subject to us through Thy name, to keep them from rejoicing in tins singular gift of miracles, the Lord at once replied to them, saying, / beheld Satan as lightning falling from heaven. For he had himself said with special pride, I will^^-^'^^ exalt my throne above the stars of heaven, I will sit in the mount of the covenant, in the sides of the north; I uill be like the Most High. And the Lord, in order to bring down pride in the hearts of His disciples, related with wondrous wisdom the judgment of downfal, which the prince of pride himself underwent, that they might learn, from the author of pride, what they had to apprehend from the sin of haughtiness. ]n the fourth kind of pride then, namely, the boasting of the solo* possession of any thing it ])ossesses, the mind of man equally suffers a fall. But it is in this that it approaches more closely to a resemblance of Satan, because whoever rejoices at the singular possession of any good thing, whoever wishes to appear more exalted than others, plainly imitates him who in despising the blessing of the society of Angels, and placing his seat at the north, and proudly desiring to be like the Most High, endeavoured by his evil longing to shoot up to some singular preeminence. Eliu 14 Eliu exalts himsflf in comparisoyi with hia elders.
Job 32, then, though confossing that wisdom is given by God, yet — '- — - falls in tliis species of pride, so as to rejoice that he is wiser than others, and foolishly to pride himself on possessing, as it were, a singular advantage. Which he points out in the words which follow, when he says, Ver. 9, 10, 11. Old men are not wise, neither do the aged understand judgment. There/ore I uill say, Hearken to ine, I will shew you my wisdom. For I waited for your words, I heard your wisdom, whilst ye were disputing in words: and as long as I thought that ye said something, I considered. vii. 14. As far as regards the literal meaning, Eliu proves to us, when he speaks, how proudly he remained silent. For when he says. For I waited for your words, and I was thinking that ye would say something, he plainly shews that he remained silent, while the aged were speaking, rather with the desire of judging, than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud men, who, when at length brought within Holy Church, are accustomed on looking at her opponents, to consider not so much the years of their age, as the intention of their words. For however older the heretics may be than these same haughty men, they boldly overbear those persons in whose words they reprove false doctrine. It follows, Ver. 12, 13. But, as I see, tJiere is no one of you who can convince Job, and reply to his words. Lest ye should perchance say, We have found out tvisdom; God hath cast him down, not man. viii.^ 15. Heretics, from {he fact that they are wont to appear \ contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying. Lest ye should perchance say. We have found out wisdom; God hath cast him down, not man. As if they who are found within the Chm'ch, but are yet faithful, should say against the heretics. Because ye see that the Church stands high in this world.
Proud men attack tJic Ckiirch, though not as heretics. 15 through the high opinion of men, ye must believe that God Book hath not cast her aside. For her Redeemer well knows how — * to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven. It follows, Ver. 14. He spake nothing to me, and I will not reply to him. according to your words, IG. What is meant by his saying. He spake nothing to ix. me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say. He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, / will not ansiver him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her no.t by false teaching, but by evil living, because they do not tliink unworthily of God, as do heretics, but more highly than is necessary of their own selves. It follows, Ver. 15. TJiey were afraid^ they answered no more, they removed speech from themselves.
The friends of Job are well saidT to have been afraid of the words of Eliu, since frequently proud defenders of the Church, though they do not observe due order in what they *2iy> yet confound the adversaries by the very virtue of their words. It follows, U) Ellu, eager for diaplny^ like an uncovered vessel. Job 32, Vcr. 16. Because therefore I have waited, and then have — '- — not spoken, tJiey have stood, and have answered no more. X. 17. Wise men are accustomed to make it the limit of their spealiing, to speak so far as to silence their adversaric^s. For they wish not to display tlieir own pov\'ers, but to put down the teachers of heresy. But after it is said of the friends of Job, Thej/ were afraid, they answered no more, they removed speech from thonselves, Eliu subjoins and says, / have waited, and they have not spoken; they have stood, and have answered no more. Even when they are already silent, he yet multiplies his words, because, being an arrogant man, and representing the character of the arrogant, he is in haste not merely to refute the arguments of his opponents, but to display his own wisdom. Whence it also follows, Ver. 17. / will also answer my part, and I will display my knowledge.
For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Numb. Every vessel which hath not a cover nor binding over it shall he unclean. For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the w^isdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the Good men prefer silence; if, pains the arrogant. 17 arrogant on gaining any knowledge think that they have Book gained nothing, if it so happens that they keep it concealed. '- For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to haveMat.25, taken no oil in their vessels; because such as be arrogant, * if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, 0//?'2Cor. i, glory is this, the testimony of our conscience. To carry then ^^' an empty vessel, is with a heart empty within to seek for the judgment of men's lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, / mill answer my part, and I will display my learning. And in the words which follow he shews what are his sufferings, from vain-glory raging within, saying, Ver. 18 — 20. I am full of tcords, the spirit of my womh constraineth me. Behold, my belly is as new zmne tvithout a vent, which bursts in sunder new vessels. I ivill speak, and will take breath awhile; I will open my lips and answer.
18. When boastful men observe that holy preachers speak xi. eloquently, and are reverenced for their eloquence, they frequently imitate the loftiness of their language, and not their useful intention. They are far from loving what the others desire, but are especially anxious to gain great renown amongst men. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, / will not make mention ofjer, 20 Him, nor speak any more in His Name; he immediately^* added. And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer VOL. III. c 1 8 Zedl sdekff to amend others, pride to display self, JfB 32, persisted in the same silence. For when he ceased to speak —^ — ■ without, from being wearied of S])eaking% he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within ihem, when they behold the deeds of the ungodly ^ain strength from not being re])roved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence Ps.39,i.on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I ivas dumb, and was humbled, and kept silence even from good tilings: in the midst of his silence blazed forth with this zeal of charity, when he Ps.39,3. immediately subjoined; My sorrow ivas renewed, wy heart grew hot within me, and in my meditation a Jive shall jiame out. His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his hearty because his reproof of the ungodly had ceased to flow on ^ith the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence.
19. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keejD itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself \er. 18. within the barriers of silence, says, I am full of words, the spirit of my icomb consiraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels.
c Comma after ' locutionis,' as the rhythm and the sense both require.
Arroyance icould pass for zeal. Self to he first cor reeled. 19 20. If we must understand this passage spiritualh, b\- Book ■ XVITT * belly' he means the secret recesses of the heart. lUit by: new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They p id new tvine i///oMatt.9, new skins. For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it. These men are full of new irine. But by vessels we under- Acts 2 stand not inappropriately either consciences which arc weak^-from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, fVe^Cor.i, have I his treasure in earthen vessels. But because Eliu, as we before observed, was so pufled up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says. Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The neAV wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. / will speak, and I will take ver. 20.
breath a little; I will open my lips and answer. He well says, / will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.
21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the ofl^ice of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty- Numb. fifth year, but from their fiftieth become the guardians ^' ^^* of the sacred vessels. For what is meant I)}' the five and twentieth year, when youth is in its full vigour, but the 20 A(/(; of Lc Kites It/ pa of spirifital alldinmenl. Time short.
Job 32, contests against each separate sin? And what is expressed — '- — ^by the liftieth, in which is signified also tlie rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth l)y the vessels of the tabernacle, except the souls of the faithful?
The liCvites, therefore, serve the taVjernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul Horn. 7, says, I see anoihei' law in my members^ warring against the law of my mind, and leading me captive to the laiv of sin f But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure. It follows: Ver. 21, 22. / will not accept the person of man ^ I will not equal God to man; for 1 know not how long I shall continue^ or whether after a while my Maker may take me away. xii. 22. Most judiciously he does not make God equal to man, since he knows not how long he may continue, or when in the judgment of God be taken away. And he w^ell says, After a ivhile my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring. For that which is confined within circumscribed limits has no claim to be considered lasting. But in the midst of these sentences which he utters, based on solid truth, he again bursts out into words of pride, saying, EliiCs boasting, Riyht manner of teaching, humble. 21 Chap, xxxiii. ver. 1, '2. IVlierefore, Job, hear my speecJies, Book " •'' XX 111 and hearken to all mg words. Behold, I have opened mg~ - mouth; let my tongue speak in my throat.
23. Let us consider from what a height of pride he comes xiii. down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authoritv. Well does the Lord address them bv the Prophet, But ye ruled them ivith austerity and power, ForEz. 34, they rule with austerity and power, who are eager to correct ' those under them, not by calmly reasoning, but to bend them by the severity of command.
24. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. i Thess. Whence the Apostle Peter, when saying, Ever ready to satisfy i'pet.3, every one that asketh you a reason of the hope that is in you, ^^' asserted that in the science of teaching the manner of one's teaching is to be strictly attended to, by subjoining. But withih. 16. modesty and fear, having a good conscience. But in that which the Apostle Paul says to his disciple, These things iTwnA, exhort and teach with all authority; he does not recommend ^^-J. g the tyranny of power, but the authority of his life. For that ^^' is enjoined with authority which is practised before it is 22 Aulhorily of Fj^atnple, How to he hiunhla in corrcctirnj.
Job 33^ advised. For u lion conscience makes tlic tongue falter, it — '—^ detracts from the auiliorily of one's talkin/^. Ife did not recommend him therefore the authority of haughty words, but the confidence of" good conduct. Wlience it is f^:dd of Matt. 8, the Lord, Ho teas teackUnj as haviiuj aulhorily, not as the Scribes and Pharisees. For lie alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.
25. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more traly we recognise ourselves in the persons of those whom we correct. But if we are neither novv such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are coiTecting. If they have not any such, let us fall back on the secret judgments of God.
Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who » meri- had been stoned, by the honour* of the Apostleship. Our serviced ^^^^'^ ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shewn to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of prid^, as if by the power of a kind of autho-Job33, rity, ssiyiug, Wherefore Job hear my speeches, and hearken Feigned humility. Assumed mnplicity. 23 to all my words. Behold I have opened my mouth, let my Book tongue speak in my throat, ■ 26. To speak in the throat is to speak softly, and not to vociferate loudly. In whicli words he designates haughty i men living within holy Church. For these arc said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a heiglit of impudence, as, when others are silent, to be accustomed to praise their own sayings. Whence he subjoins, Yer. 3. 3Iy words are from my simple heart, and my lips shall speak a pure sentence.
27. To say that speech is simple, is a praise of great xiv. weight. But because the haughty possess it not, they assert the more anxiously^ that they possess it, in order that they may be heard with less apprehension. And they declare that they are going to speak with pure intention, because they are afraid of their wicked duplicity being discovered. But they often also blend together truth and falsehood, that their falsehood may be the more speedily believed, from its being disceraed that they speak the truth. Because then Eliu both said that he would speak with pure intention, and by calling his words ' sentences' ushered them in with applause, he subjoins the same ' sentence' which he promised, saying, Ver. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life.
28. Intending to subjoin truth, he first uttered boastful xv. words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds 24 Good words out of season dejile the speaker.
Job 33, of the arrof,'ant are doubtless so very mad, that even in what Ihey think liglilly, tliey are disfigured by llie deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them ]jy tlieir hauglity sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said Lev. 16, by Moses, A man who suffers a running of seed shall be unclean. For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. J3ut if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of ^^c s]/, p^y]^ jjg YiQ ^as preaching to them, What would this word-Acinic, sower '^ say? of whom Luke says. He was the chief speaker, hemini-^^^^i then, which is intended for the purpose of procreation, verbius, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created.
Gen. 2, jjq breathed into his face the breath of life, and man was made into a living soid. But let us listen whether he proceeds properly with what he has well laid down.. It follows, Ver. 5. If thou canst, answer me^ and stand before my face. xvi. 29. Behold how in relating the true order of his creation, he suddenly bursts forth into the pride of haughty arrogance, and, in other words, repeats the same statement, by saying, Ver. (), 7. Behold, God made me as well as thee, and lam Eliu promises ivonders. St. Paul's gentleness. 25 also formed of the same clay; yet let not my wonder terrify Rook thee, and my eloquence he burdensome to thee. What then^^iilLI: is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals ": and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride.
Behold, God made me as ivell as thee, and I also was formed from the saine clay; yet let not my wonder terrify thee, nor my eloquence he burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their ovvn words by their own admiration, because,*^ with all their acuteness, they are not sensible how great a folly is their veiy ])ride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, / beseech you, brethren, suffer the word o/Heb.i3, consolation., for I have written to you in few words. But * Eliu uttered empty words, and afterwards added, as if for consolation. Let not my ivonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall,