop of Ross and Argyll. *Right Rev. The Lord Bishop of Guiana. *Right Rev. The Lord Bishop of Tasmania. *Right Rev. The Lord Bishop of Fredcricton. *Riglit Rev. The Lord Bishop of Adelaide. *Right Rev. The Lord Bishop of Newcastle. Right Rev. The Lord Bishop of North Carolina, 2 copies. *Right Rev. The Lord Bishop of New Jersey. Right Rev. The Lord Bishop of Ohio. Right Rev. Bishop Luscombe, Paris, dec. SlJBSCKIIiliRS. Abbiss, Rev. J. •Aberdeen Diocesan Library A. H. 'ideological College, Illinois, Abraham, Rev. C. J. Kton Coll. tAcklar.d, Kcv. T. S. Clare Hall, Camb. Acklom, J. Esq. Downing Coll. Camb. Acland, L. Esq. Killerton ♦Acland.T. D.Esq.M.P. Acland, P. Leopold, Esq. Ch. Ch. Acland, Arth, II. Dyke, Esq. Dorchester Adams, Rev.

The sort of ex]^osition which seems desirable, is one which will answer, in some degree, the following conditions : — 1. It should rather give the result of" acq.uaintance with the original languages, than involve the reader in critical enquiry. 2. It should be based, as its groundwork, upon our admirable received Version, wrought as that is into the very substance of" devotional minds amongst us. Still, without undutifulness, any additional meaning may be supplied, which the original may contain, beyond \Yhat is, or perhaps can be, expressed by any single rendering ; or another rendering may occasionally be suggested, according to the precedent of our existing marginal renderings. As far, however, as this should be done, it would be the desire of the writers neither to perplex the English reader, nor to unsettle any as to our present Version, which they themselves so much reverence. 3. It should embody, as far as may be, or remould the valuable expositions of older writers, (especially the Fathers,) rather than set down different explanations, side by side, (after the manner of Catena),) or (ordinarily speaking) discuss them. 4. It should be confined to one or two leading spiritual interpretations (where these are called for) relating to Christ and His Body the Church, or the soul of each individual member of Christ's mystical body, rather than give manifold spiritual meanings. For these, although all contained in the depths of Holy Scripture, (as the prismatic colours are in light,) and all beautiful, still rather perplex a reader who has not been accustomed to look for them, or to consider how they may be evolved out of that original light.

In attempting this, the writers would hope, (following the Fathers,) to take as their guides, as far as may be, leading interpretations in Holy Scripture itself. 5. But chiefly, such an exposition should endeavour, in all good faith, to introduce nothing of the writer's own into Holy Scripture, but to evolve some ])ortion of the meaning of Holy Scrij)ture itself; to bring truths not into, but out of, Holy Writ. And this the writers would desire to do, in the full conviction, that all truth does indeed lie in Holy Scripture, although individuals must necessarily be unable to see more than the skirts of it ; and they therefore defer to the wisdom of those before them, and of the Church collectively, not as any thing additional to Holy Scripture, but as derived from Him Who is the Wisdom of God, teaching them to understand Holy Scripture, through that Holy Spirit Who inspired it. hi tliis attempt tlioir lioprj is, not to involvij the rea.(]er iii coiitroversy, but, on the contrary, to bring back whom they may, from restless and often irreverent controversies and sp(;enlalions, to llie deep, pure, cabn waters of the river of God, lioping that by reverent contemplation and study of it, we, in God's good time, may find the full trutli, which now is too often divided among us ; sec its reality, whicli in disputation too often eludes men's grasp; and hxrefreshed by it, or rather by Him Who is the Truth, instead of b(;ing dried up by controversies about it.

They are also convinced, that the great bulwark against modern scepticism lies in the reverent study and unfolding of tlie meaning of Holy Scripture itself; that Holy Scripture so studied does carry with it the conviction of its own Divinity ; and that thereby alone (with corresponding life) can the Faith be maintained against the unbelief of ^' the last days." Those engaged in this work would wish, if they might, to ask fur the prayers of their brethren ; hoping that this will be charitably construed, not as though they or their work were worthy of them, but as a confession of their own insufficiency to carry out what yet they hope has been suggested to them for the good of some at least of their brethren. It is therefore proposed to publish a series of Commentaries on the several Books of the Old and New Testaments, written for the purpose by different hands, and edited by the Ilev. J. Keble, M.A. the Rev. E. B. Pusey, D.D. the Rev. Is. Williams, B.D. and the Rev. C. Marriott, M.A. The text, headings of chapters, marginal notes, &c., will be printed (in the upper part of the page), as in our ordinary Bibles : the additional matter will be in the notes. It is hoped that some advantage may be gained from the close attention that may be given by each writer to one or two Books at a time, when free from the distraction of a whole Commentary in prospect.

At the same time the Editors will endeavour to secure such consistency, as ma}' prevent any serious perplexity, arising from difference of expositions in different parts. The size will be demi-quarto : the type of both the text and notes of such size as to be readily legible. It will probably be as much as a year before any portion of the work can be in the Press, and several years will be required for completing it ; but each part published shall, as far as possible, form a whole in itself, consisting of some book or books of Holy Scripture entire (except perhaps the book of Psalms.) The Editors desire to make the work as little expensive as is consistent with durability and facility of reading; and since the expense to purchasers will very much depend upon the number printed, they would be glad to receive beforehand the names of subscribers. These will not be published. Letters should be addressed to Mr. Masson, 2, Bear Street, Oxford. .. i:?s ^ - ^^gor\r the Great Morals on the book of Job (Library of the Fathers v. 3) Pontifical Institute of Mediaeval Studies

Blessed Job is asked by God, Who questions him, Book whether he has done such things as man is surely unable to do; in order that, when he discovers that he cannot do them, he may fly for refuge to Him, Whom he understands to be the only One Who is able to do them, and that he^ may appear more powerful before the eyes of his Judge, if he learns more truly his own infirmities. Of that then which is well known to be wonderfully wrought by God, Job is questioned by the Divine Voice ; and it is said to him ; Ver. 34. Wilt thou lift tip tJiy voice in the cloudy and shall the force of the waters cover thee?

For God in truth lifts up His voice in the cloud, when He frames His exhortation to the darkened hearts of unbelievers, by the tongues of His preachers. And the force of the waters covers Him, when the crowd of opposing people oppresses His members who are acting rightly. For hence is that which is written, The tvord of the Lord came to Jer. 26, Jeremiah^ saying, Stand, in the court of the Lord's house, ^' ^' speaking to all the cities of Jadah, from which men come to worship in the L^ord's house, all the words that L have commanded thee. And a little after. And the priests, and /A^i^-7— 9. prophets, and all the people heard Jeremiah speaking these words in the house of the Lord. And when Jeremiah had made an end of speaking, the priests, and the prophets, and all the people, took him, saying, Let him surely die, why hath he prophesied iti the name of the Lord ? Behold, the VOL. IJI. B b 362 God'.'i Voice raised in a cloud, by Mystical Teaching. Job 38^ Lord lifted up TTis voice in a cloud, because He reproved ——-the darkened minds of the haughty by sending the Prophet against them. Behold, the face of the waters covered Him immediately; because He Himself, Who commanded the words of reproof, suffered all things in the person of Jeremiah from the people who rose against him, and were provoked by reason of their reproof.

The Lord also raised up His voice in a cloud by Himself, when on exhibiting Himself before us in His assumed body. He preached many things to His persecutors, but veiled in enigmatical figures. He raised up His voice in a cloud, because He uttered His truth, as if in darkness, to unbelievers who would not follow Him. Whence also it is well written in the Books of Kings, ft io°n^ "^^^^ cloud Jilled the house of the Lord, and the priests were not able to minister because of the cloud. For while the proud high priests of the Jews hear the divine mysteries in parables, as their merits demand, the priests were unable, as it were, to minister in the house of the Lord on account of the cloud. For when they scorn to examine, amid the obscure darkness of allegories, the mystical meanings which are covered with the veil of the letter in the Old Testament, they lost on account of the cloud the ministry which they deserved by their faith. To whom the Lord even now uttered His voice in a cloud, when He spoke even plainly Johnio, concerning Himself. For what is plainer than, / and My John 8 Father are One? What plainer to utter, than, Befoi'e 68. Abraham was, I am ? But because the darkness of unbelief had filled the minds of His hearers, an intervening cloud was concealing, as it were, the ray of the sun which had been shot forth.

For the face of the waters immediately covered Him, at this elevation of voice, because the raging crowd of the people at once rose up against Him. For it is written, John 6, Therefore the Jews sought to kill Him, because He not only brake the Sabbath, but said also that God was His Father, making Himself equal with God, Of this force of waters Ps. 88, He exclaims by the Prophet, They came round about Me all the day like water, they compassed Ale about together. Ps. 69,1. And again, Save Me, O God, for the waters have come in enen unto My soul. Which waters He surely endured in Waters cove?' Him, in His Saints. 363 Himself before His death, but in His own people, even after Book His Ascension. For hence is that which He exclaims from *above, Saul, Saul, why persecutest thou Me? Behold, He Acts 9, had already ascended into heaven, and yet Saul, still pursuing Him with the force of unbelieving waters, was touching Him, even as a wave swelling above the rest. For it is He in truth Who speaks right things by the good. He Who is wounded in the sufferings of the godly. In order then to shew, by the wondrous unity of charity, that it is He Who preaches by the mouths of His Saints to unworthy hearers, the Lord says. Wilt thou lift up thy voice in the cloud ?

But to shew that it was He Who was enduring all kinds of adversity in His Saints, He subjoined. And shall the face of the waters cover thee f Thou understandest, As Myself, Whom all the wicked neither understand to be speaking by holy men when preaching, nor see to be suffering by them when dying. The Lord relates therefore what He suffers from men, that the pain of the afflicted man may be mitigated, as if He openly said to him, Weigh carefully My sufferings, and temper thine own with patience. For it is much less for thee to bear wounds, than for Me to bear the sufferings of men ^ i hu-

But we can consider these words still more minutely, "'^"^• if we anxiously examine our hearts, in the midst of heavenly gifts. We are at this time indeed faithful, we now believe the heavenly truths which we hear, we now love the things which we believe. But when we are oppressed by some unnecessary cares, we are darkened by a confusion spread over us; and when God suggests to us, even when such, some wonderful notions respecting Himself, He lifts up, as it were. His voice in a cloud. While He speaks of Himself to our benighted minds. He, Who is not seen, is heard, as it were, in a cloud. For most exalted are the truths which we know of Him, but we do not yet behold Him by that secret inspiration, with which we are instructed. He therefore Who speaks indeed to our hearts, but conceals His shape, forms His voice, as it were, in a cloud. But, lo ! we now hear the words of God speaking of Himself within, and we now know with what perseverance and with what zeal we ought to cling to His love ; and yet we fall back from B b 2 364 God ^speaks in <i cl(nid,\itid' suffers waters^ wlihiti us. Job 38, the height of inward consideration to our usual ways, from ^ — the very changeableness of this mortal condition, and are assaulted by the perverse importunity of impending sins. When, therefore, He insinuates subtle thoughts of Himself in our darkened minds, He raises up His voice in a cloud.

But when our very notion of God is overpowered by the temptation of sins, God is covered, as it were, in His voice, by the force of waters. For we cast as many waters over Him, as many forbidden thoughts as we dwell on in our heart, after the inspiration of His grace. But yet He ' 'opforsakes us not even when overwhelmed^; for He returns ah t opimmediately to our mind, He disperses the mists of temptpressus.'j^^Qj^g^ He pours on us the shower of compunction, and brings back the sun of subtle understanding. And He thus shews how much He loves us, Who forsakes us not, even when He is rejected ; in order that the human mind may, at least when thus instructed, blush to admit temptation within, since its Redeemer ceases not to love it even when wandering. This He endures 'in us by Himself, this does He daily bear from unbelievers through His preachers. For His gift is cast out by the rising of temptation within us, and yet He is not kept back by our infirmity from pouring into us His gifts. His words are publicly rejected, and yet He is not restrained, by any wickedness of unbelievers, from bestowing the abundance of His grace. For when wicked men despise preaching, He adds miracles also, for them to reverence. Whence after the voice has been uttered, and the force of the overwhelming waters, it is fitly subjoined ;

Ver. 35. Wilt thou send lightnings^ and will they go, and will they return and say to thee, Here we are ? ii. 6. For lightnings come forth from the clouds, just as wonderful works are displayed by holy preachers. Who, as we have often said, are therefore wont to be called * clouds,' because they flash forth with miracles, and rain with words. And that the hearts of men, after being unmoved by preaching, are confounded by these flashes of miracles, we Ps. 18, have learned by the witness of the Prophet, who says, Thou wilt multiply Tliy lightnings^ and wilt discomfit them. As if he were saying, Whilst they hear not the words of Thy preaching, they are confounded by the miracles of the Lightnings sent from God return to Him. 365 preachers. Whence it is written elsewhere, Tliine arrows Book will go in the light, in the splendour of the glittering of^^^ g' Thine arms. For the arrows of God to go forth in light, is for His words to resound with manifest truth. But because men frequently despise the words of life, even when understood, miracles are likewise added. Whence he there subjoined. For the splendour of the glittering of Tliine arms. For the glittering of arms is the brightness of miracles. For wo protect ourselves with arms, we destroy our opponents with aiTOWs. Arms then, with arrows, are miracles together with preaching. For holy preachers strike their adversaries with their words, as if with darts, but they protect themselves with arms, that is, with miracles ;

in order that as far as they are to be heard, they may sound forth by the force of their darts, and as far as they are to be reverenced, glitter with the arms of miracles. It is said therefore to blessed Job, Wilt thou send lightnings, and will they go, and will they return and say to thee. Here we are ? Thou understandest, * As to Me.' For the lightnings go forth when preachers glitter with miracles, and transfix the hearts of their hearers with heavenly awe. But they return and say. Here we are, when they attribute not to themselves, but to the strength of God, whatever they know they have done powerfully. What is then their saying to God, ' Here we are ?' For a kind of obedience is declared in this word. For holy preachers then to return and say, ^ Here we are,' is for them to ascribe the glory of grace to Him, from Whom they feel that they have received victory in the contest; lest they attribute to themselves that w^hich they do. And lightnings can go forth in doing their work, but they cannot return in pride.

Let us see then the lightning going forth. Peter says to a certain lame man ; Silver and gold have I none, but what Acts 3, / have give I thee : In the name of Jesus Christ of Nazareth, ^~^* rise up and walk. And he took him by the right hand, and raised him up : and immediately his feet and soles received strength, and he leaping up stood, and walJced. But when the multitude of the Jews had been disturbed by this which had been done, let us now see the returning lightning, which says ; Ye men of Israel, why marvel ye at this, or why look ibid. 12. ye on us, as though by our own strength or power we have 366 Lightning of Saints sent out from contemplation. JuB 3S,7nade this man to walk? The God of Abraham, the God of ^^' Isaac, the God of Jacob, the God of our fathers hath glorified Acts 3, His Son Jesus. And a little after; Whereof v:e are witnesses; ^^'^^' and His name, through faith in His name, hath made this man strong. Whom ye have seen and known ; and the faith which is by Him hath given him this perfect soundness in the presence of you all. The lightning therefore went forth, when Peter worked a miracle, it returned when he attributed what he had done, not to himself but to its Author. The lightnings go forth when holy preachers display wonderful deeds, but they say on their return, ' Here we are,' when, in that which they do, they refer to the power of its Author.

But this can be understood in another sense also. For holy men, as was said before, are sent and go forth as lightnings, when they come forth from the retirement of contemplation, to the public life of employment. They are sent and they go, when, from the secresy of inward meditation, they spread forth into the wide space of active life. But they return and say to God, ' Here we are,' because after the outward works which they perform, they always return to the bosom of contemplation, there to revive the flame of their zeal, and to glow as it were from the touch of heavenly brightness. For they would freeze too speedily amid their outward works, good though they be, did they not constantly return with anxious earnestness to the fire of conEccles. templatiou. Whence it is well said by Solomon, Uiito the ^' '^' place from whence the rivers come, thither they return, to flow again. For they are there called rivers, who are here called lightnings. For because they water the hearts of the hearers, they are called rivers, but because they kindle them, they are called lightnings. Of whom it is written elsewhere, P8.93,3. The floods have lifted up, O Lord, the floods have lifted up ¥s.97,4. their voice. And again. His lightnings enlightened the world. The rivers therefore return to the place from which they go forth ; because holy men, (though they come forth, for our sakes, from the sight of their Creator, Whose brightness they endeavour to behold with their mind, to the ministry of active life,) yet unceasingly recur to the holy study of contemplation, and if in their preaching they pour themselves into our ears by bodily words from without, yet Their ret urn from active life.

The cock, a preacher. 367 do they ever return in their silent thouojhts to consider the Book V V "V Fount of hfe Itself. Of whom it is also well said, to flow again. For did they not constantly return with anxious mind to the contemplation of God, their inward drought would doubtless dry up even their outward words of preaching. But while they thirst unceasingly to behold God, rivers are ever springing up, as it were, within, to flow forth without, in order that ihey may there derive by love the means of flowing down to us in preaching. Let it be said therefore rightly ; Wilt i/iou send forth the lightnings, and will they go, and will they return and say to thee. Here we are ? Thou understandest, as Myself, Who adapt My preachers, when I will, after the grace of contemplation, to the ministry of active life. And yet I ever call them back from outward good deeds, to the inward height of contemplation, in order that they may one while go forth, when commanded, to perform their tasks, and that at another they may dwell with Me more familiarly when recalled to the pursuit of meditation. They return therefore and say, ' Here we are,' because, though they may seem through their outward acts to be deficient for a little in contemplation, yet by the ardent desires which they ever kindle in their minds, they make known their presence to God, by obeying Him. For to say, ' Here we are,' is to shew that they are present by their love. It follows; Ver. 36. Who hath placed wisdom in the inward parts of a man f or who hath given the cock understanding ?

Who else are designated in this place by the name of iii* the cock, but these same holy preachers, mentioned again in another way, who strive amid the darkness of this present life to announce by their preaching, as if by their notes, the approaching light? For they say ; Tfie night is far spent Rom. hut the day is at hand. Who by their voices arouse the ' * sleep of our sluggishness, exclaiming; It is now the hour ih. for us to arise from sleep. And again; Awake, ye righteous, i Cor. and sin not. Of this cock it is written again; There be three p^o^t'o things that go well, and a fourth which goeth prosperously : 29—31. a lion, the strongest of beasts, will not be afraid at tlte onset of any ; a cock girt in the loins; and a ram, whom there is no king who can resist. For He is in this place mentioned 3()8 The ' Lion, Ram, and Cock'' that ^ go weW explained. Job 38, as a lion, of Whom it is written; The lion of the tribe of oft ^ ^j^-^rJudah hath prevailed, Who is called the strongest of A. beasts, because in Him the weakness of God is stronger than men. Who is not afraid at the onset of any one; for John 14, He says; The prince of this world comelh, atid hath nothing in Me. The cock girt in the loins, that is, holy preachers announcing the true morn amid the darkness of this night.

Who are girt in the loins, because they keep away from their members the looseness of lust. For it is in the loins in truth that there is lust. Whence it is said to the I-uke same persons by the Lord: Let your loins be girt about. ' " And a ram, whom there is no king who can resist. Whom else in this place do we understand by a ram, but the first rank Ps.29,1. of priests in the Church.'^ Of whom it is written : Bring to the Lord the offspring of rams ; vvho lead the people vvhich is walking after their examples like a flock of sheep following them. And whom, if they live spiritually and rightly, no king is at all able to resist; because whatever persecutor may stand in their way, he is not able to hinder their intention. For they know both how to run anxiously to Him, Whom they long for, and to come to Him by dying. The lion is therefore placed first, the cock second, the ram last. For Christ appeared, next the holy preachers, the Apostles, and then at length the spiritual fathers, the rulers of the Churches, the leaders, namely, of the flocks, because they are the teachers of the peoples who follow them.

But we enforce these points still better, if we subjoin an exposition of the remainder of the same passage. For since after these things Antichrist will also appear, he added Prov. there a fourth point, saying ; And he who appeared a fool, ' ' after he had been lifted up on high. For if he had understood, he would have laid his hand on his mouth. For he in truth will be lifted up on high when he will feign that he is God. But he will appear a fool when lifted up on high, because he will fail in his very loftiness through the coming of the true Judge. But if he had understood this, he would have laid his hand on his mouth: that is, if he had foreseen his punishment, when he began to be proud, having been once fashioned aright, he would not have been raised up to the boastfulness of such great pride. And let not that move us Antichrist yoeth prosperously, not well, 369 which has been said of him above ; A fourth, which goeth Book prosperously. For he said that three went well, and a fourth -^^^^ prosperously. For not every thing which goeth ^ prosperously' goeth ' well/ nor in this life does every thing which goeth Svell,' go ' prosperously.' For a lion, a cock, and a ram, go indeed well : but not prosperously here, for they suffer the assaults of persecutions.

But the fourth goeth prosperously, and not well : because Antichrist will go on in his craft, but his craft will be prosperous for a short space of this present life, as was said of him under the person of Antiochus by Daniel ; Strength was given him against the Dan. 8, continual sacrifice by reason of transgression, and truth shall be cast down in the earth, and he shall do and shall prosper. That which Solomon says, goeth prosperously : this Daniel says, shall prosper. According to this testimony therefore which is stated by Solomon, A cock girt in its loins, we fitly understood in this place also holy preachers by the cock. The Lord therefore referring all things to Himself, says; Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding'? As if He were saying. Who hath infused into the heart of a man, who savours of human things, the grace of heavenly wisdom ? Or who, but Myself, hath given understanding even to holy preachers themselves, to know when, or to whom, they ought to announce the coming morn ? For they understand both what to do, and when, for the very reason that they know it, through My revealing it, within. But it must be observed, that divinely inspired wisdom is placed in the inward parts of a man ; because, doubtless, as far as concerns the number of the Elect, it is given not in voices only, but also in the thoughts, in order that the conscience may live according to what the tongue speaks, and that its light may shine forth the more brightly on the surface, the more truly it glows in the heart.

But it is a matter of great labour to examine with still more minute exposition, that which is added ; Or who hath given the cock understanding? For the understanding of teachers ought to be the more subtle, the more it exercises itself in penetrating things invisible, the more it discusses nothing material, the more, even when speaking by the voice 370 Tlie Preacher discerrifi sins as the Cock night-hours. Job 38, of the body, it transcends every thing which is of the body. — Ll_For it would not, in truth, be at all suited to the loftiest subjects, did not the Creator Himself of things above, bestow it on the cock which crows, that is, on the teacher who preaches. The cock also received understanding, first to distinguish the hours of the night season, and then at last to utter the awakening voice. Because, in truth, every holy preacher first considers in his hearers the quality of their life, and afterwards frames the voice of preaching, fitted to instruct them. For to decide on the qualities of sins is, as it were, to distinguish the hours of night, to reprove the darknesses of actions with fit voices of reproof is, as it were, to distinguish the hours of night. Understanding is therefore given to the cock from above, because to the teacher of truth there is given from above the virtue of discretion, for him to know to whom, what, when, or how to introduce his instruction.

For one and the same exhortation is not suited to all ; because the same kind of habits does not bind all. For those things that benefit some, often hurt others. For frequently even herbs, which refresh some animals, kill others, and a gentle hiss pacifies horses, urges on dogs ; and medicine which lessens one disease, gives strength to another: and bread which strengthens the life of the strong, destroys that of the young. The speech therefore of teachers ought to be fashioned according to the quality of the hearers, in order to suit each class according to their own case, and yet never to fail in the art of general edification. For what are the attentive minds of hearers, but certain strings which are strained tight in a harp? which the skilful performer touches in different ways, that they may not produce a discordant sound. And the strings give back an harmonious sound, because they are struck with one plectrum, but with different force. Whence also every teacher, in order to build up all in one virtue of charity, ought not to touch the hearts of his hearers with one and the same exhortation. S.Greg. 13. For men must be admonished in one w^ay, and women Naz.Or. 2. §.28.* in another; the young in one way, the old in another; in one way the poor, and in another the rich ; in one way the cheerful, and in another the gloomy ;