Morals on the Book of Job (Moralia in Iob)

but because he is opposed by disputation also, the shield is wielded before him. But is he at all restrained from his warmth by these means ? For with the greater persecution a holy man is oppressed, the more eagerly is he urged on to preach the truth ; and, while he submits patiently to his persecutors, he eagerly hastens to attract his hearers to himself. Whence it is still further rightly added concerning the horse of God, Ver. 24. Raging and snorting he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth. 6Q. For it was said to the first man when he sinned ; Earth thou art, and to earth shall thou go. But the trumpets Gen. 3, sound, when the powers of this world awfully prohibit holy men from preaching. Because, therefore, a preacher, inflamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whomsoever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of persecutors, he believeth not that the blast of the trumpet soundeth. For what else is the ' trumpet,' w^hich announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist }

This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God ;' as it is written ; They commanded them, when Acts 5, they had been scourged, that they should not preach in the ^^' name of Jesus. But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to ih. 29, obey Godf rather than men. Who says also to others who I i 2 47() *S7. Paul preaches and conquers under persecution. Job 39, were persecuting him ; For we cannot but speak the things £^^ which we have seen and heard. The horse of God, therefore, 20. fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats.

Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it Acts 14, is written ; There came down certain Jews from Aiitioch and * Jconium, and, having persuaded the multitude, they stoned Paul, and dreiv him out of the city , supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Jconium, and Antioch, confirming the souls of the disciples. Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh ! what a noble weakness is there in this man! how victorious his punishment ! how triumphant his endurance ! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness;

he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution ; he breaks through the opposed shield, because he subdues by reasoning the disputation of opponents ; he swalloweth the earth, because, by exhortation, he converts sinners into his own body : he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter ; he, besides, (which is a greater thing,) exults in adversities. Whence it follows ; Suffering painful, though borne exultinghj. 477 Ver. 25. When he heareth the trumpet, he saith, Vah. Book

By which words this also is plainly shewn, that, in ^^^^' this place, nothing is said by the Lord of the irrational horse. For a brute animal cannot say, * Vah ;' but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For * Vah' is a word of exultation. The horse, therefore, says * Vah,' on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue : and is not alarmed at the peril of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, ' Vah,' is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffering, if he seeks with joy to undergo the peril of death for the Lord's sake ; why is it that the Truth declared to Peter, that boldest preacher, who from his sturdy heart, adopted his virtue in his name; When thou shalt he old, thou shaltJohn2\, stretch forth thy hands, and another shall gird thee, and ' lead thee whither thou wouldest not? How does he rejoice in his suffering, who being giit by another, will not go whither he is led ? But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom, we understand how it is willingly unwilling to undergo the peril of a glorious contest: because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for.

Let us see how Paul loves what he shrinks from, how he shrinks frvom what he loves. For he says, / have a desire Phil, l, to be dissolved, and to he with Christ. And, To me to live^^'^, ' ^ 'lb. 21. is Christ, and to die is gain. And yet he says. We that are 2 Cor. 6, in this tabernacle do groan, being burdened^ not for that we ivould he unclothed, but clothed upon, that mortality might he swallowed up of life. Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this ? Because, though victory makes him joyful for ever, punishment nevertheless disturbs him for the present: and though the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle 478 Pain mingled with joy in meeting great trials. Job 39, is now approaching, both palpitates, and is in haste, trem- ' — bles, and is wroth ; seems, through his paleness, as if afraid, but is urged on vehemently by his anger; in like manner a holy man, when he sees himself drawing near to his suffering, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, and yet exults at living, through his death, a truer life.

For he cannot pass over to the kingdom, except by the intervention of death ; and is therefore doubtful, as it were, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, wht'n we wish to repel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet^ he saith, Vah ; because a bold preacher, on hearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is frequently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when anticipated by deliberation. Whence it is also rightly subjoined concerning this horse ; He smelleth the battle afar off,

As if it were said more plainly; He overcomes in every contest whatsoever, because before the contest be prepares his mind for the contest. For to ' smell the battle afar off,' is so to foresee in thought misfortunes when yet far Less prepare for greater. Various assaults. 479 distant, that they may not, by being unexpected, be able to Book overcome him. Paul was admonishing his disciples to ' smell this battle afar off, when he was saying, Examine 2 Cor. yourselves tchether ye he in the faith, prove your own selves. ' As if he were openly charging them, saying, Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a state of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the sw^ords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater ; it is rightly said of the horse of God, that he smelleth the battle afar oft'. It follows; The exhortation of the captains, and the howling of the army.

The captains of the adverse part are the authors ofxxxiv. error, of whom it is said by the Psalmist, Contention is Ps. 107, poured forth over their princes, and their vain things led ' them astray, and He caused them to wander in the pathless place, and not in the path. Of whom the Truth says by Itself, If the blind lead the blind, both fall into the ditch. Ma.t.i5, But an army follows these captains, that is to say the crowd * of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls ; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it 'follows their commands without judgment, whilst it clamours through the madness of confusion, is said to howl with bestial mind. For howling properly 480 Crafty or rude attacks to he scented afar off. Job 39, belongs to wolves. And, because the bands of the reprobate '— are eager with rapacity alone, against tlie life and habits of the faithful, they shout as if with howling. The horse of God, therefore, smelletli afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, either what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage.

Paul was smelling this exhortation of the captains, when saying, Eom. Bi/ sweet words and/air speeches they seduce the hearts of ' * the innocent. He was smelling this howling of the army, Acts20, when saying, After my departure shall grievous wolves enter in among you. Peter had smelled out the exhortation of the captains, when he was warning the disciples against 2 Pet. 2, certain persons, saying, Through covetousness sit all they with feigned words make merchandize of you. He was smelling the howling of the army, when he was premising, ib. 2. saying, And many will follow their lasciviousnesses, hy whom the way of truth is evil spoken of

Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described by this voice of the Lord, if he has alre^-dy begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in bis smallest deeds. Let us repeat, therefore, the particulars which have been mentioned of the horse, and make known how the soldier of God advances from his original conversation, how he increases, from the least to greater things, or by what steps he arrives from the lowest to the highest. Let it be said, then, Ver. 15. Wilt thou give the horse strength^ or wilt thou surround his neck with neighing. XXXV. 74. Upon every soul, over which the Lord mercifully ^^"' rules, He confers, above all things, the strength of faith : 1 Pet.5, of which Peter says, Yoiir adversary the devily as a roarinq The ' harse* applied to the ordinary Christian. 481 lion, goeth about, seeking whom he may devour, whom resist, Book strong in the faith. But neighing is joined to this strength, -^ * when that takes place which is written, With the heart man Rom.io, helievetJi unto rigliteoiisness, hut with the mouth con/ession^^' is made unto salvation* It follows ; Ver. 20. Wilt thou rouse him as the locusts?

Every one. who follows God, is, at his beginning, roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with expanded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we d^ily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners ; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection. He rouses us at first as locusts ; because though He raises us aloft by the flight of virtue. He yet despairs not at our falling by worldly doing. It follows ; The glory of his nostrils is terror.

Because a thing, which is not seen, is detected by itsxxxvii. smell, by the word ' nostrils' are expressed, not improperly, the thoughts of our hope ; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he considers that some evils are still remaining within him, he dreads the approach of this very judgment, about Avhich he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind ; and again when he considers what arc the 482 Glory through fear. Digging the earth, abstinence. Job 39, torments of hell, fear immediately disturbs his mind. The — ^_ ' elory of his nostrils' is therefore well called * terror:' because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety.

But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heart, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. Whence, after it has been said, TJie glory of his nostrils is terror ; it is rightly subjoined ; Ver, 21. He diggeth up the earth with his hoof. xxxviii. 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined ; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful purProv.

suits. Whence it is rightly said by Solomon, Diligently ' cultivate thy field, that thou tnayest afterwards build thine house. For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices ; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also he Meeting the eneiny^ by high aims^ or aiding others. 483 keeps under his own body, as though it were a confederate Book of the foe. Whence also after the bruising of the body, after the joy of the heart, it is rightly subjoined ; He goeth on to meet the armed men.

Armed enemies are unclean spirits, girded with countless frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit.? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inw^ard battle with lust ?

Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against them even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. Bui his 484 God's true aoldier shrinks from no alanns. Job 39, mind, immovably fixed on God, despises the darts of temptjy^^'^ ations, and fears not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others. Whence it is also well subjoined concerning this horse ;

Ver. 22. He mocketh at fear, and yieldeth not to the sword. xl. 60. He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword ; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the Rom. 7, flesh had been already overcome, who said ; / see another law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, Rom. 6, to those about him ; Let not sin reign in your mortal body, Coi. 3 ^^ o^ey the desires thereof. And agam ; Mortify your ^' members, which are upon the earth , fornication , uncleanness, lust, evil concupiscence. There smote him more heavily the sword of those temptations, of which he himself 2 Cor. says, hi more numerous labours, in prisons more abuji25' ~~ dantly, in stripes above measure, in deaths oft.

Of the Jews five times received I forty stripes save one, tJirice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, by night and by day 1 have been in the deep of the sea. And other sufferings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating ib. 28. many things, he himself subjoins; Besides those things that are without, that which cometh upon me daily, the care of all the Churches. The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both » or receives himself wounds from the enemy, and yet binds' 'smites.' (strrngth) Satan's assaults adapted to each case. 485 others, for their salvation. But, against this so hard breast Book of the heavenly soldier, the ancient enemy seeks the more -^ '■ for sharper weapons, as he beholds himself more resolutely despised. Whence it also follows ; Ver. 23. Over him will rattle the quiver, the spear ivill shake, and the shield.

For since he sees that the zeal of a holy mind helps others also against him, he labours to wound it with multiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations ; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dispersed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face ; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family ; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it.

But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time ; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush ; in order that while the 486 Care needed against vice, and against pride of virtue. Job 39, arrow is dreaded from a secret spot, the spear may be less 23 1 • . . * feared before his face ; or that, while he withstands the spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly ; and a fault which springs from a virtue, is, as it were, an arrow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust;

and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is Prov. 3, well said by Solomon to one engaged in both contests ; The Lord shall be on thy side, and will keep thy foot, that thou be not taken. For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what are before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed ; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we are afraid of a rising fault, we decline the virtue, which ought to be put in act ; and when the side is, as it were, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall be on thy side, and will keep thy foot that thou be not taken; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face.

And the crafty enemy who envies him, because he sees that Boldness of the Christian war-horse against tefnptat ion. 4:87 he prevails not at all by quiver and spear, opposes to him Book his shield ; in order that, if he pierces not the breast of his -3—-' opponent by striking it, he may at least obstruct his onward course by some obstacles. For to his efforts he opposes certain difficulties ; and when he is unable to overcome, he however resists him. But let us hear, what the horse of God does against the arguments of so many contests; Ver. 24. Raging and snorting, he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth,

The blast of the trumpet sounds against the horse, when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself by his violent ardour ; and consumes, by daily advancing, whatever earthly things he finds within him. And he believeth not that the blast of the trumpet soundeth ; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. Whence it is also fitly subjoined; Ver. 25. When he heareth the trumpet, he saith, Vah,

For their own good fortune has more fatally overthrown many, and a long-continued peace has rendered many slothful ; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a "i kind of adjustment of heavenly dispensation ; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from A being assaulted with the shock of temptation. The horse, 488 The watchful Christian scents danger far off. Job 39, therefore, says, ' Vah,' when he has heard the trumpet, because, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unexpectedly. For he marks long beforehand, from each circumstance, of what vice the assault is coming on. Whence it also follows ; He smelleth the battle afar off. xliv. 85. For, to ' smell the battle afar off,' is to discern from preceding causes, what contests of vices succeed. For because, (as has been' already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils.

Of which power of scent the Lord rightly says in the praise of His Sol. Church, Thy nose is as the tower^ which is in Libanus. ^°^^ ' We distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the farseeing discernment of the saints? ,But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids Hab. 2, it. Hence Habakkuk says, / will stand upon my watch, ^' Hence Jeremiah, admonishing the soul of each Elect one, Jer. 3i,says, Set thee up a watch-tower^ place thyself bitternesses. For, to set one's self a watch-tower, is to foreknow by lofty considerations the approaching struggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush.

But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately ; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the Dangers foreseen. Seven leading shis under pride. 489 mind. For since, as has before been said, evils frequently Book spring from good deeds, through the vice of negligence ; he ' observes with watchful zeal how arrogance rises from learning, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to rise against him. For when he is labouring diligently in acquiring learning, he anxiously prepares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentleness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God ; He smelleth the battle afar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows ; The exhortation of the captains, and the howling of the army,

For the tempting vices, which fight against us in xlv, invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the few surprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth f#llows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is VOL. III. K k 490 The several sins apt lo spring one out of another . Job 39, the root of all evil, of which it is said, as Scripture bears '^:_ witness ; Pride is the herjinning of all sin. But seven Ecclus. principal vices, as its first ])rogeny, spring doubtless from ^ * this poisonous root, namely, vain gloiy, envy, anger, melancholy, avarice, gluttony, hi«;t. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace.

But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From ar>ger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.

But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Envy also generates anger; because the more the mind is pierced by the inward wound of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is Seeming rensoits alleged hy tempting sin^. 4^1 therefore felt as if more heavily impressed. Melancholv also Book arises from anger, because the more extravagantly the^^^jrv-^ — ' agitated mind strikes itself, the more it confounds itself by condemnation ; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice ; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.

But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou raayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person ? why then art thou not either equal or superior to them ? What great things art thou able to do, which they are not able to do ! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently ; nay rather, patiently to endure them is a sin ; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says, What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours ?

Consider with what sorrow all must be looked upon, who are turned in such gall K k 2 492 Violent rage ofconqneriiuj ain. Die warrior foremen all* Job 39, of bitterness acrainst thee. Avarice also is wont to exhort ,, the conquered mind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess ; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says, Why enlargest thou not thyself now in thy pleasure, when thou knowest not what may follow thee ? Thou oughtest not to lose in longings the time thou hast received ; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once captured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste with brutal cruelty.

But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar oflf; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. xAnd because he beholds the confusion of subsequent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army. Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account o( the horse, let us now behold the same person under the signification of a bird; that w^e, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now New Man, like hawk's plumage, renewed in vjarm wind. 493 leam by the appearance of birds, how high he soars by conBooic teniplation. It follows; " — ^— * Ver. 26. Both the hawk get feathers hy thy wisdom, stretching her wings toward the South ?

That the hawk casts off its old feathers every year, as the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off the habit of his old conversation, assumes the form of the new man ? Which Paul advises, saying, Stripping yourselves o/^ol 3, the old man with his deedSf and putting on the new man.

And again ; Though that outward man of ours he corrupted,^ ^^"^-"^i yet that wJiich is within is renewed day by day* But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. P'or the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer.

And He well says. It stretches its wings towards the South. For to strelch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accusation. The hawk, therefore, then gains its plumage, when 494 Job humbled at sight of the work of grace. The Eagle, Job 39, it has stretched out its wings towards the South, because '— every one then clothes himself with the feathers of virtues, when, by confession, he subjects his thouglits to the Holy Spirit. For he, who lays not open his old deeds by confession, brings not forth the works of a new life. He who knows not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage by thg wisdom^ stretching her wings towards the SoidJi ? That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight ?

In order, namely, for him to gather from hence, that the vigilance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed Job ; Behold the future plumage of virtues in the Gentiles, and cast ofi' the old feathers of pride. It follows ; Ver. 27. Will the eagle mount up at thy command, and make for thee her nest in high places. xlvii. 94. In Holy Scripture, by the word ' eagle* are sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high. By the name * eagle' are set forth the spirits, which lie in Lam. 4 Wait, as Jeremiah witnesses, who says. Our persecutors were ^^' swifter llian tJie eagles of the heaven. For our persecutors are swifter than the eagles of the heaven, when malignant men perform so many things against us, as to seem to surpass even the powers of the air themselves in the inventions of their malice. By the word * eagle,' earthly power is also typified. Royal power, S;c, Its meaning among the four Symbols. 495 Whence it is said by the Prophet Ezekiel, A great eagle, of Book great wings, long limbed, full of feathers and variety, came^ — r — to Libanus, and took away the marrow of the cedar, a?idl7,3.

4. plucked off the top of his branches. For by this eagle vvlio else is, in truth, designated but Nabuchodonosor, the king of Babylon ? Who, in consequence of the immensity of his army, is described as of great wings ; in consequence of the length of his continuance, as of long extent of limbs ; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as fidl of variet}^ Who came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried off the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate offspring of kings from the lofty height of their power, he plucked off, as it were, the top of his branches. By the word ' eagle' is expressed either the subtle understanding of the Saints, or the flying of the Lord's Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle vmderstanding, he penetrated, by beholding the Word, inward mysteries.

With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying. The first beast was like a lion, the Hey. 4, second beast like a calf, the third beast having a face as of a man, the fourth beast like a flying eagle. And though these several points are well suited to each particular Evangelist, (while one teaches the order of His human Nativity; another, by the offering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion ; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Plead, of Whom they are members. For He Himself is both a Man, because He truly took our 496 Gazing on the sun. Building the nest on high. Job 39, nature; and a calf, because He patiently died for our sakes; '- — and a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name ' eagle' is typified the subtle understanding of the Saints, and their sublime contemplation.

For the sight of the eagle surpasses the vision of all birds, so that the sun's ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine commands, is suspended on high. And it is also said to place its nest in high places, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It places its nest on high ; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when Numb, prophesying. Strong iiideed is thy duelling ^^/rtce, hut if ' * tliou hast placed thy nest in the rock. For Cinite is interpreted ' possessor.' And who are they who possess present things, except those who are skilled in the ability of worldly wisdom } And they truly build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the lledeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away.

Let us behold the eagle building itself the nest of Phil. 3; hope in high places. He says; Our conversation is in Eph. 2 licaren. And again; Who hath raised us up together, and ^' hath made us sit together in heavenly places. He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then Hopes of the Elect fixed far above Earth. 497 confined in prison, when he was witnessing that he was Book sitting together with Christ in heavenly places. But he ' was there, where he had already fi^ed his ardent mind, not there, where tlie sluggish flesh was still necessarily detaining him.

For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; / will raise thee above theism. 58, hiffh places of the earth. For losses, insults, poverty, contempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities ; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things uhich seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects which lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth :

and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards discerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the high places of the eartli, these very things He witnesses to blessed Job, that He alone is able to do, saying; Will the eagle mount up at thy cominaiid) and make for thee her nest in high 'places? As if He were saying; As at Mine, Who inspire within by the grace of hidden bounty, that which I command from without. It follows ; 498 The Elect soul dwells mnong the Artgels, as rocks. Job 39, Ver. 28. She ahidelh in the rocks. p'— 97. In Holy Scripture, when a ' rocF is mentioned in the xlvm. singular number, who else is understood but Christ? As 1 Cor. Paul witnesses, who says, But the rock tvas Christ. But ' when ' rocks' are spoken of, in the plural number. His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls 1 Pet. stones, saying, Ye as Ucelij stones are built together as ' ' spiritual houses. This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers.

For she recals to memory the life of those, whom she sees to have gone before in the way of God ; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her.

Rocks can also be understood to be the lofty powers of heavenly virtues, which the wand of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they have become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things ; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said. She ahideth in the rocks; that is, by intention of heart she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variableness of change. Whence also it fitly follows ; And she dwelleth in the abrupt Jlints, and in the inaccessible 7'ocks. xlix. 99. For who else are those abrupt flints, but those firmest She looks out from thence for God, Who is her food. 499 choirs of Angels, who, though not in tlieir integrity, yet Book remained firmly fixed in their own estate, when the devil — - — ' fell with his angels ?

For they are abrupt, because part of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhaps heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father; ii/^Eph. i^ purposed in Him, in the dispensation of the fulness of ' times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. For in Him are restored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says. In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of ilngels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attractions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also. Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrupt flints and inaccessible rocks, He immediately added ; Ver. 29. From thence she beholdeth her food.

That is, from these choirs of Angels he directs the 1. eyes of his mind to contemplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul u. 53^ hath laboured, he shall see and be satisfied. And again, ^^* Blessed are they which do hunger and thirst after righteousUditt. 5, nessjfor they shall be filled. But who is the food of our^' 500 God seen by the Saints as from afar* Job 39, mind is plainly pointed out, when it is said ; Blessed are the M rJ ^ pure m hearty for they shall see God, And because, from 8. being weighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined; Her eyes behold afar off. li. 101. For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but darkly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further off, we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle ; Her eyes behold afar off. As if He were saying ;

They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if the mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far. 10*2. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying; Is. 33, Who walketh in righteousnesses, and speaketh the truth, who casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his ears, lest he hear blood, and shutteth his eyes not to see evil; he immediately added to what heights of contemplation he can ascend by these ib. 16. steps of active life, saying; He shall dwell in high places, his loftiness shall be the munitions of rocks ; bread is given him, his waters are sure.

His eyes shall see the King in His beauty^ they shall behold the land afar off. For to dwell in high places, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate SimiUi)' description of them in Isaiah. 501 ourselves from orrovellinp: thoughts. Our loftiness is the Book • • • • . XXXI munitions of rocks, when we are joined in mind to the choirs ' and camp of heaven, and, standing in the citadel of our heart, expel, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as Man, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the wicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty;

because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added ; They shall behold the land afar off. That then, which He says here ; The eagle will mount up, and make its nest in high places, is there expressed. He shall dwell in high places. That which is here said. She abideth in the rocks, and dwelleth in the abrupt Jlints, and inaccessible rocks, is there added. His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined. Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that wliich is here subjoined. Her eyes behold afar off, is there fitly added. They shall behold the land afar off.

Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says. We now see i Cor. through a glass darkly, but then face to face. And again ; ^^^^\ X count not myself to have apprehended. But, though 13. 502 Eayle's yoiinf/ fed on blood, the weak on the llumanitij. Job 39, lie himself behokls eternal things much short of what they — ^-^ really arc, though he knows that he cannot perfectly understand them; yet he cannot instil by ])reaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himseU', 2 Cor. as if of another person, saying, He heard necret words, ' ' which it is not lawful for a man to utter. Although therefore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the statemerit of His Divinity, come down to speak only of the Lord's Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is immediately rightly subjoined ; Ver. 30. Her young ones suck up blood. lii. 104. As if it were plainly said;

She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weaknesses of the Lord's Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the 1 Cor. secrets of the third heaven, said to his disciples; For I have ^' ^* determined to know nothing among you, save Jesus Christ, and Him crucified. As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the Godhead, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones ? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle, And wheresoever the carcase shall be, she is immediately present. liii. 105. For a carcase is so called from its fall'. And the ver a^' body of the Lord is, not undeservedly, called a carcase, casu.

Holy preachers, as eagles^ Jlij where men lie dead in sin. 503 ou account of the fall of death. But that which is here Book said of this eagle; IV/wresoever I lie carcase shall be, she —^ -* is ininiediately preseni ; this same thing the Truth has promised will take place, in souls as they depart from the body, saying, Wheresoever the body shall be, thil her LukelT, will ihe eagles also be gathered together. As if He '* plainly said, I, your Incarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, wlien I shall have released them from the flesh.

But this which is said of this eagle; Wheresoever the carcase shall be, she is immediately present, can be understood in another sense also. Tor every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle ; Wheresoever the carcase shall be, she is immediately present. That is, he proceeds to the place, where he foresees the utility of ])reaching; in order that, because he already liv^es a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judciea, at another to Corinth, at another to Ephesus, at another lo Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin ; what else did he prove himself to be but an eagle ;

which, swiftly flying over every thing, was seeking for the carcase wheresoever lying ; in order that, while he was performing the will of God, in having gained sinners, he might find, as it were, his own food in the carcase ? For the food of the righteous is the conversion of sinners, of which it is said. Labour not for the meat which perisheth, but for that JohnG, which endureth unto eternal life. Having heard, therefore, 504 Job humbled as nol Hiandhuj alone in his virtues. Job 39, such numerous virtues of holy men, blessed Job is under2il^ stood to have been astonished, and to have been silent, from the awe of admiration. For it follows, [E.V. Ver. 31, 32. The Lord added, and spake to Job ; JJoth he ' * '^ that corttendeih with God, so easily remain quiet ? He that reproveth God, ought certainly also to answer Him.

The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contendetJi with God, so easily remain quiet 'i He that reproveth God, ought certainly also to answer Him. As if He were plainly saying ; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints.? For to doubt of My smiling, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My narrative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the darkness of pride.

But, on the other hand, he who carefully weighs the good qualities of others, enlightens his own deeds, by a powerful ray of humility ; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of G od to Elias, v*^hen thinking that he was solitary, ] lyings I Itave left Me seven thousand men, who have not bent their ^^' ^^* knees before Baal; in order that by learning that he remained not solitary, he might avoid the boasting of pride, Good in others shewn to keep Job humble. 505 which mischt arise in him, from his siuffularity. Blessed Job Book T . . XXXI. therefore is not blamed for having done any thing perversely, ' but he is informed of the good deeds of others besides, in order that while he considers that he has others also equal to him, he may humbly submit himself to Him, Who is specially the Highest.

If we examine the former words of blessed Job, we find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only ; because there will be many. But since our speaking is the laying open to men our secret meaning in words ; but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action ; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to 'say one thing' unlawfully, is to do things worthy of the scourge, to * say anotheris to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged ihat he was in the first place far from right in his conduct, and afterwards far from patient under the rod. Whence he reproves himself, saying. One thbvj have I spoken, which I woidd I had not said; and another^ to which I will add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, 1 found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further , because now, the more accurately I understand Thee speaking, the more humbly I search out myself.

And because blessed Job typifies Holy Church, these words of his can be apphed to all the Elect, who 510 Repentance illmlraied by law of sin-offering. Job 39, knowing the Lord, feel that they have oifended in one and — ^^ another point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To which they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forgetLev. 5, fulness. Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his si?i. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. For to take an oath is to bind ourselves with a vow of servitude to God.

And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, except the innocence of active life ? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks ; because an active life is the lot of many, a contemplative of iew. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the Two-fold pen ite7ice.

God not to be answered. 51 L penitent, that two young pigeons or two turtle doves may Book be offered. We know that young pigeons or turtle doves ' utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence.? That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering. For a holocaust means ' entirely burnt.' We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God's voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil. Chap. xl. ver. 1, 2. But the Lord answered unto Job o«/^[E. V. of the whirlwind, and said, Gird up thy loins as a man: ' '^ / will demand of thee, and declare thou unto Me.

What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows ; Ver. 3. Wilt thou disannul My judgment, and condemn [E. V. Me, that thou rnayest be justified? ^'^

Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed 512 God's Righteousness, unexplained, proves Him right. Job 40, within bim. But he, not detecting his fault during the scourges, '- — and yet not discovering that these very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice ; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments ; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow.

For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when w^e are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, w^e are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments : and it is said to him ; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justified ? As if it were plainly said ; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself ? It follows ; God shadowed forth by distant resemblances. 513 Ver. 4. Hast thou on arm like God, and dost thou thunder Book with a voice like Him ? ' '

Because blessed Job transcended in merits the race of y men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.

But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the lineaments of a body. Who without circumscription fills and * embraces all things, is to fall into the heresy of the Anthroporaorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things ; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched Zech. 2, you, toucheth the apple of His eye. And as it is said again * of Him by the Prophet to a man who trusts in Him ; He Ps. 91 will make a shadow for thee with His shotilders. It is ^' doubtless admitted that God in His own nature has neither eye, nor shoulders;

but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye ; but because He carries us, and by carrying preserves us. He is said to make a shadow for us with His shoulders. For he says, He tcill make a shadow for thee with His sJioulders. As if He were saying to man who was a sinner, and, after his sin asking pardon. The Lord protects tlTee with the same affection, with which He endured thee. For He shadows thee with His shoulders, because while He carries. He defends thee. But sometimes He applies to Himself a resemblance from our minds, as He 514 God likened to things animate or inanimate. Job 40, says by the Prophet to Israel ; / have remembered thee, J— *-2 having pity on thy youth. And again speaking by the Is. 49 comparison of a wife, He says ; Even if she shall have 15. forgotten.) yet will I not forget thee. For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time, He vdsits the things He wills. He is said, after the fashion of our changeableness, to have remembered. For how does oblivion w^eaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement.

For men remember nO things, except those which are either past or absent. How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck ? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him ? For if it were not present to Him, it would not exist at all ; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Deut. Him from birds, as is said by Moses, He spread abroad His Ps!i7 8. ^*^^^j «;?^ took them. And the Prophet says; Hide me under the shadow of Thy wings. For because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, protection, when He puts forth His mercies towards us. He extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on account of our infirmity, with objects without sense ; as Amos 2, He says by the Prophet, Behold, I will shriek over you, as a cart creakeih laden with hay. For since the life of the Is.40,6.

carnal is hay, as it is written, Alljlesh is hay; in that the Lord endures the life of the carnal. He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of Soinelimes His Nature meant ^ sometimes His acts. 515 this kind are sometimes spoken of concerninoGod, on Book • • XXXII account of the effect of His doings, but sometimes to indicate the substance of Ilis Majesty. For when an eye, shoulders, a foot, and wings, are said to be in God, the effect of His operation is set forth. But when hand, arm, right hand, or voice, is said to belong to God, by these words His Consubstantial Son is pointed out. For He is in tiiith both hand, and right hand, of Whose Ascension the Father speaks by Moses, saying, / will lift up My hand to heaven, and I will 'Dent, swear by My riyht hand. He is the arm, of Whom the ' Prophet says, And to whom is the arm of the Lord revealed? Is. 53^\. He is the voice, because the Father said when He begat Him, Thou art My Son, this day have J begotten Thee. And Ps. 2, 7. of Whom it is written.

In the beginning was the Word, and John i, the Word was with God, and the Word was God. By this ' Word David declares that the Father made all things, saying. He spake, and they were made. For God, therefore, to Ps.33,9, have an arm, is for Him to beget a Son that worketh ; to thunder with His voice, is for Him to manifest fearfully to the world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou thunder with a voice like Him ? by a wonderful dispensation of mercy He exalts, while He reproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this proposal ; Ver. 5. Surround thyself with beauty, and raise thyself [^-y. on high, and be full of glory, and array thyself with beautiful '^ garments.

Thou understandest. As I. For He surrounds Himself with beauty, of Whom it is written, TJie Lord hath reigned,^^-^^-)^He hath put on beauty. He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious. Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom He created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the Prophet, Thou hast put on confession, and beauty, clothed with light \%^^^^ 516 God glorified in Hia sainls. His Ujichangeahleness. Job 40 ^^^ with a garment. For here He puts on confession, there ^beauty ; because those whom He has here made to confess by penitence, He will there set forth .refulgent with the beauty of righteousness. He is clothed, therefore, with light as with a garment, because in that eternal glory He will be Matt. 5, clothed with all the Saints, to whom it is said. Ye are the light of the world. Whence also it is said by the Evangelist, that when the Lord was transfigured in the mountain. His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness.

But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shew^s also how He separates from Himself the unrighteous. It follows ; [E. V. Ver. 6. Scatter the proud in thy wrath. ^^'l. 9. Thou understandest. As I, Who in the season of tranquillity bear with them united against Me, and when I come at last with severity, I scatter them in My wrath. But we must carefully observe on these subjects, that a grievous errror of misbelief is admitted, if any one perchance thinks, that in that Substance of the Godhead, wrath and tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature. Jamesi, Hence it is said of Him by James, With lVho7?i is no variableness, nor shadow of change. Hence again it is written, Wisd. But Thou, O Lord, judgest, with tranqiiilUty . Hence the Jer.25 Piopbet says. The land is made desert from the face of the 38. anger of the Dove, from the face of the fury of the Lord. For that which he had first called the anger of the dove, he afterwards called the furyof the Lord. For the dove is a very simple animal ; and because no inequality of fiiry steals , in upon God, He called the fury of the Lord the anger of the dove. For to point out the inalterable might of the Divine severity, he termed it both ' anger,' and that of ^ the Dove.' As if he were saying more plainly;

He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment,' remaining immutable in Himself, He is not altered by any Men see God such as their characters shew Him. 517 vicissitude or change ; but yet He is not manifested to the Bock Elect and reprobate under the same appearance of unchange- -* abloness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of conscience within they bring themselves to a point, from which their minds behold alike One Person, but are not alike affected, because to the one their former righteousness represents Him as gentle, and to the others their sin represents Him as teiTible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves ? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge when still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him:

for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows; And behold every 07ie that is arrogant^ and abase him.

As if He said. As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant ; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion 518 Sin 0/ pride made its own piuilshment. Job 40, it is said, that the Lord looked upon Peter; and Peter, re- ~ ' inemberinrj the v:ord of Jesus, wept bitterly. With regard 22, 61. to punishment it is said again; The countenance of the Lord jg' '^*' is upon them that do evil, to destroy the remembrance of them from the earth. But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment. [E. V. Ver. 7. Look on all the proud, and confound them, and '^ tread down the wicked in their place. ix. 11. Thou understandest, As 1. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is Ecclus. t}je place of the wicked ; for, since it is written, Pride is the 10, 13. '^ . . beginning of all sin, it is comprised in that place, whence impiety arises;

although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up ; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real Ps. 73, misery. Whence the Prophet says ; Thoit castedst them ^^' down while they tvere being raised up. For he says not. Thou castedst them down after they were raised up, but while they were being raised up ; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows; [E. V. Ver. 8. Hide them in the dust, and at the same time ■^^•^ plunge their faces into the pit.

As if He said. As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Self-exaltation keeps down good, and aims below, 519 Creator. Whence also when He enquires into their conduct, Book He acknowledges it not, as though it were hid from Him, 'savins:: I know not who ye are. The life of the wicked is Luke ♦ • • 13 27 hidden under the dust, because it is weighed down by mean ' '* and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is weighed down by earthly desires, under the character of Ephraim, Ephraim has 5e-Hos. 7, come as bread lender the ashes, ichich is not turned. For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above.

Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by long neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes w^hich lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.

But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said. As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit^; because they are sinking lower, when through pride they are seeking higher things ; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they 520 Job iaiKjlit ihat his strength is not his own. Job 40, seek earthly glory, and the things to which they look forward — '- — are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, wliilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the Ps.

147, proud by the Psalmist ; Bitt He humhleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth ? For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him. Hast thou an arm like Qod, or dost thou thunder with a voice like Him ? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying, [E, V. Ver. 9. And 1 will confess that thy right hand can save thee.

As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold ! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from 14.] Job is told of SatatCs power i to sheiv his own weakness. 521 the strength of this mau, despising the assistance of God, Book trust that they can be saved by their own strength. And for — ' these what else ought we to pray, except that, if they have ah'eady received the gifts of good works, they may receive also this gift, to know from AVhom they have received them ? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roai\ loho will^i'^oss, not fear ?

The Lord God hath spoken^ who ivill not prophesy ? For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less ; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, 0 Lord, myPs.i8,i. strength, plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again. Make Thy loving-kind-^s-\7 ,7 . ness marvellous, O Thou that savest them that trust in Thee : because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.

And because the Lord, in the preceding part of His speech, disclosed to blessed .Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues ; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been VOL. III. M m 522 All created at once in substance, severally inform. JOB 40, with his Maimer, may know plainly the argiimonls of" the ' — adversary. For in the words which follow, the Lord makes known to His faith hd servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness,-all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying; [E. Y. Ver. 10. Behold Behemoth, whiclt I made with thee. ■'^^.. 16. Whom does He suggest, under the name ' Behemoth,' except the ancient enemy ? which being interpreted from the Hebrew word, means ' Animal' in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once ?

Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once : and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day : but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, In what sense men are said to be made with Angels.

523 and vet added that all were created at the same time, sayino:, Book These are the generations of the heaven and the earth/ when they were created^ in the day that the Lord made the 4. 5' heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day ; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own Gen. 1, image; in the image of God created He him, male and female created He them. For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not ; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.

But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man ? But if. Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general ? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason ; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is M m 2 524 Manichelsm refuted. Salari' s food hay. Job 40, written of" man, Let us make man after Our image and ~ — '-—-likeness. And it is said to Satan by Ezckiel, Thou wast a Gen. 1, -IT26. seal of similitude, full of wisdom, and perfect in beauty in j2^* ^ ' the delights of the Paradise of God.

In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature ; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichaeus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ' race of darkness' was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly fashioned by nature ? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows ; He will eat hay as an ox. xiii. 18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit.

For when Isaiah observed the life of sinners devoured Is. 11,7. by the ancient and insatiable enemy, he said, TJie lion shall eat straw like the ox. But what is signified by the words hay, and straw, except the life of the carnal ? Of which it is Is.40,6. said by the Prophet, All flesh is hay. He then who here is ' Behemoth,' is there a * lion ;' they who are here called • hay,' are there called * straw.' But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean He eats as an Ox, preferring what seems clean. 525 water only. But oxen drink water, however filthy, but feed Book . . . xxxii only on clean hay. What then is it, for which this Behemoth ' is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. For he rejoices not in seizing those Hab. i, whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.

But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ' hay' is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are * choice*,' ^ electi but in the accurate judgment of the Lord are ' hay.' Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people. Ye surely see him whom the Lord ^ S^"^* hath chosen, and of whom it is said just above, He is choice ih. 9, 2. and good ? For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon ; / saw the wicked buried, who even while Eccles. they were still living were in tJte holy place, and were ' praised in the city as if of good works.

That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying. Pass over, O stranger, and^^^^^^furnish a table. For a stranger is said by passing over to furnish a table ; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself * passes over as a stranger' from God. He therefore 526 Salaries strength, why in the loins and navel. Job ^0, ' adorned the table in passing over,' because he would not — remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the midst of conduct which is set forth as good, the heart is not raised to seek after things above.

What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth ? Because therefore Almighty God informs us what our enemy is doing, let Plim now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows ; [E. V. Ygj. w jjig strenqth is in his loins, and his force is in 16.] *^ ' ^ the navel of his belly. xiv. 20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it Lukei2, is that the Truth says to His disciples; Let your loitis be girded about. Hence Peter, when keeping away lust from 1 Pet. the heart, admonished, saying, Girded up in the loins of ' ' your mind. Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then conHeb. 7, cealed in the body of his father; For he ivas yet in the loins ^^' of Ids father. But that the seed-vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a Ez.

16, prostituted woman, says; In the day of thy birtJi thy navel was not cut. For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaja is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not Pride induces lust. TJiey ivho follow Satan, his memhers. 5*27 off the loosenesses' of lust. Because therefore both sexes Book • XXXTI are grievously overcome by the infirmity of lust, through the ■* power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.

But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception ? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman ; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pridft at another corrupts his flesh with the pleasure of lust. But his strength is w^ell said not to be in the loins or the navel of them who are overcome ; but, Ms strength is in his loins, and his force is in the navel of his belli/. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his ow^n belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows, Ver. 12. He settethfast his tail, like a cedar. rE y^

There are in these words many points, to be brought i^.] forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ' cedar,' sometimes the lofty excellence of heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ' cedar' is expressed the loftiness of heavenly glory, as the Psalmist witnesses. The Ps. 92, righteous shall flourish like the palm tree, lie shall he^'^' multiplied like a cedar in Lihanus. Again, under the name ' cedar' is designated the haughty power of the w' icked, as is said by the same Prophet; The voice of the Lord breaking ps. 29, 5. the cedars. But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, 528 Behemoth's tall. Antichrist risiny at the last. Job 40; doubtless, that ruined man, his pccuhar vessel, who is '— specially called Antichrist ? For since he is permitted, at one time by the honours of the world, at another by si^ns and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles.

For there is in him a spirit, who having been created in high estate, lost not> even when cast down, the power of his nature. But his power is at present very little displayed, because it is dispen- ]^g|(j bound by an exercise' of Divine strenorth. Whence it Rev.20, is said by John ; 1 saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand : and he laid hold on the dragon, that old serpent, which is ilie Devil and Satan^ and hound him a thousand years, and cast him into the bottomless pit, and shut him tip, and set a seal upon him. For he is said to be bound, and cast into the bottomless jnt ; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt ; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated lb. V. 7. how he is to be loosed at the end of the world ; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. For by the number ' thousand,' on account of its perfection, is expressed this whole period, whatever it be, of Holy Church.

On the completion of which the ancient enemy, given up to his own strength, for a short time, but with nmch power is let loose against us. 23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of Mat.24,days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. Hence again It says, Ih.y. 22. Except those days sltould be shortened, thej'e should no flesh be saved. For since the Lord beholds us to be both proud Miracles of Antichrist more trying than all tortures. 529 and weak, those days, which He spoke of as singularly evil, Book He, in His mercy, says were shortened ; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.

But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing ^ fastened some, in which death isicrucis both repelled when courted, and courted when repelled ; f^j^ some the saw ground with its rugged teeth ; some the ironarmed hoof trampled on and mangled-; some the rage of 2 < carpbeasts tore limb from limb with their bite ; some the force f'g' ^.' of blows imprinted through the skin pierced from their sit,' inmost entrails ; some the deep dug earth buried alive; somei^ the precipice crushed when hurled headlong to death ; some pieces' the water drowned and swallowed up when plunged into it ; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; TJiere shall arise false Chrisls, and false ^^^'^"^f prophetSf and shall shew great signs and wonders, so that, if possible, even the Elect mag he led into error. For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs.

Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes ! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cmelty of his torture.

For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also 530 Tail of Behemoth described hy Daniel and St. John. Job 40, said by David; He lieth in wait in secret, as a lion in his P T6^ ^^/*. For for open power, it would have sufBced, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength ; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait : lying in wait by the splendour of his miracles, a lion by his secular power. For in order to dravv those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his gi'eatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a Rev.l2, dragon ;

Ayid his tail drew the third part of the stars of heaven, and cast them to the earth. For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.