Ver. 26. He shall pray unto God, and He will be favour- able 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 com- punction in one sort, when on looking within he is frightened with dread of his own wickedness, and in another when on look- ing 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 suit- able 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 understand- ing, 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 inter- vening 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 be- sprinkled with the infusion of heavenly dews from an inex- haustible 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 imper- fection 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 un- substantial and hasty vision, which results from contem- plation, 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 con- templates 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 accept- ing 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 there- fore 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 endea- is« 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 Scrip- ture 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) him- self: 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 under- stands 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 im- planted 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 1^2 Sinners to he shamed by sheuhuj them the life of the <)ood.
Job S3, of tho righteous. But wJicii tlic shade of this temporal ——corruption lias inclined, vvlien this mortal state has passed away, because wc behold the light of the day itself within us, we do not seek to be kindled with the love of it by the examples of others. But now, since we cannot as yet behold it, it is specially necessary for us to be roused by looking at the conduct of those who have followed it perfectly. Let us see then how beauteous is the activity of those who pursue their course, and learn how disgraceful is the sloth of the sluggish. For as soon as w^e behold the conduct of the virtuous, do we condemn ourselves with the punishment of confusion within. Shame presently assails the mind; soon does guilt condemn us with just severity: and we are sore displeased even with that, in which perchance we still disgracefully feel pleasure, Ez. 43, 18. Whence it is w-ell said by Ezekiel, Son of man. shew the temple to the house of Israel, that they may he covfoiinded by their iniquities, and measure the fabric, and blush for all that they have done. For the temple of God is shewn to the children of Israel to their confusion; when it is shewn to sinners to their confusion, with w^hat great sanctity the soul of each righteous person shines forth, which God inhabits by His inspiration; in order that they may see therein the good which they slight, and blush in themselves at the evil which they commit. But to measure the fabric, is accurately to weigh the conduct of the righteous. But while we measure the fabric, we must needs blush at all that we have done: because the more accurately we consider and enquire into the conduct of the good, the more severely do we reprove in ourselves all our iniquity. But the Prophet is rightly told, to shew the temple. For since a sinner makes shifts not to consider the righteousness of the just, he should learn it at all events by the voice of the preacher. But to shew the temple to sinners, is to relate the deeds of the virtuous to those who refuse to consider them of their own accord.
They then, as we said, who desire to attain to the highest eminence, must necessarily always attend to the progress of their superiors, in order that they may condemn their o^vn' fault with greater severity, as they behold in them a higher object of admiration.
I Gifts varied that each niay he humbled by his tcants. 03 19. But why do we say this of sinners, when we see the Book workers of righteousness themselves also carried forward with ' so higli a dispensation? For one receives the gift of wisdom, and yet reaches not the grace of extraordinary abstinence. Another is endowed with great power of abstinence, but yet is not enlarged in the loftiest contemplation of wisdom. Another is able to foresee all future events by the spirit of prophecy: but yet cannot alleviate the evils of present annoyance, by the gift of healing. Another by the gift of healing alleviates the evils which immediately annoy us, but yet, from not possessing the spirit of prophecy, is ignorant of the future. Another is able to give liberally to the indigent much of what is his own, but yet cannot boldly confront the evil doers. Another boldly confronts evil doers, in God's behalf, but yet refuses to give all his goods to the needy. Another by already constraining himself even from idle talk, subdues the wantonness of the tongue, but yet does not trample down the emotions of anger which still rise within him. Another now" perfectly controls his rising passion, but still allows his tongue full range in pleasantry. What is it then, that this man needs that good quality, in which another is strong, and that another, though powerful in many ways, yet sighs for the lack of those excellencies, which he observes others abundantly enjoying? Except it be that we are so dealt with by a marvellous dispensation, that by means of this which another enjoys, and this man has not, the one may be shewn to be superior to the other: so that the more a man considers, from the virtues which he has not, that he is inferior to those that possess them, he may the more eagerly advance towards humility. And thus it comes to pass, that while they behold in each other something to admire, their separate virtues both keep them from loftiness of pride, and kindle in them a desire after greater progress. For we prepare ourselves with great anxiety to undertake our own improvement, when we observe in others that virtue which we have not ourselves. Whence the prophet Ezekiel, when he had described the flying animals, subjoined, And I heard^z.3, behind me a voice of a great commonoii, saying. Blessed be *^' the glory of the Lord^from His holy place, and the sound of the tvings of the living creatures, striking one against the G4 Holy Crdatin'es stirred up by each other''s wings.
Job 33, other. For what must wc undcrsland by the wings of living • '- — creatures, but tljc virtues of the Saints? For when tliey desj^ise tlie tilings of earth, they rise on their wings to 18.40, heaven. Whence it is rightly said by Isaiah, They who trust in the Lord shall renew their slrenyth^ they shall take wings as eagles. The ilying creatures then strike one another with their wings, because the minds of the Saints, in their desires after heavenly things, are urged on by the mutual consideration of each other's virtues. For a man strikes me with his wing, who kindles me with desire of better things by the example of his own holiness. And I strike with my wing the next living creature, if ever I present to another person a good deed for him to imitate.
20. But since we have said that the conduct of holy men is signified by these living creatures, let us raise our eyes to the light, and consider attentively with what mutual beating of their wings they excite each other. For Paul, when he surpassed the carefulness of other holy men, by labouring more vigorously in preaching, that he might keep himself from pride, and nourish his strength in the bosom of humility, declares in remembrance of his former cruelty, and 1 Cor. on contemplating the innocence of all the Apostles, For ' • I am the least of the Apostles, that am not meet to he called an Apostle^ because I persecuted the Church of God. And primus, yet the chief of these same Apostles, as though in forgetful- patusV "^^^^ of the preeminence conferred on him, as if he were endowed with less wisdom, admires the wisdom which was in 2 Pet. Paul, saying, As our most beloved brother Paul also, according ' ' ' to the wisdom given unto him, hath written unto you, as also in all his Epistles, speaking ifi them of these things; in which are some things hard to be understood. Lo, Paul admires innocence in the Apostles; lo, the chief of the Apostles admires wisdom in Paul. What then is this, except that holy men who mutually prefer others to themselves, from a consideration of their virtues, as flying animals touch each other with the stroke of their wings, in order that they may excite each other to higher flights, the more humbly they observe something in each other to admire? We must therefore infer from hence how anxiously we, who are lying Bad vie n feed pride btj viewing bad examples. 65 the lowest depth, should study the lives of those who Book 3 our superiors; if even they, who have already arrived at ^ '^ oh a height of sanctity, are ever looking out for something admire and imitate in others, in order that by walking in mility they may advance to greater things. 21. But of these things the reprobate are ignorant: for ly ever fix their eyes on the lovrest objects. And if ever 3y come into the way of the Lord, they proceed not to trace t footsteps of those who are better, but always to look at } examples of those who are worse than themselves. Nor they look at the conduct of those to whom they may humbly Qsider themselves inferior, but of those to whom they may )udly prefer themselves. For they look at those who are rse than themselves, to whom they boast that they are pre- able, and therefore they cannot advance to better things, :ause they consider it sufficient for them that they surpass very u orst. Wretched men! they go on in their way, i yet look backward. In their hope indeed they do as it re put a foot before; but in looking to evil examples they turn sir eyes behind them. They are anxious to appear upright, t take a crooked standard by which to find that they are ;h. For if they wish to know themselves as they really I, they should look at the examples, not of those who are rse, but of such as are better, than themselves. And refore they are not conscious that they are sinners, *ause they do not look at ' men.' For were they to look at n, they would discover how far removed they were from )d men, by their sins. Of this penitent then, who con- ers the examples of good men, in order to make it clear himself how grievously he has departed from goodness, it ;vell said, ^er. 27. He will look on men, and will say, I have ned, and have truly done icrong, and I have not received I deserved, J2. Those even who do not believe that they have sinned, ix. lerally confess themselves sinners. For it is frequently case, that men openly confess themselves sinners, but on iring a true account of their sins, when other persons ick ihem, they boldly defend themselves, and endeavour appear innocent. E\ery one, then, of this character, if he ^OL. III. F 06 Sin confeHHcd felfjiiedly in general, atid out of trial.
Job 33, says tliat lie lias sinned, speaks untruly; inasmuch as lie ■ proclaims liiinscli" a sinner not from tlie inmost heart, but in