3. Because then the Lord, when coming in the flesh, did not bear our guilt for His own fault, nor our punishment as a matter of necessity, (for untainted by spot of sin. He could not be involved in our condition of guilt, and therefore voluntarily underwent our death, when He so willed, every kind of necessity lying beneath His feet*,) it is rightly said, ^ * ealthat that messenger speaks, in behalf of man when tempted, * one of like things,' because He was neither born as other men, nor was like them in His dying, or His rising again. For He was conceived, not by the cooperation of natural inter- Luke i, course, but by the Holy Spirit coming on His Mother. And when born He proved the fecundity of His Mother's womb, though presening its virgin purity. But again, we all die when we do not wish it; because we are constrained through the sinfulness of our nature to pay the debt of punishment. But He, from having no admixture of sin, did not submit to any punishment as a matter of necessity. But because He subdued our guilt by triumphing over^ it. He underwent our^al.'conpunishment out of pity for us; as He Himself says, I have \^^^' power to lay down My life, and I have power to take ^7Jotnlo, again. Who had also said before. No one taketh it from Me; hut I lay it down of Myself. But again, He was not 52 Our Lord likenad to Ufi onhj in true JIumanily. Job 33, raised attain like ollior men; because our resurrection is '— deferred to tlie end of tlic world, wliile TTis was celebrated on the third day. And we indeed rise by Him, for lie rises by Himself. For lie Who was God needed not, as we, to be raised ii]) by any one else. In this then does His resurrection differ from ours, that we do not rise again of ourselves, as He did. For since we are simply men, we need some superior assistance to enable us to rise. But He as God ' Oxf. dis])layed the same power of raising* again with the Father and suscita^-' *^*^ Holy Spirit, though He alone in His human nature had tionis.' experience of it. Because then the Lord, though truly bom,. rising.' t^**^ly dead, and truly raised again, differs from us, in all these points, in the greatness of His power, but agrees only in the verity of His nature, it is well said that that Messenger speaks for us one of like things. For since He surpasses us in all His doings with His immeasurable power, yet in one point, the verity of His nature, He does not differ from us.
4. He speaks in our behalf to the Father, through that in which He shews Himself to be like us. For His speaking or intercession is His proving Himself to be very Man for man's sake. And well, when he had said. He saijs one of like things, he immediately added, tJiat he might declare the righteousness of 7nan. Because, if He had not become like unto men, man would not appear just before Heb. 2, God. For He announces our righteousness, by the very fact * that Fie deigned to take on Himself our inflrmit^^ For that Gen. 3, fatal persuasion had polluted us all with the infection of sin o from our very origin; and there was no one who, in speaking to God in behalf of sinners, could appear free from sin; because an equal guilt had involved all alike who were created from Rom. 5, the same lump. Therefore the Only-begotten of the Father came to us, and assumed our nature without committing sin. For it was requisite that one who could intercede for sinners should be free from sin, because doubtless He could not wipe away the infection of others' guilt, if He had to bear His own. It is well said then, that in appearing in our likeness He announced righteousness to men. For He proved Himself, in interceding for sinners, to be so righteous a Man as to merit forgiveness for others. It follows, Ver. 24. He will pity him, and will say. Deliver him Man saved from ruin when brought to feel near it. 53 from going down to corruption; I have found a way to pro- Book pitiatejor him.
5. The Mediator between God and man, the Man Christ iii' Jesus, shews mercy on man, by having assumed the form of a man. Througli this compassion He says to His Father on behalf of redeemed man. Deliver him from going down to corruption. For as we before said, His saying, Deliver hiui, is His shewing forth man's nature free by taking it upon Him. For by that flesh which He assumed, He proved the freedom of this also which He redeemed. This ransomed flesh is, in truth, ourselves, who are fettered by the consciousness^ of our guilt. But by the righteousness^ of so '^-l.'conmighty a Redeemer are we set tree, as He says Himself, Jj^^quithe Son hath set you free, ye shall be free indeed. And in'^^^* g behalf of this ransomed man it is well said. That he go 7iot3G. doivn to corruption. For it had been said above. His soul shall draw near to corruption. It is declared afterwards, TJiat he go not down to corruption. As if He were to say.
Because he is aware, from a sense of his infirmity, that he is not far from corruption, therefore let him not descend to the death of corruption. For he would rightly go down to corruption, if he were to consider that by his own strength he was far removed from it. But because he has approached thereto with humility, he ought to be mercifully delivered therefrom; that the more he confesses he is weak by nature, he may be the more strengthened against the sins which assail him. For whoever extols himself above his proper Lukel4, condition, is weighed down by the very burden of his * pride, and plunges himself the lower, the more he has rushed into the sin of pride, and has separated himself far from Him Who is truly exalted; and he sinks the more to the bottom, from the very fact, that he considered himself in union with the highest; as is said by the Prophet to the soul which exalts itself, TJie inore beautiful^'^'''^'^t thou art, go down, and sleep with the uncircumcised.
For every one who neglects to consider the hideousness of his infirmity, but looks through haughtiness of pride to the credit of his virtue, sinks the lower, from his being more beautiful. Since from priding himself on his merits, he falls into the lowest depths of destruction, on account of the very qualities, for which he considered himn 54 Christ our Atonemeiit. Sin chastised in thejlesh.
Job 33, self worthy of honour. And lio descends and sleeps with thu ^^*' ■ uncircumcised, because he perishes in eternal deatli with other sinners. Because then this man humbly confessed lliat he was near to corruj^tion, it is well said of him, Deliver him from (joing down to corruption; in order that he may the more escape punishment, from his not turning his eyes towards what is wrong. But because there was no one for whose merits the Lord could have needs been reconciled to us, the Only-begotten of the Father, taking on Himself the form of our infirmity, alone appeared just, in order that He might intercede for sinners.
6. And the Messenger, when speaking in behalf of this ransomed man, well says, / Jiave found a way to propitiate for him. As though the Mediator between God and man were plainly to say. Because there was no one to appear before God as a righteous intercessor in behalf of man, I have made Myself a Man, to gain propitiation for mankind > and in manifesting Myself as a Man, I found a way of justly propitiating for him. And because the Lord, in taking on Him infirmity, when He endured our punishment in His death, reversed our corruption by His rising again, that Messenger fitly subjoins the sufferings of our mortal state, and shews pity on them, saying, Ver. 25. His flesh is consumed by punishments, let him return to the days of his youth, iv. 7. For when that first man fell from God, we were driven 22^2^! fr^^i^^ t^^^ j^ys ^^ Paradise, and were involved in the miseries of this mortal life; and we feel, by the pain of our punishment, what a grievous fault we committed by the persuasion of the serpent. For having fallen into this state, we have found nothing, out of God, except afBiction. And because we have followed the flesh, through the sight of the eyes, we are tortured by that very flesh which we preferred to the commands of God. For in it we daily suffer sorrow, in it torture, in it death; that the Lord by a marvellous economy might convert that, by which we committed sin, into a means of punishment; and that the severity of punishment might spring from the same source as that which had given rise to sin; so that man might be disciplined to life by the bitter suffering of that very flesh, by the pride of delighting which he had drawn near to death.
Man's life restored to youth in our Redemption. 55 8. Since then the human race was oppressed by the innu- Book merable sufferings of this life in the flesh, but both the guilt " * and punishment of our sin were blotted out by the coming of our Redeemer, let it be said of redeemed man, Hisjlesh is consumed with punishments; let him return to the days of his youth. As if he were to say, Through the punishment of his mortality, he is cast down, as it were, by the age of his old condition; let him return to the days of his youth; that is, let him be renewed in the integrity of his former life, that he may not remain in the state in which he has fallen, but return on his redemption to that for the enjoyment of which he was created. For Holy Scripture is frequently accustomed to put youth for newness of life. Whence it is said to the Bridegroom on his approach. The young damsels have Solom. loved Thee: that is, the souls of the Elect, renewed by the 3,°"^' ' grace of Baptism, which do not yield to the practices of the old life, but are adorned by the conversation of the new man. For he in truth was bewailing the age of the old man which was wasting away in the midst of sins, who says, / /^a^;ePs.6, 7. hecome old amongst all mine enemies: and some one also on the other hand, advising a person to rejoice in virtue, says. Rejoice, O young man, in thy youth. As though he Eccles. were saying, Let each man who is strong rejoice in his ' * renewal; that is, let him place his joy not in the pleasures of his old life, but in the virtue of his new conversation.
But since we are brought back to this strength of new life, not by our own powers, but by the mediation of the Redeemer, let the Messenger say, in interceding for this man under the rod. Let him return to the days of his youth. And because, as our Redeemer intercedes to the Father in our behalf, we ourselves shake off' the torpor of our former life, and are inflamed with a thirst for prayer, it is well added of ransomed man, Ver. 26. He shall pray unto God, and He will be favourable unto him.
9. He says that the Messenger implores first, and man v. afterwards; for did not the Lord first intercede with the Father through His Incarnation, and pray for our life, our insensibility would never rouse itself to ask for those things which are eternal. But the entreaty of His Incarnation came 56 Godly sorrow prepares for inexpressible joy 0 Jon 33, first, that our awakcnini' from Hloth imiAA afterwards follow.
But because the light of truth bursts forth with secret joy in our hearts, after temptations, and frequently after great griefs, it is rightly added of this man thus tempted, and irni)loring God, And he shall see his face in exultation.
v>. 10. It was stated above, how God bears us down' by mani-1 afficit..
festing Himself to us. But it is now stated how lie cheers us, while He thus malies Himself known. For a man hath compunction in one sort, when on looking within he is frightened with dread of his own wickedness, and in another when on looking at heavenly joys he is strengthened with a kind of hope and security. The one emotion excites tears of pain and sorrow, jubilam the Other tears of joy. For it is called exultation, when joy unspeakable is conceived in the mind, a joy which can neither be concealed, nor yet expressed in words. It betrays itself however by certain motions, though not expressed in any suitable words. And hence David the Prophet, on seeing that tho souls of the' Elect conceive a joy too great for them to bring Ps. 89, out in words, declares, Blessed is the people that knoweth exultation. For he says not " that speaketh," but " that knoweth," because exultation can be known in the understanding, though it cannot be expressed in words. For that which is too high for feeling, is felt therein. But since the mind of him who feels it is scarce sufficient for its contemplation, how can the tongue of the speaker suffice to tell of it? Because, then, when the light of truth pierces our heaits, it makes us at one time full of sorrow, from its display of strict justice, and delights us at another by disclosing inward joys: after the bitternesses of temptations, after the sorrows of tribulations, it is fitly subjoined, He shall see his face in exultation.
11. For the fire of tribulation is first darted into our mind, from a consideration of our own blindness, in order that all rust of sins may be burnt away. And when the eyes of our heart are purged from sin, that joy of our heavenly home is disclosed to them, that we may first wash away by sorrow that we have done, and afterwards gain in our transports a clearer view of what we are seeking after. For the intervening mist of sin is first wiped away from the eye of the J Face of God seen in brief and imperfect conteynplatlon. 57 mind, b}^ burning sorrow; and it is then enlightened by the Book bright coruscations of the boundless light swiftly flashing — ^ '- upon it. At which sight, seen after its measure, it is absorbed in a kind of rapturous security; and carried beyond itself, as though the present life had ceased to be, it is refreshed in a manner by a kind of new being. The mind is then besprinkled with the infusion of heavenly dews from an inexhaustible fountain. It there discerns that it is not sufficient for that enjoyment, to which it has been hurried, and from feeling the truth, it sees that it does not discern how great that truth is. And it counts itself to be further removed from this truth, the nearer it approaches to it, because unless it beheld it in a certain degree, it would never feel that it was unable really to behold it.
1*2. The effort therefore of the mind is driven back, when directed towards it, by the bright encircling of its boundless nature. For filling all things with itself, it encircles all things; and our mind does not expand itself to comprehend that boundless object which encircles it, because the imperfection of its own circumscribed state keeps it within narrow bounds. It accordingly falls back at once to itself, and having seen as it were some traces of truth before it, is recalled to a sense of its own lowliness. But yet this unsubstantial and hasty vision, which results from contemplation, or rather, so to speak, this semblance of a vision, is called the face of God. For we, who recognise a person by his face, not unnaturally call the knowledge of God, His face. Whence Jacob says, after he had struggled with the Angel, / Jiave seen the Lord face to face. As though he Gen.32, were to say, I know the Lord; bepause He Himself has deigned * to know me. But Paul declares that this knowledge will take place most completely in the end, when he says, Then 1 Cor. shall I know, even as I am knoicn. Because then, after the ' contests of labours, after the waves of temptations, the soul is often caught up in rapture, in order that it may contemplate a knowledge of the Divine Presence, (a Presence which it can feel, but which it can never fully enjoy,) it is well said of this man who is tempted, after his many labours, He will see His face in exultation. But because the more a man contemplates heavenly things, the more does he amend his 58 The Rujhleousness of Man restored Ikrowjh Iledemplion.
Jon 33, cartlily doings, after tlic grace of conleniplation he fitly adds '- — the riglitcoiiSDCSS of his doings.
And He will render to man his ri<jhleousnes8. vii. 1'3. It is called our righteousness, not as being of our--selves, but as made ours by the Divine bounty: as we say Matt. 6, in the Lord's j^rayer. Give us this day our daily bread. See Luke ^'® both call it ours, and yet pray for it to be given us. For 11,3. it becomes ours, when we receive it: but yet it is God's, because it is given by Him. And it is therefore God's, as of His gift, and it becomes truly ours, by virtue of our accepting it. It is in this way then that God in this place renders to man his righteousness: not that which he had of himself, but that which he received, having been so created as to have it; and in which, having fallen, he would not continue. God therefore will render to man that righteousness unto which he was created, that he may take delight in clinging to God, that -he may dread His threatening sentence, that he may no, longer trust the alluring promises of the crafty serpent. ^ 14. For our ancient enemy ceases not daily to do the Ps. 89 ''Gry same thing which he did in Paradise. For he endeais« vours to pluck out the words of God from the hearts of men, and to plant therein the false blandishments of his own promising. He day by day softens down the threatenings of God, and invites to the belief of his false promises. For he falsely promises temporal blessings, to soften down in men's minds those eternal punishments which God threatens.
For when he promises the glory of this life, what else does he Gen. 3 ^^ hut say. Taste, and ye shall be as gods P As if he said ^* plainly, Lay hold on worldly desires, and appear lofty in this world. And when he endeavours to remove the fear of the Divine sentence, what else does he say but the very words he Gen. 3, used to our first parents. Why hath God commanded you that ^' ye should not eat of every tree of paradise? But because man has, by the Divine gift, recovered on his redemption that righteousness, which he lost long since after his creation, he exerts himself more vigorously against the allurements of crafty persuasion, because he has learnt by experience how obedient he ought to be to the Divine command. And him whom sin then led to punishment, his own punishment now restrains from sin: in order that he may be the more fearful * Men^ used in bad sense, or else as opposed to beasts. 50 of offending, the more, through the fear of punishment, he Book blames the evil he has done. Whence it follows, ■* Ver. 27. He will look on men, and will say, I have sinned.
15. He would not know himself to be a sinner, if he had viii.
not righteousness. For no one detects his o\vn deformity, except when he has begun to be upright. For he who is altogether deformed, cannot perceive what he really is. But he who is conscious that he is a sinner, has begun in some measure to be righteous; and from being righteous, blames his conduct when yet unrighteous. And by this accusation of himself he begins to cleave to God; when, passing a righteous sentence against himself, he condemns that in himself, which he perceives to be displeasing to Him. This man then, having regained his righteousness, exclaims, I have sinned. And the expression which precedes deserves notice, He will look on rnen; and it is then subjoined, and will say, I have sinned. For some persons know not that they have sinned, because they do not observe men. For were they to observe men, they would more readily acknowledge how much they had fallen beneath men by sin. And though Holy Scripture is sometimes accustomed to put " men" for those \vho savour the things of men, as the Apostle says. For whereas^ Cor. 3, there is among you envying and strife, are ye not carnal, immediately subjoining. Are ye not inen? Yet sometimes it calls those ' men,' whom reason distinguishes from the beasts, that is, whom it shews to be unaffected by the bestial influence of passions. To whom the Lord says by the Prophet, Ye, the flock of My pasture., are men. For Ez. 34, the Lord in truth feeds ihem, whom carnal pleasure does not affect as it does the beasts. But, on the other hand, they who yield to the desires of the flesh, are no longer called men, but beasts. As is said by the Prophet of some who were dying in their sins. The beasts rotted in their dung^'.^oeX i, For for beasts to rot in their dung, is for carnal men to finish their life in the filth of lust. For they are said to be no longer men, but beasts, of whom it is said by the Prophet, Every one was neighing after his neighboufs wife; and of Jer.6,8.
whom another Prophet says. Their Jlesh is as the flesh q/"Ez. 23, "» E. V. The seed is rotten under their clods.
60 Good moCa lives, Books to direct and judge others.
Job 33y asses, and their issue the issue of horses. And lience — '' - it is said by David, 3Ian, when he was in honour, did not 20. ' understand, he has been compared to senseless beasts, and made like to them. Since llicn those are called men, who are supported by reason and justice, and those are termed irrational animals, who are slaves to carnal pleasure, it is well said of this penitent. He will look on men, and v:ill say, I have sinned. As though it were said, lie beholds the examples of holy men, and considering himself in comparison with them, he discovers that he is sinful. For if a person is desirous of most completely learning his real character, he ought no doubt to look at those who are different fron) himself: that from the comeliness of the good he may measure the extent of his own deformity, by that of the goodness he has left. For by those v^'ho possess every good quality in abundance, he rightly considers of what he is in want. And he beholds in their beauty his own deformity, which he is able to endure within himself, but not to perceive. For a man who wishes to judge of darkness ought to look at the light, in order to see by it what to think of that darkness, by which he is prevented from seeing. For if a sinner looks at himself, without having learnt the character of the righteous, he in no way comprehends himself to be a sinner. For he cannot really see himself; for not knowing the brightness of the light, what else, on looking at himself, does he behold but darkness? We ought then to look at the conduct of the ri-ghteous, in order to gain an accurate knowledge of our own.
For what they seem to be, is proposed as a kind of model for our imitation.
16. The life of good men is a living study; whence the same righteous men are not undeservedly termed books in Itev.20, the language of Scripture; as it is written, The Books were ^^' opened, and another Book teas opened, ivhich is the Book of Life; and the dead were Judged out of those things which were written in the Books. For the Book of Life is the very sight of the approaching Judge. In this are written as it were, all His commands, for whoever beholds it, soon understands by the testimony of conscience what he has omitted to do. The Books also are said to be opened, because the conduct of just men, in whom the commands of heaven are Kids of the Church feed amo?}ff lilies of good example. 61 seen impressed in act, is then made manifest. And the dead Book were judged out of those thin<^s wliich are written in the ^-^ •' Books; because in the conduct of the righteous, which is set forth, they read as in an open book the good which they refused to do themselves, and are condemned on comparison with those who did it. In order therefore that each one then beholding them may not lament his own omissions, let him now observe in them what he should imitate. And this the Elect do not cease to do. For they study the conduct of their betters, and leave off their more depraved course of conduct. 17. And hence in the Song of Songs it is said to Holy Church by the voice of the bridegroom, Thy two breasts are^oXom. like two twin kids of the she goat, which feed among the 4^5^ g.
lilies, 2intil the day breathe, and the shadows incline. For what are the two breasts, except the two peoples coming from Jewry and from among the Gentiles, who are implanted in the body of Holy Church, by the purpose of wisdom, upon the secret of the heart. And they who are elected from these people, are compared to the young of the she-goat, because they are conscious through their humility that they are weak and sinful; but if any obstacles meet them in the way of worldly impediment, as they are hastening on by the power of love, they bound over them, and with the leaps of contemplation climb to the knowledge of heavenly things. And in order to do this, they study the examples of the Saints who have gone before. Whence they are said to I feed amongst the lilies. For what is meant by lilies, but the conduct of those who say with all truth. We are unto Qod a 2C0X.2, sweet savour of Christ? The Elect, therefore, in order to ^^' gain strength to attain the highest eminence, feed themselves to the full by beholding the sweet-scented and pure life of the just. They even now thirst to know the Lord, they burn with the fires of love, to be satiated with the contemplation of Him. But because they are unable to do so while still in this life, they feed meanwhile on the examples of the fathers who preceded them. And hence the time of their feeding on the lilies is appropriately defined by the words, Until the day breathe, and the shadows incline. For as long as we are passing along the shades of this mortal state, till the dawn of the eternal day, we need to be refreshed with the examples