Bb 2 372 Inward tranqiiillily. H^isdom to come in Person.
Job 28, it are too little tranquil. For as force of mind is at the head for bridling- the motions of the flesh, so very often the love Prdph AiLEo*. of tranquillity regulates aright the imposed turmoils of business; because exterior charges, if they be not desired with a wrong affection, may be executed with a mind not disordered but regulated. For holy men never court them, but lament them when put upon them by secret appointment, and though in respect of a better aim they shun them, yet in respect of a submissive mind they bear them. Which same they are above every thing eager to avoid if it might be, but fearing the secret dispensations of God, they lay hold of that they eschew, and execute what they avoid.
For they go into their conscience, and they there take counsel what the secret will of God would have, and being conscious that they ought to be subject to the Appointments on high, they humble the neck of the heart to the yoke of Divine Providence. But he that is such as this, whatever turmoils are at work without, they never reach to his interior parts. And so it comes to pass that there is one thing maintained within in wish and another thing maintained without in office, and that with this Wisdom their hearts are filled, being no longer troubled and disordered, but in a state of tranquilhty. Well, then, is it said thereof, that the depth saith, It is not with me^ and the sea saith^ It is not with me. As though it were expressed in plain speech; ' The troubled minds of the worldly cry out by the mere circumstance of their not being quiet, that they are widely separated from true Wisdom. But because this Wisdom of God, abiding with the Father before the ages of the world, was to be made Incarnate in the end thereof, so that in order to redeem the human race. It should send not the holy Angels, not just men, but in the manifestation of very sight comes by Its own Self, it is rightly subjoined, Ver. 15.. Fine gold shall not be given for it.
xliv. 71. For what is denoted by ' fine gold,' save the holy 1 ' obr - Angels, who are rightly called both ' gold,' and ' fine ';' ' gold,' zum.' because they shine with brightness of righteousness; ' fine,' because they never had any defilement of sin. But for just men, so long as they are in this corruptible flesh with the conditions oi mortality, ' gold' they may indeed be, ' fine No substitute /or Her. No man pure as the Angels. 373 gold' they cannot be in any wise; because the corruptible Book body presseih doivn the soul, and the earthy tabernacle ^:^r~ weifjheth down the mind, that museth upon many things, i5. For though in this life they may shine by an extraordinary brightness of righteousness, yet they never purely lack the dross of sins; as John the Apostle bears witness, who says, If we say we have no sin, we deceive ourselves, and the truth i John IS not in us; and as James affirms, who puts a proof, saying, ' * For in many things we all offend. As the Prophet likewise James beseeches, who says. Enter not info judgment with Thy'^^\^^ servant, O Lord, for in Thy sight shall no man living be"^- justified. Those then are termed ' fine gold' who whilst holding fast in that innocency, wherein they were created, at once shine with the brightness of righteousness, and are stained with no dross of sins, no not the very least.
72. But because in the stead of this Wisdom no one of the Angels was to be sent as the Redeemer of the human race, lest in those Angels, who. we have been taught, have often appeared in aid of men, any man should rest his hope, it is said. Fine gold shall not be given for it. As though it were expressed in plain speech; * By Its own Self shall AVisdom be manifested, in order that the human race may be redeemed from sin.' There is no Angel sent in His stead; because it must needs be that by the Creator the creature should be set free. And hence the Lord saith in the Gospel, If the John s, Son shall make you free, ye shall be free indeed. But the * holy man, being filled with the Spirit of that same Wisdom, foresaw that there would not be wanting in Judaea some that should put their hope in the Lawgiver, and make Moses the author of their salvation, even as to the man that had been healed, speaking evil, they say. Be thou His dJsciple, bid John 9, we are 3Ioses' disciples. Whence it is yet further introduced ^^' with propriety.
Nor shall silver be weighed in exchange thereof.
73. For because tlie divine revelations are often denoted xlv. by ' silver,' by the term of silver it may be that the writers of that revelation are also understood, whose life shone amidst the crowds of their fellow-creatures with the light of virtuous attainments. Ikit because the Law was able to point out sins, but not able to take them away, it was not any one of 374 No works of men could stand in Christ's stead.
Job 28, the ancient Fathers, nor the Lawgiver Moses, that became .5 — ^— the Redeemer of manldnd. So ' silver is not weighed in Alleg. exchange of this Wisdom,' because all that have had power to be holy, by comparison with the Only-begotten Sou of God are accounted to have been of no worth, who except they had known and seen that they were servants of that ' Wisdom,' could never at all have been holy. For to this end were they sent, that in the hearts of men they might by preaching prepare a way for this * Wisdom,' neither yet that for her, but by her ihey might govern the peoples under their charge. For because it was certain that by the accession of periods of time, the ailments of the waning world should grow to a height, it was brought about that in the end of ages the Eternal Wisdom of God should by Its own Self come to this full grown sick one, with his overgreat infirmity, i. e. to the human race lying sick, throughout the whole world, that preachers having been dispatched beforehand, like a kind of visitors, the power of the physician might afterwards come so much the more efficacious, in proportion as the sickness of the diseased had more grown to a head. But because there is no one sent in the stead of Him for the saving of us, let it be rightly said, Nor shall silver be weighed in the eoochange thereof. Forasmuch as the life of the just men who preached, with whatever light of holiness it might abound, doth not by its presence make exchange for the coming of Heavenly Wisdom to us. But there were multi- tudes of the Gentiles, who being attached to the systems of discipline of this world's wise ones, observed those things which are honourable among men, and believed that, honour- able dealing being observed, they were sure to be saved, nor any longer sought a Mediator between God and man, since they held the teaching of the philosophers as being sufficient for them. In contempt of whom it is directly added; Ver. 16. Nor shall it he compared to the dyed colours of India. xlvi. 74. For what is meant by India, which furnishes a black people, saving this world, wherein the life of man is en- gendered dark in respect of sin? Now * the dyed colours of India' are the wise ones of this world, who though in respect of infidelity, and oftentimes in respect of behaviour, they be False colours of mail's ivisdom. Hidden sensein mean words.^lo foul, vet before the eves of men are stained with the hue of Book overlaid honourableness. But the coeternal Wisdom of God ' is not ' compared to the dyed colours of India,' in that he, who really takes It in, discovers how widely it differs from those human beings whom the world has worshipped for wise ones. And the very words of His precepts differ from the wise ones of this world, in that while they strain after eloquence, their sayings appear as if fair in shew and in the staining of the dye, and while they lack the power of realities, feign themselves to be something else than what they are by combination of words as by overcoated colours. But on the other hand the instruction of Wisdom is at once fair by preaching and shining by unadulterated truth, nor does it by deceit set itself forth one thing outwardly, and retain another thing inwardly, nor in its sayings aim to appear fair by brilliancy of speech, but by uncorruptness of truth. There- fore in its precepts the Wisdom of God is not ' compared to the dyed colours of India,' since whereas it has not the stained adornments of eloquence, it pleases like a robe with- out dye. Which staining of the dye Paul rightly despised, when he said, Which things also we speak not in the words i Cor. lltat mail's wisdom teacheth, but which the Holy Ghost'^^ ^'^' teacheth. For he chose rather to display this ' Wisdom' by the simple transparency of truth alone, but not to stain it with the dyeing of speech. It follows; Nor to the most precious sardonyx stone, nor to the sapphire.
75. That the sardonyx and sapphire are not precious stones, who would be ignorant? And whereas there be many other precious stones, which immeasurably exceed these in the account of greatness, why is the sapphire or the sardonyx especially called precious, when either stone by comparison with other stones is most contemptible? except that those ^stones which are described as precious, when we know not to be precious, we look out for some other thing in the meaning of them. For the sardonyx bears the likeness of red earth, but the sapphire has an aereal appearance. And so it may be that in the sardonyx by the red earth human beings are denoted, in the sapphire by the aereal appearance the Angels are denoted. For whereas the sardonyx stone bears the appearance of red earth, it not improperly denotes man; 87() Old Saints of earth and neiv of Heaven alike surpassed.
Job 28, because ' Adam' himself, who was created the first, is called Proph ^" ^^^^ Latin tongue ' Red earth.' What does it mean then Alleg. that it is said that this Wisdom is not ' compared to the sardonyx nor to the sapphire,' but that He, Who is the ^ Power of God and the Wisdom of God,' i. e. the Mediator between God and man, the Man Christ Jesus, surpasses all things by such preeminent greatness that neither the first man on the earth, nor the Angels in heaven, can be compared Ps.S9,G, to Him. And hence it is said by the Psalmist, Who in Ihe heaven can be compared unio the Lord? IVho among the sons of God" can he likened unto the Lord?
76. But it is possible that by the sardonyx stone the Fathers of the Old Testament, while by the sapphire the Preachers of the New Testament, are set forth. For the first, though they maintained an extraordinary life of righ- teousness, yet lent themselves to carnal procreation. There- fore whereas it is plain that they did some things of an earthly kind, they are not inappropriately denoted by the sardonyx stone, which as w^e before said bears the appearance of ' red earth.' But by the sapphire, which is of an ethereal hue, we suitably understand the Preachers of the New Testament, who laying aside the desires of carnal gender- ing, followed after the things of heaven alone. And hence the Prophet beholding the holy Apostles mounting above all the desires of the flesh with spiritual fervency, being Is. 60, 8. struck with admiration, saith. Who are these that fty as clouds? As though he expressed it in plain speech; ' We go along by the way of earth, in that we are still involved in marryings and employ acts of the flesh upon the propagating offspring; but these walk not on earth, but they ' fly as clouds,' who whilst they aim at heavenly things touch nought connected with earthly desires.' Therefore he says that the Wisdom of God is not ' compared to the sardonyx or the sapphire stone,' As though he told in plain terms, saying, ' To Him, Who is seen Man among men, neither any in the old Fathers nor any in the new is equalled, in that from His Godhead He derives it that in His Manhood He hath not any like to Him.' Whence it is yet further added; Ver. 17. The (jold and the glass cannot equal it.
^ '■ Sons of God' was a common expression for Anj^els.
Giass iypijies the mutual knoivledye of Sain is above. 377 77. Who that is sound of jierccption would deem it Book worthy to undevstand this according to the letter? For —J ' glass,' as we said above, is of much less worth than ' gold,' ^^^"i- and after it was said that ' gohl is not equal' to this ^Visdom, it is yet further, as if heightening, subjoined, that ' glass' too cannot equal it either. But the bare letter failing us in the historical sense, sends us to investigating the mystery of the allegory. For we know that the metal gold shines with a superior brightness to all the metals. But it is of the nature of glass that whilst seen without it shines with perfect transparency in the inside. In every other metal whatever is contained within is hidden from sight, but in the case of glass, every liquid, such as it is contained within, such is it shewn to be without, and, so to say, all the liquid in a glass vessel, whilst shut up is open. What other thing, then, do we understand by ' gold and glass,' but that heavenly Country, that society of blessed citizens, whose hearts mutually one with another at once shine with brightness, and are trans- parent by purencss; which John in Revelations had beheld, when he said, And the buildinf/ of the nail of it was o/Rev.2l, jasper i and the city was of pure yold like unto clear glass. • For because all the Saints shall shine in the supreme bright- ness of bliss, it is described as constructed of gold.
78. And because their very brightness itself is reciprocally open to them in each other's breasts, and when the counte- nance of each one is marked his conscience is penetrated along with it, this very gold is described as like pure glass. For there the mind of every person no bodily frame of limbs will hide from the eyes of his fellow, but the interior will be given to view, the very harmony of the body too will also be plain to the eyes of the body, and each one will be in such wise distinguishable to another, as now he cannot be dis- tinguishable to himself. But now our hearts, so long as we are in this life, because they cannot be seen in one by another, are enclosed not within glass vessels, but witiiin vessels of earthenware; in which same clay in respect of the mind being affected the Prophet dreaded to stick, when he said. Deliver me out of the clay, that £ may not stick fast. Ps. 69 Which very tabernacle of bodies, Paul calls ' our earthly *^- house,' saying. For ive know thai if our earthly house of 2Cor. 5, 378 No Saint, however (jlorious, comparable to Christ.
Job 28, this tabernacle be dissolved, we have a building of God, an f5 — '-^— house not made with hands, eternal in the heavens. There- Proph.
ALLEG.forc in this earthly house so long as we live, the mere partition wall of our corrupt state, so to say, we do not penetrate with the eyes of the mind, and the hidden things in each other we cannot see. Hence Holy Church desiring to see the form of her Spouse in the Godhead, yet not being able, because the fashion of His Eternal Being, which she longed to behold. His Manhood, which He took upon Him, hid from her eyes, says mourning in the Song of Cant. 2, Songs; Behold he standeth beJiind our wall. As if she said in plain speech, ' I desire to see HIM now already in the appearance of His Godhead, but I am still shut out from the sight of Him by the wall of the flesh He has assumed.' Therefore so long as we live in this corruptible flesh, we see not the thoughts of the hearts in one another. Whence it is 1 Cor. 2, said by the same Paul, For what man knoweth the things of a man save the spirit of man that is in him? And again; I Cor. A, Therefore Judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. So then that City, which manifests the hearts of them that are in it to each severally and reciprocally, is described ' of gold like to pure glass,' that by the gold it may be represented bright, and by the glass transparent.
79. But though all the Saints therein glitter with such wonderful brightness, and shine through with such extra- ordinary transparency, yet that Wisdom, by a likeness of Which they have all that they are, they ' cannot equal.' Therefore it is well said, The gold and the glass cannot equal it. For it is for this that all the Saints are brought to those eternal joys, that they may be like to God, 1 John as it is written, When He shall appear, we shall be like ^' ^* Him, for we shall see Him as He is. And yet it is Ps.89,9. written, O Lord God of hosts, who is like unto Tliee? And ib. V. 6. again; Who shall be like unto God among the sons of God? Whence then shall they be like, and whence not like, but that to this * Wisdom' they at once be like for a semblance and not like for equality } For by gazing on the Eternity of God, it is brought to pass upon them that they should be This truth itnplied in St. Peter^s confession, 379 eternal, and while they receive the gift of seeing Him, by Book the receiving of Blessedness they copy the thing that they •* see. They are both like, then, because they are made blessed; and they are not like to the Creator, because they are a creature. And thus they both have a certain likeness to God, because they are without end; and yet they have no equality to the Incomprehensible One, because they have comprehensible being. Therefore let it be justly said, T/ta gold and lite glass is not equal to it. For with whatever brightness and transparency the Saints may shine, it is one thing for men to be wise in God, and another thing lor a Man to be the Wisdom of God. Which same Wisdom he was truly acquainted with, who never ventured to liken any one of the Saints to the Mediator between God and man. And hence it is added; Neither shall vessels of gold high and overtopping be exchanged instead of it.
80. For a ' lofty vessel of gold' did Elijah prove, * a lofty xlix. vessel of gold' Jeremiah, ' lofty and overtopping vessels of gold' the old Fathers were. But this Wisdom of God, in order that It might redeem us from a carnal kind of life, appeared in the flesh, and he, who did not see that Wisdom in a true light, supposed that the Mediator between God and man, the Man Christ Jesus, was one of the Prophets, which Christ the eyes of the Elect held for God, when they saw Him but Man. Hence it is said by Him to the holy Dis- ciples, Whom do men say that I, the Son of man, «W2 /^ jvxat. 16 And when they thereupon answered Him, Sotne say that ^^' *c. Thou art John the Baptist; some Ellas: some Jeremias, or one of the prophets; they were immediately interrogated touching their own perception; But whom say ye that I am '^ To whom Peter, answering directly in the voice of the whole Church, says, Thou art the Christ, the Son of the Living God. Thus, then, forasmuch as according to the declaration of Paul we * know Christ, the Power of God, and the Wisdom of God,' for this Wisdom Peter refused to ' exchange vessels of gold lofty and overtop])ing,' because he understood concerning it no other thing than it was. For as has been said, a great * vessel of gold' was John, a great * vessel of gold' Elijah, a great * vessel of gold' Jeremiah. Now whoever accounted 380 Error of the Jews in iakim) CJtrlstfor one of the Prophets. Job 28, that That God was any one of" these, did ' exchange a vessel —:...of gold high and overtopping' for this * Wisdom.' But for Proph Alleg.'^^^'^ Wisdom the Church doth not ' exchange vessels of gold high and overtopping,' because it holds that Christ the Son of God is not one of the Prophets, but the One Lord of the Prophets. For seeing that ' Wisdom' Itself had come to her, she refused to keep herself fixed in those golden vessels, but was eager with certainty of faith to pass on into that Wisdom.
Cant. 3, Whence she saith in the Song of Songs; The watchmen that keep the city found yne; to wliom I said, Saw ye him, whom my soul loveth? It was hut a little that I passed from them, but I found him, whom my soul loveth. For whom do we take ' the watchmen that go about the city' to be, but the former fathers and prophets who set themselves to watch by the voice of holy preaching for our safe keeping? but when the Church sought her Redeemer, she would not fix her hope in those same ancient preachers, in that she says, It was but a little that I passed from them, but I found him whom my soul loveth. For Him she had not been able to find, if she had been unwilling ' to pass by through these.' For the unbelievers had rested themselves in those warders, who believed that Christ the Son of God was any one of those. With the voice then and the faith of Peter, Holy Church passed by the watchmen she found, in that she disdained to believe the Lord Who had been prophesied to be any one of the number of the prophets. Thus, let it be said, nor shall vessels of gold high and overtopping be ex- changed for it. Because the Elect severally both venerate the life of the Saints for their loftiness, and yet do not take up with it for error. For those whom they know to be simple men they do not all compare to God-Man. Whence it is further added; Ver. 18. Nor shall they be mentioned in comparison with her. 1. 81. For all the Elect of the Country Above are indeed holy and righteous, but by a participation of Wisdom, not by comparison therewith. For what are men compared with God? Now * Light' Wisdom is used to be called, ' light' also the servants of Wisdom are wont to be called; but She as light John 1, lighting up, they as light lighted up; as it was written; That The Saints partakers of Wisdom^ not compared to Her. 381 tvas the true Light, Which Uqhteth everu man that comelh Book "VVTTT into the world. But to these it is only said, Ye are the -* light of the world. ' Righteousness' indeed Wisdom is 14. called, ' righteousness,' the servants of ' Wisdom' as well are called; but She righteousness that maketh righteous, they righteousness that is made righteous. Forof God, Who is ' Wisdom,' it is said, Tltat He niight Himself be just and the Horn. 3, Justifier; but these say, thai lae might he made the righteous- ' 7tess q/' God in Him. So then it is after one sort that the 5, 21. ' Light lighting' is to be reverenced, after another that the ' light lighted' is to be; in one way the Righteousness that maketh righteous, in another way the righteousness that is made righteous. Now Wisdom both is and is wise, nor has She for one thing to be, and for another thing to be wise; but the servants of Wisdom' are indeed able to be wise men, but yet they have not their being the same thing as being wise. For they may be, and not be wise. Wisdom hath life, but She hath not one thing, and is another thing, inasmuch as to Her it is that to be that it is to live. But the servants of ' Wisdom' whilst they have life are one thing and have another, inasmuch as to whom to be is not the identical thing it is to live. For they may be after a sort, and yet not live. For to them it is one thing to be, and a different thing to live; for in the very first parent they had being by a beginning, and life by an addition, since man was first made of the earth, and afterwards as it is written; He breathed Gen. 2, into his nostrils the breath of life. Now Wisdom hath being, '* She hath life; but this, which She hath. She Her own Self is. Wherefore She lives unchangeably, because she lives not by contingency, but essentially. He then alone Is truly with the Father and the Holy Spirit, to Whose Being ours compared, is not to Be. To this Wisdom if we be joined, we are, we livcj we are wise. If we be compared to Him, we neither are wise, nor live at all, nor are.