Morals on the Book of Job (Moralia in Iob)

She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather th*^. faithful people to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the John i, Gospel, but yet does not number him in the class of '' preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him ; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then * ' Mediante anima.' He means Body, but that it is the medium through to say, not that the Human Soul of our which that Body is personally united Lord waa the means of creating the with the Godhead. See b. xxxi. §. 42. Q q 2 588 Holy preachers, ^ maidens ^ ^friends,'' * merchants.^ Job 40, that His wonderful power might shine forth hy the tongues '- — of His preachers, it was first ordered still more wonderfully, that these preachers should have no merit of their own.

The Lord, therefore, sent ' maidens' and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His ow^n person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all whom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, w^orks this mightily by Himself. But because the Lord informs us whom He sends against him, He now also adds what they do who are sent. It follows ; [E. V". Ver. 25. His friends shall cut him in pieces ; the mer- ' chants shall divide him. xvii. 33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from wdiom those who wickedly adhered to him are withdrawn, is himself divided in his own body. But He terms those His ' friends,' whom before He calls ' maidens,' those also He calls ' merchants,' whom He had termed ' friends.' For holy preachers are first ' maidens' through their fear, afterwards ' friends' through faith, at last ' merchants' also through their actions.

For it is said to them Lukei2, when weak; Fear not, little Jiock, for it hath pleased the ^^' Father to give you a kingdoyn. It is said to them again, Johnis, growing strong, But I have called you friends, for all tilings that I have heard of My Father, I have made known unto you. Lastly, they are ordered when going forth to carry on Mark their business; Go ye into all the world, and preach the ' * Qospel to every creature. For in the preaching of the faith a kind of traffic is, as it were, carried on; when the word is given to, and faith received from, the hearers. They make » prffiroas it were a kind of traffic, who make a venture ^ with their gant. preaching, and bring back faith from the people. They Leviathan cut in pieces by GocVs Traffickers. 589 impart to them faith, and immediately receive back their Book holy life. For if the preaching of the righteous had not"^^^"^' been a traffic, the Psalmist surely would not be saying. Take a psalms and give a timbrel. For in a timbrel, leather Ps.8i, 2. is dried, in order that it may sound. What is meant then bysaying, Take a psalm, and give a iimbreli except this? Take yc the spiritual song of the heart, and give back the temporal maceration of the body. If heavenly preaching had not been a traffic, Solomon would never say of Holy Church under the type of a virtuous woman.

She made fine linen, and Prov.si, sold it, and delivered a girdle to the Canaanite. For what is signified by a garment of fine linen, but the subtle texture of holy preaching ? In which men rest softly, because the mind of the faithful is refreshed therein by heavenly hope. Whence also the animals are shewn to Peter in a linen Acts lo, sheet, because the souls of sinners mercifully gathered together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright conversation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is commanded, Let your loins be girded about. The Lord, thereLukei2, fore, in searching out for His preachers finds them as ' maidens,' ' by changing them He makes them ' friends,' by enriching sets them forth as ' merchants.' For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more truly, having become even friends, they unite themselves to the love of the Truth ;

and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in themselves the most ample treasures of virtues. For that the possession of this Leviathan is, much to their praise, taken from him by the preachers of God, the voice of 'J'ruth 590 Skin and head of Leviathan taken and housed. Job 40, promises by the Prophet, saying, And if thou wilt separate ' the precious from tlie vile, thou shall be as My mouth. Jer. 15 19. ' For he in truth separates the precious from the vile, who •reprobacuts off the minds of men from accursed' imitation of the ancient enemy. He is rightly called the mouth of God, because by him doubtless the divine words are uttered. It follows, [E. V. Ver. 26. Wilt thou fill nets with his skin, and the cabin ^^' ^ of fishes with Ids head ? xviii. 34. What is designated by ' nets,' or a ' cabin of fishes,' except the churches of the faithful which make one Catholic Mat. 13, Church? Whence it is written in the Gospel, The kingdom of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes ;

because when cast into this gentile world, it rejected no one, but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ' skin' of this Leviathan we understand the foolish, and by his ' head,' the wise ones of his body. Or certainly by the ' skin,' which is outermost, are designated those who serve him as inferiors in these meanest offices, but by the ' head' those placed over them. And the Lord observing the proper order rightly declares that He will fill these ' nets,' or ' cabin of fishes,' that is, His Church, and the wishes of the faithful with his ' skin' first, and afterwards 1 Cor. 1, with his ' head.' Because, as we said before, He first chose 27. • the weak, that He might confound the strong afterwards. He chose in truth the foolish things of the world, to confound the wise. For He gathered together the unlearned first, and philosophers afterwards ; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. Lie says therefore. Wilt thou fill nets with his skin, or the cabin of fishes with his head? Thou understandest, As I, Who first gather within the Church of the faithful the most distant, and the lowest, as the ' skin' of the devil, and afterwards subdue to Myself Thought of battle loith him should keep man still, 591 his ' head,' that is, wise adversaries.

It follows ; Wilt thou Book lat/ thine hand upon him? That is, As I, Who restraining ^^Z^^HL* him by My mighty power, permit him not to rage more than is expedient, and Who, as far as I shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue. It is said then to blessed Job in a question ; Ver. 27. Wilt thou lay thine hand upon him ? [E. V. As if it were openly said. Wilt thou restrain him with thine ^^' ^*J own strength } Whence it is also fitly subjoined ; Remember the battle, and speak no more,

The deep dispensation of God's judgment for this reason often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderful power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of temptations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin ; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throvving out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet frequently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge ; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufT'erings they endure.

But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when 692 We grudge trials, not seeing their use in our warfare. Job 40,afflictef3. For if our fl(3sh is afflicted with no pain, before it '- — is strengthened with the incorruption of the resuiTection, it is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins } And yet when we arc seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils? And yet when we are galled by the yoke of our human con- » perdition^, in the deep judgment of God, we break out into comsu^ecplaint, doubtless because we do not consider that if no contion to (Jition of bondage oppressed us, our mind, more fatally free, would perchance be in bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us.

For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan? Where shall we betake ourselves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator.? Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him, Remember the battle, and speak no more. As if it were plainly said to him, If thou considerest the contest of the secret enemy against thee, thou dost not blame whatever thou sufferest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittest to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more : that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thine Sata7i*s vain hopes.

His destruction in sight of all. 593 enemy to mind, and consider not that every thing thou Book sufferest is hard, when by outward tortures thou art freed ^^ from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him, (saying, Remember the battle, and say no more;) in order to shew his unpardonable guilt, He immediately added; Ver. 28. Behold, his hope shall disappoint him. [E. V.

But this ouQht to be so understood, as to be referred ^^' '^ to his body also ; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said. Depart from Me, ye cursed, into everlasting fire, M.2it.25, which was prepared for the devil and his angels. O what a^^* spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them ! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive.

But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness ; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues ; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous 594 God is not cruet in what He does or permits. Job 41, strength of this ancient serpent, that they may not esteem — ^-^lightly the danger they have escaped. It is therefore well said ; And in the sight of all he will he cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ' O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weakness ?' He immediately added ; [E. V. Chap. xli. vcr. 1. / will not rouse him as one that is cruel. '^ And as if the ground of the reason were immediately asked by us, * How dost Thou not arouse him, as one that is cruel, since we know that Thou permittest him to devour and to destroy so many ?' He immediately added, saying, [E.

V. Ver. 2. For who can resist My countenance ? and who J^'l^" hath first given to Me that I should repay him ? xxi. 38. In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said. For who can resist My countenance ? And on account of the reason He added ; WJfO hath first given to Me, that I should repay him ? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly > but with good reason. That is, I am both able to rescue marvellously those whom I mercifully elect, and those whom T reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is Ps. 59, that which J:he Prophet says; His mercy shall prevent me? If we have given any good works, in order to deserve His Eph. 2, grace, where is that which the Apostle says. By grace are ye saved through faith, and that not of yourselves^ hut it is the gift of God, not of works? If our love prevented God, 1 John where is that which John the Apostle says ;

Not that we ' ' loved God, hut that He first loved us ? Where is that which Hos.u, the Lord says by Hosea ; / will love thee of My own accord? If without His gift, by our own strength we follow God, where is that which the Truth protests in the Gospel, saying, Man has no claim of right against His doings. 595 Without Me ye can do nothing ? Where is that which He Book says; No man can come to Me, except the Father, Which ^J^^^ hath sent Me, hath drawn him ? Where is that which He 5^ ° ' says again ; Ye have not chosen Me, hut I have chosen you? ib.6,44. If we only prevent the gifts of good works by thinking aright ^^* ^^' through our own strength, where is that wliich is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think atiy 2 Cor.3, thing of ourselves as of ourselves, hut our sufficiency is of ' God? No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits.

But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the reprobate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve ; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said; Who hath first given to Me, that I should repay him ? As if it were plainly said ; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could deserve, they have of their free will despised them. But this very free will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of grace.

For the good which we do belongs both to God, and to ourselves. It is God's by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Ilim thanks for ever ? Again, if it is not our own, why do we hope for rewards to be conferred on us .? Because then we do not give thanks undeservedly, we know that we are prevented by His grace. And again, because we do not 596 All things under God. How Leviathan shall ^entreat.'' Job 41, seek for recompense undeservedly, we know that by the com- '■ — pliance of free will, we have chosen good deeds to perform. Tt follows ; All things that are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but that those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say, All tilings that are under the heaven are Mine f xxii. 41. But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven. He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power.

As if He said, This Leviathan has lost indeed My blessedness, but he has not escaped My authority : because even those very powers, which oppose Me by their evil doings, are subservient to Me. It follows ; [E. V. Ver. 3. / will not spare him, nor his mighty words, and '•' framed for entreaty. xxiii. 42. Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults } But perhaps that man, whom this Leviathan in the end of 2 Thess. the world makes his peculiar\essel, {whom, as Paul attests, ' ■ the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming,) alarmed at the presence of such great majesty, because he is unable *mclina-to exercise his strength, bends himself^ to prayer. But this ^'^^' can be more fitly understood of his body, that is of all the wicked, who have recourse at last to words of supplication, because they now scorn to perform its deeds. Whence the Mat.25, Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. To whom it is ib. 12. immediately replied. Verily I say unto you, I know you not. But when he is said to compose words mighty for entreaty, he urges us the more to understand at this time that which we have said of his body in time to come.

For there are some within Holy Church who offer to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes How Satan's members noiv pray icith mighty loords. 597 feel even tears in their prayer, but when after the seasons of Book prayer pride has struck their mind, they immediately swell up wiih the haughtiness of high-mindedness ; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated conceniing himself, who says, on beholding the tabernacles of the just. Let my soul die with Numb. the death of the just, and let my last end be like theirs, ' But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death ; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence.

A prayer, then, which the perseverance of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping, Aiid her countenance was no \ Sam. more changed to a different form ; namely, because her ' * mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its prayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of traffic. Of whom the Truth says in the Gospel, IVhich devour widows houses under theM&vk pretence of long prayers. These shall receive greater judg- ' * ment. Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers are destroyed by their conduct, it is now rightly said, / will not spare him^ nor his mighty words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifoldj,rg;:uments ; and because the Lord manifests his snaj?^ ike iJiore 598 Satan's disguise detected only tlirough grace. Job 41, mercifully, the more artfully He observes them to be con- '■ — cealed, it is rightly subjoined, [E.

V. Ver. 4. Who will uncover the face of his garment ? ^^•1 . 44. This Leviathan tempts in one way the minds of men which are religious^ and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire ; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though they were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity. For if the vvicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which theyavoid, blended with it. Whence the Apostle Paul, on beholding some men under the cloke of preaching 2 Cor. devoting themselves to the service of the belly, says, For 11 \ A ' * Satan himself transforms himself into an angel of light.

What wonder then if his ministers are transformed as the ministers of righteousness? Joshua feared this transformation when, on seeing an Angel, he asked him on which side he Josh. 5, was, saying. Art thou ours, or our adversaries'" ? in order, H-irtutis ^^^^^-^yj that if he were of the adverse force ^, he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said, WJio will uncover the face of his garment ? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of Entering his mouth, discerniny his lies. * Gates of his face.'' 599 sanctity. And because he endeavours to corrupt the minds Book of the faithful sometimes by openly shewing himself, some- ^^^^"' times by suggestion, (tor he acts at one time by deed, at another by persuasion,) it is rightly subjoined ; And who will enter into the midst of his mouth ?

Thou understandest. But I, Who by the discreet minds of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefully the purpose of his persuasion. For ho believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth. It follows ; Ver. 5. Who will open the gates of his face ? [E. V. 4b*. The ' gates of his face' are wicked teachers, who are j}^-^ called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, (forPs.87,2, Sion is by interpretation, ' watching,' and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also arc the teachers of errors signified by the gates of this Leviathan;

for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. Who, therefore, ivill open the gates of His face ? Thou understandest, except Myself, Who make manifest with clear 600 Safari's ayents, a row oj'teethy hemming men round with terrors. Job 4(|, understanding to My Elect the teachers of errors who are — '- — concealed beneath the semblance of sanctity. And because Antichrist, who rages with a twofold eiTor, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying, In a circle is the terror of his teeth. xxvii. 47. For He wished to change the expression, and, in another phrase, to call these his ' teeth,' whom He had above called ' gates.' For false preachers are his * gates,' because they open the entrance to perdition.

They are his ' teeth,' because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her Sol. by Solomon, Thy teeth as Jlocks of sheep that have been 2. ' shorn, coming upfront the washing; and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integrity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.

It is, therefore, rightly said. In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the weak. What a season of persecution will that appear, then, when some rage with words, and others with swords, to pervert the piety of the faithful ? For who would not despise, even if he were weak, the teeth of this Leviathan, Union of false pei' suasion vntli threats of secular power, GOl if terror did not defend them by a circle of worldly powers? Book But they are proceeded against with twofold cunning, because ^^^^^^i that wliich is said to them by some with flattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive S is summed up in the Apocalypse of John, in aVpotenshort sentence, wherein it is said; The power of the horses ^tque was in their mouth, and in their tails. For by the * mouth' l?^*^^^" ' "^ tium. is typified the knowledge of the learned, but by the ' tail' Rev.

9, the power of men of the world. For by the ^ tail' which is * behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, But one thing I do ^forgetting those things which are behind, Phil. 3, and reaching forth unto those tilings which are before. For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because they themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist well described this same Antichrist, saying, Under his tongue 2sps. lo labour, and sorrow : he sitteth in ambnsh with the rich in^'^' secret places. For, on account of his perverse doctrines, labour and soitow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at the same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich. Ver. 6. His body as molfen shields. 15.]

Holy Scripture is wont to use the word ' shield,' VOL. III. R r 602 Satan s body, ivhy like ^ molten shields.'' Job 41, sometimes in a favourable, sometimes in an unfavom*ablc — - — way. For the defence of a shield is often put for Divine protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the Ps.5,1 2. Psalmist, T/tou hast crowned us with the shicdd of Thy r/ood rvill. The Lord is said to crown as with a shield, because those whom He assists by protecting, He crowns by rewarding. Again, a ^ shield' is put by the same prophet for the Ps.76,3. opposition of man, as he says elsewhere, There brake He the horns, the bow, the shield, the sword, and the battle. For by ' horns' is designated the haughtiness of the proud, by the ' bow' the snares of those who strike from far; but by a ' shield' obstinate hardness in defence, by a ' sword' a blow near at hand; but in ' battle' the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of humility placed upon them. Hence it Ps.46,9.is again said by the same Psalmist, He will break the bow, and snap the arms, and burn the shields in the fire.

For the Lord breaks the bow, when He scatters the secret machinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ' molten' shields, it is suggested to us to enquire, that every vessel which is molten is indeed hard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but are fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of preaching, they permit not any shafts of reproof to penetrate them ; because in every sin which they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his Sinners ward off arroios of reproof loith excuses. 603 iniquity, he does not think at once how to correct his fault, Book but what to oppose in aid of his defence.

He is therefore ^^^^^^' not penetrated by any arrow of truth; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence, Thou wilt render unto them «Lam. 3, recompense^ O Lord, according to the work of their hands. And he immediately mentioned this same recompense more expressly, saying, TJiou wilt give them a shield of heart, Thyih.Qb. labour. For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts ; and they scorned to believe Him to be immortal. Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds. He ' gave them as a shield of heart His labour :' because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weaknesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake.

This shield, as we have already said above, that first sinner held up ; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him ; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but replied that it was by the persuasions of the serpent, saying. The serpent beguiled me, and I did eat; in order Gen. 3, that she also might indirectly refer her guilt to her Maker, ^^• for having permitted the serpent to enter in thither to persuade R r 2 604 Scales of hardness in sin. St. Paul dropped them. Job 41, them thus. But the serpent is not questioned at this time, — because his repentance was not sought for. But they, whose repentance was sought for, held up the shield of most sinful defence against the words of most righteous reproof. Whence it is now become even a habit with sinners, for a fault to be defended, when it is reproved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields ;

because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins; Compacted with scales pressing each other. XXIX. 51. It is said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, wjien reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of defence, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by holy preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh from being plunged into him.

Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the Acts 9, stubbornness of his defence, it is well written of him ; There fell from his eyes as it had been scales. The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light. But after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his What first told him. Hardness of hypocrites. 605 heart. For when he was lying wounded with the shaft of Book deep reproof, he asked wilh heart ah'eadj humble and pene* ^^Z^^£L* trated, saying, Lord^ what ivilt Thou have me to do? The Acts 9, arrow of truth had already reached ihe inmost parts of the heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus enquiring.

Let us behold, where is that cruel persecutor, where the ravenous wolf. Behold, he is already turned into a sheep, which asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art Thou, ihid. 5. Lord/ the Lord does not reply to him; I am the Only-Begotten of the Father, 1 am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanity, he heard from heaven that which he had despised; / ain Jesics'^^^^' of Nazareth, Whom thou persecutest. As if He were saying. Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou may est more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In humbling thee, therefore, I teach thee not that I am God before all worlds ; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Nazareth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride.

But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of hypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of appearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judaea, There the lamia hath lain down, and hath found rest is. 34 for herself, there the hedgehog had its hole. For by the ^4- ^^606 'Jlie crafty sinner defends Jdrnsclf like the hedgehog. Job 41,' lamia' arc designated hypocrites, but by the 'hedgehog' all '- — the wicked who protect themselves by divers defences. For the Mamia' is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypocrites present, there is a kind of fashion of sanctity ; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ' hedgehog' is designated the defence of wicked minds ; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld ;

but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head ; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated ; and yet the wicked mind, by suddenly adducing its excuses, draws its feet inward, because it conceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shews that it has never even begun any thing wicked; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shews us also how the sinner, in thus excusing himself, and in thus » caligiclouding over, by his defences which serve to obscure ', the eye of his reprover which is fastened upon him, is supported by those who are like him.

It follows; [E. V. Ver. 7. One is joined to another, and not even a hreatli ^ comes between them. XXX. 54. These scales of sinners arc both hardened and joined together, so as not to be penetrated by any breath of life The wicked protect each other like close scales. G07 from the mouth of preachers. For those whom a like Book guilt associates, the same does a perverse defence also ^^^"^crowd together in obstinate agreement, in order that they may protect each other with mutual defence for their sins. For every one fears for himself, when he beholds another admonished or corrected, and therefore arises with the like feeling against the words of reprovers, because, in protecting another, he protects himself. It is therefore well said ; One is joined to another, and not even a breath comes between them ; because while they mutually shield each other in their iniquities by their proud defence, they suffer not the breath of holy exhortation in any way to reach them. But He added still more plainly their deadly agreement, saying ; Ver. 8. They will adhere one to another, and holding each [E. V. other they will not be separated. ^^

For they who might be corrected, if divided, persevere, when united, in the obstinacy of their iniquities : and are day by day the more easily separable from the knowledge of righteousness, the more they are not mutually separated from each other by any reproach. For as it is wont to be injurious if unity be wanting to the good^ so is it fatal if it be not wanting to the wicked. For unity strengthens the perverse, while it makes them accord ; and it makes them the more incorrigible, the more unanimous. Of this unity of the reprobate it is said by a wise man ; The congregation Ecclus. of sinners is tow gathered together. Of this the Prophet ' Nahum says; As thorns embrace each other, so is the /east ^^i^^ra of those who drink together. For the feast of the reprobate ' is the delight of temporal pleasures. In which feast they doubtless drink together, who make themselves drunk alike with the allurements of their delight. Because therefore an equal guilt unites, for their own defence, the members of this Leviathan, that is, all the wicked, whom the word of God compares to scales compacted together, it is well said; They will adhere one to anotJier, and holding each other, they will never be separated. For they cannot be separated when holding each other, because they are the more bound together for their mutual defence, the more they remember that they are like each other in all things.

Having described 608 Sneezing of Leviatkan^ Satan'' s last violence. Job 41, then his body, the discourse goes back to his head, and — — — what power the ancient enemy exercises by himself in the time of the closing persecution, is set forth. For it follows; [E. V. Yer. 9. JJls sneezing is (he splendour of fire. xxxii ^^* Tins passage we expound the better, if we first enquire, how sneezing is produced. For in sneezing the breatli rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out conrlensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to him through resemblance in their guilt, a breath rises, as it w^ere, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; because in this raising up of itself against the just, it is kept, by God's provision, from prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to the persecution of the faithful, by him wdio is called Antichrist.

Then does the condensed breath come forth through his nostrils, because the iniquity of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ' sneezing.' And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord: he makes use of such signs and prodigies, as to seem to glitter with the power of miracles, as if with a kind of light of fire. Because his head then strives, w^hen aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines forth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined. And his eyes as the eyelids of the morning. xxxiii. 57. For by his ' eyes,' which are fixed in his head, and His eyes ^ ill counselloi's ; his false light. 009 serve the purpose of sight, his counsellors are not improperly Book designated, who, when they foresee in their perverse maehi-^^^^"' nations in what manner what things are to be done, point out to liis evil workers a way, as it were, for their feet.

And they are rightly compared to the eyelids of the morning. For by the ' eyelids of the morning' we understand the last hours of the night, in which the night opens, as it were, its eyes, when now settiiif^ forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles ; because they cannot persuade what they wish, unless they profess to offer better things. Whence also this very snake, when speaking to our first parents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the knowledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying; Your eyes shall be opened, and ye shall Gm. 3, he as yods, knowing good and evil. In like manner when coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also opens his mouth to pervert the minds of men, {since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,) it is fitly subjoined; Ver. 10. Oul of his mouth proceed lamps. [E. V.

For those who look forward are called his ' eyes,' but those who preach, his ' mouth.' But lamps proceed from this ' mouth,' because they inflame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness. GlO Hypocrites smell sweety hum dim, like torches. Job 41, But what kind of X\\A\i tlieir wisdom is, is shewn, when it is '— immediately subjoined, As kindled torches of fire. XXXV. 59. Behohl the hypocrisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim to themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but bum gloomily by their perpetration of iniquity. The malice of their hypocrisy John sums up in a brief description in the Apocalypse, Rev. 13, saying; / beheld another beast coming up out of the earthy ^^* having two horns like a lamb's^ and he spake as a dragon. He had spoken indeed of the first beast, that is, Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power.

For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast therefore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the appearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life.

But we must not suppose that the preachers of Antichrist will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings Antichrist* s preachers to be tested, like base coin. Gil are virtues, but every thing they do is sin ? But the more Book the mind of the Elect keeps close to the light, the more keenly does it see how it should distinguish virtues from vices. But what wonder is it that we do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its vveight, lest either brass should be concealed under the appearance of gold, or It St the shape of counterfeit coin should disgrace that which is truly gold, or lest deficient weight should prove that to be light, which is both gold, and of the proper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right.

And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. But when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its full vveight. For if a good deed which is brilliant with signs and miracles, possesses not the full amount of perfection, it ought to be anxiously considered with careful circumspection, lest an imperfect thing, when taken for a perfect one, should turn to the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin ? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin ? How do they, who have not only not attained the perfection of humility, but have not even reached its threshhold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns every thing which is said to have been done by the holy 012 Antichrist all but deceives the very Elect.

Job 41, fathers. But even the very Elect, on beholding so many '— wonders, and in trembling at liis many miracles while they despise his Hfe, suffer in their heart a kind of mist of doubt. Because while his wickedness exalts itsell" by prodigies, their clearer sight is in a measure obscured. Whence it is rightly subjoined ; [E.v. Ver. 11. Out of his nostrils goeth smoke. xxxvi ^^' ^^^ ^^ sight of the eyes is pained by smoke. Smoke is therefore said to go out of his nostrils ; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel ; Mark False Clirists and false prophets shall rise, and shall shew ' * signs and wonders, so as even for the Elect, if possible, to be led into error. In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ' if possible"* are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done.

But since both the heart of the Elect is shaken with anxious thought, and yet their constancy is not moved, the Lord included both points in this one sentence, saying. So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err alread}'. But it is immediately subjoined, If possible ; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined ; As of a healed and hailing pot. xxxvii. 6*2. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the Ilev.13, y^Qj-jj^j-g (j£ ^jjjg beast, addeel. So that he makcth fire come Satan, like a basilisk, breathes blinding smoke. 613 dow7i from, heaven. For for fire to come down from heaven, Book is for flames of zeal to pour forth from the lieavenly souls pf^^ the Elect. But because this Leviathan is called in another place not merely a serpent, but also a basilisk S because he^ *i"^si . . . * little rules over unclean spirits, or reprobate men, as Isaiah says, king.' Out of the serpetWs root shall come forth a basilisk, we Is.

14, must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us. P'or a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance. 63. We are hence then, we are hence compelled to consider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil thought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward light is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of tlie reprobate, the heat of many thoughts, from love of this temporal life. And he multiplies, as it were, clouds^ of 2 giobos. smoke, because) he crowds together in the mind of earthly men the most trifling anxieties of this present life. This smoke, which comes forth from his nostrils, sometimes aff'ects for a time the eyes even of the Elect.

For the Prophet was enduring this smoke within, when he said. Mine Fs. 6, 7. eye is disturbed because of anger. He was oppressed by its pouring in upon him, saying, My heart is troubled Ps.ss, within me, and the light of mine eyes is not with me. For * this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a tranquil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. But that mind Ps. A6, cannot be at ease ^, which is op})ressed with inundations of 3 * vacare. 614 The reprobate have ever fresh clouds of smoke. Job 41, this smoke ; because volumes of earthly thoughts are crowded '- — therein from love of the present life. The light of inward rest is therefore lost through this smoke, because the eye of the heart is darkened, when it is confused by the irritation of cares.

But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them. Qb. And we certainly know that in clouds of smoke, 1 inaw^hen some are fading away ^ above, others rise up from "^^^"" ■ below : so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this Joel 1, serpent. Whence it is well said by the Prophet Joel, That which the palmer-worm hatli loft, the locust hath eaten;

and that which the locust hath left, the canker-worm hath eaten; and that which the canker-ivorm hath left, the mildew hath eaten. Awake, ye drunkards, and weep. For 2 eruca. what is designated by the palmer-worm^, which creeps with all its body on the ground, except it be lust.? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies by leaps, except vain glory, which exalts itself with empty presumptions } What is typified by the 3brucanker-worm^, almost the whole of whose body is gathered into its belly, except gluttony in eating } What but anger is indicated by mildew, which burns as it touches.? That Satan blinds them to the ruin he is icorhing in them. CI 5 therefore which the pahner-worm hath left, the locust hath Book eaten, because, when the sin of lust has retired from the ^^^^"' mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust hath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, cither the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love even of human praise.

That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it. QQ. But it is there well subjoined; Awake, ye drunkards, Joeli,5, and weep. For they are called ' drunkards,' who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saydng ; Awake, ye drunkards, and weep, but * shake off the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts ?' The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he consumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wickednesses by which it extends itself into outward action.

For the Prophet had beheld this heat of carnal concupiscence (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face Jqx. i, of the north. For the pot of the human heart is heated ^^616 Satart's breath inflames the soul with various lusts. Job 40, from the face of the north, when it is inflamed with unlawful '— desires by the instigation of the opposing spirit. For he Is. 14, who says; I will sit on the mount of the covenant^ in the sides of the north, inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession ; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be contemned, and to contemn other things which it has obtained ; at one time to be eager for its own profit, at another to oppose another's advantages, even to its own loss ; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were on high by pride of thought, to put aside all concern for the flesh, and to raise itself up altogether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot.

Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is puffed up within. But this point the Truth proceeds to speak of more plainly in other words, when it is subjoined ; [E. V. Ver. J 2. His breath kindleth coals. xxxviii. ^^" ^^^ what does He call ' coals,' but the minds of reprobate men, kindled with earthly desires. For they are on fire when they seek after any temporal object; doubtless because their longings, which sufl'er not their mind to be ' intequiet and whole ^, inflame them. The breath of Leviathan ^^'^"^' therefore kindles the coals, as often as his secret suggestion allures the minds of men to unlawful pleasures. For it inflames some with the torches of pride, some with those of envy, some with those of lust, some with those of avarice. Gen. 3, Yox he applied in truth the torch of pride to the mind of Eve, when he instigated her to despise the words of the Gen. 4, Lord's command. He kindled the mind of Cain with the flame of envy, when he was grieved at his brother's sacrifice being accepted, and in this way arrived as far as the sin of 1 Kings fratricide. He inflamed the heart of Solomon with the 11,4. torches of lust, whom he overcame with such great love for women, that by having been led to the worship of idols, he On what minds Jiisjiames kindle inosL.

617 forgot the reverence due to his Maker, when he was Book pursuing the pleasure of the flesh. He also burnt up the ^^^^iH: mind of Ahab with the fire of avarice, when he urged him 21, 2. with impatient desires to seek for the vineyard of another, and drew him on in this way even to the guilt of homicide. This Leviathan therefore blows on the coals, with a breath as great as the effort of secret suggestion with which he inflames the minds of men to aim at what is forbidden. Whence also it is immediately subjoined ; And ajiame goeth out of 1 lis mouth.

For the flame of his mouth is in truth the veryxxxix. instigation of secret suggestion. For he addresses the words of evil persuasion to the mind of each person, but that which goes out of his mouth is a flame ; because the mind burns with desires, when it is instigated by his suggestions. These he daily suggests, these he ceases not to suggest even to the end of the present life : but he then expands himself more wickedly when coming in that accursed man, he displays himself more openly in the glory of this world. A mightier smoke proceeds then from his nostrils, because a greater instigation assails the hearis of men when frightened at the marvels of his wonders. Then does his breath make the coals to burn more fiercely, because, on finding the minds of the reprobate already warm with the love of temporal glory, he inflames them with the breath of his suggestion, even to the wickedness of exercising cruelty. Then does a flame go forth from his mouth, because whatever he says by himself or by his preachers, is a fire with which unfruitful trees are burnt up. But the mind of those who do not at all wish to become precious metals, is touched by the fire of earthly concupiscence. Whosoever therefore wishes not to suffer from the flame of his mouth should take care, according to the expression of the teacher of truth, to be found, not wood, hay, stubble, but gold, silcer, audi Cor.

precious stone. Because the fire of his persuasion burns ^' ^^* them the more fiercely, the softer every one has rendered himself to yielding his consent. But because a mind, when placed in this corruptible flesh, is in no way permitted not to be touched by the heat of his persuasion, it VOL. III. s s 618 Flames of temptation best quenched with Tears. Job 40, remains for it, when parched by its mahgnant blasts, to '- — betake itself unceasingly to the aid of prayer. For a wave of tears quickly extinguishes the flame of his suggestions.

Because we bear about us a body from this world, let i. us consider the end of the universe, from the part of it in which we ourselves are^ For we learn more quickly of what^ ^I. kind is the end of the world, if we carefully consider that we are.' which we bear about us from the world. For our age flourishes more vigorously in our youthful years, but in the time of old age it is shrivelled up by increasing diseases, and while its existence is extended to greater length, instead of dying it daily fails every moment of its life. So also as the duration of the world increases in years, it suffers under increasing evils, and it feels the loss of its health, as it obtains increase of age. For its tribulations increase together with its years, and it endures with greater weakness the losses of life, the more it lasts on, as it were, to a more advanced age. For the ancient enemy is let loose against it with all his strength, who, although he has already perished, as having lost the happiness of his heavenly condition, is yet at that time more fully extinguished, when he is deprived of his permission to tempt, and is fast bound in eternal fires. He is about, accordingly, to assail the ends of the world with severer temptations, because he becomes more raging in his cruelty, the nearer he perceives himself to punishment.

For he considers that he is just about to lose his privilege of most fatal liberty. And the more he is confined by the shortncssof the time, the more does he spread forth with multiplicity of cruelty, as is said of him by the voice of the angel to John ; Woe to the earthy and to the sea^ because Hev. 12, the clevil is come down imto you, having great wrath, know- ' s s 2 620 The reprobate most free to execute ill designs. Job 4i,i7ig that he hath but a short time. He then spreads himself '- — forth into the fury of great wrath, in order that he, who could not remain in his state of happiness, may not fall into the pit of his damnation with a few only. He then searches out with greater craft whatever power of iniquity he has gotten, he then exalts more highly his neck of pride, and by means of that accursed man whom he wears, displays for the purpose of evil, all the temporal power he possesses. Whence also it is now rightly said by the Divine voice ; [E. V. Ver. 13. f/i his neck will remain strength. ^^i 2. For what is designated by the ' neck' of that Leviathan, except the stretching out of his pride, \vith which he raises himself up against God, when, with pretended sanctity, he is exalted also by the pride of power ?

For that pride is expressed by the ' neck,' the Prophet Isaiah witnesses, who Is. 3,16. reproves the daughters of Jerusalem, saying, They have walked with stretched forth neck. Strength then is said to remain in the ^ neck' of this Leviathan, because power is also subjoined and ministers to his pride. For all his haughty pride, all his crafty machinations, he prosecutes at that time by the strength also of secular power. Which the prophet Dan. 8, Daniel observing, says. Craft will be directed aright in his hand. For craft in his hand, is fraud in his strength ; for all his wicked designs he is able also, for the time, to carry out with strength. But his craft is said to be ' directed,' because the malice of his fraud is impeded by no difficulty. For this Leviathan or his vessels are wont frequently to possess this peculiarity, that, to add to their iniquity, they are able to carry out more wickedly what they wickedly desire.

For when the Elect perchance are weakened, and rush headlong in their unlawful desires, they are frequently restrained by the hand of the Divine gift, so as to iind no results from their wretched will. And when a strong opposition arises to their wishes, they are frequently corrected by the very impossibility, and by the wonderful course of the 1 or inward disposal, a change of their evil will succeeds through 'through conversion, while through their infirmity perfection ^ is denied weakthem. For hence is that which the Lord says, under the Jlf^^g"^' character of every soul, to Judaea who is weak, and walking Hos. 2, in evil ways ; Behold, I will hedge tip thy way with thorns, The Elect hedged in with horns when they would stray. 62 1 and I will hedqe it up with a wall, and she shall not find Book her paths, and she shall follow after her lovers, and she shall not overtake them^ and she shall seek them, and not finding them shall say, I will go and return to iny first husband, for then it was better iviih me than now. For the ways of the Elect are hedged up with thorns, when they find the pain of piercing in that which they desire in this world. He obstructs, as it were, by interposing a wall, the ways of those, whose desires the difficulty of attainment opposes. Their souls truly seek their lovers, and find them not, when by following malignant spirits, they do not gain hold of those pleasures of this world, wliich ihey desire.

But it is well added that she says immediately in consequence of this very difficulty ; / will go and return to my former husband, for then it tvas better with me than now. For the Lord is the first husband, Who united to Himself the chaste soul, by means of the love of the Holy Spirit. And the mind of each one then longs for Him, when it finds manifold bitternesses, as thorns in those delights, which it desires in this world. For when the mind has begun to be stung by the adversities of the world which it loves, it then understands more fully, how much better it was for it with its former husband.

Those then, whom an evil will perverts, adversity frequently corrects. Whence also it is much to be feared, lest prosperity should follow, when unjust things are longed for, because an evil, which is supported also by the prosperity of attainment, is with more difficulty corrected. Both craft then is directed aright in the hand of this Leviathan, who with his members is consigned to eternal tortures, and strength remains in his neck, because that which he longs for in this world with evil resolve against the good, he consummates with more evil ability, in order that no present adversity may oppose him, in proportion as no prosperity awaits him for the future. And because every one who, from depraved habits, is familiar w4th his friendship, loses first the true riches of the mind, it is fitly subjoined ; And want will go before his face.

For acquaintance is wont to be designated by the ... * face.' Whence it is written ; And My Face shall go before thee, that is, knowledge of Me will give thee guidance. But J4. 622 * Poverty^ in the Elect, is longitujfor higher grace. Job 41, it should be known, that the want of the Elect is used in one ' '— sense in Holy Scripture, the want of the reprobate in another. For it is the want of the Elect, when the true riches of the heavenly country recur to their mind, and when, placed in the sorrowful banishment of this present life, they remember that they are poor. For they sigh in truth unceasingly after Eph. 1, those riches, of which Paul says ; Thai ye may know what is the hope of His calling^ and what the riches of the glory of His inheritance in the Saints. And because as yet ihey do not behold them, they earnestly groan, the mean while, in the sorrow of this poverty. Jeremiah had doubtless gained a Lam. 3, sight of this pov^erty, when he was saying ; / am a man vjho ^' behold my poverty by the rod of His i?idignation. For the rod of the indignation of God is the blow of severity. And man then endured this indignation, when he was expelled irom Paradise, and lost the true riches of inward joy. But because all the Elect continually behold that they have fallen into the poverty of the present life from that faculty of innate strength, it is well said, / am a man who behold my poverty.

For whoever still longs after these visible things, understands not the misery of his pilgrimage, and has not skill to see the very evil which he is suffering. The prophet Ps. 31, David, beholding this poverty, says. My strength is weakened in my poverty. For strength is said to be weakened in poverty, because the mind which has fallen in this pilgrimage, and has been assaulted by the annoyances of its own corruption, is hindered from beholding that which it has lost.

But the reprobate know not how to think of this poverty, because, while they pursue those things which they behold, they neglect to think of the invisible things which they have lost. Whence it is rightly called their ' want ;' for while they are filled with sins, they are emptied of the riches of virtues. And it is frequently their lot, that, when, from being lifted up by the madness of pride, they consider not the losses of their fall, they discern not that they are poor also in good deeds. Whence it is said by the Rev. 3, voice of the Angel to the preacher of Laodicea ; TJiou sayest ^^' that I am rid), and increased with goods, and have need of nothing; and knowcst not that thou art tvretched, and miserable, and poor, and blind, and naked. He who is JVani in the reprobate, is destitution of Grace. (523 elated through pride at his sanctity, declares himself, as it Book were, to be rich, but is proved to be poor, blind, and naked. ' Poor, assuredly, because he has not the riches of virtues ; blind, because he sees not the poverty which he is suffering ; naked, because he has lost his first garment, but in a worse way, because he knows not that he has lost it. Because then, as we have said, the ' want' of the reprobate is their being stripped of their merits, it is rightly said of Leviathan ;

Waiil will go before Ids face. For no one is joined to the knowledge of him, unless he is first stripped of the riches of virtues. For he first steals away good thoughts, and afterwards infuses in them a clearer knowledge of his own iniquity. Want is therefore said to go before his face, because the faculty of strength is first destroyed, in order that a knowledge of him may be afterwards gained, as if through familiarity. Or certainly, because he steals upon many in so crafty a manner, that he cannot be detected by them, and so makes void their virtues as not to display the evil design of his cunning, want is said to go before his face. As if it were openly said, Because when he tempts by lying in ambush, he spoils men before he is perceived. For hence is that which is said of Ephraim by the Prophet, Strangers have devoured his Hos. 7, strength^ and lie hath known it not. For by ' strangers' are ' usually understood apostate angels, who devour our strength, when they consume the virtue of the mind by perverting it. Which Ephraim both endured, and knew it not, because through the temptation of malignant spirits he both lost the strength of his mind, and understood not that he had lost it. Want therefore goes before the face of Leviathan, because he spoils by his temptation the minds of the careless, before he who is tempted knows his snares. By this then which is said, In his neck will remain strength, is set forth the power of his violence. But by this which is added, And want will go before his face, is designated the subtlety of his craft.

Although with regard to our knowing that want goes before his face, there is another point for us to expound in a more melancholy manner. For by the awful course of the secret dispensation, before this Leviathan appears in that accursed man whom he assumes, signs of power are with624 Gifts in the Church scanty when Anticlirisi comes. Job 41, drawn from Holy Church. For prophecy is hidden, the — grace of healings is taken away, the power of longer abstinence is weakened, the words of doctrine are silent, the prodigies of miracles are removed. And though the heavenly dispensation does not entirely withdraw them, yet it does not manifest them openly and in manifold ways as in former times. And this is so caused by a wonderful dispensation, in order that the Divine mercy and justice may be fulfilled together by one and the same means. For when Holy Church appears as if she were more abject, on the withdrawal of signs of power, both the reward of the good increases, who reverence her for the hope of heavenly things, and not on account of present signs ; and the mind of the wicked is the more quickly displayed against her, who neglect to pursue the invisible things which she promises, when they are not constrained by visible signs. When therefore the humility of the faithful is deprived of the manifold manifestation of wonders, by the terrible judgment of the secret dispensation, there is heaped up more abundant mercy for the good, and just anger for the evil, by the same means.

Because these signs of power cease, in great measure, in Holy Church, before this Leviathan manifestly and visibly comes, it is now rightly said; Want will go before Ids face. For the riches of miracles are first withdrawn from the faithful, and then that ancient enemy displays himself against them with visible prodigies, in order that as he boasts himself on his wonders, he may be overthrown more mightily and more honourably by the faithful without wonders. For though signs will not be wanting to the faithful in their contest with him, yet his will be so great, that those of our people will seem to be rather few or none at all. But their virtue doubtless becomes mightier than all signs, when it crushes with the heel of inward resolution all his terrible deeds which it beholds. But the malignant enemy displays himself against them with so much the fiercer cruelty, the more he grieves that he is despised even with the brightness of his miracles. He therefore gathers himself together for their destruction, and unites all the reprobate with unanimous cruelty for the death of the faithful; in order that he may put forth his cruelty with so much greater power, in Union among the wicked strengthens them against good. 6*25 proportion as all ihe members of his body agree with him in Book the things he seeks perversely to effect. Whence also it is ^ rightly said ; Ver. 14. The members ofhisjlesh cling to each other. [E. V.

The ' flesh' of this Leviathan are all the reprobate, ^^'J who rise not in their longing to a knowledge of their spiritual country. But the ' members of his flesh' are those, who are united to these very persons, when acting wickedly, and preceding them in the way to iniquity. As is said on the other hand by Paul to the Lord's body ; Ye are the body \ Cor. of Christ, and members of a member. For a member of a ' ' body is one thing, a member of a member is another. For a member of the body is a part referred to a whole, but a member of a member is a particle to a part. For a member of a member is a flnger to the hand, the hand to the arm, but a member of the body, is the whole of this together to the body at large. As therefore in the spiritual body of the Lord we term ' members of a member' those who in His Church are governed by others ; so, in that reprobate congregation of this Leviathan, those are the 'members of his flesh,' who by their wicked deeds are joined to some more wicked than themselves. But because the malignant enemy agrees with himself in his perverse doings from first to last, the Divine discourse speaks of the members of his flesh clinging to each other in him.

For they so agree in their wicked opinions, as not to be divided by any mutual disputations with each other. No quarrel of disagreement then divides them, and they therefore prevail mightily against the good, because they keep themselves together with close agreement in evil. For as we have already said above, that it is fatal if unity is wanting to the good, so it is more fatal if it is not wanting to the evil. For the unity of the reprobate obstructs more firmly the path of the good, the more firmly it opposes itself to it by being collected together.

Paul had beheld this unity of the reprobate destructive to himself, when being seized in the midst of the Sadducees and Pharisees he was saying; Of the hope and resurrection Acta^s, of ihe dead, I am judged. And struck by this voice, the ^• crowd of his hearers immediately mutually started asunder against itself. And when the tumultuous multitude is 626 Division ofevilmen. Judgment ^Lightnings' smite none else. Job 41, divided into two parts, a way of rescue is opened to Paul, '— because the crowd of persecutors when divided released him whom it had held fast when united together. The righteous are therefore rescued, when the unrighteous are divided, and the wishes of the Elect arrive at completion, when the hosts of the reprobate are confounded by discord. And Ex. 14, ^]^jg ^g ^igQ ^gij designated by the dividing of the Red Sea. For when the wave is divided into two parts, the Elect people journeys on to the land of promise, because, when the unity of the wicked is rent asunder, holy minds attain to that which they desire. If the unity of the wicked had not Gen. 11, been hurtful, Divine Providence would never have divided the tongues of the proud with such great diversity. If the unity of the wicked had not been hurtful, the Prophet would Ps.55,9. not say of the enemies of Holy Church; Cast down, O Lordy and divide their tongues. Because then this Leviathan is then let loose in his might against the Elect of God, to increase his power of hurting, he is permitted also to have unity among the reprobate, in order that he may put forth his might more powerfully against us, the more he assaults us not merely with the blow of strength, but also with the weight of unity.

But who can be sufficient against these things t What mind must not tremble at the weight of such pride and compactness, from the very bottom of his thought ? Whence, because the Divine Clemency sees that we are trembling through weakness, It immediately adds what It does for us, by Itself. For it follow^s ; He shall send lightnings against him, and they shall not be carried to another place. V. 10. What is designated by the appellation of ^ lightnings,' except those tremendous sentences of the last judgment? And they are, therefore, called ' lightnings,' doubtless, because they consume for ever those whom they strike. For Paul had beheld lightnings coming down on him, when he 2 Thess. was saying. Whom the Lord Jesus shall slay with the Spirit ' * of His mouth, and shall destroy with the brightness of His coming. But these lightnings which are sent against him, are not carried to another place, because they then smite the reprobate only, while the righteous rejoice. For after the threshing of the present life, in which the wheat now groans Satan an anvil on which the Saints are formed. 627 beneath the chaff, such a separation is made by that fan of Book the last judgment between the wheat and the chaff, that ^^^^^' neither does the chaff pass into the garner of the wheat, nor do the grains of the garner fall into the fire of the chaff. Those lightnings then touch not another place, because, namely, they burn with their fire not the grains, but the chaff. But He teaches us, that punishment does not correct this Leviathan, when he adds ; Ver. 15. His heart shall be hardened as a stone. L?*.^*

For the heart of the ancient enemy will be hardened as a stone, because it will never be softened by any penitence of conversion. And because he will be fitted only for the blows of eternal punishment, it is rightly immediately added; And he will be bound as the anvil of the hammerer. For the hammerer puts up an anvil fitted to receive blows only. For an anvil is erected for the very purpose of being struck with frequent blows. Leviathan therefore will be bound as the anvil of the hammerer, because he will be confined by the chains of hell, in order to be beaten with the continual blows of eternal punishment. And he is struck also even now, when any of the just are saved, as he is watching in ambush, but wasting away with pain. But in an anvil other vessels are wrought into shape, while the anvil itself by its many blows is not changed into a vessel of another kind. This Leviathan is therefore rightly compared to an anvil, because we are wrought into shape by his persecutions, but he is both always struck, and is never changed into a useful vessel. We abandon him to eternal blows, and we, who have been smitten through his temptation by the hand of the heavenly Artificer, come out by his means properly shaped vessels. For on him we are beaten, but it is that we may come into use for the House above.

But he is bound as an anvil, because, though he now goes about the world with his temptations, yet when placed in the pit, under the blow of his sentence, he wanders no more. It follows; Ver. 16. When he shall be taken away^ the angels shall [E. V. Jear, and being affrighted shall be purified. ^^'^ 12. Holy Scripture often so mixes up past and future limes, as sometimes to use the future for the past, sometimes the past for the future. For it uses the future for the past, 628 Angelfi firmer through fear at Satan's fall. Job 41, when there is pointed out to John a woman, who is about to 1^:_ bring forth a male child, to rule the Gentiles with a rod of 6. 'iron. For since this had already taken place by the coming of the Lord in the flesh, an event which had occurred was being announced. Again, it was the past for the future, as Ps. 22, the Lord speaks by the Psalmist, saying; TJiey have dug 16. 17. ]^y jiQfids^ and My feet, they have numbered all My hones. For by these words in truth, the nature of the Lord's Passion is described as already past, but yet it is announced as still far future. In this place then in which it is said ; When he shall he taken away, the angels shall fear, nothing prevents its being understood, that past events are described under the form of the future tense.

Nor do we give up the sense of its true meaning, if we believe that when this Leviathan was falling from the height of blessedness, the Elect Angels also were greatly terrified at his fall, in order that, as the fall of pride was casting him out from their number, their very fear might give them strength to stand more firmly. Whence it also follows ; And heing affrighted shall he purified.

But they are purified ; doubtless because, when he went forth with his reprobate hosts, they alone, who were to live in happiness for ever, remained in the abodes of heaven. His fall then alarmed and purified them; it alarmed them, in order that they might not proudly despise their Creator. But it purified them, because it was so ordered, that when the reprobate went forth, the Elect alone remained. And because God, the Maker of all things, knows how to apply even the evil doings of the reprobate to the protection of the good, He converted the lapse of those who fell to the benefit of those who remain; and the fault of the proud is punished, by the same means by which the increased merits of the humble Angels were discovered and confirmed. For on the fall of these, it was granted as a special gift to those that they should never in any wise fall. For while the holy Angels behold in them the ruin of their own nature, they stand with greater caution and firmness in their own persons. Hence it is ordered, by the Lord the Maker of all, marvellously arranging all things, that even the losses of its ruin are of service to that abode of Elect spirits, when it is more Angels or holy preachers, in fear at fall of Antichrist, 6*29 firmly built up, in consequence of its having been partially Book destroyed. ^^^^-

But because Holy Scripture is frequently accustomed to designate the preachers of the Church, by the name of * Angels,' because they announce the glory of the heavenly country, we can in this place understand ' Angels' to mean holy preachers. For this cause it is that John, in the ApoKev. 2, calypse, writing to the seven Churches, speaks to the Angels^" * of the Churches, that is, to the preachers of the peoples. Hence the Prophet says; And the angels of peace shall weep Is. 33,7. bitterly. Hence again the Prophet Malachi says; 77<eJ^al. 2, priesCs lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord of hosts. Hence Paul says ; Great is the mystery of godliness, which was mani- ^ '^™fested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed on in this world, is receiied up into glory. He therefore, who, after he had said that the mystery of the dispensation appeared to Angels, added also that it had been preached unto the Gentiles, certainly by the name ' Angels' designated holy preachers, that is, the messengers of truth.

If therefore the expression. When he shall be taken away, the angels shall fear, and being affrighted shall be purified, is referred to future time, there is here pointed out the last damnation of this Leviathan, in this world, on the coming of the strict Judge. Because he, who is now tolerated by the wonderful longsuffering of gentleness, is taken out of this world by the wrath of judgment. But he is cast out from thence with so great a weight of terror, that even the strength of holy preachers is disturbed; For when he shall be taken away, the angels shall fear. Because when he is swept away with the whirlwind of judgment, even those messengers of the heavenly country, who shall be found in their bodies, are staggered with unbounded fear, and tremble. For though they now are strong and perfect, yet, as still living in the flesh, they cannot fail of being agitated with fear, at the whirlwind of such great terror. But when this Leviathan is swept away, and when all the elements are shaken at his destruction, the hope of the approach of the kingdom fills those holy preachers with 630 Terrors of the ivicked at last. Meaning of sword. Job 41, joy, whom, as I have said, that time of judgment shall find still ^ in their bodies, and th(3 infirmity of their flesh alarms them at the display of wrath. There will therefore be in them, in a certain way, a joyful trembling, and a fearless fear; because they are sure of being rewarded in the heavenly kingdom, and through fear of so great a whirlwind they tremble from the infirmity of the flesh.

Let us consider therefore how greatly the conscience of the wicked is then agitated, when the life even of the just is disturbed. What will they do, who hate the coming of the Judge, if even they who love tremble at the terror of so great a judgment } And because, whatever rust of slight sins could possibly exist in holy preachers, is burnt out by this dread, after He had said, When he shall be taken away, the angels shall fear, He fitly subjoined immediately ; And being affrighted shall he purified. But because we have learnt these things concerning the end of this Leviathan, let us hear what he does meanwhile, before he perishes. It follows ; [E. V. Ver. 17. When a sword has reached him, it will not be ^^'^ able to lemain, nor a spear, nor a breastplate. YiW, 17. In Holy Scripture by a ' sword' is sometimes designated holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For a ' sword' is put for Eph. 6, holy preaching, as Paul says. And the sword of the Spirit, which is the word of God. By the word ' sword' is designated eternal damnation, as is written of an heretical Job 27, preacher ; If his cldldren be multiplied, they will be in the ^^' sword ; because in whatever great number they here shoot forth, they are consumed with eternal damnation.

A 'sword' is taken for temporal tribulation, as is said to Mary concernLuke 2, ing tribulations which are about to follow ; A^id a sword ^^' shall pass through thine own soul. Again, by ' sword' is expressed the wrath or persuasion of the malignant enemy, Ps. 144, as the Psalmist says ; Who hast delivered David TJiy servant from the malicious sword. For kind is the sword of holy preaching, with which we are struck that we may die from sin. But the sword of diabolical persuasion is malicious, with which a man is fatally wounded, that he may be deprived of rectitude of life. The sword then of the ancient Satan in Antichrist seized with fury. His might. 631 enemy is, at that time, that accursed man, assumed for the Book purpose of his service. For he sharpens him through the ^^-^^^' malice of cunning, and pierces the hearts of the feeble. The sword therefore of this man reaches Leviathan, when his own accursed man has taken him up. But if by the word * sword' his wrath is designated, he is rightly described, not as seizing the sword, but as seized by the sword. For he is then turned into such madness, that, seeking to rule over all, he is unable to control his own anger. For we, when we assume wrath in the exercise of justice, hold a sword ; because we control it by keeping it under the moderation of judgment. But he, because he is hurried on through the precipices of fury, is said not to seize his sword, but to be seized by his sword. For he does not keep and control his anger, but, in his fury, is possessed by his anger.

But it is plain to all, that we strike our adversary with a spear, but are protected from our adversary by a breastplate. By a spear we inflict wounds, by a breastplate we are protected from wounds. What therefore is designated by a * spear' but the shaft of preaching ; what by a breastplate but the strength of patience ? This Leviathan then, because by taking that reprobate man to himself, he is let loose in the wrath of every kind of cruelty, is said to be ' seized by a sword.' For by the display of his immense strength, he then exhibits whatever power of wickedness he possesses. And neither the spear nor the breastplate will be able to stand, because entering into Antichrist, he will seem to be of such great strength, as (if heavenly assistance were wanting) to blunt the keenness of preachers, and to overthrow the long-suffering of the patient. For unless heavenly grace strengthens the life of the righteous, the spear does not stand, because the strength of preachers is broken ; the breastplate does not resist, because the patience of the constant is burst through and penetrated. Whence it is also subjoined, \er. 18. For he shall esteem iron as straw, and brass a5[E. V, rotten wood. '^

That which above He called a * spear,' he mentioned again below under the appellation of ' iron :' and that which He spoke of as a ' breastplate,' He again designated by 632 All human strength hut as straw before Leviathan. Job 41, mentioning it as ' brass.' For iron is sharpened, that the adversary may be wounded ; but brass is hardly destroyed by any rust. Whence also it is said by Moses of Holy Deut. Church under the character of Asher; His shoe is iron and ' * brass. For by ' shoe' is understood in Holy Scripture the Eph. 6, defence of preaching; as it is written, Feet shod with the preparation of the Gospel of peace. Because then strength is expressed by ' iron,' but perseverance by ^ brass;' her shoe is said to be iron and brass, when her preaching is protected by sharpness, and firmness at the same time. For by iron she penetrates opposing evils, but by brass she patiently preserves the blessings she has set before her. Whose perseverance he there in truth more plainly points out, saying, Deut. j[g i}iQ dans of his youth, so also shall his old aqe he. But when this Leviathan has taken that sword, whom the Holy Scriptures call Antichrist, for the sake of practising his iniquity, he will esteem both iron as straw, and brass as rotten wood ; because, unless Divine grace gives protection, he will both consume with the fire of his wickedness the strength of preachers as straw, and will reduce to dust the constancy of the patient like rotten wood. And therefore the keenness of iron and the strength of brass fail, when by the violence of his might both the understanding of preaching is blunted, and the long-suffering of patience is scattered.

Unless then the Divine assistance strengthens its Elect, where will the weak then be, if the strong are counted as straw ? What will this Leviathan then do with the straw, if he will count the iron as straw ? What is he about to do with the rotten wood, if he will break as rotten wood the strength of brass ? But O ! how many who think that they are in their own strength iron or brass, in that fire of tribulation then find that they are straw; and how many who from their own infirmity are afraid that they are straw, when supported by the Divine help are strengthened with the solidity of brass or iron, so as to be the stronger in God against their adversary the more they remember that they are weak in themselves. But the higher this Behemoth rises against the Elect of God by miracles, the more earnestly do the saints gird themselves for the words of preaching against him. But yet he so possesses the minds of the reprobate, as Hejiies not from his prey for ' arrows' of preaching. 63.'^ not to leave them though he is wounded by all the darts of Hook the truth. Whence it is also subjoined, ^y^^vw. Ver. 19. Tlie archer shall not put him to flight. [E. V.

For what do we understand by ' arrows' but the words '^ of preachers ? For when they are drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying, / am tvounded with lore. Of these arrows it is said by the Sol. voice of the Psalmist, TJte arrotvs of children are made their q, ' ivounds ; because, that is, the words of the humble have^^-^^?^penetrated the minds of the proud. Of these arrows it is said to the coming champion, Thine arrows are sharp, OFsA5,5. Tliou inost mighty, people shall fall under Thee in their heart. An * archer' then is he, who by the bow of holy intention fixes in the hearts of his hearers the words of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded the minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said. The archer shall not put him to flight. As if it were plainly said, The aiTOw of a holy preacher does not dislodge him from the hearts of the reprobate ; because, whoever is seized by him, scorns at once to listen to the words of preachers. Wlience the T^ord, being deservedly angry for their former sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, / will send among you serpents, basilisks, for whom there is Jer.

8, no charm. As if He were saying, I will deliver you up by '* just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed ; The stones of the sling are turned with him into stubble.

What is typified by the ' sling,' but Holy Church } For when a sling is whirled round, so do stones fly out of it, for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty men come forth VOL. III. T t 634 Sling-stones of the Church scorned. Meaning of ^ Hammer.^ Job 41, from her, by whom the hearts of the wicked are to be beaten '- — as if by the blows of stones. Whence the Lord says to the Zech. 9, Prophet concerning good teachers, TJiey shall devour, and subdue with sling stones. For holy teachers who train others also in virtue, devour their enemies, when they change them lone within Hheir own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the 1 Sam. giant Goliath is killed by the stone of the sling ; because the 1' J 49. lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said, The stones of the sling are turned with hhn into stubble.

As if it were plainly said. He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him. Whence it is also subjoined, [E. V. Ver. 20. He tvill esteem the hammer as stubble. 29-].. 23. As if he were saying, He despises even the weight of that reproof, which strikes him by a punishment coming from above. For in Holy Scripture by the name ' hammer' is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways : or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may shew them what they also deserve hereafter. For that the ancient enemy is expressed by the term * hammer' the Prophet witnesses, when he observes the power of the last judgment upon him, Jer.50,and says.

How is the hammer of the whole earth broken and Satan treats even God's vengeance with scorn. 635 crushed /^ As if he were saying, Who can imagine with wliat Book a whirling stroke, at the coming of the last judgment, the Lord ^^^^^' shatters him with eternal damnation, by whom He smites those vessels of His which are to be fashioned for the use of His service ? Again, by a ' hammer' is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said. And the house when it was in i Kings building, uas built of stones hewn, and made ready, and ' 7ieither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. For what did that house typify but Holy Church, which the Lord inhabits in heavenly places ? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to be arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither without reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal country the noises of smitings are now hushed.

There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instruments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment ? And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alarms. Whence it is also added still more expressly; And will laugh at Him that shaketh the spear,

For the Lord shakes a spear against Leviathan, because He threatens a severe sentence in his destruction. For to ' shake a spear' is to prepare for him eternal death through strict punishment. But the apostate spirit, despising the Author of his life, even with his own death, laughs at T t 2 630 Various meanings of" ike suri.^ Job 41, Him that shaketh the spear; because whatever severe, what- ^-ever horrible fate he foresees approaching from the strict judgment, he fears not to suffer it: but the more he perceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny ; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy. Whence it is also rightly subjoined ; [E. V. Yer. 21. The rays of the sun will he under him, ^jy^ 25. For in Holy Scripture when the ' sun' is used figuratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the * sun' the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judgment, on knowing their own condemnation, are about to say;

■Wisd.5, We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun rose not upon us. As if they plainly said : The ray of inward light Rev. 12, has not shone on us. Whence also John says; A woman ^* clothed with the sun, and the moon under her feet. For by the ' sun' is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the changeableness of temporal things. But Holy Church, because she is protected with the splendour of the heavenly light, is clothed, as it were, with the sun; but, because she despises all temporal things, she tramples the moon under her feet. Again, by the ' sun' is designated persecution, as the Truth Mat.13 says in the Gospel, that the seeds which sprang up without ^' roots withered when the sun arose. Because, namely, the words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the * sun' is designated the setting forth of a clear view, as the Prophet announces the Ps.l9,4.Lord of all things appearing to our eyes, saying ; He hath set His tabernacle in the sun. As if he were saying. He displayed in the light of clear vision the mystery of His IVise men subject to Satan, * rays of sun uncle?' his feet.'' 637 assumed humanity.

And as it is said to the same Prophet Book by the Divine voice by Nathan; For thou didst it secretly ;^^^^^ ' hut I ivill do this thing in the sight of all Israel, and in the 12 ^12! sight of the sun. For what docs he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name * sun' is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth angel^ex.w, poured forth his vial upon the sun, and it was given unto him to afflict men with heat and fire. To pour forth a vial upon the sun is in truth to inflict the punishments of persecution on men shining with the splendour of wisdom. And it was given %into him. to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, burn with temporal desires. For the falls of . the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ' sun,' is said also in the way of comparison by Solomon ; A wise man conEcclus. tinueth as the sun, a fool changeth as the moon. What then^ ' ^^* is pointed out in this place by the rays of the sun, but the acuteness of wise men ?

For because many, who seemed to be resplendent in Holy Church with the light of wisdom, either caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of the sun will be under him. As if it were plainly said, These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their wnderstanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise 638 Powers of mind muappUed. Meavinysof^gold.^ Job 41, or learned, for the sake of advantage, or of the glory of -^^ — temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist.

And Behemoth humbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined, He will strew gold under him like clay. XV. 26. For by the term ' gold' in Holy Scripture is understood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, sometimes the brightness of secular glory, sometimes the beauty of sanctity. For by the name ^ gold' is designated the very inmost brightness of Divinity, as the appearance of the Sol.

Bridegroom is described in the Song of Songs ; His head is 11, ' the most fine gold. For because God is the Head of Christ, but in metals nothing is brighter than gold, the Head of the Bridegroom is said to be gold, because His Humanity rules over us from the brightness of His Divinity. Again, by the name 'gold' is understood the splendour of the heavenly Rev.2l, city, as John bears witness that he saw it, saying; The city itself was of pure gold, like unto clear glass. For the gold of which that city consists is said to be like glass, in order that by the gold it may be described as being bright, and by the glass as being clear. Again, by the name ' gold' charity Glory, spiritual or temporal. Cleanings o/^ clay.'* (339 is suggested, as tJie Aiiyel, whom the same John belield Book talking with him, he saw girt at the paps with a golrlpn girdle. Doubtless because when the breasts of the citizens 13. * ' of heaven are no longer subject to the fear of punishment, ^^®.^* and are not separated by any rent the one from the other, comp. they bind themselves together by charity alone. But ^^tn^^ * have a golden girdle about the paps,' is to restrain all the movements of our changeful thoughts by the bands of love alone. Again, by the name of ' gold' is expressed the brightness of secular glory, as is said by the Prophet, Babylon is a golden cup.

For what is designated by the Jer. 51, name of Babylon, but the glory of this world? And this 'cup* is said to be 'golden,' because while it shews the beauty of temporal things, it so intoxicates foolish minds with its concupiscence, that they desire temporal display, and despise invisible beauties. For in this golden cup Eve was the first who was made drmiken of her own accord, of whom the history of truth says, that when she desired the forbidden tree, she saw that it was beautiful to the sight, and Gen. 3, delightful to the look, and ate thereof. Babylon is therefore a golden cup ; because while it displays a look of outward beauty, it steals away the feeling of in ward rectitude. Again, by the name of ' gold' is understood the splendor of sanctity, as Jeremiah deplores the change of the Jewish people from the splendor of righteousness to the gloom of wickedness, saying. How is the gold become dim, tJieJinest colour is changed? Lam. 4, For as we said before, gold is dimmed, when the beauty of * righteousness is forsaken, as the darkness of iniquity succeeds. The finest colour is changed, when the splendour of innocence is turned into the foulness of sin.

By the name also of ' clay ' is designated in Holy Scripture sometimes the multiplicity of earthly goods, sometimes wicked teaching which savours of filth, sometimes the allurement of carnal desire. For by ' clay' is typified the multiplicity of earthly goods, as is said by the Prophet Habakkuk, Woe to him, that multiplieth those things ivhich are Hab. 2 not his ; how long doth he heap against himself the thick ^' clay ^ For he weighs himself down with thick clay, who multiplying earthly goods by avarice, confines himself with the oppression of his sin. Again, by the name of clay' is 640 Some thai seem *" (joldot turned to vile sin hy Satan. Job 4J, designated teaching which savours of faith, as is said to the H^^-^Lord by the same Prophet; Thou madest a way in the sea 16. for thy horses, in the clay of many waters. As if he were saying, Thou hast opened a way for thy preachers amid the doctrines of this world which savour of filthy and earthly things. By * clay' is designated also the desire of fdthy Ps. 69, pleasure, as the Psalmist says in entreaty ; Take me out of the clay, that I stick not. For to stick in the clay, is to be polluted with the filthy desires of carnal concupiscence.

In this place therefore ' gold' is taken for the brightness of sanctity ; but nothing hinders our understanding by * clay,' either covetousness in earthly things, or the infection of wicked doctrines, or the filth of carnal pleasures. For because this Leviathan subjects at that time to himself many, who seemed within Holy Church to be resplendent with the brightness of righteousness, either by the desire of earthly things, or by the infection of erroneous doctrine, or by carnal pleasures, he doubtless strews the gold under him like clay. For to strew gold as clay, is to trample down in some persons purity of life by unlawful desires ; so that even they may follow his filthy footsteps, who used before to flash forth against him with the splendour of their virtues. The ancient enemy then deceives some at that time under a show of sanctity, but intercepts others by the foul sins of a carnal life. But he will then openly attack in these ways, but now he rules secretly in the hearts of many, as the Apostle Paul 2 Thes. says. That he may he revealed in his time ; for the mystery ^ ' ' of iniquity doth already work. He therefore even now throws gold under him as clay, as often as he overthrows the chastity of the faithfal through the sins of the flesh. He tramples on gold as clay, as often as he distracts the understanding of the continent by unclean desires. And this he performs the more vehemently at that time, the more unrestrainedly he perpetrates all that he desires, as given up to his own abandoned liberty.

And it may perhaps disturb some one, why the merciful Lord permits those things so to happen, that this Leviathan either now by crafty suggestions, or then by that accursed man whom he fully possesses, subjects to himself even the rays of the sun, that is, the learned and wise, or They who become vile had secret sin before. 641 sti'ews gold (that is, holy men refulgent with the brightness Book of sanctity) as clay beneath him, by polluting them with — '• sins. But we reply at once, that the gold which could be strewed as clay by his evil persuasions, was never gold before the eyes of God. For they who can at any time be seduced so as never to come back again, seem in the eyes of men to lose the sanctity they possessed ; but they never had it in the sight of God. For a man is often involved secretly in many sins, and he seems great in some one virtue. And this virtue itself also becomes weak and fails, because, when it is observed by men, it is doubtless praised, and its praise is eagerly sought after. Whence it comes, that even that very virtue is no virtue in the eyes of God, while it conceals that which displeases, puts forward that which pleases Him. What merits then can there possibly be with God, when both sins are concealed, and good qualities made public } For frequently, as we have said, pride is hidden, and chastity is publicly known;