ye that labour and are heavy laden^ and I will refresh yon. Book Take My yoke niwn yov, and learn of Me., for lam meek — '■ — and lowly in heart. Tliat in the Gospel, therefore, rest is promised to those that labour well, is the same thing as that five hundfed yoke of oxen are made mention of in this place; for whereunto does their way lead, who submit their necks to the dominion of our Redeemer, excepting to rest?
And hence we are told of five hundred she asses, forasmuch as the Gentile folk that are called, so long as they desire to attain to rest, gladly bear all the burthens of the commandments; and hence, that this rest should be sought of the Gentiles, Jacob in addressing his sons did mean to signify by the voice of prophecy, saying, Issachar is a strong ass, Gen. -i^, crouching down between the boundaries^: And he saiv that iyuiL rest teas good, and the land that it loas pleasant, and bowed^^^^^^-the shoulder to bear. For to crouch down between the v. burboundaries is to rest forestalling the end of the world, and to*^^°^* seek nought of those things, which are now going forward amongst men, but to long after the things that sliall be at the last; and the strong ass sees the rest and the pleasant land, when the simple Gentile world lifts itself up to the strong effort of good works, and that because it is on its way to the land of life eternal; and it bows the shoulder to bear, in that having beheld the rest above, it submits itself in doing its work even to severe precepts, and whatever littleness of mind represents as hard to bear, the hope of the reward makes this appear to it light and easy. So because both Juda3a and the Gentile world are gathered to eternal rest as a portion of the elect, he is rightly related to have possessed five hundred yoke of oxen, and five hundred she asses. The account goes on; And a very great household.
25. AVhat means it that the number of the animals is first xvii. described, while the household is not mentioned till the end, but that the foolish things of the world are first gathered in to the knowledge of the faith, that afterwards the crafty things of the world may also be called? as Paul bears witness, who says; For ye see your calling^ brethren, how that not fnanyiCor.i, wise men after the Jlesh, not many noble, not many might y,^^'^'' are called; But God hath chosen the foolish things of the 46 Feasting of Job's sons is the Apostles' preaching.
Job world to confound the wise. For the first beginnings' of holy — L_:— Church are reputed to have been without knowledge of cipia letters, plainly for this reason, that in His preachers the Redeemer might manifest to all, that it was not their dis- 2populos course, but their cause, which had influence with the numbers^ that believed unto life. It proceeds; 80 that this man was the greatest of all the men of the East.
xviii. 26. That our Redeemer is styled The East is declared by Zech. 6, w^Q testimony of the Prophet, where he says, And lol the Man 2 Vulg. whose name is The East. And thus all that live in this Orze/iA-, Qpipi^t ^y faith, are rightly called men of the East. Now The because all men are only men, whereas ' The East' Himself ranci ^^ -[^qW^ Go(\ and Man, it is rightly said, He was the greatest of all the men of the East. As though it were said in plain words. He surpassed all those that are born to God in faith. Because it is not by adoption, as others are, but by the Divine Nature that He is exalted, Who though He appeared like to others in His human Nature, yet in His Divine Nature continued above all men without fellow.
Ver. 4. And his sons went and feasted in their houses.
xix. 27. The sons went to feast at their houses, when the Apostles as preachers, in the different regions of the world, served the banquet of virtue to hearers as it were to eaters.
And hence it is said to those very sons concerning the M^*- 14) hungering multitude. Give ye them to eat. x4nd again; And MsLt. 15, 1 will fwt send them a wag fasting, lest theg faint by the ^^' way; that is, let them by your preaching receive the word of consolation, that they may not by continuing to fast to the food of truth, sink under the labours of this life. Hence John 6, again it is said to the same sons. Labour not for " the meat '^'^' which perisheth, but for that meat which endureth unto everlasting life. And how these feasts were set forth is added, whereas it is forthwith subjoined.
Every one in his day.
XX. 28. If without any doubt the darkness of ignorance is the night of the soul, the understanding is not improperly styled Rom. the day. And hence Paul says, One man esteemeth one ' ' day above attother; another esteemeth every day alike. As ■" Or, Work not at; the original allows it to be taken of food for others.
The feast they yive is on the tiord 0/ God. 47 if he had said in plain words; ' One man understands some Book things so as that some are left out, and another acquaints '- — himself with all things that are possible to be understood, in such sort as they may be seen. Thus each son sets forth a feast in his day, in that every holy preacher, according to the measure of the enlightening of his understanding, feeds the minds of his hearers with the entertainments of Truth. Paul made a feast in his own day, when he said, But site is icor. happier if she so abide according to my judyment. He '^' ^*^* bade each to take account of his own day; when he said. Let every man he fully persuaded in his own mind. It Rom. u, goes on; "• And sent and called for their three sisters to eat and to drink with them.
29. The sons call their sisters to the feast, in that the xxi. holy Apostles proclaim to hearers that are weak the joys of the refreshment above, and inasmucli as they see their souls to be starved of the food of truth, they feed them with the feast of God's Word. And it is well said, to eat and to drink with them. For holy Scripture is sometimes meat to us, and sometimes drink, ft is meat in the harder parts, in that it is in a certain sense broken in pieces by being explained, and swallowed after chewing; and it is drink in the plainer parts, in that it is imbibed just as it is found. The Prophet discerned holy Scrij^ture to be meat, which was to be broken in pieces in the explaining, when he said, The youny Lam. 4, children ask, and no man hreaketh it unto them, i. e. the ^' weak ones sought that the stronger declarations of holy Scripture might be crumbled for them by explanation, but he could no where be found who should have explained them. The Proi)het saw that holy Writ was drink, when he said, Ho^ every one that thirstcth come ye to the waters. Is, 66, Had not the j)lain commandments been drink. Truth would ' never have cried out with His own lips; If any man thirst, John 5, let him come unto Me and drink. Tlie Prophet saw that^'' there was, as it were, a lack of meat and drink in Juda?a, when he declared. And their honourable meii are famished, is.6,13.
and their multitude dried up with thirst. For it belongs to the few to attain a knowledge of the mighty and hidden meanings, but to the nurlitude it is given to understand the 48 Our Lord cleansed the Apostles after their preaching.
Job plain sense of the history. And therefore he declares that ' the honourable men of Judaea had perished not by thirst, but hunger, in that those who seemed to stand first, by giving themselves wholly to the outward sense, had not wherewithal to feed themselves from the inward parts by sifting their meaning, but forasmuch as when loftier minds fall away from the inward sense, the understanding of the little ones even in the outward meaning is dried up; it is rightly added in this place, And the multitude dried up with thirst. As if he said in plainer words, * whereas the common sort give over taking pains in their own lives, they now no longer seek even the streams of history.' And they bear witness that they understood both the deep and the plain things contained in divine Writ, who in com-Lukeis plaining to the Judge that rejects them, say, We have eaten 26. and drunk in Thy presence; and this they subjoin in plain terms by explaining it; And thou hast taught in our streets. Therefore because the sacred oracles are broken in the more obscure parts, by the explanation thereof, but in the plainer parts are drunk in just as they are found, it may be truly said, And they sent and called for their three sisters, to eat and to drink with them. As though it were said in plain terms, they drew every weak one to themselves by the mildness of their persuasions, that both by setting forward great truths contemplatively, they might feed their minds, and by delivering little things historically, they might give them nourishment. The account proceeds: »v. thug Ver. 5. And it was so, ivhen the days of their feasting^ were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all. xxii. 30. * The days of feasting are gone,' when the ministrations of preaching are brought to an end; and when the feasts were ended. Job offered an holocaust for his sons, in that our Redeemer besought the Father in behalf of the Apostles, when they returned from preaching. Now it is rightly said that he ' sent and sanctified,' in that when He bestowed the j Holy Spirit Which proceeds from Himself, upon the hearts of His disciples, He cleansed them from whatsoever might be in them of offence, and it is rightly delivered that he rose up Job's Intercession. Blessini/ God in an ill sense. 49 early to offer sacrifices; forasmuch as through this His Book offering up the prayer of His Intercessions in our behalf, ^— He dispelled the night of error, and illumined the darkness of man's mind; that the soul might not be polluted in secret by any defilements of sin contracted from the very grace of preaching; that it might never attribute to itself aught that it does; that it might not, by attributing them to itself, lose all the things it had done. Hence it is well added.
For Job said, It may be that my sons have sinned, and blessed God in their hearts.
31. For this blessing God, which means cursing, is the xxiii. taking glory to one's self from a gift of His hand. Hence the Lord did well to wash the feet of the holy Apostles after their preaching, doubtless with this view, that He might shew plainly, both that very frequently in doing good the dust of sin is contracted, and that the steps of the speakers are often defiled by the same means whereby the hearts of their hearers are purified. For it often happens that some in giving words of exhortation, however poorly, are inwardly lifted up, because they are the channel, by which the grace of purification comes down; and while by the word they wash away the deeds of other men, they as it were contract the dust of an ill thought from a good course. What then was it to wash the disciples' feet after their preaching, but after the gloriousness of preaching to wipe off the dust of our thoughts, and to cleanse the heart's goings from inward pride.? Nor does it hinder the universal knowledge which our Mediator has, that it is said. It may be; for knowing all things, but in His mode of speech taking upon Him our ignorance", and, in taking the same, giving us a lesson, He sometimes speaks as it were with our doubts; as where He says. Nevertheless, 'Lrike whe?i the Son of Man coineth shall He find faith on the earth? ' ' When the feasting then was over. Job offered a sacrifice for his sons, saying, It may he that my sons have sinned, and cursed God in their heart; in that our Saviour, after He had cleansed His preachers from the evils that beset them even in the midst of the good things which they had done, ke])t ihcm from temptations. It goes on, » So Mm. old Edd. 'in Himself,' hardly have said, see Ep. ad Eulog. I. x. which it has been noted St. Greg, would Kp..39,al.42.andBen.adS.Ath.t.i p.693.
50 Job represents Counsel and Grief in the Church.
JQ^ ^ a Thus did Job continually.
xxiv. 32. Job does not cease ' to oflfer sacrifice continually,' in that our Redeemer offers a holocaust for us without ceasing, Who without intermission exhibits to the Father His Incarnation in our behalf For His verv Incarnation is itself the offering for our purification, and while He shews Himself as Man, He is the Intercession that washes out man's misdeeds, and in the mystery of His Humanity He offers a perpetual Sacrifice, even because those things too are eternal which He purifies.
33. Now because in the very opening of our exposition we so made the Lord to be set forth in the person of blessed Job, that we said that both the Head and the Body, i. e. both Christ and His Church, were represented by him; therefore since we have shewn how our Head may be taken to be represented, let us now point out, how His Body, which we are, is set forth; that as we have heard from the history somewhat to admire, and learnt from the Head somewhat to believe, we may now deduce from the Body somewhat to maintain in our lives. For we should transform within ourselves that we read, that when the mindis moved by hearing, the life may concur to the execution of that which it has heard.
Job i,i. There was a man in the land of Uz, whose name was Job, XXV. 34. If ' JoV signifies ' grieving' and * Uz' ^ a Counsellor,' every elect person is not improperly represented by either name; in that he certainly abides in a mind of wise counsel, who hastens grieving from things present to things eternal. For there are some that take no heed to their life, and whilst they are seeking transitory objects, and either do not understand those that are eternal, or understanding despise them, they neither feel grief nor know how to entertain counsel, and when they are taking no account of the things above which they have lost, they think, unhappy wretches, that they are in the midst of good things. For these never raise the eyes of their mind to the light of truth which they were created for, they never bend the keenness of desire to the contemplation of their eternal country, but forsaking themselves" amidst those things in which they are cast away, instead of their country they love the exile which is their lot, and rejoice in the darkness which » Perhaps alluding to the Prodigal son, who is said to ' come to himself,' Careless livers have not the sorroivs of thought. 51 they undergo as if in the brightness of the light. But, on the Book contrary, when the minds of the elect perceive that all things transitory are nought, they seek out which be the things for which they were created f', and whereas nothing suffices to the satisfying them out of God, thought itself, being wearied in them by the effort of the search, finds rest in the hope and contemplation of its Creator, longs to have a place among the citizens above; and each one of them, while yet in the body an inhabitant of the world, in mind already soars beyond the world, bewails the weariness of exile which he endures, and with the ceaseless incitements of love urges himself on to the country on high. When then he sees grieving how that that which he lost is eternal, he finds the / salutarj" counsel, to look down upon this temporal scene which he is passing through, and the more the knowledge of that counsel increases, which bids him forsake perishable things, the more is grief augmented that he cannot yet attain to lasting objects. Hence Solomon well says, He that Ecclea. increase th knowledge increaseth sorrow; for he that already ^' ^^' knows the high state which he does not as yet enjoy, is the more grieved for the low condition, in which he is yet held.
35. Job therefore is well said to dwell in the land of Uz, in that the mind of every elect person is kept going grieving in the counsels of knowledge. We must also observe what absence of grief of mind there is in precipitancy of action. For they that live without counsel, who give themselves over precipitately to the issue of events, are meanwliile harassed by no grief of reflection. For he that discreetly settles his mind in the counsels of life, heedfully takes account of himself, exercising circumspection in his every doing, and lest from that which he is doing a sudden and adverse issue should seize him, he first feels at it, gently ajiplying to it the foot of reflection; he takes thought that fear may not withhold him from those things which ought to be done, nor precipitance hurry him into those which ought to be deferred; that evil things may not get the better of him through his desires by an open assault, nor good things work his downfall insidiously by vain glory. Thus Job dwells in the land P See the opening of St. Hilary de Trinitate, St. Aug. Conf. b. iv. &c.
e2 52 Good begun in fear ^ perfected in love.
Job 1,1. of Uz, in that the more the mind of the elect strives to live by following counsel, so much the more is it worn with the grief of so narrow a way. It goes on; himpiex, j^^^ fj^at man sincere ^ and upright^ one that feared Qod, perfect and eschewed evil.
xxvi. 30. Whoso longs for the eternal country, lives without doubt sincere and upright; I media, perfect in practice, and right in faith, sincere in the good that he does in this lower state, right in the high truths which he minds in his inner self For there are some who in the good actions that they do are not sincere, whereas they look to them not for a reward within but to win favour without. Hence it is well said by Ecclus. a certain wise man, Woe to the sinner that goeth two ways; ^' ^^' for the sinner goes two ways, when at the same time that what he sets forth in deed is of God, what he aims at in thought is of the world.
37. Now it is well said, one that feared God and eschewed evil; in that the holy Church of the elect enters indeed 2al. from upon its paths of simplicity and of uprightness in^ fear, but finishes them in charity, and it is hers then entirely ' to depart from evil,' when she has begun now from the love of God to feel unwillingness to sin. But whilst she still does good deeds from fear, she has not entirely departed from evil; because she sins even herein, that she would sin if she could have done it without punishment. So then when Job is said to fear God, it is rightly related that he also ' departs from evil,' in that whereas charity follows upon fear, that offence which is left behind in the mind is even trodden under foot in the purpose of the heart. And forasmuch as each particular vice is stifled by fear, whilst the several virtues spring from charity, it is rightly added.
And there were horn unto him seven sons and three daughters.
xxvii. 38. For there are seven sons born to us, when by the conception of good intent the seven virtues of the holy Spirit spring up in us. Thus the Prophet particularizes this inward offspring, when the Spirit renders the mind fruitful, Isa. 11 in these words; And the Spirit of the Lord shall rest upon 2' Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and Job's sons and daughters represent divers virtues. 53 the spirit of the fear of the Lord shall fill him. So when by Book the coming of the Holy Spirit there is engendered in each — '■ — of us, * wisdom, understanding, counsel, might, knowledge, piety, and the fear of the Lord,' something like a lasting posterity is begotten in the mind, which preserves the stock of our nobility that is above unto life, for so much the longer as it allies it with the love of eternity. Yet surely fhe seven sons have in us three sisters, forasmuch as all that manly work which these virtuous affections* do, they unite* virtuwith faith, hope, and charity. For the seven sons never attain sensas the perfection of the number ten, unless all that they do be done in faith, hope, and charity. But because this store of antecedent vu-tues is followed by a manifold concern for good works, it is rightly added, Ver. 8. His substance also was seven thousand sheep and three thousand camels.
39. For, saving the historical truth, we are at liberty toxxviii follow in a spiritual way that which our ears receive in a carnal shape. Thus we possess seven thousand sheep, when we feed the innocent thoughts within our breast, in a perfect purity of heart, with the food of truth which we have sought after.
40. And we shall have three thousand camels likewise in our possession, if all that is high and crooked in us be subdued to the order* of faith, and when of our own free will, and in our^rationi longing after humility, it is made to bow^ down itself under a knowledge of the Trinity. For we possess camels, whensoever we put down in humility all the high notions that we entertain. Surely we are in possession of camels, when we bend our thoughts to sympathy with a brother's weakness, that bearing our burthens by turns, we may by lowering ourselves thereto know how to compassionate the weakness of another man. By camels, too, which do not cleave the hoof, but chew the cud, may be understood the good stewardships of earthly things, which, in that they have something of the world, and something of God, nuist needs be represented by a common "^ animal. For though earthly stewardshij) may be subseiTient to our eternal welfare, yet • Commune, one that is partly like the clean, partly like the unclean.
54 What may be meant by camels^ oxen, and asses.
JobI,3. we cannot acquit ourselves of it without inward disquietude. Therefore because both at the present time the mind is disturbed thereby, and also a reward laid up for ever, like a common animal, it both has something of the Law, and something it has not. For it does not cleave the hoof, in that the soul does not wholly sever itself from all earthly doings, but yet it ruminates, in that by the right dispensation of temporal things, it gains a hope of heavenly blessings with an assured confidence. Thus earthly stewardships agree with the law in the head, disagree therewith in the foot; forasmuch as while the objects which they desire to obtain by living righteously are of heaven, the concerns with which they are busied by their performances are of this world. When then we submit these earthly stewardships to the knowledge of the Trinity, we have camels in possession, as it were, by faith. The account goes on; And jive hundred yoke of oxen, and Jive hundred she asses, xxix. 41. There are yokes of oxen for us in our possession, when the virtues in harmony plough up the hardness of our mind. We also possess five hundred she asses, when we restrain wanton inclinations, and when whatever of a carnal nature seeks to rise up in us, we curb in the spiritual mastery of the heart. Or indeed to possess she asses is to govern the simple thoughts within us, which, while they have no power to run in a more refined intelligence, by how much more lowly they walk, bear with so much the more meekness their brother's burthens. For there are some who not understanding deep things constrain themselves the more humbly to the outward works of duty \ Well then do we understand the simple thoughts by she asses, which are an animal slow indeed, yet devoted to carrying burthens, in that very often when made acquainted with our own ignorance, we bear the more lightly the burthens St. Aug. of others; and whereas we are not elevated as by any special T? ^^t ^^^S^^^ ^f wisdom, our mind bends itself in patience to sub-16, 16. mit to the dulness of another's soul. Now it is well done, whether it be the yokes of oxen or the she asses, that they are mentioned as five hundred, in that, whether in the case that through prudence we are wise, or in the case that we remain ^ Convcrsalionis, which docs not imply obligation.
JVell ordered thoughts are ' a great household' 55 in humble ignorance, so long as we are in search of the rest Book of eternal peace, we are as it were kept within the number of — '- — the Jubilee. It goes on; And a very great household.
42. We possess a very great household, when we restrain xxx. our host of thoughts under the mastery of the mind, that they may not by their rery number get the better of the soul, nor in disordered array tread under the authority which belongs to our faculty of discernment. And the multitude of our thoughts is well marked out by the designation of a very great household. For we know that when the mistress is away the tongues of the handmaids wax clamorous, that they cease from silence, neglect the duties of their allotted task, and disarrange the whole ordered method of their life. But if the mistress suddenly appear, in a moment their noisy tongues are still, they renew the duties of their several tasks, and return to their own work as though they had never left it. Thus if reason for a moment leave the house of the mind, as if the mistress were absent, the den of our thoughts redoubles itself, like a bevy of talkative maids. But so soon as reason has returned to the mind, the confused tumult quiets itself at once, and the maids as it were betake themselves in silence to the task enjoined, whilst the thoughts forthwith submit themselves to their appropriate occasions for usefulness. We possess, then, a great household, when with righteous authority we rule our innumerable thoughts by a discerning use of reason; and assuredly when we do this wisely, we are aiming to unite ourselves to the Angels by that very exercise of discernment: and hence it is rightly subjoined; So that this man was the greatest of all the men of the east.
43. For we are then rendered great amongst all them of xxxi. the east, when the cloud of carnal corruption being kept down by the rays of our discernment, we are, as far as the possibility of the thing admits, made the associates of those spirits, which abide in the eastern light: and hence Paul says. Our conversation is in heaven. For he that follows Phil. 3, after temporal things, which are subject to decay, seeks the west', Init whoso fixes his desires upon things above, proves 'occathat he dwells in tlie east. He then is great not among them of the west but among them of the east, who aims to 56 The virtues refresh each other hy turns.
JoBi,4.excel not amid wicked men's scenes of action, who seek low and fleeting things, but amongst the choirs of the citizens above. It proceeds; Ver. 4. And his sons went and feasted in their houses, every one his day.
xxxii. 44. ' The sons feast in their houses,' when the several virtues feed the mind after their proper sort; and it is well said, Every one his day, for each son's day is the shining of each virtue. Briefly to unfold then these same gifts of sevenfold grace, wisdom has one day, understanding another day, counsel another, fortitude another, knowledge another, piety another, fear another, for it is not the same thing to be wise that it is to understand; for many indeed 'sapiuntare wise^ in the things of eternity, but cannot in any sort understand them. Wisdom therefore gives a feast in its day in that it refreshes the mind with the hope and assurance of eternal things. Understanding spreads a feast in its day, forasmuch as, in that it penetrates the truths heard, refreshing the heart, it lights up its darkness. Counsel gives a feast in its day, in that while it stays us from acting precipitately, it makes the mind to be full of reason. Fortitude gives a feast in its day, in that whereas it has no fear of adversity, it sets the viands of confidence before the alarmed soul. Knowledge prepares a feast in her day, in that in the mind's belly, she overcomes the emptiness of ignorance. Piety sets forth a feast in its day, in that it satisfies the bowels of the heart with deeds of mercy. Fear makes a feast in its day, in that whereas it keeps down the mind, that it may not pride itself in the present things, it strengthens it with the meat of hope for the future.
45. But I see that this point requires searching into in this feasting of the sons, viz. that by turns they feed one another. For each particular virtue is to the last degree destitute, unless one virtue lends its support to another. For wisdom is less worth if it lacks understanding, and understanding is wholly useless if it be not based upon wisdom, in that whilst it penetrates the higher mysteries without the counterpoise of wisdom, its own lightness is only lifting it up to meet with the heavier fall. Counsel is worthless, when the strength of fortitude is lacking thereto, since what it finds out by turning the thing over, from want of strength it Good works invite Faith, Hope, and Charity. 57 never carries on so far as to the perfecting in deed; and fortitude Book is very much broken down, if it be not supported by counsel, since the greater the power which it perceives itself to have, so much the more miserably does this virtue rush headlong into ruin, without the governance of reason. Knowledge is nought if it hath not its use for piety; for whereas it neglects to put in practice the good that it know^s, it binds itself the more closely to the Judgment: and piety is very useless, if it lacks the discernment of knowledge, in that while there is no knowledge to enlighten it, it knows not the way to shew mercy \ And assuredly unless it has these virtues with it, fear itself rises up to the doing of no good action, forasmuch as while it is agitated about every thing, its own alarms renders it inactive and void of all good works. Since then by reciprocal ministrations virtue is refreshed by virtue, it is truly said that the sons feast w^ith one another by turns; and as one aids to relieve another', it is as if the numerous offspring to be fed were to ])repare a banquet each his day. It follows; Afid sent and called for their three sisters, to eat and to drink xvith them.
46. When our virtues invite faith, hope, and charity into xxxin. every thing they do, they do, as sons employed in labour, call their three sisters to a feast; that faith, liope, and charity may rejoice in the good work, which each virtue provides; and they as it were gain strength from that meat, whilst they are rendered more confident by good works, and whereas after meat they long to imbibe the dew of contemplation, they are as it were from the cup inebriated*.
47. But what is there that we do, in this life, without some stain of defilement, howsoever slight? For sometimes by the very good things we do we draw near to the worse part, since while they beget mirth in the mind, they at the same time engender a certain security, and when the mind enjoys security, it unlooses itself in sloth; and sometimes they defile us with some self-elation, and set us so much the lower ' This refers to the Latin sense of ' when one that is to be relieved jtietaa, which however seems not to relieves another.'
I'XciuJe piety towards God. • Debriantur Mss. Ben. ' Ebriantur,' • * Sublevando publevat,* some Ms». but the other word occurs elsewhere; set* have ' sublevanda,' which is better, Pufresne.
58 Prayer gives deeper insight than understanding.
Job 1)5. with God, as they make us bigger in our own eyes. Hence it is well added,