pointingout, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Wlience also He says, when paying the labourers in the vineyard, on equalling in com])cnsation those who were unequal in work, and when he who had toiled longest asked for greater pay. Didst ///o/<Mat.20 iwt agree with Me for a penny '^ I will give nnto this last,^'^—^^-even as unto thee, is it not lauful for Me to do what I will with Mine own? In all things then which are outwardly disposed by Him, the righteousness of His secret 124 Oo(V a judgments with nations and individuals.
Job 34, will is an evident cause of reason. Let it be said thcrcfon, '— For nhen IJo <ilvc'.lh peace, who is there to condemn '^ since He hatJi hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individual*-', as those of all men, it is litly subjoined. Both over a nation, and over all men. XV. 33. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when ordering one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest?
Let it be said then that He exercises this searching judgment both over a nation, and over all men. Because he has passed then from species to genus, he now tui-ns himself from genus to species, and shews what Judaea properly deserves, saying, Ver. 30. Who maketh a man that is a hypocrite to reign for the sins of the people.
xvi. 34. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, John 5, I have come in My Father'' s name, and ye received Me not; if another shall come in his own name, him ye will receive.
2 10 iT*"^^^ as Paul says, Because they received not the love of the truth that they might he saved, therefore God shall send i Evil rulers, as Antichrist, set over men for their sins. 125 t/ie}?i the operation of error, thai they should believe a lie. Book In tliat, then, which is said, WJio makcth a man that is a.* hypocrite to reign for the sins of the people, may be designated Antichrist, the very chief of all hypocrites. For that seducer then pretends to sanctity, that he may draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be under his rule, who are foreseen before all ages to be worthy of being his subjects, who by their subsequent sins, claim to be placed under him by antecedent judgments. That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyrannizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces 2 Thess. himself to be God. But they unquestionably now come ' ' forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that lahosoever committeth sin is /^^ John 8, servant of sin, the more freely they now commit the sins ^^* which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fiiult of his own evil doings, than the injustice of his ruler. For it is written, /Hos. 13, will give thee kings in Mine anger. Why then do we^^* scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according to our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved bv the subsequent sin of^ ^^™' 1 20 Hear fa of Ttulers ordered accnrdivrf to people* s deserts.
Job 34, adultery, tljat lie then deserved to be thus heavily oppressed '—hy the eruelty of him who was set over him.
35. The eharacters, then, of rulers are so assigned according to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scrij)ture observed of the same Saul that he changed his heart with his dignity. Whence it is written, 1 Sam. When thou wast little in thine own eyes^ I made thee the head among the tribes of Israel. The conduct of rulers is so ordered with reference to the characters of their suVjjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden 2 Sam. pride, sinned in numbering the people. And yet, though ' " 'David sinned, the people endured the punishment. Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge reproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people 'by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the conduct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people.
36. But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats Mat.21,of them that were selling doves, signifying doubtless that He judges the conduct of people by their rulers, but that He examines into the doings of rulers in His ow^n person. And yet even those sins of subjects, which are put oif from being judged, or w^hich cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done i i Subjects icho knoio themselves can bear loith rulers'' faults, 127 in good faith, it is a worth}' part of virtue, if whatever is in Book a superior is tolerated. Yet it ought to be humbly suggested ^-^ — '-whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conduct. But the mind of subjects is trained to guard its humility against this swelling ju'ide, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us. For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their nilers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must subjects be careful not to be offended at the conduct of their rulers.
37. But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects 128 Jleverence for authorittj. God chooses rulers as is best.
Job 34, may not depart from observing respect for their office.
'^^' Which is well sot forth in Noah wlicii drunk, the nak(Mhiess Gen 9 23. ' ' of whose secret parts his sons came and covered vvitli averted looks. For we are said to be averse from that which we reprobate. What is meant then by his sons' coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while offended with the misdeeds of their rulers, nevertheless conceal them from others? They bring a covering with averted looks, because judging the deeds, and reverencing the office, they do not wish to behold the sin which they conceal.
38. But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensation of mercy, frequently imposes the burden of rule on hard and laborious hearts; in order that the tender minds of spiritual men may be released from worldly cares: in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ themselves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others.
39. And frequently, as has been said, as the Mercifld God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases subtiles.his delicate sons; and his sous are comely and fi'ee fromi annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by Coarser texture above protects the Churches Ornaments. 1*29 Divine appointment is signified by the very construction of Book the tabernacle. For Moses is commanded by the voice of - God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats' hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats' hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of God } And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant? And while it is carefully concealed in the tabernacle under goats* hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats' hair endure the rains, the winds, and the dust from above. They then who advance in great excellence w^ithin, the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them? Let the strong texture of the goats' hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats' hair with which thou art protected? ^perhaps 40. But some persons enquire, why it is that', while rulers pfa^i^be- VOL. III. K cause.'
130 Bad example of rulers a judgment on subjects.
Job 34, are engrossed in worldly concerns, solely for the benefit of '■ — those nnder tlicm, many in the Church an; made worse by their example. For who can deny that this is very true, when he sees worldly concerns more anxiously attended to by pastors, than heavenly objects? 15ut this is not unjust, if, as we said before, the circumstances of rulers are ordered in accordance with the deserts of those under them. For the sins, which they commit secretly and wilfully, demand a bad example to be set them by their pastors: in order that by a righteous judgment the haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, Ps. 69, not with the wish of one who is cursing, Let their eyes be darkened^ that they see not^ and ever how Thou down their back. As if he were to say, Let those who are appointed to mark out, as it were, the courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent down by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief.
41. But it can be reasonably asked. How it is said in this place that the Lord makes the hypocrite to reign, when by the Hos. 8, Prophet He complains especially ofthis thing, saying, They have ^* reigned, but not of Me: they have become j^rinces, and I know them net? For, who that thinks rightly, can say that the Lord does that of which He knows notliing? But, because, God's knowledge is approval, His ignorance is disapproval, j Lukeis, Whence He says to some whom He rejects, / know you not whence ye are; depart from Me, all ye workers of \ iniquity* And sometimes. God's doing a thing, is His j allowing in His anger that which He forbids to be done, j Hence He asserted that He hardened the heart of the king i of Egypt, because He, in truth, allowed it to be hardened. < In a marvellous manner then does God make hypocrites to i reign, and knows them not. He makes them, by suffering;,!
Danger of undertaking Power unthout GocV:^ Will. l.'U He knows llicm not, by rejecting them. Whence it is necessary, with reference to every tiling, which is desired in this life, that the Inner Will should be first enquired into. And ^vhen the ear of the heart is anxious to catch Its sound, let it know that It speaks, not in words, but in deeds. AVhen then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers; lest, perchance, the just Rider of all should, afterwards, not regard his prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulatiop.
Book XXV.
Book XXV.
i. e. the Divine.
Ben. here notes that after the words • they were created,' one Vatican Ms. is quoted as adding, ' They recei-^ed from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their wonderful method of standing is formed, in that while they know what they can do of their own stedfastness, they consider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw themselves^ that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall.* BOOK XXVI.
The holy Doctor expounds the seven last verses of the thirty-fourth chapter, the whole of the thirty-fifth, with the first twenty-one verses of the thirty-sixth chapter; and launches out, at very great length, into both allegorical and moral meanings.
i. 1. Haughty men are wont to display this peculiarity in what they say, that, when they know that they have said any thing in a praiseworthy manner, they then enquire of their hearers, whether they have by chance said any thing out of the vvay. And this they do, not because they doubt of what they say, but because, namely, they seek for approval, in the judgment of their hearers. For the object of their enquiry will be easily discovered, if when any one praises their good qualities, he also blames their faults. For it is certain, that as they are puffed up by praises, so are they inflamed by reproofs; and when they see that they are blamed, even justly, by any one, they seek at once in their faults for materials of self-defence. How then do they humbly doubt of their own good qualities, who even perversely endeavour to defend their bad ones } For he is really humble in his good doings, who does not defend himself in his evil ones. For he who is reproved for his faults, and fires up against the words of his reprover, when he hesitates, as if humbly, in speaking of his good qualities, seeks, by his words of humility, for compliments, and not for instruction. Eliu therefore, as representing the conduct of the haughty, after having stated many spiritual and sublime sentiments, behold, assumes in words an appearance of humility, and under a kind of show of being his disciple, addresses blessed Job with a fair proposal, saying, Ver. 31, 32. Because I have spoken to God, I vjill not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I ivill add no more.
Humility is but ill imitated hij tlie liawjlity. 133 2. As it is frenuentlv the case, that even wicked men say Book • XXVI what is right, EUii called to mind that he had made a little n.
before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever ihey plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance.
They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be informed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing. For he added, saying, Ver. 33. Doth God require it of thee, because it hath displeased thee?
3. As though he were saying, I am about to give reasons, iii. in the sight of God, why my iniquity is now blamed b}' thee, Ihough it is plain that it is not required of thee in judgment.
134 l^ad men fear present reproof more than God's judgment. Job 34, When good men are unrighteously assailed by the world, '- — they appeal to the judgment of heaven. Whence also it is Job 16, said by the same blessed.Jo]>, Ikhold, my witneas is in heaven, and lie Who knoweih me is on hifjh. And because they especially desire to j)lease ilim, they seek for the witness of liim only. Wicked men also, because they forsake the life of the just, but sometimes imitate their words, when reproved for their misdeeds ado[)t that, as a ground of defenccj which the righteous urge, as^ an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which Rom.i4, they are ashamed. For it is written. Every one of us shall give account of himself to God, Because then the condemnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judgment. But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawful deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rather to be smitten, with eternal seven t}^, than to be reproved in this life,) say. Doth God require it of thee, because it hath displeased thee? But since those who speak first in a dispute are usually more to blame th-;in those who reply, he subjoins, jv^ For thou didst begin to speak, not /► 4. He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless Eliu shews his proud meaning by disdaining Job. 135 ignorant that innocence is not defended on the score of Book. • • xx.vr time, but on that of reason. For what support does it give to ^-^ '- his defence, that, thougli he did not revile him when silent, when he b?gan properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and proceeds to say, But if thou knowest any thing better^ say on.
Although, while he does not say, because thou knowest better, but. If thou knowest any thing better^ say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose he required blessed.lob to speak. For it follows, Ver. 3 J, 35. Let men of understanding speak to me^ and let a wise man hear me. But Job hath spoken foolishly^ and his words sound not of discipline, 5. Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak with, but even to hear, him, he immediately added, Let a wise man hear me. As if he were to say. This man is unfairly permitted to speak, who is not worthy even to hear the words of wise men. And he presently shews plainly, how contemptibly he thinks of him, saying, But Job hath spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be S])eaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself. For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What- haughtiness 136 Job erred not from hnmii'ity hi heejArifj to truth.