38. But it must be noticed, that he inserted the word '' severely;" for, although He patiently endures some wickdnesses, yet some He punislies even in this life: and He Ajmetimes begins to smite even here, what He intends to ' destroy with eternal damnation. Therefore He smites some ins, and leaves some unpunished: for, if He were to be VOL. III. \i 1G2 Jmhjmcnt licre but in part. Job c/iarrjed ynth much speahinr/.
Job 35, severe willi none, who would believe lliiit God regarded the — doings of men? And again, if He were to smite all of them here, for wliat reason would the last judgment still remain? Some are, therefore, smitten, in order ihat we may tremble at the attentive care of our Kuler over us. But some arc still left unjnniished, in order t])at we may feel that judg- ment still remains. It is well said then, lie doth not severely pitnish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls.
39. All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the piide of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judg- ment, in order that, after the scourges of punishments, he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself, saying; Ver. 16. Therefore doth Job open his inouih in vain, he mtdtiplieth woi'ds without knowledge. xxii. 40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they belicTe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. x\nd, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space Eliu veils his pride by professing to speak for God, 163 of his silence, and that lie himself might answer many Book things, he asserts that he had multij^lied words. For he im — — — i: mediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. Whence it is subjoined, Chap, xxxvi. Ver. 1, 2. Ella also added, and spake thus; Suffer vie a little, and I ivill shew thee.
41. He had already said much, and hopes that he will be xxiii. borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which tliey by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying, Ver. 2. For I have yet somewhat to speak on God's behalf.
Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the sub- jects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu sub- joining, says, Ver. 3. / will repeat my knowledge from the heginning.
But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly dis- covered to be a haughty person, if he does not quickly con- ceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says, 1G4 Good teachers praise their speech to awaken the hearer.
Jon 36, Ajtd f Hill prove vnj Alaher just.
— '- — 111 order that, while he speaks as if in behalf of God's righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows, Ver. 4. For truly my words are without Jahehood. xxiv. 42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order tliat, while they arc uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful 2 Cor. and many, says, Our mouth is opened unto you^ O ye ' ' Corinthians, our heart is eidarged* But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preach- ing, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow^, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written Ps. 4.5, of the Church of the Elect, All the glory of her, the daughter Mat 25, of^i^fj^y is from within. And the wise virgins are said to carry 4- oil in their lamps. Whence it is said by the voice of the 2 Cor. Saints, Our glory is this, the testimony of our conscience.
^ ' But haughty men, because they have no testimony of their conscience before God, seek the testimony of another's voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not Pride f even in heart, unless checked, spoils oar work. 165 the applause of men, which they eagerly look for, they them- 13ook selves speak in praise of their own wisdom. Whence also ^^^^' E]iu adds, saying, And perfect knoivledye shall he proved to thee.
43. He doubtless felt that he was about to utter great xxv. things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God's judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, wc are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is ex- tinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our con- duct is extinguished before our strict Judge. We must, therefore, hence consider, with what gi'eat punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge pujfeth up, hut charitiji Cor. edijieth. But let him now state that right thing, which he^' ^' still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying, Ver. 5. God rejecteth not the mighty, though He Himself is mighty.
44. Some things in the course of this mortal life are xxvi. hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circum- stances, as temporal power, or the bond of wedlock. For 166 Occasional had effects o f temporal power.
Jon 36, marriage is good, but those things which grcnv up around it, '- — tlu'ough th(3 care of this world, are evil. Whence Paul says, 1 Cor. He thai is with a ivife, llunkcth oj the things that are of the ' ' world, how he may please his wife. Wlience also, recom- mending to certain persons a better course, he dissuades Ib.v.?J5.them from marriage, and says, But this I say, not that I may cast a snare on you, hut for that which is comely, and ivhich may give you 'power to pray to the Lord without im- pediment. While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent ov^er others, it svvells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others' speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its ow^n opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of \yhom Job 41, it is written, He heholdeth every high thing, and is a king ProvSO ^*'^'' ^^^ ^^'^ children of pride; and of whose body it is said, 13. A generation, whose eyes are lofty, and their eyelids ar- Pride the great temptation of men in poioer. 1 07 raised up on high. It is led to a resemblance of him, who Book aiming at singnlar loftiness, and scorning a life in company 2^2^X1: with angels, says, / will ascend above the height of the^i^-'ii, clondsy I will be like the Most High. By a marvellous judgment, then, il finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, IVhen thou icast little in thine own eges, did 7/o< ^ S^"i- / malce thee the head of the tribes of Israel? Before he ' attained to power he had seen that he was little, but sup- ported by temporal authoiity ho no longer saw himself lo be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But mar- vellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord's sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, IVoe unto i/ouis.5,2l. that are wise in your own eyes, and prudent in your own sight. And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. While Rom. 12, the mind then is puffed up, through the number of those * that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.
4b. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its pro]ier i^lace, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, witli it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct tlie faults of others with due ])unishmcnt. Whence also it is said by Paul, For he is the'RcmA3, minister of God, a revenger io execute wrath upon him that 168 Apostles' discipline (^"or sinners, eipial heurimj to Saints.
Job 36, doelh evU. Wlicii then tlic adiriiiiistration of temporal — '- — power is uii(l(!rtakcn, a person must watch with the greatest care, in order to learn liow to select from it what is of use, and to withstand its temptations, and to feel himself", even with it, on an equality with others, and yet, Vjy his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though hold- iprinci-ing the Chief power ^ in the Church by Divine authority, pa um j.g^-jjg(3j ^Q |3g reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and Acts io, acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. But on discovering the sin Acts 5, of Ananias and Sapphira, he soon displayed with what great ~~ * power he had risen above others. For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not ac- knowledge that he was superior to his righteous brethren, 2 Cor. when he said, Not for that we have dominion over ij our faith, ' ' hut are helpers of your joy. And he immediately added, For by faith ye stand. As if he were saying. We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know^ iThess. that he was superior to his brethren when he said, We have 2'cor. "i^^^^de ourselves as little ones among you; and again, And 4- 5. ourselves your servants through Jesus Christ. But when he discovered a fault, which needed correction, he immediately 1 Cor. remembered that he was their master, and said, What will ^ ' ye? shall I come to you with a rod?
46. A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, Rulers should be humbled by thoughts of their own sin- 169 therefore, ought to raise themselves above the vices, on Book account of which they are placed above others: and, when '.
they correct oflbnders, they should attend carefully to smite their fauhs with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they arc equal with those very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For tlieir faults are smitten, through us, with the vigour of dis- cipline, but, in the faults we ourselves connnit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both hiunility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we under- take for others' benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.
47. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all jnide at this power, saying, O Lord, my heart is not exalted. And who Ps. 131, subjoined, to increase his humility, Nor mine eyes lofty. ' And added. Neither have I walked in great thinys. And 170 Humility in power a rare sacrifice to God.
Jon 36, examining liimsclf still further, with most searching enquiry, — '■ — Nor in wonderful tldnrjs ahove we. And drawing fortli also all his thoughts from the T)ottom of his heart, he subjoins, saying, If I have thought not humhly, hut if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again con- fessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.
48. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejectetlt not the migJiiij, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power vnth a view to the benefit of others, and is not elated with his own praises; who, when 1 pro- placed above others, desires to serve, and not to rule over, preeesse them. For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our powder. Let us take away, then, what we have contributed of our own, and those things, which we possess of God's bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined, Ver. 6. But He saveth not the tvicked, and gicctJi judgment to the poor. xxvii. 49. Holy Scripture is frequently wont to call the humble, Unbelievers perish without trials had Christians tvith it, 171 *poor.' Whence they are mentioned in the Gospel, with the Book addition, ' spirit,' when it is said. Blessed are the poor in spirit, ' Mutt. 5, for theirs is the kiiigdom of heaven. For, because riches 3. visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those * wicked,' who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, Bnt He saieth not the wicked, and giveth judgment to the poor. That is. He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges ovei their oppressors.
50. There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord's declaration, / hungered, andMat.25, ye gave Me not to eat; I thirsted, and ye gave Me not ' ' drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and iii prison, and ye visited Me not. To whom it is before said, Depart from Me, yelh.v.il. cursed, into everlasting fire, prepared for the devil and his angels. But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly c/oPs. 1,5. 7iot rise again in the judgment. And of whom the Lord declares. But he that helieveth not is judged already. And ^^^^ 3, of whom Paul says, Ttiey who have sinned without the Law^-^om. 2 shall perish without the Law. Therefore even all unbelievers ^'^' rise again, but to torment and not to judgment. For their case is not then examined; because they come into the ])resence of their strict Judge, with the condemnation already of their own unbelief But those, who retain their ]:)rofession of fdth, but have not works in accordance with it, are con- victed of sin, in order to their perishing. But they, who liave not enjoyed even the sacraments of the faith, do not 172 Arnomj the Elcct^ penitents are judged and suvcd.
Job 36, hear the reproof of the Judge at the last ordeal; ibr, eou-