Morals on the Book of Job (Moralia in Iob)

Hence Daniel speaks against this tail of the dragon iu Dan. 8, the person of Antiochus, saying. It cast down some of the 10—12. gi^^jjg ]^g^i^ fjj^^ (jj l]^Q stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctifi cation. But strength was given him against the perpetual sacrifice, hy reason of transgressions ; and truth ivill he cast down in the earth, and he will do, » deiox-and prosper. For he casts down some of the strong host^, titu ine ^^^j ^^ ^1^^ stars, when he crushes some who both are resplendent with the light of righteousness, and strong Anlichrist slaijs the Elect outtvardli/, the false Iraly, 531 t]iroui>h the virtue of their works. xA.nd he magnifies himBook self as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sg^crifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life.

And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, a}id underDan. 8 standing dark sentences shall rise np, and his power shall^^'^^' be rendered strong, but not in his own strength. For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay the ih.2i35, mighty and the holy people, according to his will, and croft shall be directed aright in his hand. For he slays the mighty, when he overcomes, in their bodies, those who are unconquered in mind. Or he certainly slays the mighty, and the people of the Saints, according to his will, when he draws at the beck of his will those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, he supports by working w^onders; for whatever his lying tongue pretends, that does the hand of his work set forth, as if true. '27. Hence again he says; He will rise up against ;f//eibid. 25. Prince of princes, and he shall be broken without hand.

Hence Paul says. So that he sittelh in the temple o/" Got/, 2 xhess. shewing himself, as if he were God. Hence again he says; 2, 4. Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy urith the brightness of His coming. For that which is said by Daniel, He will rise up against the Prince of princes, is expressed by Paul, So that he 632 Antichrist described as the eleventh horn of the beast. Job iO, sitteth in the temple of God, shewing himself as if lie were : — Qod. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slag with the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this 2 Thess. Behemoth it is also said by Paul, Who opposeth and exalleth ^^^' himself above all that is called God, or that is worshipped. Of whom Daniel, when saying that the fourth beast was Dan. 7, strengthened with ten horns, immediately added, / was considering the horns, and behold there came up from the midst of them another little horn, and three of the first horns were plucked up from before itsface^ and behold in this horn were eges like the eges of a man, and a mouth speaking great things.

He is described in truth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquity. For every sin belongs to the number eleven, because while it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats' hair, hence it is that in the Tabernacle there are made eleven veils of goats' hair. Hence it is said in the eleventh Ex. 26, Psalm, Save me. Lord, for the godly man hath ceased, conf. Hence Peter, being afraid of the Apostles continuing in the ?Scf' ^* number eleven, sought, by casting lots, for Matthias as the Ps.12,1. twelfth. For unless he observed that fault was signified by 15—26. ^^ number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man ; but it increases hugely, because he advances even to the power of angelic strength united to himself. And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth speaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men.

Sineics of the stones of Behemoth, craft of heretics. 533 That then which is said by Paul, Exalting himself above all Book tJiat is called God, or that is worshipped, this the Prophet—- — * Daniel witnesses, saying, A mouth speaking great things. 2, i. But Daniel's declaring that he speaks great things, or Paulg °*'» that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows ; The sinews of his stones are wrapped together.

This Behemoth has as many ' stones,' as he possesses preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of tlieir error, his stones ? But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the arguments of his preachers are bound together with cunning assertions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sinews, yet it cannot be unravelled. His ' stones' have their ' sinews wrapped together,' because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display themselves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faith531 Bones of Behemoth, mainiairiers of wickedness.

Job40, ful. For not only is that which is evil infused with the '- — speaking of the mouth, but that which is worse is held by more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles : because they corrupt the hearts of the innocent by the example of their doings ! For whoever is exalted with pride, whoever is tortured by the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist ? For while he willingly engages himself in his service, he furnishes by his example the progeny of error to others. The one works wickedly, the other cleaves to those who work wickedly ; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside the authority of the faith he has pledged to God, witnesses in favour of error ? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since their sinews are w^rapped together^ and entangled for evil, they cannot be released from corruption. It follows; [?'n^* Ver. 13. His hones are as pij^es of brass.

In the body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also ; because there are some wicked persons, who are yet retained in error by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body ? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body ? These sometimes exhibit a sweetness of speech in deceiving their hearers, 18.] _^ Their sound and senselessness. His tceak ones^ iron. 535 because even thorns produce flowers, and that in tliem which Book • X V Yl T smells sweetly is seen, that which wounds is hid. They '• blend the sweet with the bitter, the soothing with the hurtful, and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase themselves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.

Whence also the ' bones' of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul ; Though I speak with the tongues of men i Cor. and of angels, and have not charity, I am become as sound- ' ing brass, or a tinkling cymbal. For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in the body of this beast, not illustrious from honours, not supported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows, His cartilage as plates of iron.

For cartilage has indeed the appearance of bone, but has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those in him who are most feeble, are more evilly disposed for the perpetration of wickedness t For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the more violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said ; His cartilage is as plates of iron; because that which any one would believe to be 536 Tail of Behemoth clenched, consent and ill habit. Job 40, the weaker part of his body, is the very thing which wounds '- — the more fatally. And they are rightly compared not to iron only, but to ' plates of iron,' because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.

It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understanding for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said, [E. V. Ver. 12. He setteth fast his tail, like a cedar. ^'^'\ 33. The first suggestion of the serpent is soft indeed, and xix. • jy[oR^ tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome ; but thence there follows, that which can hardly be overcome.

For he first addresses the mind in gentle terms, as if advising it : but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ' set fast his tail.' For he w^ounds with his tooth, but binds with his tail ; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards alluring to delight, he infixes his tooth; Satan's last temptations worst and hardest. 537 bill lastly, gaining possession by consent, he clenches his tail. Book Hence it is that some persons blame in themselves sins ' which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, even against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then ;

He clencheth his tail like a cedar ; in order that every one should the more avoid the beginnings of temptation, the more he understands that it cannot be easily escaped from at the last. 34It should be known also, that to those whom he has seized, he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life : and that the more he couvsiders that he is about to consummate the temptation, the more heavy burdens of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end ; in order that the sooner his temptations are to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But frequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him ; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper wounds of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, when the unclean spirit is said at the Lord's bidding to go forth from a man.

For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jesus rebuked M^rk 9, the fold spirit, saying, Thou deaf and dumb spirit, I charge ^^' ^^" thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. Behold, it had not rent him, when it possessed him, it rent him when VOL. III. N n 538 Salaries inlrlcale devices to corrupt the soul. Job 40, it came out; because he doubtless then liarasscs the tliouL^lits ' — of the mind more fearfully, when, compelled by Divine power, he draws near liis departure. And him whom he had possessed as a dumb spirit, he was leaving with cries : because frequently, when in possession, he inflicts smaller temptations ; but when he is expelling from the heart, he disturbs it with sharper assaults. It is therefore well said, He clenclteth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined; The sinews of his stones are wrapped together. XX. ' 35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrupts the unstable hearts of men.

His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, because the arguments of his suggestions are bound together by complicated devices ; so as to make many sin in such a way, that, if they wish perchance to escape a sin, they cannot escape it without being entangled in another sin ; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, the married, the continent, and rulers, (whence both Ezekiel Ez. 14, saw three men set free, namely, Noah, Daniel, and Job, and Lukeir ^^^ Lord in the Gospel, by saying that there were some in 34—36. the field, some in the bed, and some in the mill, doubtless points out three ordere in the Church,) it is plainly sufficient for us to select an instance out of each class.

For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence; but he, to whom the oath has been sworn, is discovered to be Efitan(/letneiits of seer est/ ^ obedience, office. 530 guillv of adiiltcrv% so as even to endeavour to kill the 13ook * XXXII husband of the adulteress. But he who has taken the oath, 'turns back to his own mind, and is assailed by ditFerent thoughts on one side and the other, and is afraid of being silent in this matter, lest by silence he should be an accomplice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because lo whichever side he inclines, he is afraid of not being free from the taint of transgression.

Another, foreaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord. And when he, perhaps, who is injudiciously selected, has begun to rule over him, he forbids the things of God to be done, and enjoins llie things of the world. The person under him considering, therefore, either what is the sin of disobedience, or what is the pollution of secular life, both trembles to obey, and fears to disobey ; lest by obeying he should forsake God in His commands, or again by disobeying should despise God in the superior he has chosen ; and lest by obeying unlawful commands. He should exercise against God that which he chooses for God's sake ; or again, by disobeying, should postpone to his own judgment him whom he had sought for as his own judge. He is, therefore, through the fault of his indiscretion, bound by the sinews of stones wrapped together, because either by obeying, or certainly by disobeying, he is bound with the sin of transgression. He was studying to break down his own will, and he takes care even to strengthen it by despising his superior. He resolved entirely to abandon the world, and he is compelled to return to the cares of the world even through the will of another. The sinews, therefore, are wrapped together, when the arguments of the enemy so bind us, that the knots of sins hold the firmer, the more they are sought lo be disentangled.

Another, neglecting to think of the weight of ecclesiastical distinction, ascends by bribes to a place of rule. N n 2 540 /// not always well undone. (,'Jioose ihe leant evil. Job 40, But because every eminent position in this world is more ^—affected by griefs, tlian deliglitcd by its honours, when the heart is weighed down by tribulations, its fault is recalled to its memor}^ : and a man laments that he has attained to a laborious post by wrong means, and he learns how wrong is his conduct, by being crushed by the very difficulty. Acknowledging, therefore, that he is guilty with the bribes he has expended, he wishes to abandon the lofty position he has gained : but he is afraid it should be a more grievous sin to have resigned the charge of the flock he had undertaken. He wishes to take care of the flock committed to him, but he is afraid it should be a greater fault to hold the authority of pastoral grace which he purchased. He perceives therefore that, through seeking for distinction, he is hampered by sin on every side. For he sees that neither course is without the imputation of guilt, if either the flock he has once taken charge of be abandoned, or again if a sacred office be retained, when purchased in a secular way. He is afraid in every direction, and is suspiciously fearful on every side, either lest remaining in his purchased office he should not properly bewail his not correcting his fault by even abandoning it, or certainly, lest, while endeavouring to lament one fault, by resigning his authority, he should again commit another, by this very forsaking of his flock.

Because, therefore, this Behemoth binds with such entangled knots, that a mind, when brought into doubt, binds itself firmer in sin by the very means it attempts to free itself from sin, it is rightly said ; The sinews of his stones are wrapped together. For the more the arguments of his machinations are loosened, as if to release us, the more are they entwined to hold us fast.

There is, however, a plan which may be usefully adopted to overthrow his craft, namely, that when the mind is held in bondage between less and greater sins, if no outlet for escape is open without sin, the less evils should always be preferred : because even he who is shut in by a circuit of walls on every side, lest he escape, there throws himself down in flight, where the wall is found lowest. And Paul when he observed certain incontinent persons in the Church, conceded the smallest faults, in order that they 1 ^^^' might avoid greater, saying, On account of fornication, let Plausible counsels, Salaii's chief strength. 541 everu man have his own wife. And because married people Book . ... . XXXII are then only vvitliout sin in their connection, when they come together, not for the gratification of lust, but for the begetting of children, in order to shew that this which he had conceded was not without sin, though ofleast degree, he immediately added, But I speak this by indulgence, not by ib. 6. commandment. For that which is pardoned, and is not commanded, is not without faultHe surely saw that to be a sin, which he loresaw he was able to conceded But when* al. we are constrained by doubts, we profitably yield to the be exleast, for fear of sinning unpardonably in great, faults. The^"*^®^-' entanglement of the sinews of this Behemoth is therefore frequently unravelled, when we pass to the greatest virtues through the commission of smaller faults. It follows, Ver. 13. His bones are as pipes of brass. [E. V.

What are designated by the * bones' of this Behe- ^^j moth, except his counsels? For as the uprightness^ and^positio. strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his * testicles' differ from his ' bones,' that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin ; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his * bones,' that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights ; and when the sound is sweet which they utter to the ears, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the firmness of its strength. So also when his crafty designs counsel, as it were, with gentle forethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things.

They arc 542 Temptation to woridiiness in guiae of prudence ; Job 40^ like pipes of brass then, which when heard with pleasure '— plunge the mind from its inward resolution into the pleasure of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wickedness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity.

And we make this plainer in every respect, by briefly laying open a i^'vj of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world's occupations, being gi'eatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benejfit, saying, Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude P He insinuates these thoughts, and flatters the while ; and is already secretly concealing the snares of sin in the worldly business, which he provides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their hearer with the sweetness of a voice which is giving them counsel.

Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples imder foot the things which could weigh down their possessor. The lurking enemy addresses his heart with secret suggestion, saying. Whence has arisen llie boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposcst of to renouncing obedience, in (juise of zeal. 543 thyself in another: He would make thee more strona: and Book • XXXII robust, if He had wished thee to follow His footsteps with the neediness of want. Do not most men never give up their earthly patrimonies, and yet purchase by these, through works of compassion, the eternal goods of a heavenly inheritance ? He suggests these things with flattery ; but secretly in his deceit annexes deadly pleasures to the very things he advises him to retain, before the eyes of him who retains them, in order that he may attract the deluded heart to outward pleasures, and may draw aside its secret vows of perfection. His bones, therefore, are like pipes of brass, because when his crafty designs utter outwardly a soothing sound, they inflict deadly destruction within.

Another having given up all his outward possessions, prepares also to crush his inmost wishes, in order that, by submitting himself to the sounder judgment of another, he may renounce not merely his evil desires, but, (to add to his perfection,) himself also even in good resolves, and may observe all his duties at the will of another. The crafty enemy addresses him the more gently, the more ardently he endeavours to push him down from his loftier position, and presently, fawning on him with deadly suggestions, he says, O what great marvels thou wilt be able to perform by thyself, if thou dost not submit thyself in any way to the judgment of another. Why dost thou check thy progress, from a desire for improvement ? Why dost thou crush the goodness of thy intention, when thou endeavourest to extend it further than is necessary ? For what wickednesses didst thou perpetrate, when exercising thy own will ? Why then dost thou require the judgment of another over thee, since thou wilt be of thyself fully sufficient for holy living ? He suggests these things in a flattering tone, but he secretly prepares, in the indulgence of his own will, causes for the exercise of pride, and, while he praises his heart for its inward rectitude, he craftily seeks out where to undermine it with sin. His bones are, therefore, like pipes of brass, because his clandestine designs, by the very means with which they flatter, as it were, and delight the mind, fatally divert it from its right intention.

Another, having entirely subdued his will, has already 54 4 Templalion to sloth, as to cure for our own souls. Job 40, corrected many sins of the old man, both by change of hfe, ^— and by the lamentation of penitence; and is inflamed with greater zeal against the sins of others, the more he is entirely dead to himself, and is not held captive by his own iniquities. The crafty enemy, observing that by his zeal for righteousness he is benefiting others besides himself, attacks him with words which advise him as if for his advantage, saying, Why dost thou extend thyself to attend to others' concerns ? Would thou mayest have strength to consider thine own ! Dost thou not consider, that when thou art stretched forth to the concerns of others, thou art found unequal to attend to thine own ? And of what use is it to wipe off the blood of another's wound, and by neglect to extend the corruption of thine own ? While he speaks thus, as if giving advice, he takes away the zeal of charity, and destroys, with the sword of secretly instilled sloth, all the good which could result from charity. For if we are commanded to love our neighbours as ourselves, it is right for us to be kindled against sin, with zeal for them, as for ourselves. Because then he estranges the mind from its own resolution, while he pleasingly offers advice, it is rightly said.

His hones are as pipes of brass. For when by his crafty designs he utters a pleasing sound to the mind of the hearer, he sings, as it were, with a pipe of brass, so as to deceive by means of his allurements. But this Behemoth engages much more gently in the contest, when, under the cloke of infirmity, he exercises himself in ambush. But he then arouses harder temptations, when he conceals the sources of iniquity, before the eyes of him who is tempted, under the semblance of virtue. Whence it is also rightly subjoined. His cartilage as plates of iron. xxii. 45. For what but his simulation is understood by cartilage? For cartilage presents the appearance of bone, but it has not the strength of bone. And there are some vices which present an appearance of rectitude, but which proceed from the weakness of sin. For the malice of our enemy clokes itself with such art, as frequently to make faults appear as virtues before the eyes of the deluded uiind; so that a ])erson expects, as it were, rewards, for the very conduct for which he deserves to meet with eternal punishments. For Various faults hard to cU^tect in specious guise. 545 crueltv is frequently exercised in punishing sins, and it is Book counted justice; and immoderate anger is believed to be * the meritoriousness^ of righteous zeal; and when sinners » meriougbt to be carefully made straight from their crooked*""^ habits, they are snapped by being violently bent.

Frequently negligent remissness is regarded as gentleness and forbearance, and while delinquents are spared temporally more than is proper, they are cruelly reserved to eternal punishments. Lavishness is sometimes believed to be compassion, and though it is a fault to be over saving, there is no fear of that which has been given being more wickedly lavished. Tenacity is sometimes considered frugality, and since it is a grievous fault not to give, it is considered a virtue to retain what has been received. The pertinacity of the wicked is often termed constancy, and when a mind does not submit to be turned from its wickedness, it glories as if in defending what is right. Inconstancy is often regarded as tractability, and because a person does not keep his word to any one, he considers himself on that account a friend to all men. Sometimes incompetent fear is believed to be humility, and when any one, oppressed by temporal fear, shrinks in silence from the defence of the truth, he thinks, that, according to the order of God, he demeans himself humbly to his superiors. Sometimes haughtiness of voice is counted freedom for the truth ; and when through pride the truth is spoken against, forwardness in speaking is thought a defence of the truth. Sloth is frequently looked upon as a maintenance of peace, and though it is a grievous fault not to be zealous in doing what is right, it is believed to be a most meritorious virtue, merelv to abstain from evil conduct.

Restlessness of spirit is frequently termed a watchful solicitude, and when a person cannot endure rest, he thinks that he performs an exercise of virtue which is due from him, by doing what he likes. Incautious precipitation in things which must be done, is believed to be the warmth of praiseworthy zeal, and though a desired advantage is marred by unseasonable acting, it is considered that the quicker a thing is done, the better. Slowness in promoting goodness, is counted judgment, and when progress is expected to be made by reconsideration, delay lurks in ambush and dis54G Spiritual Nnzariles, Their heauty. iKi& 40, aj)points it. When a fault then a])pears like virtue, we must '— needs consider that the mind abandons its fault the more slowly, in proportion as it does not blush at what it is doing ; and that the mind abandons its fault the more slowly, in proportion as, having been deceived by the semblance of virtue, it seeks therefrom the recompense of rewards. But a fault is easily corrected, which is also blushed at; because it is felt to be a fault. Since, therefore, error is corrected with more difficulty, when it is believed to be a virtue, it is rightly said, Hifi caHilage as plates of iron. For the more craftily this Behemoth exhibits his cunning under the cloke of virtue, the more firmly does he enthral the mind in sin.

Hence it is that sometimes those who seek after the way of holiness, when tliey have fallen into error, are improved but slowly. For they consider what they do to be right, and devote their perseverance to the practice of vice, as they do to the cultivation of virtue. They consider what they do to be right, and therefore promote the more earnestly Lam. 4, their own judgment. Accordingly when Jeremiah said, Her Nazarites were winter Hum snow, purer than milk<i more ruddy titan old ivory , more heautiful than the sapphire : their visage is made blacker than coals ; and they are not known in the streets; he rightly added immediately, Tlteir skin cleaved to their bones, it is withered, and has become as a stick. For what is signified by the word * Nazarites' but the life of the abstinent, and continent, which is said to be whiter than snow and milk ? For snow is congealed from water, coming as it does from above ; but milk is squeezed from jflesh which is nourislied by things below. What then is pointed out by * snow' but the brightness of the heavenly life, and what by ^ milk' but the ordering of the temporal stewardship? And because continent men in the Church frequently perform such wonderful works, that many who have maintained a heavenly life, many who have dispensed aright the things of earth, seem to be vsurpassed by them, they are said to be both whiter than snow, and purer than milk.

Arid since they sometimes appear by the fervour of their spirit to surpass the conduct of the ancient and mighty fathers, it is rightly subjoined, More ruddy than old ivoryTfieir disjigurement hy spiritual pride. 547 For where the word * ruddiness' is used, the flame of holy Book * v" v Y f x desire is signified. But we are not ignorant that ivory is the ' tusk of great animals. They are therefore more ruddy than old ivory, because they frequently appear before human eyes as of more fervent zeal than some of the preceding fathers. Of whom it is added, that the whole may be set forth at once; More heauti fid than the sapphire. For the sapphire is of the colour of the heaven. And because they surpass many who precede them, and who are aiming at things above by a heavenly conversation, tliey are said to have been more beautiful than the sapphire. But when the abundance of virtues increases more than is expedient, the mind is frequently led to a kind of self-confidence, and, deceived bs^ presuming on itself, is suddenly darkened by sin stealing it away. Whence it is rightly subjoined; Their visage is made blacker than coals. For they become black after whiteness, because having lost the righteousness of God, when they presume about themselves, they fall soon even into those sins which they understand not; and because, after the fire of love, they come 4o the chill of numbness, they are, in comparison, preferred to extinguished coals.

For sometimes when they lose the fear of God through selfconfidence, they become even colder than cold minds. Of whom it is rightly subjoined; Theg are ?iot knoicn in the streets. For a street (platea), according lo the Greek tongue, is ])ut for breadth ^ But what is straiter for the mind of ^ platea man, than for it to crush its own will? Of which crushing J^^^^^^ the Truth says; Enter ye in at the strait gate. But what Matt. 7;,. IS broader than not to struggle against any of our wills, and * to spread one's self forth without restraint, wherever the impulse of choice may have led ? They, therefore, who through confidence in their holiness follow themselves, and put aside the opinion of their betters, proceed as it were along the broad streets ^ But they are not known in the^plateas. streets, because they had made their life appear diflerent, when by crushing their own wills they used to keep themselves in the narrow path. And it is well added; Tlieir stein cleaved to their hones. What is expressed by ' bone,' but the hardness of strength ; what by * skin,' but the softness of infirmity ? Their skin is said, therefore, to cleave to their 548 Satan created the chief of Angels. Job 40, bones, because through iheir depraved judgment the inhr- '- — mity of vice is considered by them tl}e liardness of virtue.

P'or their doings are weak, but from beiiig deceived by the confidence of pride, they connect them with notions of strength, and because they think highly of themselves, they scorn to be reformed of then* wickedness. Wlience it is also rightly added; [t haih grown dryland is become as a stick. For their fault is rendered the less perceptible, the more it is considered by them to be even deserving of praise. And He rightly declares that it is * dry,' because it never grows green by self-reflection. That then which by Jeremiah is called * skin' by reason of its weakness, is called ' cartilage' by blessed Job by reason of its frailness ; and that which there is termed ' bones' from its hardness, is here said to be ' plates of iron.' But let us hear of what nature, ^ condiand what origin^ is this Behemoth, who by his members tionis. exerts himself against the Elect of God with such skill in iniquity at the last time, and who also in his own person displays himself with such great craftiness of stratagems. For he would not be able to work such wonders even in working wickedness, if he did not exist from some mighty origin. Whence also the Lord, as if accounting for such great cunning, and such mighty strength, added with great consideration, saying, [E. V. Ver. 14. He is the chief of the ways of God.

•J... 47. As if He were plainly saying, He has strength sufficient for so many purposes, because in the nature of things the Creator made him first, when creating him in his substance. For what do we understand by the * ways' of God, but His Is. 55,8. doings? Of which He says by the Prophet ; For My ways are not as your ways. And Behemoth is said to be the chief of the ways of God, because doubtless when He was performing all the work of creation, He created him first, whom He made more eminent than the other Angels. The Prophet is 2 primalooking at the eminence of this superiority^, when he says, Ez' 31 '^^^ cedars in the paradise of God were not higher^ the fir 8. 9. trees equalled not his summit^ the plane trees were not equal to his branches, nor any tree in the paradise of God was like him and his beauty, since He made him beautiful with his many and thick branches. For who can be understood TJie greater his glory ^ the deeper his fall. 549 by cedars, fir trees, and planes, unless those bands of heavenly Uook . . . . * XXXll virtues of lofty height, planted in the verdure of eternal joy ? — - — ' But these, though created lofty, were yet neither preferred nor equalled to him. And he is said to have been made beautiful with his many and thick branches, because when set above the other legions, a comeliness, as great as the subject multitude of Angels which adorned him, rendered him the more beautiful.

This tree in the paradise of God had, as it were, as many crowded branches, as were the legions of heavenly spirits, it beheld placed beneath it. And therefore, when sinning, he was condemned without pardon, because he had been created great beyond comparison. Hence it is again said to him by the same Prophet, T/iou teas I a seal of the likeness of Qod, fidl of wisdom, Ez. 28, and perfect in beauty in the delights of the paradise of God. ^^' For having many things to say of his greatness, he comprehended all in the first word. For what good had he not, if he was the seal of the similitude of God } For from the seal of a ring such a likeness is impressed in image, as exists in essence in the seal itself And though man was created after the likeness of God, yet as if ascribing something greater to an Angel, he says not that he was made after the likeness of God, but that he was the very seal of the likeness of God ; in order that, as he is more subtle in nature, the likeness of God may be believed to have been more fully impressed on him.

Hence it is that the same Prophet, still speaking of the power of his superiority, subjoins; Every precious stone Ex. 'is, was thy covering, the sardius, and topaz, and jasper, the ' chrysolite, the onyx, and the beryl, the sapphire, the carbuncle ^ and the emerald. He mentioned nine kinds of stones, doubtless because there are nine orders of angels. For when in the very words of Scripture, Angels, Archangels, Thrones, Dominations, Virtues, Princedoms, Powers, Cherubim, and Seraphim, are plainly spoken of and mentioned, it is shewn how great are the distinctions of the citizens of heaven. And yet this Behemoth is described as being covered by them, because he had those as a vesture for his adornment, by comparison with whom he was more brilliant, when he transcended their brightness. Of whose description 550 Love the gold that unites the spiritual jeweh. Jc» 40, he further adds in that passage, Gold the work of thy beauty, ~ — '— and thy holes * ivere prepared in the day that thou wast 13. ' created. Gold existed as the work of his beauty, because he \ r«a<i shone forth with the brightness of the wisdom, which he * fora- ^ /^ mina.' received when created aright. But holes are made in stones in order that when bound together by gold, they may be united in the composition of an ornament, and that they may not be separated from each other, which the gold binds together by being poured between and fdling the holes.

The holes of this stone were prepared then in the day of its creation J because, namely, he was created capable of love. And had he wished to be filled therewith, he would have been able to cling firm to the Angels who stand, as to stones placed in the ornament of a king. For had he given himself op to be penetrated by the gold of charity, when associated with the holy Angels, he would still be remaining, as we said, a stone firmly fixed in the ornament of a king. This stone then had holes, but, through the sin of pride, they were not filled with the gold of charity. For since they are fastened with gold, so as not to fall, he therefore fell, because, even though perforated with the hand of the artificer, he scorned to be bound with the bands of love. But now, the other stones, which had been perforated similarly with him, were bound together by charity mutually penetrating them, and obtained, on his fall, this, as a gift, that they should now be never loosened by falling from the ornament of the King. The same Prophet, still gazing on the loftiness of his supe2 princiriority^ subjoins, Thou^ the outspread and covei'ing Cherub Ez.^28 ^^* ^^^ ^^oly mountain of Ood^ hast walked perfect in the ^^' midst of the stones of fire. For Cherub is interpreted, ' Plenitude of knowledge,' and he is therefore called a Cherub, because he is not doubted to have surpassed all in his knowledge.

And he walked in perfection in the midst of the stones of fire, because he dwelt amid the hearts of Angels, which were kindled with the fire of love, bright with the glory of his creation. And he rightly speaks of him as outspread and covering. For we overshadow every thing which we protect when stretched out. And because he is believed to have overshadowed the brightness of the others, through comparison with his brightness, he is said to have been himself Satan refused if. God res' ruins his power. 551 oiiispreiid and covering. For he who transcends the greatness Book of others by his great excellence, has covered them, as it 'were, by overshadowing. That then which is said in one place to be bcanlifnl with branches, in another a seal of similitude, in another a Cherub, and in another covering, is in this place declared by the voice of the Lord to bo this Behemoth, the chief of the ways of God.

But He mentions these wondrous things of him, in what he had, and in what he lost, expressly to shew to awestiiick man, what, if guilty himself of pride, he is likely to sutler from the sin of his haughtiness; if He would not abstain from smiting him, whom He exalted at his creation to the glory of such great brightness. Let man then consider what he deserves for his pride on earth, if even an Angel, placed above other Angels, is cast down in heaven. Whence it is also well said by the Prophet, My sword is made drunk Is. 34, 5. in heaven. As if He were plainly saying. Consider with what wrath I shall smite the haughty of the earth, if I have not forborne to smite for the sin of pride, those even, whom I have created next to Myself in heaven. Having heard then these many powers of the ancient enemy, having known the greatness of the state in which he was made; who would not fall down with unbounded fear, who would not sink under the blow of desperation ? But because the display of our enemy's power keeps down our pride, the Lord comforts our infirmity also by disclosing the dispensation of His grace. Hence when calling him ' the chief of His ways,' He immediately added ; He that made him, hath bended up his sword,

For the ' sword' of this Behemoth is his malice in doing hurt. But his sword is bended by Him, by Whom he was created naturally good. Because his malice is so restrained by Divine dispensation, as not to be permitted to strike the minds of men, as much as he wishes. Because, therefore, our enemy both has great power, and strikes a less blow, the kindness of our Creator restrains his sword, so that it is bent back, and lies hid in his own conscience, and that his malice does not extend itself further for the death of men, than it is righteously ordered from above. The great strength therefore which he has for many things, he possesses from 552 Scitan^s sword turned hack on him self. Job 40, the original ' of liis mighty creation ; but so (iar as he is — I^ defeated by some, his sword is doubtless bent back by his pio. Creator. For when this Behemoth, who is the chief of the Jobl,i9.ways of God, received permission to practise temptation against the holy man, he roused the nations, he took away the flocks, he cast down fire from heaven, he agitated the air and roused the winds, he shook and overthrew the house, he ib. 2, 9. killed his sons, when feasting together, he employed the mind of the wife in the craft of evil persuasion, he pierced the flesh of the husband with the wounds he inflicted.

But his sword is bent back by his Creator, when it is said, ib. 6. Save his life. And how great is his weakness, when his sword has been bent back, is described by the witness of the Evangelist, that he was not able to continue in the man he had possessed, and again that he presumed not, unbidden. Matt. 8, to assail the brute animals, saying, If TJioii cast us out, s-nd us inlo the herd of swine. For it is shewn how much his sword of malice is bent back, since he would not be able to assail even the herd of swine, unless the supreme Power gave him permission. When then can he venture of his own accord to injure men who are made after the likeness of God, of whom is it doubtless quite plain, that he cannot 2 non presume to touch the swine, without permission^? jussus. ^1 -yy^ ^-|^^g^ obscrvc also, that when Behemoth is called 3princi-the chiefs of the ways of God, the insane doctrine of Ariusis pium. overthrown by plain reason. For he confesses that the Son of God is a creature, and behold Behemoth is set forth as the first created in the creation of things. It remains therefore for Arius either to assert that the Son is not made, or to believe in his folly that he was created after Behemoth. But 4 applisince every thing which is folded'* is turned back on itself.

Behemoth is rightly said to be a sword bent back. For his malice is steeped in itself, when, on being forbidden, it does not exert itself according to its wish, against the life of the Elect. But it is yjermitted to strike many, as their merits deserve, in order that when they forsake God they may serve His cursed enemy. But he is defeated the more powerfully by the Elect, the more they bow themselves with greater humility before the sole Author of all things. Since therefore from being called the chief of the ways of God, from Dust throiKjh humility set above the proud angcL 553 being proved to be very insupportable, when the Lord permits Book it, we know plainly with how strong an enemy we are fighting; — ^ — 'it remains therefore for each of iis, to subject himself more entirely to his Maker, the more truly he considers the mighty power of his adversary against him. For what are we but dust ? But what is he, but one of the heavenly spirits, and what is still greater, their chief ?, What then can he venture on his own strength, when he contends, though dust, against the chief of angels ? But because the Creator of heavenly spirits has assumed an earthly body, lowly dust now rightly overcomes the haughty angel. For by adhering to True Strength ho gains powers, which the apostate spirit lost by following himself.

And it is meet for him, who believed that he was strong, when he had forsaken his Creator, to be conquered by dust, in order that he may learn on defeat, that he has failed through pride. But he pants with furious rage, because when sufferings torture him below, man ascends to the highest happiness ; because flesh is exalted to, and abides in, that loftiness, from which he, that great spirit, lies cast forth for ever. But their relative deserts changed the positions of their minds. Thus, thus did pride deserve to be cast down, thus humility to be exalted, so as that a heavenly spirit might endure hell, by exalting himself, and earth, through humility, reign for ever above the heavens.

Overshadowing is sometimes used in Holy Scripture for the Incarnation of the Lord, or the cooling of the mind from the heat of carnal thoughts ; whence by the expression ' shadow' this cooling of the heart in consequence of heavenly protection is usually spoken of. I3ut sometimes 558 Various meanings of'' shadow.'' God's shadowing for good. Job 40, ' shadow' is taken to mean the numbness of the frozen '— minds when charity departs. For that the Incarnation of the Lord is signified by the term overshadowing^ still preserving the truth of the history, the word of the Angel attests, Luke 1, who says to Mary, The Power of the Highest shall overshadow thee. For because a shadow is caused in no other way than by a light and a body, the Power of the Highest overshadowed her, because the incorporeal Light assumed a body in her womb. By which overshadowing in truth she received in herself every refreshment of mind. Again, by * shadow' is expressed the refreshment of the heart by reason Ps.i7,8. of heavenly protection, as the Psalmist says. Hide me under the shadow of Thy wings. Or as the Bride in the Song of Songs, having waited for the coming of the Bridegroom, Sol. announces, saying, / sat down under the shadow of Him, ^ong J lJ//iojn I had longed for. As if she said, I rested under the protection of His coming from the heat of carnal desires.

Again, by ' shadow' is expressed the numbness of the frozen mind, when charity departs, as is said of sinful man, that he sought the shadow. For man, flying from the warmth of charity, has forsaken the sun of truth, and hid himself under the shade of inward cold. Whence it is said by the voice of Mat.24, the same Truth, Iniquity shall abound, and the love of many Gen. 3 -^^^^ill ivax cold. Whence the first man, after his sin, is 8found hid amidst the trees of paradise at the cooP after midday. For since he had lost the midday warmth of auram. charity, he was already benumbed beneath the shadow of sin, as if under the cold of the air.

Because then this Behemoth finds a kind of rest in those, whom he chills by withdrawing from the light of the true Sun, he is said to sleep under the shadow. But sometimes by ' shadow,' if used with the addition of the word ' death,' is expressed either the death of the flesh, or any reprobates, who by their eagerness in evil doing imitate the darkness of the ancient enemy. Whence it is said by the Psalmist with Ps. 44, the voice of the Martyrs; Thou hast humbled us in the place of affliction, and the shadow of death hath covered us. For the shadow of death covers the Elect of God, when the death of the flesh, which is the image of eternal death, cuts them off' from this life ; because as that separates the soul Shadow of death, cold state of sin, Salaries 7'est. 559 from God, so does this separate the body from the soul. Book Or certainly the shadow of death covers them, because it is ■ written of the ancient enemy. His name was death. All ^®^* ^' reprobates are therefore the shadow of death, because they imitate the malice of his wickedness, and shadow forth his image, as it were, when they take in themselves a resemblance of his malice. And they cover the Elect of God, when they gain strength against them for a time, in the cruelty of persecution. But in this place ' shadow' is taken for the slumber of wickedness, and this Behemoth slumbers therein, because he watches anxiously against hearts glowing with charity, but lies securely in minds benumbed with cold.

For he cannot slumber in the minds of Saints, because, even if he places himself therein for a short moment, the very warmth of heavenly desires wearies him, and he is pricked, as it were, to make him depart, as often as they sigh after eternal things with inmost love. And as many holy thoughts as cry aloud from their minds unto heaven, are as so many voices to rouse him. Whence it is, that, frightened by the arms of good deeds, and smitten with the darts of sighs, he takes his flight, and that, returning to the frozen hearts of the reprobate, he seeks for that shadow of wickedness to occupy in security. And where it is found by him, is shewn by its being immediately subjoined, In the covert of the reeds.

Tn Holy Scripture, by the expression ' cane*' or ' reed^'* Calais sometimes understood the Abiding Word, sometimes thca^rundo. skill of the learned, sometimes the changeableness of the mind, sometimes the brightness of temporal glory. For by * cane' is designated the eternity of the Word, when it is said by the Psalmist with the voice of the Father, My tongue ^>Ps.45,I. the reed^ of a swift writer. For since that which we speakacalapasses away, but that which we write remains, the tongue of '"^^ the Father is called the reed of a writer, because from Him is the Word Coeternal with Himself, and begotten without transition''. Again, by * reed' is expressed the learning of4 transiwriters, as the Prophet promises concerning Holy Church,*" saying, In the lairs in which dragons used before to dwell, is.35,7. there ivill spring up the greenness of the reed, and rush. For in this sentence, as we said a long way above in this 56*0 The reed fair and tall, hut wanting Holidily, Job 40, work, by ' rccd' is expressed the doctrine of writers, by ' rush' 1 ^gg 'i^ the fresliness of hearers ^ Again, by ' cane/ or certainly by 29. $.51/ reed,' is expressed changcableness of mind, as is said by Mat.iljthe Lord to the crowds of the Jews in praise of John, What went ye out into the wilderness to see? a reed shaken itdth the wind ? in order, namely, that it should be understood, * No.' For John was not in truth a reed shaken with the wind, because no breath of tongues inclined on different sides his mind, which was made firm by the Holy Spirit.

Again, by ' rush' or * reed' is expressed the brightness of temporal Wisd. 3, glory, as is said of the righteous by Wisdom, The righteous shall sliine, and run to and fro like sparks in the reed-bed. For He terms a ' reed-bed' the life of the worldly, who like reeds, outwardly increase to a height by temporal glory, but are inwardly bereft of the solidity of truth. Whence also the kingdom of the Jews is compared to a reed, when it is said by the Prophet, on the Lord appearing in the truth of Is.2,43. the flesh, A bruised reed shall He not break, and the smoking flax shall He not quench. For what does he set forth by the name ' reed' but the temporal kingdom of the Jewish people, brilliant indeed without, but empty within ? And because in this people the royal race had already failed, and a stranger was possessing its kingdom. He fitly calls the same kingdom a broken reed. But what is expressed by ' flax,' except it be its priesthood, which doubtless wore linen vestments ? And because at the coming of the Lord, it had lost the warmth of charity, it was not burning but smoking, having already lost, as it were, the fire of faith. But the Incarnate Lord broke not the bruised reed, and quenched not the smoking flax, because He smote not with the might of judgment the kingdom of Judaea, which had been already well nigh destroyed, and its priesthood which retained not the fire of faith, but endured them with the long-sufl'ering of patience.

What else, therefore, is designated in this place by the term ' reed' but the minds of the worldly, which are devoted to temporal glory ? For they are the more empty in themselves within, the more they appear tall and beautiful without; for while they nic;lt away into external glory on the surface, they arc not strengthened by any solidity within. For like Hollow splendour, and loose pleasure, Satan's rest. bQ\ a reed they are, through their folly, hollow within, but are Book XXXIIf outwardly beautiful through show and appearance ; but the — '■ — 'more studiously outward glory is sought for by them, the more are their minds agitated with sharper pangs of thought. Whence this Behemoth is now rightly said to slumber in the covert of the reed, because he silently possesses the hearts of those, whose desires he excites to seek after temporal splendor and dignity ; and he himself sleeps, as it were, quietly in that spot, where he does not allow those whom he possesses to remain at rest. For whilst they go about to surpass others by the loftiness of their goods, while through the brightness of outward cleanliness they sm'pass the righteous in appearance, as a reed surpasses the bark of solid trees ; by remaining hollow \n ithin, they make a fitting place for this Behemoth to rest within them. Whence also Mat. 12, * . . , 43 45

the Lord says in the Gospel, that the spirit who went forth and found no rest in barren and dry places, because he found the house which he had left empty, and swept clean, entered it in more abundant measure. For because the earth which is watered becomes moist, the barren and dry places are the hearts of the righteous, which by the power of discipline are drained dry of all the moisture of carnal concupiscence. Whence here also the place where this Behemoth slumbers is still further pointed out, where it is immediately added, In moist places.

For ' moist places' are the minds of earthly men, which the moisture of carnal concupiscence makes fluid, because it iills them. In which this Behemoth plants deeper the footsteps of his iniquity, the more as in passing he^ sinks >perin their minds as in wet earth. For ' moist places' are*'"^"^.'" ^ tus ejus. voluptuous deeds. For the foot does not slip on dry ground, but when planted in slippery ground it is hardly supported. They therefore journey through this life in moist places, who cannot herein stand upright in righteousness. Behemoth, therefore, sleeps in these moist places, because he rests in the slippery doings of reprobate men. But some suppose that by * moist ])laces' are meant the genitals. But if this is so, what else is plainly designated by moist places but lust, so that by a ' reed' is expressed the glory of pride, and by ' moist places' the lust of the body r For these in truth aio 562 Satan^s imaye defended hy his * shadows^ Job 40, two sins, which hold cruel sway over the human race, one, ^—namely, of the spirit, and the other of the flesh. For pride exalts the spirit, lust corrupts the flesh. The ancient enemy, therefore, specially oppressing mankind either by pride or by lust, sleeps in the covert of the reed, and in moist places, because he holds ruined man under the sway of his domination, either by pride of spirit, or by corruption of flesh.

But some he possesses in both ways, because when the spirit of pride exalts them, not even shame for their corruption brings them down from pride at their high estate. But are not the teachers of virtues continually watchful against them within the bounds of Holy Church ? Do they cease to reprove grovelling pleasures, and to recommend the joys of the heavenly country ? But the minds of the wicked refuse the more obstinately to listen to the highest things, the more closely they have cleaved to those that are basest. Nor are they contented with merely perishing themselves, but, (which is worse,) when they see others convinced and improved, they also oppose the reproofs of the righteous, to keep others at least from being corrected. Whence it is well subjoined ; [E. V. Ver. 17. The shadows cover his shadow. ^ y 10, For all the wicked are in truth shadows of the devil : for while they give themselves up to imitate his iniquity, they derive, as it were, a form of resemblance from his body. But as the reprobate are his ' shadows' in the plural number, so each separate sinner is his * shadow' in the singular. But when the wicked gainsay the teaching of the just, when they do not permit any wicked person to be corrected by them, the shadows of this Behemoth cover his shadow; because sinners, whenever they are conscious to themselves of sin, support another sinner in the same course.

His shadows cover his shadow, when the more wicked support by their misdirected patronage the doings of the most wicked. And this they doubtless do with this object, that, while the fault, with which they themselves are bound, is coiTected in others, they may not at last be reached themselves. They cover themselves therefore, when they protect others, because they foresee that their own conduct is attacked, by the same means as they see others confounded with bold reproof. And thus it happens, that while the ' Nettles' of Babylon guarded by her stronger ' brambles.'' 563 aii:f?res:ate of sins is defended, it is also increased, and that Book the guilt of each person is more easy of commission, the ' more difficult it is of punishment. For the evil doings of sinners derive so mucli greater increase, the longer they are permitted, through the defence of the powerful, to remain unpunished. But such persons, whether they seem to be within or without Holy Church, display themselves more openly as the enemies of God, the greater patrons they are of sins. For in defending themselves they fight against Him, Who is displeased with those doings, which they multiply, by defending them. Which conduct the Lord by the Prophet well reproves, under the character of Babylon, saying; Thorns and nettles shall spring up in her houses, 13.34^ and the bramble in the fortresses thereof. For what do we^^* understand by * nettles,' but the irritations of thoughts, and what by ' thorns,' but the piercings of sins?

Nettles therefore and thorns spring up in the houses of Babylon, because in the disorder of a reprobate mind there arise longings of thoughts which exasperate, and sinful deeds which wound. But they who act thus have others also more wicked than themselves as their defenders. Whence he there fitly subjoined immediately. And the bramble in the fortresses thereof. For the bramble is crowded with such a circle of thorns, that it can hardly be touched from its roughness. The nettle and the thorn therefore spring up within, but both of them are fortified without by the bramble : because, namely, smaller offenders commit any kinds of evil, but greater and most abandoned ones defend them. Whence it is here also well said, His shadows protect his shadow. For whilst a greater sinner defends a wicked person, a shadow, as it were, darkens a shadow, that it be not irradiated with the light of truth. It follows; The willows of the brook will compass him about. 11. * Willows' are trees which bear indeed no fruit; but v. are of such great greenness, as hardly to dry up, even when cut off by the roots and torn up. Whence in Holy Scripture by the name * willows,' the good are sometimes designated, from their greenness, and sometimes the reprobate from their sterility. For unless by their continual greenness they typified the life of the Elect, the Prophet would not 564 The willow^ in Us harrenticHS, betokens sinners.

Job 40, have said concerning the children of Holy Church, They jg ^^'^ shall spring up amoncf the grass, as willows hy the water courses. For the children of IToly Church spring up as willows among the grass, when amidst the withering life of carnal men, they last on in manifold numbers, and perpetual greenness of mind. And they are well said to spring uj) by the water courses, because each of them derives its fruitful productiveness from the teaching of Holy Scripture, which runs along in this temporal state. And again, if the life of sinners were not signified by the sterility of willows, the Psalmist would not have said against Babylon by the voice Ps. 137, of preachers ; We hanged our instruments npon the willows in the midst thereof. For the willows are described as being in the midst of Babylon, doubtless because the unfruitful, and those estranged from the love of their heavenly country, are rooted with all the affections of their heart in this confusion of the world. Whence also holy preachers do not play, but hang their instruments in these willows, because when they see minds unfruitful and reprobate, they display not the power of their preaching, but rather weep and are silent. What also is expressed by the brook except the course of this mortal life? Of which it is said again by Ps. 110, the Prophet, He shall drink of the brook in the ivay, there- ^* fore shall he lift up his head.

Because, namely, bur Redeemer tasted the punishment of mortal life, as though in a passage through it, and therefore did not long abide in that death to which he had yielded of his own accord. Whence ou the third day he lifted up at His resurrection that Head w^hich He had laid down at His death. What then is the meaning of that which is said of this Behemoth, TliC willows of the brook will compass him about? except that lovers of this mortal life, unfruitful in good deeds, cleave the closer to him, the more abundantly the delight of transitory pleasure waters them. For a brook waters them, as it were, at their roots, when the love of a carnal life intoxicates them in their thoughts. And like willows they bring forth in truth no fruit, but are green in their leaves, because they sometimes utter words of propriety, which are not burdensome to be said, but display by their good works no weight of life. It is therefore well said, The uillows of the brook Satan suutllows the world, and some even of the Church, 565 nill compass him about, because when tbey who bear no Book fruit devote themselves lo the love of this temporal life, ~ 'they comply loo familiarly with the depraved customs of the ancient enemy. But since we have heard what is rendered him by his clients, let us now hear what he works in them.

It follows ; Ver. 18. He icill drink up a river, and will not wonder, [e. v, and. trusteth that Jordan can flow into his mouth. ^^'^ 1*2. VoY what is in this place designated by the name of * liver,' except the downward course of the human race, which rises at its birth, as if from the source of its fountain, but passes down, as if flowing to its lowest level at its death ? But who are signified by the expression * Jordan,' except those who have been already imbued with the sacrament of Baptism? For since our Redeemer deigned to be baptized in this river, all who have been baptized must needs be expressed by the name of that stream, in which this very sacrament of Baptism happened to be begun. Because, therefore, this Behemoth has drawn to himself like a river the human race flowing downward from the beginning of the world, even to the times of redemption, but a few Elect ones escaping him, it is now well said; He will drink up a river, and tvill not wonder. But since even after the coming of the Mediator he seizes some even of the faithful, who neglect to live righteously, it is rightly subjoined; And trusteth that Jordan can flow into his mouth. As if it were plainly said. Before the coming of the Redeemer of the world, he drank up the world without wondering, but, which is far worse, even after the coming of the Redeemer, he trusts that he is able to swallow up some, who have been sealed with the sacrament of Baptism.

For he devours some who have been placed in the profession of Christians, because he supplants them by causing error in their faith itself But others he does not turn aside from the uprightness of the faith, but inclines to the practice of wicked works. Others he is unable to bend as much as he wishes in deeds of impurity, but he inwardly turns them aside from the zeal of their intention ; so that, when they sever their minds from charity, whatever they may do outwardly may not be right. And they retain the 566 ^ JordarC itself not yet safe from Behemoth. Job 40, faith, but they retain not the life of faith ; because they ^—either openly do those things which are unlawful, or else from their perverted heart, their doings are wicked, even though they seem to be holy. For since some persons are faithful in their professions, but not in their lives, it is said Matt. 7, by the voice of the Truth, Not every one that saith unto Me, Lord^ Lord, shall enter into the kingdom of heaven* Hence Lute 6, He says again ; But ivhy call ye Me, Lord, Lord, and do rpjj. J not the things which I say? Hence Paul says. They profess 16. that they know God, hut in works they deny LLim. Hence 1 John John says, LLe that saith that he knoweth God, and keepeth ' * not Llis commandments, is a liar.

Hence it is that the Mark 7, Lord complains of His own ancient people ; This people ^^^'"^^^honoureth Me xmth their lips, hut their heart is far from Ps. 78, Me. Hence also the Psalmist says, They loved LLim with their mouth, and they lied unto LLim with their tongue. But it was no wonder that this Behemoth before the water of the laver, before the heavenly sacraments, before the corporeal presence of the Redeemer, drank up, with the yawning gulph of his deep persuasion, the river of the human race. But it is very wonderful, it is very terrible, that even after the knowledge of the Redeemer, he seizes many with his open mouth, that he pollutes them after the water of the laver, that after heavenly sacraments he hurries them away to the depth of hell. Let it be said then, let it be said fearful!}^ by the voice of the Truth ; He will drink up a river, and ivill not wonder, and trusteth that Jordan can flow into Ids mouth. For the devil counted it not a great thing that he seized unbelievers, but he now rouses himself with all his efforts to destroy those, whom he pines at seeing regenerated against him. Let no one then trust that faith without works can be sufficient for him, when we know that it is written ; James Faith without works is dead. Let no one think that he has entirely escaped the bite of Behemoth by a mere confession of faith.

Because he has already drunk up a river, but still thirsts after Jordan. And Jordan flows into his mouth as often as any Christian sinks down into iniquity. We have now escaped his mouth, by the aid of faith, but we must take earnest heed, not to fall therein by slippery doings. If care in walking is neglected, it is in vain that we keep the straight No wonder (f he swallows those who tend dowmvard. 567 road by faith. Because the way of faith leads indeed to the Book heavenly country, but it does not carry to the close those ~ who stumble therein.

We have another point to consider more minutely on this head. For those who we said were expressed by * Jordan,' can also be designated by the ' river.' For they who have already confessed their belief in the truth, but neglect to live faithfully, can rightly be called a ' river :' namely, because they flow downwards. But ' Jordan' in the Hebrew word means * the descent of them.' And there are some who in seeking the way of truth cast away their own selves, and come down from the pride of their former life. And when they desire eternal things, they entirely estrange themselves from this world, by not only seeking after the goods of others, but even abandoning their own. And so far from seeking glory therein, they despise it even when it offers itself. For hence is that which is said by the voice of the Truth, If ant/ man will come after Me, let him deny himself. Luke9y For a man denies himself, if, having trampled down the * haughtiness of pride, he shews before the eyes of God that he is strange to himself. Hence the Psalmist says, / will Ps.42,6. remember thee from the land of Jordan, and of the Hermonites. For Jordan, as I said, is interpreted ' Descent,' but Hermonites, Anathema, that is, ' Alienation.' He therefore remembers God from the land of Jordan, and of the Hermonites, who by humbling himself, and by living estranged from himself, is recalled to think on his Creator.

But the ancient enemy considers it no great matter, that he holds under the rule of his tyranny those who seek after earthly things. For we know, as the Prophet witnesses, that His food is choice. Nor does he count it a wonderful thing Hab.i if he swallows up those whom pride exalts, covetousness ^^* wastes away, pleasure relaxes^, wickedness contracts^, anger Miiatat. inflames, discord separates, envy exulcerates, lust pollutes ^a^"^"^' and kills. He will therefore swallow up a river, and will not wonder, because he counts it no great thing, when he devours those, who by the very pursuits of their life run downwards. But he eaiTiestly endeavours to seize those whom he sees already united to heavenly things, from their contempt of the things of earth. And hence, when the river has been 568 Even those ?vho leave temporal glory not yet safe. J-oB 40, swallowed up, it is rightly subjoined, And he trusteth that '- — Jordan can Jlow into his mouth, because he is anxious to luik in ambush, and seize those, whom he. sees casting themselves down from the glory of the present life through love of their heavenly country. For some in tnith forsake the world, abandon the vanities of transient honours, and, seeking the lowliness of humility, transcend by good living the custom of human conversation ; and advance in such Uantk lofty pursuits^, as even now to perform mighty wonders. ^JJ^^^°j.pg But because they neglect to protect themselves by circumspection, they are wounded by the shaft of vain glory, and fall the more fatally from on high.

For hence it is that the eternal Judge, Who weighs the secrets of the heart, foretells Matt. 7, this same fall and ruin, and threatens, saying, Many will say to ' ' Me in that day, Lord, Lord, have we not prophesied in TJiy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? And then will I profess unto them that I never knew you : depart from Me, ye that work iniquity, I know not who ye are. Hence also Amos 7, it is said by the Prophet, The Lord called judgment to the fire^ and it devoured the great abyss, and will eat up a part of the house of the Lord. For judgment is called to the fire, when the sentence of justice is already displayed for the punishment of eternal burning. And it devours the great abyss, because it consumes the wicked and incomprehensible minds of men, which now conceal themselves from men even under the miracles of signs. But a part of the house of the Lord is eaten up ; because Gehenna devours those also, who now boast, as it were, by their holy deeds, of being in the number of the Elect. They therefore who are here called * Jordan,' are there called ' a part of the house of the Lord.' The ancient enemy therefore trusts that even Jordan can flow into his mouth, because he sometimes destroys, by the stratagems of his cunning, those even who are now considered Elect.

But whose hardness of heart would not these words of the Lord arouse ? Whose firmness of mind would not be shaken from the inmost depths of his thoughts, when our enemy is shewn to be of such great power against us ? Will there be no aid of consolation ? There will surely be, for it is subjoined ; Christ took Sainn as it were irith a hook. 569 Ver. 19. In his eyes He will take him as icith a hook. Book XXX iir. 14. It is much to be observed, that the Lord, tempering in [eTYT His mercy the words of His Scripture, alarms us at one time'^^*] with sharp excitements, comforts us at another with gentle ^ * consolations, and blends terror with comforts, and comforts with terror; in order that, while they are both tempered towards us with wonderful skill of manag^iient, we may be found neither to despair through fear, nor yet iocautiously secure. For when He had pointed out in manifold expressions the cunning crafts, and the unrestrained strength of Behemoth, He immediately sets forth the coming of His Only-begotten Son our Redeemer, and teaches in what way this Behemoth is to be destroyed ; in order that, having oppressed our heart by recounting his might. He might speedily alleviate our sorrow by pointing out his destruction. Therefore, after He had said, He icill drink up a river, and will not wonder, and trusteth that Jordan can flow into his mouth.

He immediately announces the coming of the Lord's Incarnation, saying. In his eyes He will take him as with a hook. Who can be ignorant that in a ' hook' a bait is shewn, a point is concealed ? For the bait tempts, that the point may wound. Our Lord therefore, when coming for the redemption of mankind, made, as it were, a kind of hook of Himself for the death of the devil ; for He assumed a body, in order that this Behemoth might seek therein the death of the flesh, as if it were his bait. But while he is unjustly aiming at that death in His person, he lost us, whom he was, as it were, justly holding. He was caught, therefore, in the * hook' of His Incarnation, because w^hile he sought in Him the bait of His Body, he was pierced with the sharp point of His Divinity. For there was within Him His Humanity, to attract to Him the devourer, there was there His Divinity to wound ; there was there His open infirmity to excite. His hidden virtue to pierce through the jaw of the spoiler. He was, therefore, taken by a hook, because he perished by means of that which he swallowed. And this Behemoth knew indeed the Incarnate Son of God, but knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this our Redeemer was piercing him by His own death.

VOL. III. p p 570 IVise coimseh of the Saints made ^ sharp stakes'' Job 40, Whence it is well said, In his eyes He will take him as with — - — a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in Matt. 8, knowing, feared in confessing, saying, What have we to do with Thee, Thou Son of Qod? Hast Thou come to torment us before the time? He was taken therefore with a hook in his eyes, because he both knew, and seized it; and he first knew Whom to fear, and yet afterwards feared Him not, when hungering in Him for the death of the Flesh, as if it were his proper bait. Because then we have heard what our Head has done by Himself, let us now hear what He is doing by His own members. It follows ; And bore through his nostrils with stakes. viii. 15. What else do we understand by stakes^, that is, poles % ^ sudes (yyIjic]^ are sharpened indeed in order to be fixed in the ground,) but the sharp counsels of the Saints ? And these perforate the nostrils of this Behemoth, while they both watchfully behold on every side his most ingenious stratagems, and pierce, by overcoming them. But a scent is drawn through the nostrils, and by drawing our breath deep, an object is detected even when placed at some distance.

By the nostrils of Behemoth are, therefore, designated his cunning stratagems, by which he most ingeniously endeavours both to learn the secret good qualities of our heart, and to scatter them by his most fatal persuasion. The Lord, therefore, perforates his nostrils with stakes, because, penetrating his crafty stratagems by the acute senses of the Saints, He takes from them their power. But he often hovers about the paths of the righteous with such insidious art, as to seek to approach them for their hurt, even by means of the good qualities which he knows to exist in them. For from observing the liberality of one person, he inflames another with the fire of discord ; and when he sees one person compassionate, he persuades another to be angry, in order that, by suggesting that a good deed has not been done in common, he may cut off accordant minds from the benefit of a common favour. For since he is not able to break down the resolutions of the just by persuading them to sin, he is busy in sowing evils therein by means of their good to pierce the 7iostrils of Behemoth. 571 deeds. But holy men overcome these his stratagems the Book more speedily, the more acutely they detect them. A point '' which we set forth the better, if we bring forward Paul, one of many maintainers of the truths in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan fori Cor.

5, the destruction of the flesh, for the satisfaction of penance, * and reserved his spirit to be saved to the day of the Lord Jesus. For by great skill in discipline he was forcibly delivered for punishment to the very person, to whom he had in his sin voluntarily submitted ; in order that he who had been the author of the sin of wickedness, might himself become the scourge of discipline. But when this penance had been well gone through, on learning that the Corinthians had been already moved with compassion towards him, he says. To whom ye forgive any thing, I also ; for //*2Cor.2, / forgave any thing, for your sakes I forgave it in the person of Christ. As thinking of the blessing of communion, he says. To whom ye forgive any thing, I also. As if he were saying, I agree with your good doings ; may whatever you have done be counted as mine. And he immediately added, And if I forgave any thing, for your sakes I forgave it. As if he were saying, Whatever I have done compassionately, has added further good to your doings. My goodness is, therefore, your profit, your goodness is my profit. And he immediately added and subjoined that binding of hearts*, in which he is thus held, In the person of Christ.^ comFor as if w^e were presuming to say to him. Why dost thou cofdi^ so carefully couple thyself with thy disciples ?

why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings? he immediately subjoined, Thatib. u. we may not be circumvented by Satan. And with what acuteness he penetrates his crafty stratagems, he teaches, adding. For we are not ignorant of his devices. As if he said in other words. We are sharp stakes of the Lord's making, and we penetrate the nostrils of this Behemoth by subtle circumspection, lest he should pervert to an evil end that which the mind enters on aright. 16. By ' stakes' can be signified the acute words of Wisdom Himself manifested in the flesh, so that by the p p 2 lum. 572 Levial/uui (inofher name for Satan. Job 40, nostrils of Behemoth may be typified (since scent is drawn '- — in by the nostrils) that prying search of the ancient enemy. For wljen he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him Matt. 4, miracles, saying, If Thou he the Son of God, command that these si ones be made bread. Because then he wished to learn the scent of His Divinity from the evidence of miracles, he drew in the breath, as it were, by his nostrils. But when ib. 4, 7. it is immediately said to him in answer, Man liveth 'not by bread alone, and, T/ioii shall not tempt the Lord iliy God, because the Truth repelled the searching enquiry of the ancient enemy by the sharpness of his sayings, he pierced his nostrils, as it were, with stakes.

But because this Behemoth spreads forth with various arguments of deceit, he is marked still further by the addition of another name ; for it is subjoined, [E. V. Ver. 20. IVilt thou be able to draiv out Leviathan with a ^^'^•^ hook? ix. 17. For Leviathan means * their addition.' Of whom, in truth, but of men } amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his Gen. 3, cunning persuasion that he would confer a divine nature on ^' ^' the first man, but he took away immortality. He can therefore be called ironically ' The addition to men,' for when he promised them to bestow that which they were not, he even took away by his craft that which they really were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His Godhead was concealed, in order to kill him.

For in this abyss of waters, that is, in this boundlessness of the human race, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. The hook mid line that catch him. Meanings of cord^ 573 But a hook for the death of this whale was suspended by a Book marvellous arrangement in this gloomy depth of waters/ ' The line of this hook, is that genealogy of the ancient fathers recorded in the Gospel. For when it is said, Abraham hegat Isaac^ Isaac begat Jacob, and the other Matt, i, descendants are described, with the insertion of the name ~~^^' of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lying in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only-begotten Son, says. Wilt thou be able to draw out Leviatha?i with a hook f Thou understandest, As I ;

Who send My Only-begotten Son in the flesh for the death of the spoiler; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds. It follows ; * And wilt thou bind his tongue with a cord?

Thou understandest. As I. For Holy Scripture is wont x. to designate by a ' cord,' sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditary measured allotments, it is said. The lines have^aAe^e. fallen unto me in goodly places, for I have a goodly heritage. For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins are signified by a * cord,' it is said by the Prophet ; ^oels.5,18. unto you that draw iniquity with the cords of vanity. For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist ; The^s.ud, cords of sins^ have twined about me. For since a cord, i qJ. ^^•^_ when added to, is twisted, in order to increase, siii is not '^^^^^ as unfitly figured by a cord, since it is frequently multiphed, ad loc. when it is defended with a perverse heart. Again, by a ' cord' 574 Christ, in likeness of sinful Jlesh , hinds Satan''s tongue. Job 40, faith is expressed, as Solomon witnesses, who says; A threeEcci'es fi^^'^ ^^^^ ^^ ^^^ easily broken ; because faith in truth which 4, 12. is woven by the mouth of preachers from the knowledge of 1 dissi- ^Q Xrinity, remaining firm in the Elect, is broken' only in the heart of the reprobate.

In this place, therefore, nothing prevents either faith or sin being understood by the word * cord/ For our Incarnate Lord bound the tongue of Leviathan with a cord, because He appeared in the likeness of sinful flesh, and condemned all his erroneous preaching. Eom. 8, Whence it is said, as Paul witnesses ; And from sin He condemned sin. He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all his deceitful arguments from the hearts of His Elect. For behold, when the Lord appears in the flesh, the tongue of Leviathan is bound, because, when His truth had become known, those doctrines of falsehood were silenced.

For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true ? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars } Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet ; Is. 11, And the Lord shall lay waste the tongue of the Egyptian sea. For the ' tongue of the sea,' is the knowledge of secular learning. But it is well called * the Egyptian sea;' because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifesting Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh. Faith also a ^cord.'' Omnipotence a ^ring' to his nose. 575

But if faith is signified by a * cord,' the same meaning Book is again suggested to us; because when faith in the Trinity ?i^MI: became known to the world by holy preachers, the doctrine of the world ceased to break forth against the mind of the Elect. Whence it is well said to the Lord by the Prophet; Thou hast cloven fountains and torrents, Thou hast dried^^.l^^ up the rivers of Ethan. For Ethan is interpreted ' strong.' And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong ma^z'^Marks, house, and spoil his goods, unless he first bind the strong man. ' The Lord, therefore, clave the fountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet ; With joy shall ye draw water from the fountains of Mels.i2, 3. Saviour, For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of Ethan by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth. The tongue, therefore, of Leviathan is bound with a cord, because by the spreading of faith in the Trinity, the preachings of errors were silenced.

But since he cannot now raise himself openly, he goes about hither and thither, and bites by stealth. But the Lord watches against him in our behalf with wonderful pity, and defeats him even in his treacherous designs. Whence it is subjoined ; Ver. 21. Wilt thou put a ring into his nostrils? [E. V. 2L As stratagems are signified by ' nostrils,' so by a ' ring' xi! is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is so restrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name 'ring' can be designated also the aid of the secret judgments, which is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the 576 Go(Vs encircling judgment con founds Satan. Job 40, Israelites ; / will put a ring in thy nostrils. As if it were Y^-^^ plainly said ; Thou breathest hard with thoughts of guile ; 29. but from being unable to fulfil thy desires, thou bearest in thy nostrils the ring of My omnipotence, in order that when thou pantest more eagerly for the death of the righteous, thou mayest return unsatisfied from their life.

But that which Holy Scripture calls in this place a * ring,' it calls a Rev. 14,* sickle' by John in the Apocalypse, For he says, / looked, and behold a white cloudy and upon the cloud one sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. For the power of Divine judgment is called a ' ring,' because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ' sickle.' For whatever is cut by a sickle falls within it, in w'hatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we are in truth within it, wherever we may endeavour to escape,) when the Judge Who is to come is representedj He is rightly said to hold a sickle. Because when He comes to meet all things in His might. He surrounds them in cutting them off. The Prophet saw that he P8. 139, was within the sickle of judgment, when he said, If I ascend * ' into heaven. Thou art titer e: if I descend into hell, Thou art present. If I take mg wings before the light, and dwell in the uttermost parts of the sea, ei:eu there also shall Thy hand lead me, and Thy right hand shall hold me.

He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place, Ps 75,6. saying. For neither from the east, nor from the icest, nor from the desert mountains, thou understandest, ' a way of esca])e is open.' And he proceeded immediatel}'' to speak of this all-embracing comprehension of the Divine power, ^^- ^saying, For God is the Judge. As if he were saying, A way of escape is v/anting on every side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they expressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power of His judgment from prevailing as much as he wishes in his His care makes a hole for escape in Satan's jatv, 577 stratagems. Let it be said then, JVilt thou put a ring Book into his nostrils? Thou understandest, As I, Who restrain 'by Ahnighty judgment his crafty stratagems, so that he neither attempts as much as he wishes, nor succeeds as far as he attempts. It follows. Or wilt thou bore through his jaw with a bracelet ?

A ' bracelet' differs not in meaning from a * ring,' xii, because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his moath would escape his jaw, if it were not bored through } Had he not seized Peter in his mouth, when he denied ? Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, therefore, are withdrawn from his mouth througli the hole of his jaw, who after the perpetration of such great wickednesses have come back with penitence. But w^hat mail can escape the mouth of this Leviathan, so as not commit any thing unlawful ? But hence we know how much we are indebted to the Redeemer of mankind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth;

Who bereft not the sinner of hope, because He pierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man precepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not despair. There must, therefore, be exercised the greatest caution; that no one through pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let liim not despair, because 578 God^s mercy and justice in dealing with our sins. Job 41, if he thoroughly bewails his sin, he finds a hole in his jaw, — by which to escape. He is even now being crushed with his teeth ; but if a way of escape is still sought for, a hole is found in his jaw. He who would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just.

But let no one say, Because He is merciful, I sin venially. And let no one who has sinned say. Because He is just, I. despair of the remission of my sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy ; and let him not so fear His justice, as not to be strengthened by any consolation of hope, nor be so confident of His mercy, as to neglect to apply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of Ecclus. pardon. For hence it is said by a certain wise man; Say ^' not, the mercies of the Lord are many, He ivill not be mindful of my sins. For he immediately speaks of His mercy ib. 7. and justice, saying, For mercy and wrath are from Him, The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured.

For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the pardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the Hope and fear needful as the upper and nether millstone. 579 perishing. Let no one boast then of standing firm himself, Book when David falls. Let no one also despair of his own fall, ^^^^^^when David rises. Behold how marvellously Holy Scripture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearfulness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration.

For thus, in truth, thus does the mercy of the Divine dispensation ever check us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, Tliou shalt not take either the upper or the nether Deut. millstone to pledge. For by * take' we sometimes mean ' * ' take away.' Whence also those birds which are eager in seizing other birds are called hawks'. Whence the Apostle' accipiPaul says. For ye suffer, if a man devour you, if a man take* acci'pio. As if he said. If any one takes away. But the pledge of the ^ Cor. debtor is the confession of a sinner. For a pledge is taken ' from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone are hope and fear. For hope raises up the heart, but fear weighs it down lower. But the upper and the nether millstone are so necessarily joined together, that one is possessed in vain without the other. Hope and feai*, therefore, ought to be unceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice ; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge ; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave him in fear only. For the upper or the nether millstone is removed, if by the tongue of the preacher, either fear is severed from hope, or hope from fear, in the breast of the sinner.

But since on having brought forward David, as the case demanded, we have made mention of so great a sin, the 580 Whi/ God pennies the Elect to fall into sins. Job 40, mind of our reader is perhaps moved to enquire, why Almighty God does not keep uninjured by bodily sins, those whom He has elected for ever, and has also taken up to the height of spiritual gifts. To which, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accordingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, may be brought down by the lust of the flesh. But we know that it is sometimes much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that some persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin.

And they then also correct their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose by the merciful dispensation of God, leads on from sin to sin, and while he strikes the more heavily, loses thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold ! he who prides himself on his virtue, through sin comes back to humility. But he who is puffed up by the virtues he has received, is wounded not with a sword, but, so to say, with a remedy. For what is virtue but a remedy, and what is vice but a wound ? Because, therefore, we make a wound of our remedy, He makes a remedy of our wound ; in order that we who are wounded by our virtue, may be healed by our sin. For we pervert the gifts of virtues to the practice of vice ; 1 in arHo applies the allurements of vices to promote virtues', and JyJ^JJI'^' wounds our healthy state in order to preserve it, and that we Some humbled hij iemplation^ icilhont falling.

581 who fly from humility when \vc run, may chng to it at least Book when falling. But it should be understood in these matters, ^•^^"^' that the more the greater number of men fall in many things, the more firmly are they bound ; and that when this Behemoth smites them with one sin to -make thvm fall, he binds them also with another to keep them from rising. Let a man, therefore, consider with what an enemy he is waging war; and if he perceives that he* has already offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequently destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual w^ounds.

But the perforated jaw of this Behemoth can be understood in another sense also ; so that he may be said to hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin : so as that his chewing any one may be his tempting him with the pleasure of sin. He had received Paul to be chew^ed, but not swallowed, when he was 2 Cor, harassing him, after so many sublime revelations, with thorns ' of the flesh. For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a protection of his merits ; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are tempted, they are humbled ; when they are humbled, they cease at once to be his.

The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from perishing. The ancient enemy, therefore, subserving the secret dispensations of God, willingly tempts 582 Satan, and his body, forced to entreat Christ with soft words. Job 40, the souls of the holy to their ruin, but, by tempting, unwillingly ^—preserves them for the kingdom. His jaw is, therefore, pierced through, because those whom he crushes by tempting, that if-, by chewing them, ho loses as it were, when he goes to swallow. But since it is the work not of human, but divine, forethought, that the very craft of the ancient enemy isuffrapromotes^ the benefit of the just, (so that when he tempts ^ * the Elect he protects them the more by his temptation,) it is well said to blessed Job ; Or wilt thou bore through his jaw with a bracelet 9 Thou understandest. As I; Who providently disposing all things, preserve My Elect more firmly in their 9 labeintegrity, by permitting them to be moved ^ in a measure from factari. ^^g^^. integrity by the jaw of this Leviathan. It follows; [E.V. Ver. 22. Will he multiply prayer's to thee, or will he ' *^ speak soft words to thee ? xiii. 27. Thou understandest. As to Me. For if these words are referred to the person of the Son, he spake soft words to Luke 4, Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God.

And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to Matt. 8, him ; JfTliou cast us out, send us into the herd of swine. Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last judgment, that they may be spared ; when his members, that is, the Luke 1 3, reprobate, cry out too late, and say, Lord, Lord, opoi unto ^^' us. To whom it is said immediately, / know you not, whence ye are* Then also he will say by his members soft words Matt. 7, to the Lord, when many of his body are about to say, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works 9 They say soft words in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Whence they shortly hear, / know you not, who ye are. It follows ; (E. V. Ver. 23. Will he make a covenant with thee ? Thou ' *^ understandest, As with Me. And wilt thou take him for a servant for ever ? xiv. 28. Thou understandest, As I.

But it must be carefully God brings Satan to serve Him as if by covenant, 583 observed, that this Leviathan makes a covenant with the Book Lord, in order to be counted His servant for ever. For in xxxiii* a covenant the wishes of parties who are at variance are fulfilled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, therefore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righteously. This liberty to tempt is, therefore, called a ' covenant,' wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be 2 Cor. exalted by the greatness of the revelations. But, as we have ' said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy.

And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands^ of the heavenly grace, just as he'nutibus, exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.

But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice ; but is said in this place to be taken by the Lord not merely as a servant under an agreement, but a servant for ever ; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of the Lord for ever. For he is no longer permitted to tempt the righteous who are powerful in heavenly happiness, when he is condemned before their eyes 584 Satan doest service, even hereafter, in hin punisliment. Job 40, to llie eternal fires of liell. Because in that heavcr.Iy — ^— country, in which ihey are now rewarded for the labours (;f their temptations, tbey need not to be disciplined by temptations. But at that tin\e this Leviathan with liis body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while tlie just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly rewards the righteous. For as a black colour is put as the back ground of a picture, in order that the white or red which is put over it may seem more beautiful ;

so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; yea both his just punishment there, and his unjust will here. It follows ; [E. V. Ver. 24. Wilt iliou play with him as with a bird ? 41,5.] 3Q^ Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ' bird,' in ridicule at his destruction ? For Behembth, as we have said, < bellua'is interpreted * monster,' and it is shewn to be a quadruped, when it is said to eat hay as an ox. But Leviathan, as he is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said. Wilt thou play with him as with a bird ?

Let us examine, therefore, why he is called a 'monster,' or a * beast,' why a ' dragon,' and why a ' bird.' For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes Satan as * beast,^ ' bird, * dragon^ in various temptations. 585 from heaven to earth, and no longer raises himself by any Book aspiration to the hope of heavenly things. He is, therefore, ^^^^"' an irrational and four-footed animal by the folly of his unclean doings, a dragon by his malice in doing hurt, a * bird' by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a ' dragon;' but because he exalts himself haughtily on the subtlety of his nature, he is a 'bird.' Again, because he is in his wicked doings employed by the Divine power for our benefit, he is a 'beast;' because he secretly bites, he is a ' serpent;' but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a * bird.' For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins; in order, namely, to subdue to himself some by lust, some by malice, and some by pride.

He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a ' beast,' a ' dragon,' or a ' bird.' For in those whom he excites to the folly of lust, he is a ' beast;' in those whom he inflames to do malicious injury, he is a ' dragon;' but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ' bird.' But in those whom he pollutes equally with lust and malice and pride, he exists as a ' beast ^,' a ' dragon,' and a ' bird' at the same ^jumentime. For he has insinuated himself into the hearts of those deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ' monster V he comes near^ bellua. as a ' dragon.' He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride.

He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of VOL. III. Q q 586 Satan ensnared like a bird ; bound for the * maidens.' Job 40, his thought as a bird. And this bird is doubtless raised up the more cruelly against us, the less it is impeded by any weakness of its own nature. For because it is not overcome by the death of the flesh, and saw our Redeemer was mortal in the flesh, it was puffed up with greater haughtiness of pride. But where it raised itself against its Maker with the wing of pride, it there found the snare of its death. For he was overcome by that very death of His flesh, which in pride he sought, and suflfered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it be said then, IVilt thou play with him as with a bird ? For the Lord in truth played with him as with a bird, when in the passion of His OnlyBegotten Son He shewed him the bait, but concealed the snare. For he saw that w^hich he was taking in his mouth, but he saw not what he was holding in his throat. For thougli he had himself confessed Him to be the Son of God, yet he believed that He was dying as a mere man, for whose death he had roused the minds of the persecuting Jews.

But he is understood to have learnt at last too late, at the very moment of His betrayal, that he would be punished by that His death. Whence Mat.27, also he frightened the wife of Pilate by dreams, in order that ^ * her husband might desist from the persecution of the Just One. But the plan which had been by the secret dispensation ordained, could not be by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly should be a ransom for the death of sinners dying justly. But because this Leviathan was ignorant of this even to the time of His passion, he was deluded as a bird, and suffered from the snare of His Godhead, when he seized the bait of His Manhood. It follows ; Or wilt thou bind him for thy maidens ? xvi. 32. Thou understandest. As I. Though the condition of male servants is despicable, their manhood is strong. But in maid servants their sex lies low, together with their condition. The Lord, therefore, well declares that He binds this Leviathan not for his male servants, but for his maidens. Because when He came for our redemption, and sent His preachers against the pride of the world, He chose the foolish, and left the wise; the weak, and left the strong; the Wisdom's messengers, as maidens, iveak in themselves. ^ 587 poor, and left the rich.

The Lord, therefore, bound tlie strength Book of this Leviathan for His maidens, because, as Paul witnesses, ^^^'"' God hath chosen the iceak tilings of the world to confound i Cor. the mighty. Whence it is well said by Solomon; Wisdom -p^^^]^ hath huilded her house, she hath hewn out seven pillars, she i— 3. hath slain her victims, site hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to the citadel, and to the walls of the city. For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul", created Himself a human body within the womb of the Virgin. For the bod}' of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this selfsame Church. And these, because they are supported by the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution.