Morals on the Book of Job (Moralia in Iob)

and therefore the chastity which has been long made a shew of, is lost towards the end of life, because the concealed pride is sustained unamended even to the end. Another is busy in almsgiving, he distributes his own goods; but he is yet a slave to many acts of injustice, or perhaps employs his tongue in detraction. And it is frequentlv the case, that he, who had been compassionate, is inflamed, at the end of his life, with the stimulants of rapacity and cruelty. And it is the effect of a most righteous judgment, that he loses before men, even that by which he pleased men, who was never careful to amend that, by which he was displeasing to God. Another studies patience ; but while he does not avoid envying others, and keeping malice in his heart, he at last becomes impatient, who for a long while grieved in secret. These therefore are in some measure ' gold,' and in some measure ' clay.* And this ' gold' is strewed as * clay,' when even the virtue, which had shone brightly before men, is scattered by the force of secret sins. But we think it worth while to consider more accurately the excellence of the heavenly dispensation in these cases.

For Ahiiighty God often tolerates the secret sins of some persons, in order that He may so make use of their 042 Beginnings that fail may yet aid the Elect. JoB'4i, known virtues as to promote the interests of His own Elect. '- — For some persons do not entirely forsake the world, and lay hold on the narrow way, not so as to persevere. But yet by their example they inflame those, who are about to persevere, to seek the narrow way. Whence it frequently happens that this good life which they seem to live, they live not for themselves, but rather for the Elect alone, when, though not about to persevere themselves, they excite others, who will persevere, to zeal in holy living. But we often behold some persons enter on a way, and hasten to the proposed spot ; and others follow them, because they see them on the way, and they go on together to the same place. But it frequently happens that when any difficulty assails them, those who were going before, return back, and that those who were following reach the appointed spot. So doubtless are those who lay hold on the way of holiness, though not about to persevere. For they enter on the way of virtue, though not about to reach its end, for the very purpose of shewing to those who are about to reach it, the way in which they should walk.

And even the fall of these promotes, with no slight benefit, the advancement of the Elect. Because while they behold their fall, they tremble for their own state, and the ruin which condemns those, humbles these. For they learn to trust in the protection of heavenly assistance, when they see that many have fallen from their own strength. When therefore the reprobate seem to be acting rightly, they are pointing out as it were a level roadvfor the Elect who are following them ; but when they fall and lapse into wickedness, they shew, as it were, to the Elect who are journeying after them, the pitfall of pride to be guarded against. Let this Leviathan then go his w^ay, and ' put beneath himself the rays of the sun,' and ' cast under him the gold like clay.' Almighty God knows how to use aright the sin of the reprobate for the comfort of His own Elect, when they who are about to reach Him, both advance toward Him by their own merits, and are frequently corrected in their proud thoughts by the lapses of others. But if this Leviathan acts thus even with those whom some virtue distinguishes, what is he likely to do with those whose mind is Sataii's ayentfi tJtink their ' boiiiny'' ivell'savoui'cd. 643 not in any degree raised up above earthly desires ? These Book persons however the divine discourse plainly mentions, when 'it subjoins, Ver. 22. He will make the deep sea to boil like a pot. 32 j *

What is expressed by the ^ sea' but the life of the worldly, what by the ' deep^' but their deep and hidden P^othoughts ? And this deep sea this Leviathan makes to boil like a pot, because it is doubtless quite plain, that in the time of the last persecution he studies to excite the minds of the reprobate against the life of the Elect by the flame of cruelty. Then does the deep sea boil as a pot, when he inflames with strong heat the hearts of the lovers of this world, and when those who in this time of peace kept their malice close within itself, then boil over with the heat of most savage persecutions, and with the headlong liberty of open cruelty breathe forth that haired of ancient envy, which they had long suppressed. But because, when persuaded by deadly error they so serve Antichrist in these doings, as to imagine that they are the more truly doing service to Christ ; after he had said, He will make the deep sea to boil like a pot, he fitly subjoined. He will make it as when ointments boil.

For ointments when they boil give forth the fragrance of sweetness. Because then this Leviathan will so seduce the hearts of the reprobate, that, whatever they do from the wickedness of unbelief, they imagine they are doing it for the truth of the right faith, that which they do with zeal for religion, smells, as it were, sweetly to them. Whence the Truth says to His disciples in the Gospel; That every one John 16^ that killeth you, will think that he doeth God service. ' They, therefore, boil as a pot, while they cruelly persecute : but this very persecution smells, to their sense, with the fragrance of ointments, when their mind, deceived by vain imaginations, thinks that it is doing God service. For in Holy Scripture by the sweet smell of ointments is usually signified an opinion of virtues. Whence the Bride in the Song of Songs, longing for the Bridegroom, says. We run in Sol. the odour of Thy ointments. And hence the Apostle Paul, 3°°^ ^' knowing that he was fi-agrant with the praise of virtues, says, IVe are unto God a sweet savour of Christ, Because, there1 ^g""' 32.] 644 False sliowH of Antichrist more honouredthrovyh miracles. Job 41, fore this Leviathan involves the ministers of that accursed '- — vessel of his in deeds of cruelty, under the notions of praise, and the pretext of virtue, after lie had said, He will m<ike the deep sea to hod as a pot:

He immediately rightly adds, He will make it as when ointments hoil. For the sea which boils with the fire of cruelty. He shews to boil as ointments, in the judgment of those same persons, who are excited by 'the feigned name of virtue ; in order that they may become more atrocious in their cruelty, the more they believe that they even deserve rewards for their zeal for religion. And in the Divine judgment it is just that they, who neglect to consider and guard the power of piety, should be deceived by the odour of their own fancy. Whence, to increase the illusion, signs also and prodigies attend them when committing their cruelties, as it is also rightly subjoined; [EV. Ver. 23. A path will shine after him.

For a ' path' is said to shine after Leviathan, because wherever he passes along, he leaves behind him great astonishment from the brightness of his miracles, and wherever he goes forth, either by himself or by his ministers, he glitters with lying wonders. Whence the Truth says in the Gospel, Mark that which we have already frequently quoted; There will ' * arise false Christs, and false prophets^ and will give signs and wonders, so as even for the Elect, if possible, to be led into error. A path, therefore, shines after Leviathan, because he enlightens by prodigies the deeds of those, whose hearts he penetrates ; in order, doubtless, to keep their minds more deeply involved in the darkness of error, the more powerfully he displays, as it were, by their means the light of miracles without. But there are some, who retaining in their memory both the words of the Prophets, and the precepts of the Gospel, know that both the wonders he displays are false, and that the punishments, to which he leads them on by his deceit, are true. Because, therefore, this Leviathan does not deceive their hearts by a display of sanctity, he presents himself to them with another illusion. For he observes some persons, though knowing these things, yet loving the present life ; to whose minds he proceeds to make light of future punishments ; he asserts, that the sentence of severity will at length terminate ; and hurries them on, when craftily Judgments of God pretended by him not io be eternal. 645 deceived, to present pleasures. Whence it is also imme- ?ook diately fitly subjoined ; He uill esteem the deep ' as growing old. * abys-

That the eternal and incomprehensible judgments are ^j^ usually designated by the name ' deep' the Psalmist witnesses, saying, Thy judgments are a great deep. But old age isps.36,6. sometimes put for the approach of the end. Whence the Apostle says, That ivhich decay eth and waxeih old, is near Heb. 8, to destruction. This Leviathan, therefore, will look on the deep as growing old, because he so infatuates the hearts of the reprobate, as to infuse in them a suspicion that the approaching judgment may come, as it were, to an end. For he considers that the abyss is growing old, who thinks that the heavenly infliction of punishment will ever be brought to a close. This ancient deceiver, therefore, makes light in his members, that is, in the minds of the wicked, of future punishments, which he bounds, as it were, by a certain limit, in order that he may prolong their faults without any limit from reproof, and that they may not here put an end to their sins, the more they imagine that the punishments of sins will be there brought to a close.

For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgments upon them will, some time or another, have an end. To whom we briefly reply; If the punishments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth, lltese shall go away into eternal Matt, purrisliment, but the righteous into life eternal. If, there- ' fore, this is not true which He has threatened, neither is that true which He has promised. But they say. He threatened eternal punishment to sinners, in order to restrain them from the perpetration of sins ; because He ought to threaten, not inflict, eternal punishments on His creature. To whom we reply at once : If He has made false threats in order to withdraw^ from unrighteousness, He has also made false ^ compromises, in order to encourage to righteousness. And who^^'^^' can tolerate this madness of theirs, who, while they assert in their fair offers that the punishments of the reprobate are terminated, overthrow by their assertion the rewards, and 646 False reasons, from Mercy, against eternal punishment. Job 41, recompenses, of the Elect also? Who can tolerate their '— madness, who endeavour to establish that that is not true which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to be merciful, are not ashamed to proclaim Him to be false ?

But they said, A fault, which has an end, ought not to be punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live ; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be granted to the wicked, because as long as he was able he wished to have no end to his sin.

But they say. No just person revels in cruelty, and an offending servant is ordered by his just master to be scourged, in order to be corrected of his wickedness. He is, therefore, scourged for some object, when his master delights not in his tortures. But to what end will the wicked ever burn, who have been consigned to the fires of hell } And because it is certain that the Merciful and Almighty God revels not in the tortures of the wicked, why are the wretched put to torture, if they make not expiation ? To whom we reply at once, that Almighty God, because He is merciful, revels not in the torture of the wretched; but because He is just, He ceases not, even for ever, from punishing the wicked. But all the wicked are punished with eternal suffering, and indeed by their own iniquity; and yet they are burnt for some purpose, in order, namely, that all the just may behold in God the joys they experience, and may see in them the punishments they have escaped ; in order that they may acknowledge that they are the more indebted to Divine Saints only prat/ for enemies in hope 0/ conversion. 647 grace, the more they see the eternal punishment of the sins, Book whicli by His help they were able to avoid. ' 38. But they say, And ^\here then is their saintship, if they will not pray for their enemies, whom they will then see burning, though it is expressly said to them, Pray for ^^tt.

5, your enemies? But we reply at once, They pray for their enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says, That God may give'2T\Ta..2, them repentance, and that they may recover themselves from the snares of the devil, by whom they are held captive unto his will? And how will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to works of righteousness ? There is, therefore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead ; for they are unwilling that the merit of their prayer should be set aside, in that presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgment,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteousness ?

For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that they take no pleasure whatever in any thing which is at variance with the strictness of that inward rule. But because we have made these brief remarks against the followers of Orig( n ', as the opportunity occurred, let us go back to the ' "^ee course of exposition, from which we have digressed. After oHgJnithe merciful Lord had pointed out the crafty machinations ana,B.2. of this Leviathan, openly announcing all the fierce oppressions he inflicts outwardly on the Elect, and every thing 648 Salmi's evil fearlessness, from loss oflo^e. Job 41, which he infuses into the reprobate within by his flattering '- — suggestion, He immediately subjoins, in speaking briefly of the hugeness of his strength ; [E. V. Ver. 24. There is no power upon earth, which can be '•• compared to him. XX. 39. His power upon earth is said to be preeminent over all, because though he has fallen below men by the merit of his doings, yet he transcends the whole human race by the condition of his angelic nature. For though he has lost the happiness of eternal felicity, yet he has not lost the greatness of his nature ; by the strength of which he still surpasses all human things, though he is inferior to holy men, by the baseness of his deserts.

Whence also the meritorious recompense of the Saints, who are contending against him, is the more increased, the more he is defeated by them, who boasts that, by the power of his nature, he has as it were a right to rule over men. It follows ; Wlto was made to fear no one. xxi. 40. He was indeed so made by nature, as to be bound to feel a chaste fear for his Creator; that is to say, with a subdued and fearless fear, not with the fear which love casts out, but with the fear which remains for ever and ever, that is, which love begets. For a loving wife fears her husband in one way, an offending handmaid fears her master in another. He had therefore been so created, as, with joyful dread, to fear his Maker with love, and to love Him with fear. But by his own perversity he was made such as to fear no one. For he scorned to be subject to Him by Whom he had been created. For God is in such way above all, as to be Himself subject to no one. But this Leviathan, beholding the height of His loftiness, aimed at the privilege of the fatal liberty of ruling over others, and being subject Isa. 14, to no one, saying, / will ascend above the height of the clouds, and I will be like the Most High. But he lost His likeness, because he proudly desired to be like Him in loftiness.

For he who was bound to imitate His charity, in subjection, aimed at gaining His loftiness, and lost through pride that which he was able to imitate. He would, doubtless, have been lofty, if he had been willing to cleave to Him Who is truly lofty. He would have been lofty, if he had been contented Satanh freedom from fear no liberty. 649 with a participation in true loftiness. But while he proudly Book aimed at high estate by himself, he rightly lost that which - ^ — was participated. For having left that First Cause, to Whom he was bound to adhere, he aimed at being, in a sense, his own first cause'. Having forsaken Him, Who was able truly VP^i^^i- '' pium. to be sufficient for him, he decided that he was able to be sufficient for himself, and fell the more beneath himself, the more he raised himself up against the glory of his Creator. For him, whom a slavery akin to freedom exalted, a slavish freedom cast down. With which liberty he is so let loose, as to fear no one, but he is grievously restrained by this very want of restraint. For, by the heavenly judgment which wisely ordains all things, the liberty which he desired, fettered him ; because he, who was able to subdue even the elements, if he had been willing to fear the One Whom he ought, is now^, though in every way not fearing, subject to every punishment. He doubtless would fear One with possession of all things, who now, by not fearing One, suffers all things.

He was therefore made to fear no one, no one, that is, because not even God. But he neither feared that which he was about to suffer. But it had been doubtless more blessed for him to avoid punishments, by fearing them, than by not fearing, to endure them. He changed therefore his desire after high estate into hardness of heart, in order that he, who sought in his ambition to rule over others, might feel not, through hardness of heart, that he has wrought wickedly. For because he did not obtain the right of the power he sought for, he found the madness of insensibility a kind of remedy for his pride ; and because he was not able, by going beyond, to surpass all things, he, by making light of these, prepared himself to meet all things. But his pride is still further carefully described, when it is immediately observed; Ver. 25. He heholdeth every high thing. [E. V.

That is, he looks down as if from above on all, who *^ .. are, as it were, placed beneath him ; because while he strives in his intention against his Maker, he scorns to think any one like himself. And this fitly suits his members also, because all the wicked, elated through swelling of heart, VOL. III. u u 650 David humble toward Said, though hnowinr/ God's choice. Job 41, despise with the haughtiness of pride all whom they behold. '— And if they ever respect them outwardly, yet within, in the secret of" their heart, where they are great in their own estimation, they consider the life and the merits of others inferior to themselves. And they look on them as beneath themselves, because, through the lofty thought of their heart, they have placed themselves on a kind of high eminence. To Is.5,21. whom it is well said by the Prophet; Woe unto you that are wise in your own eyes, and prudent in your own sight. Hence B,om.i2, also Paul says ; Be not wise in your own conceits. Hence it is 1 Sam ^^^^ ^^ ^3,\j\ by the Divine reproof; When thou wast little in 15, 17. thine own eyes, did I not make thee a head in the tribes of Israel? For he is little in his own eyes, who in considering himself, regards himself as inferior to the merits of others. For whoever in the loftiness of his thought extends himself above the merits of others, looks, as it were, on himself as great.

But the reprobate Saul remained not in the good which he had begun, because he was swollen with pride at the power he had received. But, on the other hand, David, ever thinking humbly of himself, and counting himself inferior, in comparison with the same Saul, after he had met with an opportunity of striking, and spared this same raging adversary, prostrated himself with humble profession, saying ; 1 Sam. Whom dost tliou pursue, 0 king of Israel? ivhom dost thou ' ' pursue? A dead dog, and a single Jlea. And he had been already certainly anointed as king, and had already learned by Samuel praying, and pouring the oil upon his head, that Divine Grace, having rejected Saul, was preserving him to hold the helm of the kingdom. And yet with humble mind he was prostrating himself to his persecuting adversary, to whom he knew that he had been preferred in the Divine judgment. He therefore humbly placed himself beneath him, to whom he knew that he was incomparably superior through the grace of election. Let those then, who are still ignorant in what rank they are held by God, learn in what way they should humble themselves to their neighbours, if even His Elect thus humble themselves before those, to whom they know they are already preferred in His secret judgments.

But it is a usual mark of the Elect, that they ever think more meanly of themselves than they really are. For li'^e are not to grow proud hy others' humhle hearing. 651 hence it is said by the same David; // / did not think Book humbly, hut exalted my soul. Hence Solomon invites the '^ ' little ones to wisdom, saying; If any is a little one, let himi. come to her. But he who as yet despises not himself, does 4*^°^* ' not lay hold of the humble wisdom of God. Hence the Lord says in the Gospel; / thank Thee, O Father, Lord o/'Mat.ii, heaven and eaith, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Hence again the Psalmist says; The Lord keeping little P^-^^^y ones. Hence the teacher of the Gentiles says; We became ] *Xhess. little ones in the midst of you. Hence advising his disciples,^' ^' he says; Each esteeming others better than themselves. For, Phil. 2, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the contrary, endeavours to regard all his neighbours as superior to himself. And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order that in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him.

But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humility. Because, though they sometimes shew themselves outwardly humble, yet they neglect to maintain the power of humihty within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wickedness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on u u 2 C52 Evih (jood to the Elect^ good evil to the reprobate. Job 41, those virtues in which they are powerful. And while they tremble at their weakness, they also maintain more humbly that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a marvellous dispensation, that the Elect from the fear of being weakened by even their most minute sin, lose not the great virtues to which they have advanced.

It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that iheir good things are injurious to the others ; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add to their sin. For these advance to greater perfection in virtue from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of their goodness. The reprobate therefore applies what is good to a bad purpose, and the virtuous applies what is bad to a good purpose. As it frequently happens that one person falls into the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent's poison cautiously, lives in health by the very means by which others perish fatally. We call then not the wickedness itself, but the suggestion of wickedness, with which we are often tempted against our will and efforts, the poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it.

Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humihty ; doubtless because they are members of this Leviathan, of whom it is said by the voice on high. He heholdeth every high thing. Because not only by himself, but by the hearts of those whom he has Satan\s pride hoiv described^ and why last. 653 possessed, he looks down as from an high place on all Book beneath him.

But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of pride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride shewed itself through the eyes, as if through certain outlets ^ ^ fenesthe Psalmist would never say to God, TJiou ivilt save the^s/is, humble people^ and wilt bring down the eyes of the proud. ^'^^ Unless ])ride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea ; A generation^ Prov.30, whose eyes are lofty, and their eyelids lifted up on high. Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord's speech, by which his members can be pointed out by a brief description. It follows ; He is a king over all the children of pride.

This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written. Pride is the beginning of all sin. For by Ecclus. this he himself fell, by this he overthrew men who followed ' him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open 654 Pride the cruel enemij of all virtues. Job 41, vices immediately shoot forth from it. For no evils would '— come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.

But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed ; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city : and the wealthier is any one he has seized, the more harshly does he rise up in his authority ; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him.

He always looks down on the doings of others, he always admires his own doings ; because whatever he has done, he believes that he has done with singular skill ; and for that which he perfomis through desire of glory, he favours himself in his thought ; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be Its occasions may he earthly^ or spiritual. 655 unrestrained even in boastfulness of speech. But ruin Book follows the more easily, the more shamelessly a man is ^ puffed up in his own mind. For hence it is written, The Prov. heart is exalted before a fall. Hence it is said by Daniel, ' The king was walking in. the palace of Babylon, and lie Dan. 4, answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, in the glory of my beauty ? But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the ivord was yet in the king^s mouth, there fell aib.si. voice from heaven. To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts :

thou shall eat hay as an ox, and seven times shall he changed over thee. Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence ; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.

But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first proudof earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.

It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others ; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion^ it brings forward in 656 How pride works in rulers, how in subjects. Job 41, evidence, the recompense of tlie power entrusted to him; — saying, Tliat unless Almighty God perceived thee to be better than these men. He would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath ; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more • unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.

But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they should be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility.

For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking ivith rightful freedom. But sometimes inferiors utter not It undermines virtue. Its results in conduct, 657 the impertinencies which they feel; and they whose loquacity Book is hardly restrained, are sometimes silent solely from the ' bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to speak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they aie more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do ; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we shew what they are in a few outward points.

For to all who swell within with proud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely ; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will,

Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is yrass, and the (/lory uao,6. f)58 Warnings of Holg Writ against haughtiness or rebellion. Job iijthereof as the jiower of grass. And let these hear that which is said to some persons after their miracles ; / knov) 27. 'you not whence ye are; depart from Me, all ye workers of Ps. 62, iniquity. Let those hear ; // riches increase^ set not your M^t2b, heart upon them. Let these hear that the foolish virgins, ^^who come with empty vessels, are shut out from the marriage within. Again, because we have said before, that rulers arc tempted in one way, and subjects in another, let those hear Ecclus. that which is said by a certain wise man ; Have they made ^^' *• thee a ruler '^ Be not lifted up, but he among them as one of UiihA3,tkejn. Let these hear; Obey them that have the rule over ^^' you, and he subject to them, for they watch as if about to give an account for your souls. Let those, when they boast of the power they have received, liear that which is said by Lukeie, the voice of Abraham to the rich man in flames; Son. remember that thou in thy life time receivedst thy good things. Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring Ex.

16, people by the voices of Moses and Aaron ; Nor is your murmur against us, but agaiiist the Lord. For V)hat are we ? Ps.68,4. Let those hear; They shall be troubled in the sight of Him Who is the Father of orphans, and the Judge of widows. Let these hear what is said against the contumacy of subB,om.i3,jects ; Whosoever resisteth the power, resisteth the ordinance James ^f ^od. Let all together hear ; God resisteth the p>roud, 4,6. but giveth grace to the humble. Let all hear; Every one 16,5! Ihat exalteth his heart is unclean before God. Let all hear; fo^^9^^' ^hy art thou proud, O earth and ashes? Against the plague of this sickness, let us all hear that, which the Truth Mat. 11, our Instructor teaches, saying; Learn of Me, for I am meek, ^^' and lowly in heart.

For for this end the Only Begotten Son of God took Phil. 2, on Him the form of our infirmity ; for this the Invisible — • appeared not only visible, but even despised; for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it, He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the Specimens of Satan's pride, and of Christ s humility. 6'59 orierin of our fall, the humility of God was found out as Book the instrument of our redemption. For our enemy who — was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.

But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into is. h heaven. But the Other says by the Prophet, My soul '^s^p'^ Jilled with evils, and My life hath drawn nigh unto hell. The one says; I will exalt my throne above the stars of heaven, is. 14, The Other says to mankind expelled from the abodes of^^* Paradise ; Behold^ I come quickly, and I will dwell in the Zech. 2, midst of thee. The one says ; / will sit in the mount of thel^' . , testament, on the sides of the north. The Other savs; / am 14. " Ps 22 7 a worm, and no man, the reproach of men, and the outcast ' of the people. The one says; / will ascend above the height is. 14 of the clouds; I will be like the Most High. The Other ;^^' When He was in the form of God thought it not robbery to Phil. 2, he equal with God, hut emptied Himself, taking the form of a servant; and He speaks by His members, saying ; IVhoEx. 15, is like unto Thee, O Lord? The one speaks by his members, ^^' saying; / know not the Lord, neither will L let Israel go.

Ex. 5,2. The Other says by Himself; If I should say I know Him j^i^^q not, I shall be a liar, like unto you: but I know Him, and^^keep His saying. The one says ; The rivers are mine, and Ez. 29, I have made them. The Other says; I can of Mine own^^^^ = Self do nothing. And again ; My Father that abideth in 30. Me, He doeth the works. The one, when shewing all king20. ' doms, says; All this power will I give Thee, and the glory ©/"Luke 4 them, for they are delivered to me, and to whom I will l^' give them. The Other says; Ye shall drink indeed of My Matt. cup, but to sit on 3Iy right hand, or on My left, is not Mine ^^' ^^* to give to you, but to them for whom it is prepared of My Father. The one says ; Ye shall be as gods, knowing good Gen. 3, and evil. The Other says ; It is not for you to know the ^ times or the moments which the Father hath put in His own \7. power* The other, in order that the Divine Will might be 660 Chrisfs people known by humility ^ Satan* s by pride. Job 41, despised, and his own enforced, says; Why hath God com - ^ — '-^ mandedyou^ that ye should not eat of every tree of Paradise f

And a little after ; For God doth know, that in whatsoever ib. 5. day ye eat thereof your eyes shall he opened. The Other John 5, says; I seek not Mine own will, but the will of Him Which hath sent Me. The one speaks by his members, saying; Wisd.2, Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. The Johnie, Other announces to His members, saying, Ye shall weep and lament, but the world shall rejoice. The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator : as is said of these very persons by the Psalmist ; Ps.73,7. They have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the John 12, spear, and death, admonishes His members, saying; If any ^^* man serve Me, let him follotv Me. 56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect.

When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it Mitulum were a kind of inscription^ in his work, to shew thereby easily under the power of what ruler he is serving. Whence it is Matt. 7, also said by the Gospel; Ye shall know them by their fruits. Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be detected, saying ; He is a king over all the children of pride. For though they sometimes assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since their pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility^ ever fearful, and circumspect on Humility to be guarded as the * eye.^ 661 every side, fight against the darts of pride, and specially Book guard, as it were, the eye only of their body against the 'coming blows, when in themselves they principally defend their humility.

All human wisdom, however powerful in acuteness, is foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when compared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job therefore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In comparison with which all our wisdom is folly. And he who had spoken wisely to men, on hearing the Divine sayings, discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying ; I will speak unto my Lord^ though Gen.is, I am dust and ashes. Hence it is that Moses, though instructed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying ; / beseech Thee, Ex. 4, O Lord, I am not eloquent ; for from yesterday, and the day ^^' before, since Thou hast spoken unto Thy servant, J am of a more hesitating and slower tongue. Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other, That Which He is.

Holy, Holy, Holy, Lord God of Hosts, he returned to himself, and said ; Woe is me, because I have held my peace, because Lis. 6, 6. am a man of unclean lips, and L dwell in the midst of a people that hath unclean lips. And he immediately added, whence he had learned this pollution, and said ; And L have seen with mine eyes the King, the Lord of Hosts. Hence also Jeremiah, on hearing the words of God, found that he bad no words in himself, saying; Ah, ah, ah. Lord God,jer.i, behold I know not how to speak, for I am a child. Hence ^" Ezekiel speaking concerning the four animals, says ; When Ez. j, there was a voice above the firmament, which was over their ^^' 664 Human wisdom abashed. How man speaks to God. Job 42, heads, they stood, and let doten their wings. For what is '- — designated by the flying of the animals but the sublimity of evangelists and doctors? Or what are the wings of the animals, but the contemplations of saints raising them up to heavenly things? But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contemplate the loftiness itself of truth.

To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and from contemplating the Creator, to think but humbly of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they are, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying ; / have spoken foolishly, and things that above measure exceeded my knowledge. Behold, he reproved himself the more, the more he advances, and believed that he had beyond measure exceeded his knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows ; Ver. 4. Hear, and I will speak; I will question TJiee, and answer Thou me. iii. 4. To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothing is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires.

And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says ; Hear, and I will speak. As if he Job humbly desirers further instuction. 665 were saying, Mercifully understand my desires, in order that. Book while Thy mercy receives and furthers them, they may rise ^^^^' up to Thee in greater number. For as often as good wishes obtain their effect, they are multiplied. Whence it is written in another place; / have called, for Thou hasl heard me.Ps,\7,6. For he says not, Because I called. Thou hast heard me : but, / have called, for l^hou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed ; / will question Thee, and answer Thou me. As if he were saying. From the contemplation of Thy knowledge 1 acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolishness. For that he himself was questioning God from his longing after humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and as acknowledging the favours he had mercifully received from God, he immediately subjoins ; Ver. 5. / have heard Thee by the hearing of the ear, but now mine eye seeth Thee.

By these words he doubtless plainly declares, that as far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity. Whence it also follows ; Ver. 6. Where/ore I reproach myself.

For the less a person sees himself, the less is he v. displeased with himself; and the more he discerns the light of greater grace, the more blameworthy does he acknowledge himself to be. For when he is elevated within, by all that he is, he endeavours to agree with that standard which he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, which does not agree with that inward standard. This 666 Meanim/ of * sackcloth,' * dust,' and * ashes,' in repentance. Job 42, standard blessed Job more TuUy beholds, as he was making '■ — progress after his suffering, and with great self-reproach is at variance with himself, saying ; Therefore I reproach myself. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach, And do penance in dust and ashes. vi. 7. For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in Mat. 11, the Gospel says to the reprobate c\ij, If the mighty works which have been done in you had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes. For by * sackcloth,' is set forth the roughness and the piercing of sin, but in ^ ashes' the dust of the dead.

And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sackcloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, / reproach myself, is wounded as it were by a kind of sackcloth, when he is galled in his mind by the sharp stings of reproaches. But he does penance in ashes ; because he carefully observes what he has been made by a just judgment after his first sin, saying, / do pe?iance in dust and ashes. As if he plainly said, 1 do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.

Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our mind to the sentence of the inward Judge, and say to Him ; Behold, Lord, we have heard both the sides of those who are God decides against those who had spoken for Him. 067 disputing in Thy sight, and we know that Job, in this conBook test, goes through his virtuous deeds, and that his friends ' maintain against him the glory of Thy justice. But Thou knowest what amid these things is the opinion of our mind. For we cannot possibly blame the sayings of those whom we know to bo contributing to Thy defence. But, behold, the parties are present, and wait the sentence ; bring forth therefore, O Lord, from Thine invisible rule the most discriminating sentence of Thy judgment, and shew us which has spoken most rightly in this contention. It follows ; Ver. 7. But after the T.ord had spoken these words unto Job, He said to ElipJiaz the Themanite, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job.

O Lord, the sentence of Thy judgment declares how much our blindness is at variance with the liglit of Thine upiightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words. In Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in comparison with his uprightness, his friends are said not to have spoken that which is right before the Lord ? Is not this decision concerning him still further confirmed, in which it is said to the ancient iinevay , Hast thou seen My servant Job, Job 1,8. that there is none like him upon the earth 9 But what is this, that he is praised to the enemy, and reproved in his own person ; reproved in his own person, and yet preferred to the friends who spake to him ? Unless it be that the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to praise.

Blessed Job therefore believed that he was scourged for his fault, and not as a favour ; he considered that his sins were lopped off, 668 To condemn Job is to question GocTs knowledge. Job 42, not that his ineiits wcro increased. And lie is blamed for '- — nnagining that the intention of the scourging was diflerent, and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the innocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended the Divine judgment. But we Book 3. learned in the beginning of this Book that Satan had said of Job2 5! him to the Lord; Put forth Thy hand and toucJt him, and see if he do not bless Thee to Thy face. At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also Preface above, whoever considers that blessed Job sinned in his words c ap. 3. g^fj^gj. jjg j^g^^ been scourged^ plainly decides that the Lord had been the loser in His pledging.

And though the Lord in speaking to the devil, brought forward his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteousness by permitting it to be tempted, if He foresaw that he would not be able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it. 10, Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His providence. And although, as far as concerns human judgments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says; Ye have not spoken before Me the thing that is right, as My servant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of Luke 1, the righteous married people ; They were both righteous before God. For it is no safe praise to appear just before men. For the o]nnion of man often approves o{ a person as Job' s friends dealt with in mercy ^ though reproved, 669 if mighty before God, but Almighty Gocl knows not him, who Book is approved of as if by Him.

For hence is it that the — Psahnist watch fully prays, saying; Direct my way in ThyFs,5,8. siy/it. Doubtless, because even that way is frequently believed to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said. Ye have not spoken before Me the thing that is right as Job, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by introducing the mention of his being a servant, He might point out that all that had been urged in his defence, he had said not with haugljty pride, but with humble truth. But because God is just and merciful. He both reproves his friends strictly with His justice, and graciously converts them by His mercy. For it follows ; Ver. 8. Take unto you seven bulls, and seven rams, and go to 31y servant Job, and ofjFer up for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you.

Behold the just and merciful God neither passes over their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we have Pref. already often said, that the friends of blessed Job represent ^^^P* ^* heretics, who offend God, while they endeavour to defend Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth ; their conversion also, which is often mercifully eflfectcd, is well designated by this pardon which the friends of Job obtain. 1*2. But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their 670 Heretics pardoned through the Church's Sacrifice. Job 42, salvation by her prayers whose faith they used to impugn '- — with their false assertions. For He says ; My servant Job will jpray for you; his face I will accept^ that folly he not imputed to you.

As if He openly said to heretics ; I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me T acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of yoiu* conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.

For it is she alone through whom God wilUngly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord comfif°^fi manded concerning the sacrifice of the lamb, saying; In one house it shall he eaten^ neither shall ye carry forth of the Jiesh thereof out of the house* For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to be carried forth abroad, because it Matt. 7, forbids that which is holy to be given to dogs. It is she alone in whom a good work is fruitfully carried on, whence Mat.20, \\YQy only who had laboured in the vineyard received the reward of a penny. It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. Exod. Whence also the Lord says to Moses ; There is a place hy Me, and thou shall stand upon a rock. And a little after; ib. 23. / ^fill take away Mine hand, and thou, shall see My hack parts. For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen.

Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine Mat. 16, presence. Of which firmness the Lord says; Upon this rock I will huild My Church. What is then in this place Meaning of the * hulls,' and * rams,'' and their number. 671 the saying to the friends of Job, Go ye to Job, except, Book ' Ascend ye the rock ?' What is, His face I will accept for you,-— —— that folly be not imputed to you, except that which is there said. Thou shall see 3Iy back parts 9 that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be.

But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by ; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by ' bulls' is expressed the neck of Pref. pride ; but by ' rams,' the leadership which is exercised by ^^* * heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said ; 77ie ^^' ^^j congregation of the bulls amongst the kine of the people. And because they lead like flocks the people that follow them, they are sometimes called ' rams.' For rams in truth lead the flock. Whence Jeremiah says by way of reproof; TJiti princes are like rams. Because then heretics, when Lam. i, they return to the Church, abandon the haughtiness of pride, * and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices ; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.

But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether 672 Mysteries of the number seven, or three and four. Job 42, we multiply three by four, or four by three, we arrive at that '- — number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way ;

because it rises fully and with no deficiency to the number twelve, when it both M.e.four perfects works by faith, and again faith by works ^ The J^^ '^^^holy Apostles also, who were to be filled w^ith the Spirit of three by sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.

Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity Gen. 2, is suggested, when the seventh day is called sanctified for the rest of the Lord. And no evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the Ex. 20, seventh day is ordered to be one of rest, in order that eternal rest ' may be designated by it. Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of Lev.25, the Jubilee, signifying perpetual blessedness, might be observed. Hence it is, that the Lord, rising again and freJohn2i, quently appearing, is said at His last feast to have eaten * Seven and * eighty this life and that to come. 673 with seveu disciples: because Ihev who are now perfected in Book " XXXV Him, are filled by Hira with eternal refreshment.

Again by the number * seven' is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of Josh. 6, the Lord, carried round for seven days with the sound of ~~ trumpets, overthrew the walls of Jericho. Hence the Prophet says ; Seven times a day have I praised Thee. And asPs. 119, signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall be ei;6?/'Ps.34,l. in my mouth. But that the whole of the present life is designated by the number ' seven' is shewn more plainly, when the number * eight' is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternit3\ For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. 'E.ccles. For by the number seven he expressed the present time, ' which is passed by periods of seven days. But by the number * eight' he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord's day, which, as following the seventh day, that is, the Sabbath, is found to be the eighth from the creation.

But it is well said; Give portions to seven., and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said ; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number ' seven' signifying temporal things, and the number ^ eight' eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an Acts i, 674 ' Seven' indicates the whole CatholAc Church. Job 42, upper room. For fifteen is made up of seven and eight, and '- — if in counting from one to fifteen we mount up by adding the sun)s of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal.

Again, by the number 'seven' is designated the whole Rev. 1, body of Holy Church. Whence John in the Apocalypse writes to seven Churches : but what else but the Church universal did he wish to be signified by them ? And in order that this universal Church might be signified to be full of 2Kmgstl^g Spirit of sevenfold grace, Elisha is described as having breathed seven times over the dead child. For the Lord, coming to a lifeless people, opens his mouth seven times, because He confers on it in His mercy the gifts of the Spirit of sevenfold grace. Because then the whole body of Holy Church is typified by the number ' seven,' let the friends of blessed Job come to him, and offer the whole burnt offering commanded by God. But let them guard with all watchfulness the mysteries of the number seven ; in order, namely, that they who are living without may first unite themselves to the general body of Holy Church, and then at length seek pardon for the guilt of their former pride. Let them offer for their fault seven sacrifices, because they receive not the washing away of their guilt, unless by the Spirit of sevenfold grace they are united to that universal peace, from which they had been cut off. Let it be said then, Take unto you seven hulls, and seven rams, and go to My servant Job, and offer for yourselves a whole burnt offering.

But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you. As if it were plainly said to heretics on their return ; Unite yourselves to the universal Church by the humility of penance, and obtain from Me through her prayers that pardon, of which of yourselves ye are not worthy: for when through her ye learn to be truly wise, ye are the first to blot out before Me the foolishness of your wisdom. 1 1 follows ; Ver. 8. For ye have not spoken before Me the thing which is right, tike My servant Job. The sentence repeated^ JoUs prayer accepted. 675

The Lord used these words a little before, and vet He Book again repeats and adds the same words. What is this, ex- — ^ ~ cept that, by again repeating, He confirms the sentence which He had already pronounced in judgment ? And, in order that the righteousness of blessed Job and the unrighteousness of his friends might be the more manifestly displayed, the praise of the one and the reproof of the other is brought forward by a repetitioifof the words, so that by being repeated outwardly, it might appear how firmly fixed they are held within. For when the king of Egypt had known in two visions the fearful seasons of the coming famine under the figure of kine and of ears of corn, he heard by the voice of the holy interpreter; For that thou hast seen a second time GenAi, a dream pertaining to the same tiling^ it is a token of the certainty. From which it is plainly collected, that whatever is repeated in the word of God, is more strongly confirmed. But since we have heard what the Judge has decreed, let us hear also what they do who are convicted. It follows; Ver. 9. Therefore Eliphaz the Themanite^and Baldadthe Suhite,and Sopliar the Naamathite, went and did according as the Lord had spoken to them: and the Lord accepted the face of Job.

We say nothing concerning the interpretation of these x. names, because we remember that we discussed it at greater length in the beginning of this work. But it must be noticed, that the order of the pardon they received is so carefully observed, as had been announced, that the Lord is said to have accepted in their sacrifices not their face, but the face of blessed Job. But, because whoever endeavours to intercede for others, promotes still more his own interest from this very love, it is rightly subjoined ; Ver. 10. TJie Lord also was turned at the penitence of Job, when he prayed for his friends. 2L For he is before shewn to have been heard in behalf of his friends, when the circumstance, which we before mentioned, is stated; They did according as the Lord had spoken, and the Lord accepted the face of Job. But when it is immediately observed. The L.ord also was turned at the penitence of Job, when he prayed for his friends; it is 676 Job's charity. His losses doubly repaired. Job 42j plainly shewn, that a penitent has deserved to be heard the '- — more quickly in his own behalf, the more devoutly he has interceded for his friends. For he makes his prayers more powerful in his own behalf, who offers them also in behalf of others. For that sacrifice of prayer is more willingly received, which, in the sight of the merciful Judge, is flavoured with love for one''s neighbour.

And a person then truly adds to its amount, if he offiers it even for his enemies. For hence is that, which the Truth Who is our Teacher says ; Luke 6 J Pray for Ihem that persecute and calumniate you. Hence ^' , again He says. When ye shall stand to pray, forgive if ye 11, 25. have ought against any, that your Father also Who is in heaven may forgive you your sins. But how much he obtained for himself, who interceded for others, is immediately pointed out, when it is subjoined, The Lord added all that had been to Job, twofold. xii. 2*2. He received twofold all that he had lost, because through the tenderness of the merciful Judge the assistance of consolations far surpasses the loss of our temptation. But the temptation tries us less than the reward consoles us ; in order that he, who used from the weight of the blow to consider that he had suffered some heavy trial, may learn 1 . •_ from the recompense he has earned^, that what he endured butionis vvas but light. Whence it is said also to afflicted Judaea ; Is.b^l.For a small moment have I forsaken thee, and in great mercies will I gather thee. But sometimes the measure of consolation is dispensed in proportion to the weight of afPa. 94 fliction. Whence it is written elsewhere, According to the ^^' multitude of my sorrows in my heart, Thy comforts have rejoiced my soul.

For he, who exclaims that he had been made joyful according to the multitude of his sorrows, points out that he was consoled in the same measure as he had been afflicted. But the reader is not slightly instructed, if he considers the very order of the remuneration. For correction follows excess, penitence correction, pardon penitence, gifts pardon. But because he who had been smitten by permission of Divine Providence, vvas afflicted also by the words of his friends, when he is consoled by the gifts of the Divine mercy, he deserves to be cherished also with human Presents of JoVs Brethren. Allegory indicated, 677 love ; ill order that to him, whom the sorrows and adBook versities of pains wounded on every side, the joys of consola- 'tion may on every side correspond. Whence also it is added, Ver. II. But there came to him all his brethren, and all his sisters, and all that knew him be/ore, and did eat bread with him in, his home, and moved the head over him.

What is designated by the eating of bread but charity, and what by the moving of the head but admiration ? But it is well subjoined, Ajid comforted him over all the evil that the Lord had brought upon him. For to console the grief of one that had been smitten, is to rejoice with him on his pardon after he had been smitten. For the more a person is seen to rejoice on the restoration of his neighbour's health, the more does he give proof that he had grieved at its loss. And they gave him each, one sheep, and one earring of gold.

Although all these things are truly stated according to the history, we are yet compelled by the very gifts which were offered to go back to the mystery of allegory. For we ought not to hear in a listless manner that they offered a sheep, and a single one, and a golden earring, and a single one. And if perhaps it is not wonderful in the mere letter why the sheep which was offered w^as one, yet it is very wonderful why the earring was one. But what reference has a sheep to an earring, or an earring to a sheep ? We are compelled therefore, by the very definiteness* of the^^ne. gifts, to examine in the mysteries of allegory the former statements also, which we have run through and treated superficially according to the mere history. Because therefore Christ and the Church, that is, the Head and the body, are one person, we have often said that blessed Job sometimes typifies the head, sometimes the body. Preserving then the truth of the history, let us understand that as performed under the type of the Church, which is written. The Lord added all that had been to Jab twofold. For though Holy Church now loses many by the stroke of temptation, yet in the end of this world she receives those things that are her own, twofold, when, having received the Gentiles in full 678 ^Double recompense, in body and soul.

Job 42, number, all Judaea also which shall then be found, agrees to .5 — VtI'un to her faith. For hence it is written, Until the fulness Rom.ll, . 25,26. of the Gentiles should come in, and so all Israel sJiould he ^j^^'^ly saved. Hence the Truth also says in the Gospel, Elias shall come, and he shall restore all things. For now the Church has lost the Israelites, which she was unable to convert by preaching, but when, at that time, on the preaching of Elias, she gathers together as many as she shall have found, she receives as it were in fuller measure that which she has lost.

Or certainly, for Holy Church to rejoice over each of us at both the blessedness of our soul, and the incorruption of our body, is for her to receive double at her end. For hence is that which is said of the Elect by the Prophet, Is. 61, 7. /;3», their land they shall possess the double. Hence it is that the Apostle John says of the Saints who were seeking Kev. 6, for the end of the world ; White robes were given, unto every one of them one, and it was said unto them that they should rest yet a little season, until the number of their fellowservants and of their brethren should be filled up. For as Pref. ^e have said a great way above, the Saints receive a single garment before the resurrection, because they enjoy the happiness of their souls alone ; but in the end of the world they are about to have, each of them, two, because, together with blessedness of mind, they will possess also the glory of the flesh.

But these words which are subjoined attest that they rather announce the conversion of the Jewish people at the end of this world. For it is added; There came to him, all his brethren, and all his sisters, and all that kneiv him before, and did eat bread with him in his house. For then do His brethren and sisters come to Christ, when as many as shall have been found of the Jewish people are converted. For from that people He took the substance of His flesh. His brethren and sisters therefore then come to Him, when from that people which is united to Him by kindred, either those who are about to be strong, as brethren, or weak, as sisters, flock to Him with devout congratulation through the knowledge of the Faith. They then set forth in His house a banquet of most crowded festivity, when they no longer Job^s * brethren,* the Jews at last converted. 679 despise Him as a mere man, and, mindful of their relationship, Book rejoice together in cleaving to His Godhead. They then — ' eat bread in His house, when they put aside the observance of the letter which is inferior, and feed, as it were, on the marrow of the grain of mystical teaching in Holy Church. But it is well subjoined; All ivho knew him before. For they knew Him before. Whom they scorned in His Passion as if unknown to them.

For no one who completely learned the Law was ignorant that Christ would be born. Whence even Herod the king, when alarmed by the coming of the Magi, endeavoured to enquire diligently of the priests and rulers, where they knew Christ would be born ; to whom they immediately answered; In Bethlehem of Judah. They Matt. 2, therefore knew Him before, Whom they knew not, when * they despised Him at the time of His Passion. And both their former knowledge and their subsequent ignorance is well and briefly signified by the dimness of Isaac. ForGen.27, when he was blessing Jacob, he both foresaw what would afterwards happen, and knew not who was standing before him. Thus in truth was the people of the Israelites, which received the mysteries of prophecy, but yet had eyes which were dim in contemplation, because it saw not Him when present, of Whom it foresaw so many things in the time to come. For it was unable to see Him when standing in its presence, the might of Whose coming it had long before announced. But, behold! they come at the end of the world, and recognise Him Whom they knew before. Behold! they eat bread in His house, because they feed on the grain of sacred doctrine in Holy Church, and shake off all the insensibility of their former torpor. Whence it is subjoined; And they moved the head over him. For what is understood by the head but the ruling power' of the mind?

As is^ prmcisaid by the Psalmist; Thou hast made fat my head with oil Ps.23,6. As if it were plainly said. Thou hast watered with the unction of charity my mind which is dried up in its thoughts. The head therefore is moved, when the mind, smitten with dread of truth, is roused from its insensibility. Let the kinsmen^ then come to the banquet, and having shaken off^ parentheir drowsiness, let them move their head ; that is, let those who are connected with our Redeemer in the flesh, enjoy at 680 Christ whole after His Passion, His Body after its low estate. Job 42, last the refreshment of the word by faith, and lose the hardness of their former insensibility. Whence it is well said by Hab. 3, Habakkuk; His feel stood, and the earth is moved. For the earth is doubtless moved when the Lord stands, because when He imprints on our heart the footsteps of His fear, every earthly thought in us trembles. In this place, therefore, to move the head, is to shake off the immoveableness of the mind, and to approach to the knowledge of the faith by the steps of belief

But because Holy Church suffers now from the estrangement of the Hebrews, and then is relieved by their conversion, it is rightly subjoined; And comforted him over all the evil that the Lord had brought upon him. They, namely, console Christ, they console the Church, who repent of the error of their former unbelief, and abandon the depravity of life by which they had opposed the teachers of the truth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to endure labour in setting forth the truth, but to find no fruit of our labour from the conversion of our hearers ? But the subsequent progress of their hearers is on the other hand a great consolation to preachers. For the 1 proficonversion of a learner^ is a consolation to his teacher. And cientis. ||. -g i^Q i^g observed that they would not console him when exposed to the scourge, but that they come to console him after the scourge ; doubtless because the Hebrews, despising at the time of His Passion the preaching of the faith, disdained to believe Him to be God, Whom they had proved to be a man by His death. Whence the Lord says by the Ps. 69, Psalmist. / looked for one to lament with Me, and there was none; I sought for one to comfort Me, and I found none. For He found no one to comfort Him in His Passion, because in His contempt of death He endured even His very enemies, for whom He came to death.

After his scourging, then, his neighbours come to console him ; because the Lord now also suffers in His members, but in the last times all the Israelites flock together to the faith, on hearing the preaching of Elias, and return to the protection of Him from Whom they had fled ; and then is celebrated that splendid banquet by the manifold assemblage of the people. At that time Job is shewn, as it were, to be in health after his scourging, The Churches restoration. '"'Earrings' of ohedience offered. 681 when, to those who are converted and believe, the Lord is Book . . . . XXXV by the certainty of faith known to live, after His passion and * resurrection, immortal in the heavens. At that time Job is as it. were seen to be rewarded, when in the power of His Majesty He is believed to be God, as He is, and those who before resisted Him are seen to be subjected to the faith. Let the believing Hebrews therefore assemble together at the end of the world, and offer, as if to Job in health, the vows of their oblations to the Redeemer of mankind in the power of His Godhead. Whence it is also well subjoined ; And they gave him each one sheep, and one earring of gold. What is designated by a ' sheep' but innocence, what by an * earring' bat obedience } For by a sheep is expressed an innocent mind, but by an earring, hearing adorned with the grace of humility.

But because a fit opportunity has offered itself for setting forth the virtue of obedience, let us examine into it with somewhat more attention and care, and point out how great is its merit. For obedience is the sole virtue which implants other virtues in the mind, and keeps them safe when planted. Whence also the first man received a precept to keep, to which if he had willed obediently to submit himself, he would attain without labour to eternal blessedness. Hence Samuel says ; For ohedience is better than i Sam. 'victims, and to hearken rather than to offer the fat of 23. rams, because to rebel is as the sin of witchcraft, and to refuse to obey as the sin of idolatry. For obedience is justly preferred to victims, because by victims the flesh of another, but by obedience our own will, is offered up ; a person therefore appeases God the more quickly, the more he represses before His eyes the pride of his own will, and immolates himself with the sword of the commandment. And on the other hand, disobedience is said to be the sin of witchcraft, in order that it might be pointed out how great a virtue is obedience. It is shewn therefore the better from its opposite what is thought in its praise. For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an unbeliever, though he seem to be a believer^ Hence it is said by * ^delis VOL.

III. Y y 682 AdavCa disobedience repaired hy obedience of Christ. Job 42 Solomon in speaking of obedience ; An obedient man speaketh ^^' of victories. For an obedient man in truth speaketh of 28.°^ 'victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart. Hence John 6, the Truth says in the Gospel ; Him that cometh to Me I will 37 38 J \. ' not cast out, for I came down from heaven, not to do Mine own will, hut the will of Him that sent Me. For what ? if He were doing His own will, would He have rejected those who come to Him ? But who can be ignorant that the will of the Son differs not from the will of the Father ? But since the first man went forth from the joy of Paradise, because he wished to do his own will ; the second Man coming for the redemption of men, when He shews that He does the will of the Father, and not His own will, taught us to remain firm within. When therefore He does not His own will, but that of the Father, He casts not out those that come unto Him, because, while by His own example He brings us under the rule of obedience, He closes against us John 5, the way of escape. Hence again He says ;

/ can of Mine own Self do nothing ; but as I hear I judge. For obedience is enjoined on us to be observed even to death. But if He judges as He hears. He obeys also at that time when He comes as Judge. Lest then obedience to the end of our life should appear wearisome to us, our Redeemer points out that He practises it, even when JHe comes as a Judge. What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even when He recompenses the obedient.

But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, w'hich God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good ; in order that his conduct might be more truly virtue, the more humbly he shewed that he was subject to his Maker, by forbearing what was good. But (4en. 2, it should be observed that it is there said. Eat ye of every IG. \7 Horn the man^s own loiil should go with obedience. 6? 3 tree of paradise^ but tovch ye not of the tree of knowledae of Book y V X V good and evil. For it is necessary that he who forbids those ^^-^— " under him one good thing, should concede many, lest the mind of the person who obeys should perish utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.

But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should be especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition. Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own ; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.

But we shew more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multiYy 2 084 Moses slums glory ^ Sf, Paul courts horids, both obey. Job 42, tucle of the Israelites. But because he was humble in his - — '- — own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse Exod.4, to his weakness as a defence, saying, / beseech Thee, O Lord, I am not eloquent : from yesterday ajid the day before, since Thou hast begun to speak unto Thy servant, I am of a more hesitating and slower tongue. And, having put himself bid. 13. aside, he asks for another, saying; Send, whom Thou wilt send. Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as Gal. 2, he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking with tne Barnabas and Titus ; but I went up by revelation.

And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul's girdle on his own feet, and Acts 21, said; So shall they bind at Jerusalem the man whose girdle ib*i3 ^^*^^ ^^' ^^^ Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem, for the name Acts20, of Jesus; neither do I count my life more precious than ^' myself Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.

But it must be observed, that in this place a sheep is Obedience, icith innocenci/^ in unity. Israel restored, 085 offered with an earring, and an earring with a sheep ; doubtBook less because the ornament of obedience is always connected ' with innocent minds, as the Lord witnesses, Who says; ilffy Johni©, sheep hear My roicey and I know them, and they follow Me. No one therefore offered blessed Job an earring without a sheep, no one a sheep without an earring ; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ' golden' earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.

But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those who come to the knowledge of the faith offer a lamb, but only one ; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unity of Holy Church. For that which is ' one' cannot be divided by numbers, because also this very ' one' of which we are speaking, is not a number. Let them offer therefore a sheep, but only one ; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.

Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the people of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the day of judgment draws near, either by the words of His forerunner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their 686 The Church's laUer days enriched by conversions. Job 43, oblation fulfilling that which we behold already made good '- — in great measure, and which we beheve is slill to be made Ps. 45, good in its fulness ; The daughters of Tyre shall adore Him wUh gifts. For then do the daughters of Tyre more fully adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession.

And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains the hearts even of the strong; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion. Whence it is now well subjoined; Ver. 12. But the Lord blessed the latter end of Job more than his beginning. XV. 35. We believe that these things have taken place historically, we hope that they are to take place mystically. For the latter end of Job is blessed more than his beginning, because as far as concerns the admission of the people of Israel, when the end of the present world is pressing on, the Lord consoles the pain of Holy Church by a manifold ingathering of souls. For then she will be the more abundantly enriched, the more clearly it becomes known that the temporal condition of the present life is hurrying to its close. For the Psalmist had beheld the preachers of Holy Church enriched Ps. 92, vvith the blessing of the latter times, when he said ;

They shall still be multiplied in a fruitful old age, and shall be well patient to announce. They are in truth multiplied in a fruitful old age, because, when their life is prolonged, their strength is ever carried on to a better condition, and the gains of their merits are increased by means of the increase of their age. But they are well patient to announce, because, when preaching heavenly truth s> they endure adversities with greater firmness, the more abundantly they Joh*s children hoio doubled. Meaning of his Jiocks and herds. 687 brill": back benefits for their souls by their very endurance. Book ^ r ,^ J J XXXV. It lollows ; — —Ver. 13, 14. And he had fourteen thousand, sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses; and lie had seven sons, and three daughters.

That he had had seven thousand sheep, and three thousand camels, live hundred yoke of oxen, and five hundred she asses, before the trial of his scourging, the preface of this same history points out to us. Those things which were lost through his scourging, were now restored twofold. But as many children were restored as he had lost. For he had seven sons and three daughters. But he is now described as having received seven sons and three daughters, in order that those who had been destroyed may be shewn to be alive. For when it is said ; The Lord added all that had been to Job twofold, and yet He restored him as many children as he had lost. He also added to him a double number of children, to whom He afterwards restored ten in the flesh, but reserved the ten that had been lost, in the hidden abode ^ of souls. But if any one wishes, as am vita, intellectual being, to put aside the chaff of the history, and to feed on the grain of mysteries, it is necessary for him to learn what is our opinion. For it is possible for us to understand that by these animals is designated the universal body of the faithful. For hence is that which is said by the Psalmist to the Father concerning the Son; Thou hast put Ps.8, 7. all things under His feet, sheep and all kine^ and, Tnoreover, the herds of the plain. Hence is it that the same Prophet, beholding the simple ones inhabiting Holy Church, says; Thine animals shall dwell therein. Ps. 68,

What then do we understand by ' sheep,' but the innocent, what by * camels,' but those who surpass the evil doings of others by the involved mass of their exuberant vices; what by ' yoked oxen,' but the Israelites subject to the Law ; what by * asses,' but the simple minds of the Gentiles? For that the innocent are designated by the name of ' sheep' the Psalmist witnesses, who says, But we Ps.95,7. are His j)eople, and the sheep of His pasture. For those 688 The ^ Camel ' typifies our lord's humility y or Gentiles' sin. Job 42, who neglect to preserve their innocence, are not fed with — ^ — ^that refreshment of the spiritual pasture.

But by the name of ' camel' is expressed in Holy Scripture sometimes the Lord, sometimes the pride of the Gentiles, tortuous, as it were, with a swelling excrescence from above. For since a camel bends itself of its own accord to take up its burdens, it designates not improperly the grace of our Redeemer, Who, in deigning to bear the burden of our infirmity, descended of His own accord from the height Johnio, of His power. Whence He says also in the Gospel; / liace power to lay doivn My life, and I have power to take it up again, and no man taketh it from Me, Whence He Mat.i9, also says again; It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdoin of heaven. For what does He mean by the name ' rich,' but any haughty person, what by the expression * camel,' but His own condescension.? For a camel passed through the eye of a needle, when the same our Redeemer entered through the narrow straits of His passion to the suffering of death. And this passion was like a needle, because it wounded His body with pain. But a camel goes more easily through the eye of a needle, than a rich man enters the kingdom of heaven, because, unless He took on Him first the burdens of our infirmity, and shewed us the openiforaingi of humility by His passion, our haughty stubbornness would never bend itself down to His humility.

Again, by the name ^ camel' is designated the Gentile world, tortuous and full of sins ; as it is said by Moses, that when the day Gen.24,]^ad already declined, Rebecca sitting on a camel beheld Isaac who had gone forth in the field, and that she immediately descended from the camel, and being ashamed at the sight of him, covered herself with a veil. For whom did Isaac designate, in having gone forth in the field when the day had already declined, but Him, Who, coming in this last age of the world, as if in the close of the day, went forth as it were into the field? Because though He is invisible, yet He shewed Himself to be visible in this world. And Rebecca when sitting on a camel beheld him, because the Church, coming forth from the Gentiles, when it was still Various typical meanings of'' Oxen^ and 'Asses' 689 resting on its sins, and cleaving not to spiritual, but animal Book • . . XXXV emotions, listened to Him. But she immediately descended from the camel, because it abandoned the sins, with which it had before been proudly elated, and was careful to cover itself with a veil, because, on beholding the Lord, it blushed at the infirmity of its own conduct; and she, who was before carried by the camel unconstrained, is afterwards on descending modestly covered. Whence it is said by the voice of the Apostle to this same Church, when converted from her former pride, as if to Rebecca descending from the camel, and throwing over her a veil; For what fruit had ye then i/iRom. 6, those things whereof ye are now ashamed?

But in ' oxen' is expressed sometimes the madness of the lustful, sometimes the laborious strength of preachers, sometimes the humility of the Israelites. For that by the name of ox is designated by comparison the madness of the lustful, Solomon points out. For when he had first mentioned the wantonness of the seducing woman, he added; Immediately he followeth her, as an ox led for a victim. P^ov. 7, Again, that the labour of preachers is expressed by the name of ox, the words of the Law witness, which says; Thou shalt^^^^' not muzzle the nionlh of the ox when treading out the corii. i coi-. As if it plainly said; Thou shalt not keep the preachers of^'^: the word from obtaining their stipends. Again, that the people 5, 18. of Israel is typified by the name of ox, the Prophet asserts, who says, when announcing the coming of the Redeemer, TJie ox knoweth his owner, and the ass his master^s crib. Is. i, 3. Signifying in truth by the ' ox' the people of Israel, brought into subjection to the yoke of the Law, but indicating by the ' ass' the people of the Gentiles, given up to pleasures, and more overwhelmingly brutish.

Under the name also of he asses and she asses is designated sometimes the wantonness of the lustful, sometimes the gentleness of the simple, but sometimes, as we have before said, the foolishness of the Gentiles. For that the wantonness of the lustful is expressed, by way of comparison, by the term he asses, is plainly declared, when it is said by the Prophet; Whose flesh is as the flesh of asses. Again, Ez. 23, because the life of the simple is typified by the name of she ^^* asses, when our Redeemer was going to Jerusalem, He is said to have sat on a she ass. For Jerusalem means the Mat.2i, 690 Divers classes in Holy Church signijied in the animals. Job 43, vision of peace. What then does it signify, that our Lord '- — sits on a she ass, and guides it to Jerusalem, except that one. when He possesses simple minds by ruling over them, He » sessileads them by His own sacred indwelling • to the vision of peace? Again, that by the name of he asses the foolishness of the Gentiles is designated, the Prophet witnesses, saying; Is. 32, Blessed are ye that soiv upon all waters, sending in tJiither the foot of the ox and the ass. For to sow upon all waters is to preach to all people the fruitful words of life. But to send in the foot of the ox and the ass, is to bind the ways of the Israelitish and the Gentile people by the bands of heavenly precepts.

While preserving then the truth of the letter, we rightly believe that under the name of blessed Job, the people of Holy Church are designated by all these animals; in order that those things that are written, by the dispensation of the Holy Spirit Which wonderfully orders all things, may both relate to us what has happened, and announce what is to come. Let us recognise then in the ' sheep' the faithful and innocent people from Judaea, which had been before fed with the pastures of the Law. Let us recognise in the ' camels' the simple-minded from the Gentiles coming to the faith, who before, when under sacrilegious rites, through a kind of deformity of limbs, from the foulness, that is, of their vices, appeared very hideous. And because, as we have before said, the Holy Scriptures take good care to repeat their assertions, the Israelites, who were crushed, as it were, by the yoke of the Law, can again be understood by the ' oxen.' But, as has been said, by asses, can be understood the Gentile people, who, when they used to bow down to worship stones, foolishly, as it were, bent down their back, and, with no reluctant mind, served any idols whatever with brutish sense. Holy Church therefore which, when oppressed at her first beginnings with innumerable temptations, lost either the people of Israel, or many of the Gentiles, (those, namely, whom she was unable to gain,) receives double at the end;

because there springs up in her, out of each people, a multiplied number of believers, By yoked oxen preachers can also be understood. Whence, when the Lord sent them Lukeio, forth to preach. He is described as having sent them two and two ; in order that either because there are two precepts of Natural and Scriptural perfections oj the Numbers. 691 charity, or that society cannot exist between a less number Book than two, the holy preachers might learn from the very 1 mode of their sending forth, how much they should love the agreement of fellowship. By she asses, as we have before said, the minds of the simple can be designated. But Holy Church receives oxen and she asses in double number; because holy preachers, who from being oppressed with fear in the time of her temptation had hitherto remained silent, and the minds of the simple, which from being overpowered by terrors were afraid to confess her truth, now exert their voices with greater powers in confession of the truth, the more weakly they were before afraid.

We have briefly stated these points as typical of Holy Church. But how they serve to set forth the Head of this same Holy Church, we remind you that we have stated at greater length in the beginning of this work. Whoever therefore is anxious to be more fully satisfied on these points, should deign to read the second book of this work. But if we are now asked to discuss the number of the animals, why a thousand yoke of oxen, or a thousand she asses, and six thousand camels, and fourteen thousand sheep, are mentioned ; we can state briefly, that in secular knowledge the number thousand is considered perfect, because it is the solid square of the number ten. P'or ten times ten are a hundred, which though a square, is a plane figure. But in order that it may rise in height and become solid, the hundred is again multiplied by ten, and becomes a thousand. But the number six is perfect, because it is the first number which is made up of its several parts, that is, its sixth, its third, and its half, which are one, and two, and three, and these added together become six. Nor is any other number found before six, which, when it is divided into its several parts, has its whole amount made up. But because we transcend all this knowledge, by advancing through the loftiness of Holy Scripture, we there find the reason why the numbers six, seven, ten, and a thousand, are perfect.

For the number six is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first. The number seven is perfect therein, because every good work is performed with seven virtues 69*2 Special rneanimj of the numbers of JoVh cattle. Job 42, through the Spirit, in order that both failh and works may '- — be perfected at the same time. The number ten is perfect therein, because the Law is included in ten precepts, and no fault is forbidden further than by the ten words, and as the Mat.20, Truth relates, the labourers in the vineyard are rewarded with a denarius. For in a denary three are joined to seven. But man, who consists of soul and body, consists of seven qualities. For he flourishes in three spiritually and in four bodily. For in the love of God he is excited in three qualities spiritually, when it is said to him by the Law ; Mat.22, J7^^^ shalt love the Lord Ihy God with all thy mind^ and with all thy soul, and with all thy strength. But he consists of four qualities bodily ; because, namely, he is composed of hot and cold, of moist and dry matter. Man therefore who consists of seven qualities is said to be rewarded with a denarius, because in that attainment of the heav^enly country our seven are joined to the eternal Three, in order that man may enjoy the contemplation of the Trinity, and, by the reward of his work, live as though made perfect by a denarius.

Or certainly, because there are seven virtues in which we toil in this life, and when the contemplation of the Trinity is granted them as a reward, the life of those that toil is rewarded with a denarius. But every one who is perfect receives a denarius even in this life, when he unites to these same seven virtues, faith, hope, and charity. The number thousand is also considered as perfect in Holy Scripture, because universality is designated by its Ps. 105, appellation. Whence it is written ; The word ivhich He commanded to a thousand generations. For since it cannot be believed that the world can be extended to a hundred generations, what else is set forth by a thousand generations but the whole number of generations ? Blessed Job therefore received fourteen thousand sheep. For since in Holy Church the perfection of virtues extends to both sexes, the number seven is doubled therein. And six thousand camels ; because they receive therein the plenitude of their work, who were before cut off from her by the filthiness of their sins. He received also a thousand yoke of oxen, and a thousand she asses, because she exalts Israelites and Gentiles, learned and simple, after the falls of temptations, Number of Job's children. Names of his daughters, 693 to the height of perfection. He received also seven sons Book • XXXV and three daughters, because to the minds of those

whom-^ ' she had begotten with seven virtues, she adds faith, hope, charity, to complete their perfection, in order that she may the more truly rejoice in her offspring, the more she considers that there is no virtue wanting to her faithful ones. But because we have run over these points briefly, let us now turn to examine also the names themselves of his daughters. It follows, Ver. 14. And he called the name of one Dies, and the name of the second Casta, and the name of the third Cornustibii.