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LIBRAEY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST
TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isaiah xxx- 20.
OXFORD,
JOHN HENRY PARKER;
F. AND J. RIVINGTON, LONDON.
MDCCCL.
f
(y-is/2
?
TO THE MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY
OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, OF CHRIST'S HOLY CATHOLIC CHURCH,
UNDERTAKEN AMID HIS ENCOURAGEMENT,
AND
CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,
UNTIL HIS DEPARTURE HENCE IN PEACE,
IS
GRATEFULLY AND REVERENTLY
INSCRIBED.
MORALS
ON
thp: book of job.
v\MORALS ■SOO
ON
THE BOOK OF JOB,U
BY
S. ^GREGORY^THE GREAT,
THE FIRST POPE OF THAT NAME,
TRANSLATED,
WITH NOTES AND INDICES.
IN THREE VOLUMES.
I
THE SECOND PART OF VOL. III. BOOK XXX— XXXV.
OXFORD,
JOHN HENRY PARKER ;
F. AND J. RIVINGTON, LONDON.
1850.
BAXTEB, PIUNTKR, OXFORD.
NOTICE.
The publication of this Second Part of Vol. III. which completes the Morals on the Book of Job, has been delayed by several disappointments relative to the Index. That which is now given is in the main translated from the Benedictine. Many of the peculiarities of diction have been retained in it, as no paraphrase would sulSciently identify the passages. The Editors are indebted for the translation of the Text to the Rev. J. Bliss, M. A. of Oriel College.
CONTENTS.
BOOK XXX.
Contains an exposition of the last eight verses of the thirty- eighth chapter, and of the same number of the thirty-ninth : where the holy Doctor discusses very many questions in a pious and learned manner, especially concerning the preaching of the Gospel. Page 361
BOOK XXXI.
The ninth, with the remaining verses of the thirty-ninth chapter, is explained, the last three only being omitted ; and the efficacy of Divine Grace, in the preaching of the Gospel, and in the conversion of sinners, is especially demonstrated. 424
BOOK XXXII.
The two last verses of the thirty-ninth chapter having been explained, the first fourteen verses of the fortieth chapter are expounded, and many things are taught, both concerning the infinite power of God, and the hurtful designs of Satan against men. 506
BOOK XXXIII.
Sets forth an exposition of the fifteenth, and remaining verses of the fortieth chapter, and also of the first twelve verses of the forty-first chapter : where the various arts of the devil are exposed, and pre- destination of free grace is taught, and reconciled with free will. 554
VIU CONTENTS.
BOOK XXXIV.
The thirteeuth, with the remaining verses of the forty-first chapter is explained, chiefly with reference to the pride of the Devil, and the most cruel persecutions of Antichrist against the Saints. 619
BOOK XXXV.
In which many things already said are repeated in recapitulation, and this immense work is brought to a close by a most lowly confession of human infirmity. 662
JXDEXES ..... 703_9 l<j
BOOK XXX.
Contains an exposition of the last eight verses of the thirty-eighth chapter, and of the same number of the thirty-ninth : where the holy Doctor discusses very many questions in a pious and learned manner, especially concerning the preaching of the Gospel.
1. Blessed Job is asked by God, Who questions liim, Book whether he has done such things as man is surely unable to ^^^ do; in order that, when he discovers that he cannot do them,
he may fly for refuge to Him, Whom he understands to be the only One Who is able to do them, and that he may appear more powerful before the eyes of his Judge, if he learns more truly his own infirmities. Of that then which is well known to be wonderfully wrought by God, Job is ques- tioned by the Divine Voice ; and it is said to him ;
Ver. 34. Wilt thou lift up thy voice in the cloud, and shall the force of the waters cover thee?
2. For God in truth lifts up His voice in the cloud, when He frames His exhortation to the darkened hearts of unbe- lievers, by the tongues of His preachers. And the force of the waters covers Him, when the crowd of opposing people oppresses His inembers who are acting rightly. For hence
is that which is written, The word of the Lord cayne to Jer. 26, Jeremiah, saying. Stand in the court of the Lord's house, ^' ^' speaking to all the cities of Judah, from which men come to ivorship in the Lord's house, all the words that J have com- manded thee. And a little after. And the priests, and the^^-'^—^- prophets, and all the people heard Jeremiah speaking these words in the house of the Lord. And when Jeremiah had made an end of speaking, the priests, and the prophets, and all the people, look him, saying. Let hiin surely die, why hath he prophesied in the name of the Lord ? Behold, the VOL. III. B b
362 God^s Voice raised in a cloud, bi/ Mystical Teaching.
Job 38, Lord lifted up His voice in a cloud, because He reproved — ^— the darkened minds of the haughty by sending the Prophet against them. Behold, the face of the waters covered Him immediately; because He Himself, Who commanded the words of reproof, suffered all things in the person of Jere- miah from the people who rose against him, and were pro- voked by reason of their reproof. The Lord also raised up His voice in a cloud by Himself, when on exhibiting Him- self before us in His assumed body, He preached many things to His persecutors, but veiled in enigmatical figures. He raised up His voice in a cloud, because He uttered His truth, as if in darkness, to unbelievers who would not follow Him. Whence also it is well written in the Books of Kings, 1 Kings f/fg cloud Jilled the house of the Lord, and the priests were ' ' not able to minister because of the cloud. For while the proud high priests of the Jews hear the divine mysteries in parables, as their merits demand, the priests were unable, as it were, to minister in the house of the Lord on account of the cloud. For when they scorn to examine, amid the obscvu-e darkness of allegories, the mystical meanings which are covered with the veil of the letter in the Old Testament, they lost on account of the cloud the ministry which they deserved by their faith. To whom the Lord even now uttered His voice in a cloud, when He spoke even plainly Jolinio, concerning Himself. For what is plainer than, / and My John 8 Father are One? What plainer to utter, than, Before ^^- Abraham was, I am ? But because the darkness of unbe- lief had filled the minds of His hearers, an intervening cloud was concealing, as it were, the ray of the sun which had been shot forth.
3. For the face of the waters immediately covered Him,
at this elevation of voice, because the raging crowd of the
people at once rose up against Him. For it is written,
John 5, TJierefore the Jews sought to kill Him, because He not only
brake the Sabbath, but said also that God was His Father,
making Himself equal with God. Of this force of waters
Ps. 88, He exclaims by the Prophet, They came round about Me
all the day like water, they compassed Me about together.
Ps. 69,1. And again. Save 3Ie, O God, for the waters have come in
even unto My soul. "Which waters He surely endured in
Waters cover Him, in His Saints. S6S
Himself before His death, but in His own people, even after Book
, XXX
His Ascension. For hence is that which He exclanns trom --^-^'-
above, Saul, Saul, why persecuiest thou Me ? Behold, He Acts 9, had already ascended into heaven, and yet Saul, still pur- suing Him with the force of unbelieving waters, was touching Him, even as a wave swelling above the rest. For it is He in truth Who speaks right things by the good. He Who is wounded in the sufferings of the godly. In order then to shew, by the wondrous unity of charity, that it is He Who preaches by the mouths of His Saints to unworthy hearers, the Lord says. Wilt thou lift up thy voice in the cloud f But to shew that it was He Who was enduring all kinds of adversity in His Saints, He subjoined, And shall the face of the waters cover thee'^ Thou understandest, As Myself, Whom all the wicked neither understand to be speaking by holy men when preaching, nor see to be suffering by them when dying. The Lord relates therefore what He suflfers from men, that the pain of the afflicted man may be mitigated, as if He openly said to him. Weigh carefully My sufferings, and temper thine own with patience. For it is much less for thee to bear wounds, than for Me to bear the sufferings of men '. • hu-
4. But we can consider these words still more minutely,' if we anxiously examine our hearts, in the midst of heavenly gifts. We are at this time indeed faithful, we now believe the heavenly truths which we hear, we now love the things which we believe. But when we are oppressed by some unnecessary cares, we are darkened by a confusion spread over us; and when God suggests to us, even when such, some wonderful notions respecting Himself, He lifts up, as it were. His voice in a cloud. While He speaks of Himself 'to our benighted minds. He, Who is not seen, is heard, as it were, in a cloud. For most exalted are the truths which we know of Him, but we do not yet behold Him by that secret inspiration, with which we are instructed. He there- fore Who speaks indeed to our hearts, but conceals His shape, forms His voice, as it were, in a cloud. But, lo ! we now hear the words of God speaking of Himself within, and we now know with what perseverance and with what zeal we ought to cling to His love ; and yet we fall back from
Bb 2
mana.
364 God 'speaks in a cloud,' and ^ suffers waters,' within us.
Job 38, the height of inward consideration to our usual ways, from
^^' the very changeableness of this mortal condition, and are
assaulted by the perverse importunity of impending sins.
When, therefore, He insinuates subtle thoughts of Himself
in our darkened minds, He raises up His voice in a cloud.
5. But when our very notion of God is overpowered by the tempt:ition of sins, God is covered, as it were, in His voice, by the force of waters. For we cast as many waters over Him, as many forbidden thoughts as we dwell on in our heart, after the inspiration of His grace. But yet He 1 ' op- forsakes us not even when overwhelmed ' ; for He returns uL^^op- immediately to our mind, He disperses the mists of tempt- pressus.'j^^ons, He pours on us the shower of compunction, and brings back the sun of subtle understanding. And He thus shews how much He loves us. Who forsakes us not, even when He is rejected; in order that the human mind may, at least when thus instructed, blush to admit temptation within, since its Redeemer ceases not to love it even when wan- dering. This He endures in us by Himself, this does He daily bear from unbelievers through His preachers. For His gift is cast out by the rising of temptation within us, | and yet He is not kept back by our infirmity from pouring into us His gifts. His words are publicly rejected, and yet He is not restrained, by any wickedness of unbelievers, from bestowing the abundance of His grace. For when wicked men despise preaching, He adds miracles also, for them to reverence. Whence after the voice has been uttered, and the force of the overwhelming waters, it is fitly subjoined;
Vev. 35. Wilt thou send lighlnings, and will they go, and will they return and say to thee, Here we are? ii. (i. For lightnings come forth from the clouds, just as won- derful works are displayed by holy preachers. W^ho, as we have often said, are therefore wont to be called ' clouds,' because they flash forth with miracles, and rain with words. And that the hearts of men, after being unmoved by , preaching, are confounded by these flashes of miracles, we I Ps. 18, have learned by the witness of the Prophet, who says, Thou wilt multiply Thy lightnijigs, and wilt discomfit them. As if he were saying, Whilst they hear not the words of Thy j preaching, they are confounded by the miracles of the
Lightnings seni from God reliirn !o Him. 365
Tjveachers. Whence it is written elsewhere, TJiine arrows Rook
XXX will go in the light, in the splendour of the glittering «/it4-^
Thine arms. For the arrows of God to go forth in light, li.
is for His words to resound with manifest truth. P»ut
because men frequently despise the words of life, even when
understood, miracles are likewise added. Whence he there
subjoined. For the splendour of the glittering of Thine arms.
For the glittering of arms is the brightness of miracles. For
we protect ourselves with arms, we destroy our opponents
with arrows. Arms then, with arrows, are miracles together
with preaching. For holy preachers strike their adversaries
with their words, as if with darts, but they protect themselves
with arms, that is, with miracles ; in order that as far as they
are to be heard, they may sound forth by the force of their
darts, and as far as they are to be reverenced, glitter with
the arms of miracles. It is said therefore to blessed Job,
Wilt thou send lightnings, and icill they go, and it ill theg
return and say to thee, Here ue are ? Thou nnderstandest,
* As to Me.' For the lightnings go forth when preachers
glitter with miracles, and transfix the hearts of their hearers
with heavenly awe. But they return and say. Here we are,
when they attribute not to themselves, but to the strength of
God, whatever they know they have done powerfully. What
is then their saying to God, ' Here we are ?' For a kind of
obedience is declared in this word. For holy preachers
then to return and say, ' Here we are,' is for them to ascribe
the glory of grace to Him, from Whom they feel that they
have received victory in the contest; lest they attribute to
themselves that which they do. And lightnings can go forth
in doing their work, but they cannot return in pride.
7. Let us see then the lightning going forth. Peter says
to a certain lame man ; Silver and gold have I none, hut ivhai Acts 3,
/ have give I thee : In the name of Jesus Christ of Nazareth, ^~^'
rise up and walk. And he took him by the right hand, and
raised him up: and immediately his feet and soles received
strength, and he leaping up stood, and walked. But when
the multitude of the Jews had been disturbed by this which
had been done, let us now see the returning lightning, which
says; Ye men of Israel, why marvel ye at this, or why lookM^. 12.
ye on us, as though by our own strength or poiver we . have
36(> Lightning of Saints sent out from contemplation.
Job ^s,made this man to walk? The Ood of Abraham, the Qod of ^^- Isaac, the God of Jacob, the Qod of our fathers hath glorified
Acts 3, His Son Jesus. And a little after; Whereof we are idtnesses;
'^' ^'°' and His name, through faith in His name, hath made this man stronq, Whom ye have seen and known ; and the faith which is by Him hath given him this perfect soundness in the presence of you all. The lightning therefore went forth, when Peter worked a miracle, it retnrned when he attributed what he had done, not to himself but to its Author. The lightnings go forth when holy preachers display wonderful deeds, but they say on their return, ' Here we are,' when, in that which they do, they refer to the power of its Author.
8. But this can be understood in another sense also. For holy men, as was said before, are sent and go forth as lightnings, when they come forth from the retirement of con- tem])]aiion, to the public life of employment. They are sent and they go, when, from the secresy of inward meditation, they spread forth into the wide space of active life. But they return and say to God, ' Here we are,' because after the outward works which they perform, they always return to the bosom of contemplation, there lo revive the flame of their zeal, and to glow as it were from the touch of heavenly brightness. For they would freeze too speedily amid their outward works, good though they be, did they not con- stantly return with anxious earnestness to the fire of con-
Eccles. templation. Whence it is well said by Solomon, Unto the
^' '• place from whence the rivers come, thither they return, to flow again. For they are there called rivers, who are here called lightnings. For because they water the hearts of the hearers, they are called rivers, but because they kindle them, they are called lightnings. Of whom it is written elsewhere, Ps.93,3. The foods have lifted up, 0 Lord, the floods have lifted up ¥$.97,4. their voice. And again. His lightnings enlightened the world. The rivers therefore return to the place from which they go forth ; because holy men, (though they come forth, for our sakes, from the sight of their Creator, Whose bright- ness they endeavour to behold with their mind, to the ministry of active life,) yet unceasingly recur to the holy study of contemplation, and if in their preaching they pour themselves into our ears by bodily words from without, yet
Their return from active life. The cock, a preacher. 367
do they ever return in their silent thoughts to consider the Book Fount of life Itself. Of whom it is also well said, to flow ^
again. For did they not constantly return with anxious mind to the contemplation of God, their inward drought would doubtless dry up even their outward words of preach- ing. But while they thirst unceasingly to behold God, rivers are ever springing up, as it were, within, to flow forth with- out, in order that they may there derive by love the means of flowing down to us in preaching. Let it be said therefore rightly; Wilt thou send forth the lightnings, and ivill th.eij go, and Kill they return and say to thee, Here ue are ? Thou understandest, as Myself, Who adapt My preachers, when I will, after the grace of contemplation, to the ministry of active life. And yet I ever call them back from outward good deeds, to the inward height of contemplation, in order that they may one while go forth, when commanded, to perform their tasks, and that at another they may dwell with Me more familiarly when recalled to the pursuit of meditation. They return therefore and say, ' Here we are,' because, though they may seem through their outward acts to be deficient for a little in contemplation, yet by the ardent desires which they ever kindle in their minds, they make known their presence to God, by obeying Him. For to say, ' Here we are,' is to shew that they are present by their love. It follows;
Ver. 36. Who hath placed wisdom in the inward parts of a man ? or who hath given the cock understanding ?^
9. Who else are designated in this place by the name of iii* the cock, but these same holy preachers, mentioned again in another way, who strive amid the darkness of this present life to announce by their preaching, as if by their notes, the . approaching light? For they say; The night is far spent Rom. but the day is at hand. Who by their voices arouse the ' * sleep of our sluggishness, exclaiming; It is now the hourih.ii. for us to arise from sleep. And again; Awake, ye righteous, i Cor. and sin not. Of this cock it is written again; There be three p^'^^^^Q things that go well, and a fourth which goeth prosperously : 'id— si. a lion, the strongest of beasts, will not be afraid at the onset of any ; a cock girt in the loins; and a ram, whom there is no king tvho can resist. For He is in this place mentioned
368 The ' Lion, Ram^ and Cock' that ' go welV explained. Job 38, as a lion, of Whom it is written; The lion of the tribe of
=^ — '-r-Judah hath prevailed. Who is called the strongest of
5. ' beasts, because in Him the weakness of God is stronger than men. Who is not afraid at the onset of any one; for
johni4, He says ; Tlie prince of this tcorld cometh, and hath
^^' nothing in Me. The cock girt in the loins, that is, holy preachers announcing the true morn amid the darkness of this night. Who are girt in the loins, because they keep away from their members the looseness of lust. For it is in the loins in truth that there is lust. Whence it is said to the
Luke same persons by the Lord: Let your loins be cjiH about.
' ' And a ram, whom there is no king who can resist. Whom else
in this place do we understand b}' a ram, but the first rank
Ps.29,1. of priests in the Church.'^ Of whom it is written : Bring to the Lord the offspring of rams ; who lead the people which is walking after their examples like a flock of sheep following them. And whom, il" they live spiritually and rightly, no king is at all able to resist; because whatever persecutor may stand in their way, he is not able to hinder their inten- tion. For they know both how to run anxiously to Him, Whom they long for, and to come to Him by dying. The lion is therefore placed first, the cock second, the ram last. For Christ appeared, next the holy preachers, the Apostles, and then at length the spiritual fathers, the rulers of the Churches, the leaders, namely, of the flocks, because they are the teachers of the peoples who follow them.
10. But we enforce,these points still better, if we subjoin an exposition of the remainder of the same passage. For since after these things Antichrist will also appear, he added
Prov. there a fourth point, saying ; And he who appeared a fool^ ' ■ after he had been lifted up on high. For if he had under- stood, he would hate laid his hand on his mouth. For he in truth will be lifted up on high when he will feign that he is God. But he will appear a fool when lifted up on high, because he will fail in his very loftiness through the coming of the true Judge. But if he had understood this, he would have laid his hand on his mouth : that is, if he had foreseen his punishment, when he began to be proud, having been once fashioned aright, he would not have been raised up to the boastfulness of such great pride. And let not that move us
Antichrist yoeth prosperoasli;, not tvell. 369
wliich has been said of liim above ; A fourth, which goeth Book prosperously . For he said that three went well, and a fourth ^^^' prosperously. For not every thing which goeth ' prosper- ously' goeth ' well,' nor in this life does every thing which goeth ' well,' go ' prosperously.' For a lion, a cock, and a I ram, go indeed well : but not prosperously here, for they suffer the assaults of persecutions. But the fourth goeth prosperously, and not well : because Antichrist will go on in his craft, but his craft will be prosperous for a short space of this present life, as was said of him under the person of Antiochus by Daniel; Strength was given him against the Baa. 8, continual sacrifice by reason of transgression, and truth shall ' be cast down in the earth, and he shall do and shall prosper. That which Solomon says, goeth prosperously : this Daniel says, shall prosper. According to this testimony therefore which is stated by Solomon, A cock girt in its loins, we fitly understood in this place also holy preachers by the cock. The Lord therefore referring all things to Himself, says; Who hath placed wisdom in the inward parts of a man'? or who hath given the cock understanding'? As if He were saying, Who hath infused into the heart of a man, who savours of human things, the grace of heavenly wisdom ? Or who, but Myself, hath given understanding even to holy preachers themselves, to know when, or to whom, they ought to announce the coming morn \ For they understand both what to do, and when, for the very reason that they know it, through My revealing it, within. But it must be observ^ed, that divinely inspired wisdom is placed in the inward parts of a man; because, doubtless, as far as concerns the number of the Elect, it is given not in voices only, but also in the thoughts, in order that the conscience may live according to what the tongue speaks, and that its light may shine forth the more brightly on the surface, the more truly it glows in the heart.
11. But it is a matter of great labour to examine with still more minute exposition, that which is added ; Or who hath given the cock understanding'^ For the understanding of teachers ought to be the more subtle, the more it exercises itself in penetrating things invisible, the more it discusses nothing material, the more, even when speaking by the voice
370 'File Preacher discerns sins as the Cock night-hours.
Job 38, of the body, it transcends every thing which is of the body.
^^- For it would not, in truth, be at all suited to the loftiest
subjects, did not the Creator Himself of things above, bestow
it on the cock which crows, that is, on the teacher who
preaches. The cock also received understanding, first to
distinguish the hours of the night season, and then at last to
utter the awakening voice. Because, in truth, every holy
preacher first considers in his hearers the quality of their
life, and afterwards frames the voice of preaching, fitted to
instruct them. For to decide on the qualities of sins is, as
it were, to distinguish the hours of night, to reprove the
darknesses of actions with fit voices of reproof is, as it were,
to distinguish the hours of night. Understanding is therefore
given to the cock from above, because to the teacher of truth
there is given from above the virtue of discretion, for him to
know to whom, what, when, or how to introduce his instruction.
12. For one and the same exhortation is not suited to all ;
because the same kind of habits does not bind all. For
those things that benefit some, often hurt others. For
frequently even herbs, which refresh some animals, kill
others, and a gentle hiss pacifies horses, urges on dogs ; and
medicine which lessens one disease, gives strength to another:
and bread which strengthens the life of the strong, destroys
that of the young. The speech therefore of teachers ought
to be fashioned according to the quality of the hearers, in
order to suit each class according to their own case, and yet
never to fail in the art of general edification. For what are
the attentive minds of hearers, but certain strings which are
strained tight in a harp? which the skilful performer touches
in different ways, that they may not produce a discordant
sound. And the strings give back an harmonious sound,
because they are struck with one plectrum, but with different
force. Whence also every teacher, in order to build up all
in one virtue of charity, ought not to touch the hearts of his
hearers with one and the same exhortation.
S.Greg, 13. For men must be admonished in one way, and women
Naz.Or. • , , .
2. §. 28. Ill another ; the young ni one way, the old in another ; in
one way the poor, and in another the rich ; in one way the
cheerful, and in another the gloomy ; in one way subjects,
in another rulers ; in one way servants, in another masters ;
Various sinners need various admonitions. 371
in one way the wise of this world, in another the dull ; in book one way the shameless, in another the modest ; in one way ^^^- the insolent, in another the retiring; in one way the impa- tient, in another the patient ; in one way the well-wishing, in another the envious ; in one way the pare, in another the unclean ; in one way the healthy, in another the sick ; in one way those who fear the rod, and therefore live inno- cently, in another way those who have become so hardened in iniquity, as not to be corrected by the rod; in one way those who are over silent, in another those who give them- selves to much talking; in one way the timid, in another the bold ; in one way the sluggish, in another the hasty ; in one way the gentle, in another the angry ; in one way the humble, in another the haughty ; in one way the obstinate, in another the inconstant; in one way the gluttonous, in another the abstinent ; in one way those who mercifully give away their own, in another those who strive to seize others' goods; in one way those who neither seize the goods of others, nor yet give away their own ; and in another those who both give away their own goods which they have, and desist not from seizing those of others ; in one way those who are at variance, in another those who are reconciled ; in one way those who sow strifes, in another the peaceful. Those who do not rightly understand the words of the sacred Law must be admonished in one way, in another those who understand them rightly, but speak not of them humbly ; in one way those who though they are able to preach in a worthy manner, are afraid from excessive humility, in another those whom imperfection or age excludes from preaching, and whom yet precipitation urges on ; in one way those who prosper in their temporal desires, in another way those who desire indeed the things of the world, but who yet are wearied with the toil of adversity : in one way those who are bound in wedlock, in another way those who are free from the bonds of wedlock ; in one way those who have had experience of carnal commixtion, in another way those who are ignorant of it; in one way those who deplore the sins of their deeds, in another those who deplore the sins of their thoughts ; in one way those who lament their sins and yet do not abandon them, in another those who abandon
372 The Cock cries loudest to deepest sleepers.
Job 38, but yet do not lament them: in one way thosfe who even '- — praise the unlawful deeds which they commit, in another
those who blame their misdeeds, and yet do not avoid them ; in one way those who are overcome with sudden concu- piscence, in another those who are deliberately fettered with sin ; in one way those who commit frequently unlawful deeds though most trifling, and in another those who guard them- selves against trifling faults but are sometimes overwhelmed in grievous ones ; in one way those who do not even begin good courses, in another those who do not complete what they have begun ; in one way those who sin secretly and do right publicly, in another those who conceal the good deeds which they do, and who yet by some things they do publicly allow people to think evil of them. We ought indeed to mention minutely what course of advice should be observed in each particular case, but are hindered by fear of prolixity in our remarks. But we are anxious to carry that out in
]^^ another work', by God's help, if some small portion of this
rale.' painful life still remains to us.
14. But we have another point which we ought to consider concerning this understanding of the cock, namely, that it is accustomed to utter its louder and longer-drawn strains in the deeper hours of the night, and that when the hour of morn is now approaching, it utters altogether more gentle and feeble notes. And a consideration of the discre- tion of preachers shews us what the understanding of this cock in these respects suggests to us. For when they are preaching to minds which are still wicked, they declare the teiTors of eternal judgment with loud and great voices, because, namely, they cry out, as it were, in the darkness of the profound night. But when they know that the light of truth is already present to the hearts of their hearers, they turn the loudness of their cry into the gentleness of sweet- ness ; and bring forth, not so much the terrors of punishment, as the allurements of rewards. And they sing at that time even with diminished tones, because as the morn approaches, they preach all the subtlest mysteries, that their followers may hear more minutely of heavenly things, the nearer they approach to the light of truth, and that the shorter note of the cock may charm those when awake, whom its long-
Pleasing notes for the awakened. IVings flapped, self-chastening. 373
drawn note had aroused from sleep ; in order that every one Book
XXX. who has been corrected, may delight in knowing minutely
the sweets of heaven, who used before to dread adversities from the judgment. Which is well expressed by Moses, when the trumpets are ordered to sound a shorter note, for the summoning forth the host. For it is written. Make /Aee Numb.
10 2
two trumpets of beaten silver. And a little after, Wlien ^jb.'s.' short blast hath sounded, the camp shall he moved. For the army is led by two trumpets, because the people is called by two precepts of charity to the girding of faith. But they are commanded to be made of silver, in order that the words of preachers may be clear with the brightness of light, and may not confuse the mind of their hearers, by any obscurity of their own. But to be hammered out, for this reason ; because it is necessary that they who preach the life to come, should grow up by the blows of present tribulations. But it is well said, Wlien the short blast hath sounded, the cantp shall be moved: doubtless, because when the word of preaching is more subtilly and minutely enforced, the hearts of the hearers are more warmly excited to meet the contests of temptations.
15. But there is something else to be carefully observed in the cock, namely, that when it is preparing to utter its note, it first flaps its wings, and striking itself, makes itself more wakeful. And this we behold plainly, if we look carefully at the life of holy preachers. For they, when they utter the words of preaching, first exercise themselves in holy actions, that they may not, while themselves slothful in act, arouse others with their voice. But they first rouse themselves by lofty deeds, and then they render others anxious for well-doing. They first strike themselves with the wings of their thoughts, because whatever is slumbering uselessly within them, they discover by anxious examination, they correct with severe punishment. They first take care to punish their own f;uilts by tears, and then denounce those doings of others which demand punishment. They flap with their wings, therefore, before they utter their song, because, before they put forth the words of exhortation, they pro- claim by their deeds all that they intend to say : and when
374 The Teachers Wisdom from God.
Job 38, they are perfectly auako in themselves, they then summon — ^others who are slumbering; to awake.
16. But whence is this great wisdom of the teacher, that he is both perfectly awake in himself, and that he also summons the slumberers to awake with a certain elevation of voice ; that he first carefully dispels the darkness of sins, and afterwards manifests discreetly the light of preaching, that he suits each one singly, in manner and in time, and that he shews to all at the same time the result of their doings ? Whence is it directed to such great subjects, and with such subtlety, unless it be taught inwai'dly by Him, by Whom it was created ? Because then the credit of such great under- standing is not the merit of the preacher, but of his Creator, it is rightly said by the same Creator, Or who hath given the cock understanding ? As if He were saying, Except Myself, Who have instructed the minds of teachers, which I mar- vellously fashioned out of nothing, more marvellously, to understand those things which are 'secret. Whence also, to shew that He is not only the Inspirer of wisdom in the sayings of teachers, but also the Author of their words, he well adds ;
Ver. 37. Who will declare the system of the heavens ?
But because He withdraws their words, when He presents Himself to us in outward form. He immediately subjoined;
And who will make the harmony of heaven to sleep ? iv. 17. For in this life the Lord has spoken to our weakness, not by the outward manifestation of His majesty, but by the voice of His preachers ; in order that the carnal tongue might strike those hearts which are still carnal, and that they might the more readily receive unusual things, the more they heard them by the sound of an accustomed voice. But after that the flesh is resolved into dust by death, and the dust is animated by the resurrection, then we seek not to hear words from God, because we now behold in outward appearance that One Word of God, Which fills all things. Which sounds to us still louder, the more it penetrates our minds by the power of inward illumination. For when those words are taken away, which begin, and end, the very image of the inward vision becomes to us a kind of sound of
He alone declares the ' System of the Heavens.'' 375
eternal preaching. Whence the Lord now also says rightly Book to blessed Job; Who will declare the system of the Jieavens, ?^^.' and ivho will make the harmony of heaven to sleep? For what is meant by th^ system of the heavens, but the inward power of secrets? What is signified by the harmony of heaven, but the accordant language of preachers? When our Creator therefore has begun to relate the system of the heavens, He makes the harmony of heaven to sleep; doubt- less, because when He is manifested to us in visible appear- ance, the words of preachers are withdrawn. For hence the Lord says by Jeremiah; A man shall no longer teach his Jer.3}, neighbour and his brother, saying, Know the Lord; for all ' shall know Me, from the least of them unto the greatest, saith the Lord. Hence Paul says. Whether prophecies, ] Cor. they shall be made void; whether tongues, they shall cease; '^' ^* tchether knowledge, it shall be destroyed. Or certainly the system of the heavens is that very vivifying power which forms the spirits of angels. For as God is the Cause of causes, and as He is the Life of the living, so is He the Reason^ ofi<Ratio.' reasonable creatures. The Lord therefore then declares the system- of the heavens, when He brings Himself before us,^ 'Ra- as to tlie way in which He rules over Elect spirits. He '°"^""* then relates the system of the heavens, when the mist of our mind is wiped away, and He manifests Himself to us in bright vision. Wlience the Lord also says in the Gospel; The hour cometh ivhen. I shall no longer speak unto you m Jobnie, proverbs, but I shall shew you plainly of the Father. For^^' He asserts that He shews plainly of the Father, because by the appearance of His Majesty, which was then manifested, He shews both how He springs from the Father not un- equal to Himself, and how the Spirit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It springs; how He Who is produced by procession, is not preceded by Those ' from Whom He proceeded. We ^ Plural, shall then behold openly how both The One is divisibly 359^" Three, and the Three indivisibly One. The tongue of God note, then Who then speaks, is the visible brightness of God exalting us. And the harmony of heaven will then sleep, because when the Rewarder of our works appears in judgment.
376 Resurrection. Heaven'fi harmony sleeps for mnie.
Job 38, the words of exhortations will at once cease. Whence ^^' also the very period of the resurrection is openly subjoined, when it is stated immediately;
Ver. 38. When the dust was hardened into earth, and the clods were bound together. V. 18. For the sacred language describes, after its custom,
things still future, as though already passed: observing, Is. 45, namely, in itself, that which is said by it ; Who made the things ^^' that are to come. The dust is therefore hardened at that time into earth, because it is brought back to solid limbs. And the clods are bound together, doubtless, because solid bodies arise together gathered from the dust. But after we have stated how these words of the Lord are to be under- stood of the future, let us now point out what they mean concerning the present.
19. Who will declare the system of the heavens, and who will make the harmony of the heaven to sleep ? The Lord declares the system of the heavens, whilst He now illuminates the minds of His Elect by teaching heavenly secrets. But He makes the harmony of heaven to sleep, whilst by a righteous judgment He conceals from the hearts of the reprobate the harmonious hymns of angels, and those joys of heavenly virtues. For this harmony of heaven, though inwardly wakeful in itself, yet slumbers outwardly through the very ignorance of the reprobate. The system of the heavenly mystery is therefore proclaimed, and yet the harmony of heaven is permitted to sleep; because to some the knowledge of the heavenly retribution is disclosed by inspiration, and what is the sweetness of inward praise is concealed from others.
20. The system of the heavens is set forth, because to the minds of the Elect there is unceasingly laid open what is the recompense of heavenly rewards; in order doubtless that they may unceasingly advance, and, passing over visible things, may stretch themselves forvvard to invisible. For every visible object which arrests the reprobate in this life, urges the Elect onward to other things. For whilst they behold the good deeds which have been done, they burn with love towards Him by Whom they have been done ; and they love Hira the more surpassingly, the more they con-
I
Others delujlit to listen to it within. 377
sider that He was prior to that which He Himself created Book good. For the silently- sounding invisible tongue of com- ^^^' punction speaks this to them within. And they hear it the louder within, the more entirely they turn away from the din of outward desires. To these then the harmony of heaven sleeps not, because their mind learns, by applying the ear of love, how great is the sweetness of heavenly praise. For they hear within that which they desire, and are, by their very longing for the Godhead, instiucted in the rewards of heavenly blessings. Whence also they bear this present life, not only when opposing, but even when favouring them, as a heavy burden ; because every thing which they behold is burdensome to them, whilst they are kept from enjoy- ing that which they hear within. Every thing which is near them they deem heavy, because it is not that for which they pant. But their mind which is unceasingly wearied by the very labours of this temporal condition, hangs on the hope of being taken up to that heavenly joy, while, as the harmony of heaven bursts forth wiihin on the ear of the heart, they daily expect for themselves the society of the heavenly citizens. That harmony of heavenly praise had burst forth in the ear of him, who was saying, / will enter into the Ps.42,4. place of the wonderful tabernacle, even to the house of God, in the voice of exultation and coiifession, the sound of a feasting city. What else therefore but the harmony of heaven was awakening him, who had heard within the voice of exultation and confession, and the sound of a feasting city ?
21. But this harmony sleeps for the reprobate, because it does not at all make itself known to their hearts by the voice of compunction. For they do not strive to think of that much longed for multitude of heavenly citizens, they behold with no ray of warmth those banquets of inward revelry, they are not borne up within by any wing of contemplation. For they are enslaved to visible objects alone, and therefore they hear within nought of inward sweetness; because, as we said before, the deafening tumults of worldly care oppress them in the ear of their hearts. Because then in the dis- pensation of the secret judgment that, which is laid open to some, is closed to others ; and that which is disclosed to
VOL. HI. c c
378 Churches formed in the World like clods of earth.
Job 38, gome is concealed from others, let it be rightly said; Who — — ^— will declare the system, of the heavens, and who will make
the harmony of heaven to sleep? But this was then more fullv disclosed to us, when our Redeemer, appearing in the mystery of the dispensation, both conferred mercy on the unworthy, and excluded those from Him, who seemed to be worthy. Whence it is here also fitly subjoined;
Ver. 38. When the dust was hardened into earth, and the clods were bound together. vi. 22. Whom do we understand by dust but sinners, who, steadied by no weight of reason, are hurried away by the
Ps. 1,4. blast of any temptation ,'' Of whom it is written ; Not so the ungodly, not so, but as the dust which the wind sweepeth away from the face of the earth. The dust therefore was hardened into earth, when sinners, having been called in the Church, were confirmed by the system of transmitted faith : in order that they, who before, being fickle through inconstancy, were raised up by the breath of temptation, might afterwards remain unmoved against temptations, and, constantly adhering to God, might hold a firm weight of good living. But clods are composed of moisture and of earth. The clods therefore are bound together in this earth, because sinners, when called and watered by the grace of the Holy Spirit, are joined together in the union of charity. These clods are therefore bound together in the earth, when people, who were before of different sentiments, as it were, in the dispersion of the dust, having received afterwards the grace of the Spirit, so agreed in that most peaceful concord of unanimity, that, when there were three thousand, or again
Acts 4, fi^.Q thousand, it was said, as Scripture witnesses. That there was in them one heart and one soul. The Lord therefore daily binds together these clods in the earth, of one dust indeed, but distinguished, as it were, by different size ; be- cause, having preserved the unity of the sacrament, He collects together faithful people in the Church according to the difference of their customs and languages. The Lord already designated these clods at that time, when He
Mark 6, ordered them to sit down fifty or a hundred together, to eat the bread and fishes.
23. But if we observe these clods in the Church accord-
I
Clods may represent divers classes in the Church. 379
inff to the diversity of their merits, we are perhaps able to Book
• • XXX
distinguish them still more minutely. For while there is — — '
one order of preachers, another of hearers ; another of rulers, and another of subjects; one of the married, another of those who abstain from marriage ; one of penitents, another of virgins ; there is, as it were, a diversely distinguished form of clods from the same earth, when in the one faith, and in the one charity, the merits of good workers are shewn to be unequal. That people, who with the same zeal offered different gifts for the construction of the tabernacle, signified these clods; of which it is written; Whatever was E\. 35, necessary for the worship of the tabernacle, and for the'^^' ^' holy garments, men with women furnished, bracelets and earrings, rings and armlets. Every golden vessel was set apart for the offerings of the Lord. If any man had blue, purple-, and twice dyed scar let, fine linen, and goats'' hair, Sj-c. 24. For the adorning, therefore, of the tabernacle men offer gifts together with women, because in fulfilling the service of Holy Church, both the lofty deeds of the strong and the lowliest works of the weak are reckoned. But what is designated b}^ bracelets which bind the arms, except the works of sturdily labouring riders } And what is expressed by earrings, but the obedience of subjects? What by rings, but the seal of secrets? For teachers commonly put a seal on that which they consider cannot be understood by their hearers. And what is spoken of by armlets, but the orna- ments of the first works? What is understood by a golden vessel set apart for the offerings of the Lord, except the understanding of the Godhead? which is the more detached from the love of inferior objects, the more it is raised to love those things only which are eternal. What by blue, but the hope of heavenly things ? What by purple, but blood, and endurance of sufferings, displayed from love of the eternal kingdom? And what is pointed out by the twice dyed scarlet, but charity, which is twice dipped in order to its perfection, because it is adorned with the love of God, and one's neighbour? What by fine linen, but the immaculate purity of the flesh? And what is designated by the goats' hair, of which the roughness of the hair cloths is woven, except the hard affliction of penitents ? Whilst some there-
c c '2
380 Dithers ojferinys of virtue. The Church seizing prey.
Job 38, fore exercise tlicir resolute authority by bracelets and rings, -^ — and others by ean-ings and armlets display devoted obedi- ence, and upright conduct; some by the golden vessel which has been set apart possess a surpassing and more accurate knowledge of God; others by the blue, purple, and scarlet, cease not to hope for, believe, and love the heavenly things they have heard of, even those which they do not yet under- stand with more accurate knowledge ; some by the fine linen offer the purity of the flesh; others by the goats' hairs bewail with severity that which they have committed with pleasure; innumerable clods are produced, as it were, from one earth, because unlike actions of the faithful proceed from one and the like obedience. But these clods would doubtless not be bound together and rise from the dust, did not the dust first receive water, and become solid from the moisture it has imbibed: because if the grace of the Holy Spirit did not bedew sinners, the unity of charity would not keep them firmly bound to deeds of faith. Let the Lord then make known when He will declare the system of the heavens, or make the harmony of heaven to sleep. For He says; When the dust was being hardened into earth., and the clods were being bound together. As if He were saying. My calling and My choice being then first manifested, I both disclosed, not without compassion, spiritual secrets to some, and hid them, not without justice, from others, when T was rejecting some, and was uniting others within the Church in the concord of unity. But because this Holy Church, when rejected by the unbelief of the Jews, betook herself to spoil the Gentiles, and to convert them in her own body, (which she did indeed not in her own strength, but that of the Lord,) it is fitly subjoined;
Ver. 39. Wilt thou seize the prey for the lioness, and Jill the soul of her whelps f vii. 25. She is doubtless that lioness, of which Job was saying, when he saw proud Judaea passed over by the preaching of Job 28, the Church; The children of the dealers have not trodden it., nor hath the lioness passed through it. The Lord therefore seizes the prey for this lioness, to fill the soul of her whelps, because for the increase of this Church, He has carried off many from the Gentile world, and has, by the gain of souls,
Tlie Apostles, while tveok, whelps in the Lioness'' den. 381
satisfied the ravenous wishes of the Apostles. For they are Book in truth called whelps from the tenderness of their mind, and ^^^' the weakness of their feai', because, after the Lord had suffered, they used to sit with closed doors, as is written of them; When it was late on that day, the first of the te^ee^, John 20, and the doors were shut where the disciples were assembled ' for fear of the Jews, came Jesus and stood in the midst of them. Whence it is here also fitly subjoined of these same whelps ;
Ver. 40. When they couch in their dens, and lie in ivait in their caves.
26. For when the holy Apostles did not at all rise up viii. against the limbs of the devil in the voice of bold preaching, and, not being yet strengthened a;fter the Lord's Passion with the outpouring of the Holy Spirit, did not preach their Redeemer with firm authority, they were still lying in wait,
as it were, in dens against their adversaries. For when the doors were closed, the whelps who were about to ravage the world were couching, as it were, in certain secret caves : in order that they might afterwards boldly seize the prey of souls, of whom it was then certain, from their very conceal- ment, that they were afraid of the assault of the world on themselves. These whelps in ambush with those closed doors sought for the death of our death, that so they might destroy our guilt, and kill all the life of sin within us. To tlie chief of these, that famished, but still vigorous whelp, it is said, when the Gentiles had been set before him by the linen sheet, as thottgh the prey had been pointed out to him, Kill and eat. These whelps, as though they were still -^cts 10, weak, are ordered to couch in their dens, when it is said to them by the voice of the Lord, Tarry ye here in the city., Luke24, until ye be endowed with power from on high. Are not they rightly called the whelps of the lioness, who, having been born in the Church, seized with their mouth the opposing world?
27. And these things we know were done by the holy Apostles, these also we now see done by perfect teachers. For though they are the fathers of the people that follow them, yet are they the sons of those who go before ; whence
382 Preachers whelps of the Church. Their hungry waiting.
Job 38, they are not improperly called whelps. Or certainly because
^ — though they are the teachers of certain of the faithful, yet
they boast that they ai'e the disciples of the Church universal. The Lord, therefore, seizes the prey for the lioness, because by the virtue of His inspiration He seizes the life of offenders from error; and He fills the soul of her whelps, because by the conversion of many He satisfies the holy longings of teachers. Of which whelps it is well subjoined ; When tfieg couch in their dens, and lie in tvail in their caves. For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knows also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to bear himself. P'or he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not. Teaching therefore, in order to be able to reach the hearts of the hearers, must consider what seasons are suitable to it. It is therefore well said of these whelps, When they couch in their dens, and lie in wait in their caves. For when holy teachers perceive things to be reproved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the grasp of severe reproof the neck of the haughty. The Lord is there- fore daily seizing the prey for this lioness, whether by Apostles, or by teachers whom He has appointed in the place of the Apostles ; and by those whom He has seized, He ceases not to seize others also. For the righteous seize the sinners of this world for this purpose, that others also may be snatched from the world by them when they are con- verted. Whence the Gentile world itself also, which was seized by the holy mouth of the Apostles, is now ravenous
Young of the gentile Raven now seek prey from God. 383
after others, with the same hunger, as it knows that it was Book itself desired by the Apostles. Wherefore it is also fitly — ^— ^ subjoined;
Ver. 41. Who prepareth for the raven his food, when his young ones cry to God, wandering because they hare not meat?
28. For what is designated by the name of the raven, and ix. its young ones, but the Gentile world blackened with sin ?
O^ which it is said by the Prophet; Who giveth to thePs.U7, beasts their food, and to the young ravens which call on Him. For the beasts receive food, when minds before brutal, are satiated with the food of Holy Scripture. But food is given to the young ravens, namely, to the sons of the Gentiles, when their longing is refreshed by our conversion '. 'al. 'con- This raven was food, while Holy Church was seeking for it-Tj^Qf'' But it now receives food, because it seeks out others for conversion.
29. And its young, that is, the holy preachers which are sprung from it, truly trust not in themselves, but in the strength of their Redeemer. Whence it is well said : When his young ones cry to God. For they know that they can do nothing by their own strength. And though in their pious wishes they hunger for the gain of souls, yet they desire these effects to be wrought by Him Who works all things within. For they understand by true faith, that neither is he that planteth any thing, neither he that watereth, i Cor. but God Who giveth the increase. ' ' '
30. But in that which is said, Wanderi7ig because they have no meat, nothing else is designated by this wandering but the wishes of eager preachers. For while they desire to receive people into the bosom of the Church, being kindled with great warmth, they put forth their desire now to gather in these, and now those. For this very agitation of thought is, as it were, a kind of wandering; and they pass over as if to different places, with change of will, whilst they run here and there with ravenous mind, in numberless ways, and into different parts, for uniting souls together.
31. This wandering the young ones of the ravens, that is the sons of the Gentiles, learned from the teacher of the Gentiles himself. For in proportion to the strong love with
384 Wandering of the ChurclCs ravens after food.
JoB38,whicl) he burns, does lie pass with rapid wandering from
. — '— place to place ; he wishes to pass from one place to another,
because the love itself which fills him, urges him on. For
Rom. i.when placed far away from the Romans, he writes, / make mention of you always in my prayers^ making request, if hy any means now at length I migJit have a prosperous journey by the will of God to come to you : for I long to see you.
2 Cor. When kept at Ephesus, he writes to the Corinthians, Behold
' ■ tliis third time I am ready to come to you. Again, when
tarrying at Ephesus, he speaks to the Galatians, saying,
Gal. 4, / desire to he with you now, and to change my voice. When he was shut up also at Rome in the close keeping of the prison, because he is not permitted to go himself to the
Phil. 2, Philipj)iaus, he promises to send a disciple, saying, / trust in the Lord Jesus to send Timotheus shortly unto you, that I also may he of good Jieart, having known your state. When bound also in chains, and detained at Ephesus, he
Col. 2, writes to the Colossians, For though I he ahsent in hody, yet am I with you in the iipirit. Behold how he wanders, as it were, in his holy longing; he is detained here in body, he is led thither in the Spirit; and exhibits the affection of fatherly love to those who are present, makes it known to those who are absent ; bestows his labours on those who
'so near- are before him, expresses his wishes for those who only hear'
copies, ^^i™' 5 efficaciously present to those with whom he was, and
Ben. yet not absent from those with whom he was not. But we
prefers . . ri- i--/-
'theab-gaui a better notion of his wandering, if we consider still j^"** further his words to the Corinthians; for he says, / will 16,5. 6. come to you, when, I shall have passed through Macedonia ; for I shall pa,ss through Macedonia ; but I shall perhaps remain with you, or even winter. Let us consider, I pray you, what is this wandering. For behold in one place he remains for a while, in another he says that he will go, and in another he promises that he will turn aside. Why is it that he so anxiously distributes himself through so many places, except that he is bound around all with one love ? For love, which is wont to unite things that are divided, compels the one heart of Paul to be divided amongst many things. And yet he gathers it together the more closely in God, the more widely he scatters it forth in holy longings. Paul therefore
The Jeuish Church fed at the cry of her children. 385
wishes to say all things at once in his preaching, to behold Book all men at once through his love ; because he both wishes, ^^^' by remaining in the flesh, to live for all, and, by passing out of the flesh, to profit all by the sacrifice of faith. Let therefore the young ones of the ravens wander, that is, let the sons of the Gentiles imitate their master, let them shake off the torpor of their mind, and when they find not the gain of souls, that is, their food, let them not rest; let them stretch themselves forth to advancement after advancement ; and, toiling for the benefit of many, let them wander, as it were, and hunger for their own refreshment. But because, in running to and fro by the works of preaching, they cease not to feed the Gentile world with the refreshment of faith, let it be rightly said, Who prepareth for the raven his food., when Ills young ones cry to God, wandering because they have no meat.
32. But by the name of ' raven,' the people of the Jews, black with the demerit of unbelief, can also be designated. For its young ones are said to cry to God, that food might be prepared for this very raven by the Lord ; doubtless, because the holy Apostles, begotten of the flesh of the people of Israel, wdiile they were pouring forth prayers to the Lord for their nation, fed with spiritual wisdom their parent people, as the young ravens feed him from whom they are sprung in the flesh. While therefore his young ones cry out, food is provided for the raven ; because, while the Apostles entreat, the people, which was before unbelieving, is led to the knowledge of the faith : and from the preaching of its sons is fed, as it were, by the voice of its young ones. But we ought in this verse carefully to notice that point, that food is said to be prepared for this raven, first when bis young ones are crying, and afterwards when they are wandering. For food is prepared for the raven, at the cry of his young ones, while at the preaching of the Apostles, Judaea, on hearing the word of God, was filled with spiritual wisdom, at one time in three, and at another in five thousand persons. But when, through the multitude of the reprobate, it was exercising its cruelty against the preachers, and was destroying, as it were, the life of the young ravens, they were dispersed also into every quarter of the world. Whence also
386 Wandering of Preachers brings food to Jewish Raven.
Job 38, they say to these their fathers m the flesh, who were opposhig AL_ their spiritual preaching, We ought to speak the ivord of Acts^iy ^^^ '^ y^*' ^''■*^5 ^ui since ye reject it, and judge yourselves 4<>- unworthy of eternal life, to I tie turn to the Gentiles; knowing full surely that after the Gentiles believed, Judasa also would come to the faith. Whence also it is written, Rom. Until the fulness of the Gentiles should come in, and so all 26, ' Israel should be saved. Because therefore the holy Apostles especially endeavoured, first to preach to those who heard them, and afterwards to set before those that resisted the example of the converted Gentiles ; the hungry young ones sought its food for this raven, first by crying, and afterwards by wandering. For the raven finds food from the quarter where the young ones wander; for whilst the Jewish people beholds the Gentiles converted to God by the labour of preachers, it blushes sometime at the last, at the folly of its own unbelief, and then understands the sentences of Holy Scripture, when it perceives that they were known to the Gentiles before they were known to itself.^ And the wandering of its young ones having been fulfilled, it opens the mouth of its heart to take in the holy word ; because when the courses of the Apostles through the world have been completed, it at last spiritually understands those things, from which it had long abstained through the bondage of unbelief. But because the virtue of Divine Power alone effects all these things, it is rightly said, Who prepareth for the raven his food, when his young ones cry to God, ivandering because they have no tyieat. Thou understandest, Except Myself, Who both bear with the unbelieving people, when its sons entreat, and feed it by their preaching, and support it, to be converted at length iu the end, when they wander to other places. MoR. 33. There is something further, which can be understood of this raven in a moral sense. For when its young are hatched, it declines, as is said, to give them food to the full, before they become dark in their pkimage, and allows them to suffer from want of food, until its own resemblance appears in them, through the blackness of their wings. But they wander hither and thither in the nest, and seek for the support of food with open mouth. But when
Novices not hlack-Jledged in humility wait for food. 387
they have begun to get black, it seeks the more eagerly for Book food to be given them, the longer it has deferred feeding— = — '- them. Every learned preacher, who cries with a loud voice, whilst he carries the memory of his own sins and the know- ledge of his own infirmity, as a kind of black shade of colour, is doubtless a raven. To whom disciples indeed are born in the faith, but perhaps they still do not know how to consider their own infirmity : perchance they turn away their memory from their past sins, and thus display not that blackness of humility which ought to be assumed against the pride of this world. But they open their mouth, as it were, to receive food, when they seek to be instructed in sublime secrets. But their own teacher supplies them the more scantily with the food of sublime instruction, the more he perceives that they bewail inadequately their past sins. He waits for them in truth, and warns them, first to become black, from the brightness of this life, by the lamentations of penitence, and then to receive afterwards the suitable nourishment of most subtle preaching. The raven beholds in the young ones their gaping mouths, but he first looks for their bodies to be covered with the blackness of wings. So too a discreet teacher imparts not inward mysteries to the understanding of those, whom he considers to have not yet in any way cast themselves off fi'om this world. The less black then his disciples are, as it were, outwardly, through devotion to the present life, the less are they filled with the food of the word within : and the less they strip them- selves of bodily glory, the more are they bereft of spiritual refreshment.
34. But if in the confession of their past life, they put forth the groans of their lamentation, as darkening plumage, the teacher immediately flies in contemplation, to bring down food from on high, as a raven thinking of the refreshment of its young ones ; and brings back to them in his mouth the food they are gaping for: whilst with that wisdom which he has begun', he supplies by his teaching the food of life to his \ *'• , hungry disciples. And he refreshes them the more eagerly from above, the more truly he perceives that, by the lament- ation of ])enitence, they are turning black from the brightness of the world.
388 Black ivings ofJiumility serve for Jly in g.
Job 39, 35. But whilst the young are clothing themselves in the -— 1^ — dark hue of their wings, they also give promise of flying; because the more disciples think meanly of themselves, the more they despise and afflict themselves, the more do they hold out the hope of advancing to higher things. Whence also the teacher takes care to feed those move speedily, whom by certain marks he now foresees to be capable of assist- ing others. For hence Paul admonishes Timothy to nurture, as it were, with greater anxiety the newly fledged young, 2 Tim. while he says ; And the things that thou hast heard of tne ' ■ bg many witnesses, the same commit thou to faithfid men, who shall be able to teach others also. And while this dis- cretion in teaching is carefully preserved by a preacher, a more abundant power of preaching is given him from above. For whilst he knows through love how to sympathize with his afflicted disciples, whilst through discretion he understands the fit season for teaching, he enjoys the greater gifts of his under- standing, not only for himself, but for those also, to whom he devotes the efforts of his labour. Whence it is here also fitly said ; Who prepareth for the raven his food, when his young ones cry to God, wandering because they have no meat. For when the young ones cry to be filled, food is prepared for the raven; because while good hearers hunger after the word of God, greater gifts of understanding are given to their teachers for their refreshment. It follows ;
Chap, xxxix. ver. 1. Knowest thou the time when the wild goats {ibices) bring forth in the rocks, or hast thou observed the hinds ivhen they calve? X. 36. The southern part of the world calls birds, which inhabit the streams of the Nile, ' ibices.' But the eastern and western quarters term small quadrupeds, ' ibices,' whose custom also it is to bring forth in the rocks, because they know not how to dwell except in the rocks. And if they ever fall down, even from the lofty tops of the mountains, they catch themselves without hurt on their own horns. For in falling they strike their head, and while they present the tips of its liorns, the whole body is exempt from the injury of the fall. But it is the custom with hinds to destroy the serpents which they have found, and to mangle their limbs with their bites. But it is said that, if ever they cross
Hindfi, and wild goats on rocks, Christian Teachers. 389
rivers, they rest the weight of their heads on the backs of Book
those m front, and that, succeeding in turn to each other, '-
they do not feel at all the labour of the weight. Why is it then that blessed Job is questioned concerning the bringing forth of the wild goats, and the hinds, except that by wild goats, and hinds, is signified the character of spiritual masters ? For they in truth bring forth as wild goats in the rocks ; because by the teaching of the fathers, who are called rocks for their solidity, they bring forth souls to con- version. They, like wild goats, feel not the losses of any fall, when they are caught on their own horns ; because whatever temporal ruin befals them, they support themselves on the testaments of Holy Scripture, and are saved, as it were, by being caught on their horns. For of these testa- ments it is said. Horns are in His hands. They fly therefore Hab. 3, to the consolation of Scripture, when they are struck with ' the loss of any temporal fall. Did not Paul, when sinking through the adversities of this world, catch himself, like the wild goats, on his horns ; when he was saying. Whatsoever Rom. things were written were written for our learning, that we ' ^' through patience and comfort of the Scriptures might have hope. They are also called hinds, as is said by Jeremiah of teachers carelessly deserting the children who were born to them ; The hind calved in the field, and forsook it. They, Jer. 14, like hinds, live on destroyed sins, as on dead serpents ; and " from this very destruction of their sins are they more eagerly ardent for the fountain of life. Whence the Psalmist says, As the hart longeth for the fountains of water, so longeth'Ps.i%\. my sold after Thee, 0 God. They also, while they pass over the gliding moments of this temporal state, as if they were streams, place their burdens each on the other, being compassionate from love; because they keep with careful ob- servation that which is written ; Bear ye one anothefs burdens. Gal. 6, and so ye willfidfil the law of Christ. But because after the^' coming of the Lord, spiritual teachers were scattered through the world, who were able by their preaching to travail with souls in conversion ; and because this very season of the Lord's Licarnalion was not known, before the voices of the Prophets, though His coming Incarnation was foreknown to all the Elect, blessed Job is well questioned concerning
390 Good ivorks brought forth on rocks of old example.
Job 39, the time when the wild goats and hinds bring forth, and it is
'- — said to him ; Knowest thou the time when the wild goats
bring forth in the rocks ^ or hast thou observed the hinds when they calve'? As if it were said to him; Thou believest thyself to have acted in some sublime manner, because thou foreseest not, as yet, that time, when spiritual masters, sent into the world, beget children by the doctrine of the ancient fathers, and by their labours gather together for Me the gain of souls. For wert thou to behold their fruit, like the offspring of wild goats and hinds, thou wouldest think very humbly of thine own virtue. For the great things which we do, we regard as the very least, when we balance them with nobler examples. But they then increase in their merits with God, when through our humility they become less to ourselves.
37. But teachers can be understood by the designation of ' hinds,' but hearers by the term ' wild goats,' which are very small animals. But the wild goats bring forth in the rocks, because they are made fruitful in order to the per- formance of good works, by the examples of preceding fathers, in order that, if they hear perchance sublime pre- cepts, and, conscious of their own infirmity, doubt their ability to fulfil them, they may look to the doings of their elders, and from considering their boldness, bring forth the offspring of good works. For to speak of a few instances among many, that the studious reader may learn much in few words, when such an one is hard pressed with insulting words, and is unable to maintain the virtue of patience, let him recal to his memory the conduct of David, who, when Semei was assailing him with so many insults, and the armed chieftains
2 Sam. were striving to avenge him, says, What have I to do with
' ' y^^j y^ sons of Saruia ? Let him curse; for the Lord hath
ordered him to curse David; and who is there who dareth to
ibid.^ say ^wherefore hath he done so. And a little after, Let him alone., that he may curse according to the command of the Lord, if perchance the Lord may look on my affliction, and requite me good for this cursing to-day. In which words he plainly shews, that, when flying from his son rebelling against him, in consequence of the sins committed with Bethsabee, he recalled to his mind the evil which he had
11,12.
David and Joseph teach to resist temptation. 391
committed, and patiently submitted to what he heard, and Book that he believed insulting words to be not so much re-
proaches, as means of assistance, by which he considered that he could be purified, and have pity shewn to him. For we then bear patiently reproaches heaped on us, when we recur in the secrecy of our mind to what we have done wrong. For it will seem a light thing that we are assailed undeservedly, when we perceive in our conduct that what we deserve is much worse. And thus it comes to pass that the insults deserve our thanks rather than our anger, by whose occurrence we trust that a greater punishment can be avoided in God's judgment.
38. Behold, while another person is advancing in worldly prosperity, he feels himself assaulted with the provocations of lust, as the joy of his heart panders to his wishes; but he recals to his memory the conduct of Joseph, and main- tains himself in the stronghold of chastity. For he, when he saw that he was persuaded by his mistress to forfeit his chastity, says ; Behold my master, having given all things to Gen. 39, me, knoweth not what he hath in his house, nor is there any ' thing which is not in my power, or which he hath not delivered to me, except thee, who art his wife ; how then can I do this wickedness, and sin against my lord ? By which words there is shewn one who suddenly brought to mind the good things he had obtained, and overcame the evil which was assailing him; and who, by bringing to mind the favour he had received, crushed the power of imminent sin. For when slippery pleasure assails us in prosperity, this very prosperity must be opposed to the sting of tempt- ation ; in order that we may be the more ashamed at com- mitting sin, the more we call to mind that we have as a free gift received good things from God, and that we may convert the gift of outward blessings which has been conferred, into arms of virtues; that the goods we have received may be before our eyes, and that we may overcome those things that allure us. For because pleasure itself arises from prosperity, it must be struck down by a consideration of the same prosperity, in order that our enemy may perish by that same from which he takes his rise. For we must use consideration, lest we should turn into sin the gift we have received, and
392 Daniel teaches adr-avcement by self-conlrol.
Jon 39, lest the whirlpool of wickedness should swallow us up, — ^- — through the favour of life. For we kindle inextinguishably against us the wrath of the Heavenly Judge, if, even from His very bounty we fight against His goodness.
39. Another, seeking after the sweetness of inward know- ledge, and unable to attain its secrets, looks at the life of Daniel as a pattern, and attains the desired eminence of wisdom. For he in truth who is afterwards called, by the voice of the angel, in consequence of his eagerness after Dan 10, inward knowledge, a man of desires, is said to have first ib.i 8. tamed within him the desires of the flesh in the king's court, so that he touched none of the delectable meats, but pre- ferred a harder and rougher fare to that which was sumptuous and more delicate, in order that he might attain to the delight of inward nourishment, while taking from himself the pleasures of outward food, and that he might enjoy more eagerly the taste of wisdom within, the more firmly he had outwardly restrained his fleshly taste, for the sake of this same wisdom. For if we cut off a pleasure from the flesh, we presently find a spiritual delight. For if outward wander- ing is shut out, an inward retreat is laid open to the earnest- ness of the mind. For the more the mind is unable, on account of its discipline, to spread itself beyond itself, the more is it able to extend and advance above itself: because even a tree is compelled to grow in height, which is pre- vented from spreading out into branches : and when we obstruct the streams of a fountain, we provoke the streams to rise to a higher level. Whilst then thoughtful persons look at the life of Saints as a model, the wild goats drop their young on the rocks. Hence it is that Paul was exhort- ing his hearers to bring forth as wild goats in the rocks, when, after having enumerated the virtues of their ancestors, Heb.i2, he was saying ; Having so great a cloud of witnesses placed over us, laying aside every weight, and the sin which sur- rounds us, let us run with patience to the contest set before \hA3.7.iis. And again; Whose faith imitate, considering the end of their conversation.
40. But when we conceive in our heart the Divine pre- cepts, we do not bring them forth at once, as if already com- pacted solidly by thought. Whence also blessed Job is
Conception and birth of good in man unseen. 393
questioned not as to the bringing forth of the wild goats, but Book
as to the time of their bringing forth. For if in truth we -
hardly comprehend this time in ourselves, we are much more ignorant of it in the mind of another. For the seeds of heavenly fear having been first conceived in the womb of the heart, are consolidated by studious meditation in order to remain; after that, when, having been kept firm by strict attention of thought, they proceed to reasonable discretion, they are formed, as it were, into distinct limbs; next, having been conformed by a habit of perseverance, they come, as it were, to the solidity of bones, but lastly, when strengthened by perfect authority, they proceed, as it Avere, to the birth. But no one observes these growths of the Divine seeds in another's heart, save Him Who creates it. For though we know, from the evidence of certain facts, that a person has conceived the might of heavenly desire, yet, when it comes forth to the birth, we cannot tell.
4J. But the seeds which have been conceived in the mind frequently cannot arrive at perfection ; because they precede, in their coming forth, the proper time of their birth. And because they come before the eyes of men not yet fully fashioned in thought, they die as if born out of due time. For the tongue of man frequently extinguishes virtues which are still tender, when it praises them as -tliough already strong. For they perish the more rapidly, the more unsea- sonably they come forth to the knowledge of applause. But sometimes, when our imperfect and feeble thought is brought too soon before men, it is dissipated by the assault of oppo- nents, and when it endeavours to appear to exist before the time, it causes itself not to be. But because holy men lake care that all their good thoughts gain strength in secret, and first form within the womb of their mind the offspring which is about to be produced, blessed Job is rightly questioned concerning the season for bringing forth; because, namely, it is not known to any one, excepting to the Creator, what is the fitting season in each case. But He, when He looks to the secret recesses of the heart, discovers at what time our good deeds are properly brought forth to the knowledge of men. It is therefore well said ; Knowest thou the time when the wild goats bring forth in the rocks ? As if He
VOL. III. D d
394 Hidden labours of Holy Men travailing with others.
Job 30, openly said, As 1, Who therefore cause the progeny of the — ^ — Elect to live, because I bring them forth at the time fore- known. But when the birth of the hearers has been com- pleted, it is well subjoined; Or hast thou observed the hinds when they calve? For to observe the hinds when they calve, is to examine with careful consideration those labours of fathers, who beget spiritual children,
42. For it should be carefully noticed, that this language is so strictly attended to, that it is said, Hast thou observed? Because it is in truth the habit of very few to consider what labour there is in the preachings of the fathers, with what great pains, and efforts, as it were, they bring forth souls in faith and conversation ; with what careful circumspection they watch themselves, that they may be resolute in their commands, sympathizing in infirmities, fearful in threats, gentle in exhortations, humble in displaying their authority, overbearing in their contempt for temporal goods, unbending in the endurance of adversity, and yet weak, when they ascribe not to themselves their own strength ; how great is their pain for those that fall, how great their fear for those who stand, with what ardour they seek to gain some things, with what anxiety they preserve others which they have gained. Because, therefore, it is the habit of very few to consider these flings, it is well said to him.
Or hast thou observed the hinds when they calve?
43. But it is no objection, that God, when speaking of teachers, describes them under the type, not of stags, but of hinds. Because, doubtless, they are true teachers, who, while they are fathers through the vigour of their discipline, know how to be mothers through their bowels of compassion. Who endure the labours of holy conception, and bear within the womb of love children to be brought forth to God. For in the production of offspring mothers endure the greater labour, who bear for a long period of months the growing conception within their womb, and who deposit it, not without great pain, when it comes forth from the womb. Whence it is here also subjoined with fit consideration ;
Ver. 2. Hast thou numbered the months of their con- ception ? xi. 44. For when holy men think of the improvement of their
God only marks Ihe stages of spiritual growth. 395 hearers, they bear already a conception, as it were, in their Book
womb. But when they put off some things which ought to be said, and seek a season fit for their exhortations, they are detained, as it were, by a weary length of months, from that birth which they wish to take place. And frequently when they are unwilling to express some of their sentiments to their hearers unseasonably ; by this very slowness in declaring their opinion they are strengthened with greater wisdom, whether for giving this advice, or for reproving these faults. And while the life of their children is con- sidered, but the tongue utters not the thoughts of the mind before the time, the offspring which has been already con- ceived grows, as it were, within the womb ; in order that the sentiment of their heart may then come forth to the knowledge of the hearers, when being usefully uttered it can live, as if at the fit season for its birth. But since men ai'e ignorant when, or how, these things take place in the mind of teachers, but God, in order to the glory of retri- bution, considers not only the effects, but also the seasons of thoughts, it is rightly said to blessed Job, Hast thou numbered the months of their conception? Thou under- standest. As I, Who count in holy preachers not only the fruits of their outward doings, but their long-continued meditations themselves ; Who reserve them also for retri- bution.
45. By months, because they are an aggregate of days, multiplied virtues can be likewise understood. In months also the moon is new born ; and there is no hindrance, if the new creating of regeneration is understood by months. Of which the Apostle Paul says, In Christ Jesus neither Gal. 6, circumcision availeth any thing, nor uncircumcision, but a neiv creature. When holy men, therefore, prepare them- selves for preaching, they first renew themselves within with virtues, in order to accord in their living with that which they teach in words. They first consider their own internal state, and cleanse themselves from all the filth of sin ; taking special care to shine forth against anger with the light of patience, against the lust of the flesh to glitter with cleanness even of the heart, against torpor, to be bright with zeal, against the confused motions of precipitation to
D d2
396 PcuKjf! and groans of birth in holi/ Teachers,
Job 3<), ^low with sevenc gravity, against pride to shine with true — ~ — humility, against fear to be brilUant with the rays of au- thority. Because therefore they first accumulate such atten- tion on themselves, months of virtues pass, as it were, in the conception of holy preaching. And the Lord alone, numbers these months, because no one but He Who has given these virtues, values them in their hearts. And because the pro- | duce of fruit follows according to the measure of their virtues, it is rightly subjoined ; j
And hast thou known the time when they hring forth ? xii. 46. Thou understandest, As I, Who, when I number months in the thought of virtues, know when they are able to bring forth that which they wish to perform ; because, doubtless, whilst I behold the secrets of the heart, 1 judge from the weight of thought within, the future result of the work without. It follows ;
Ver. 3. Thetj bow themselves for the birth, and hring forth, and utter roarings. xiii. 47. For they roar in truth, whilst by bending themselves down, they bring forth the souls of their hearers in the con- versation of light; because they cannot release us from eternal punishments, except by tears and pain. For holy preachers sow in tears now, that they may afterwards reap a crop of joysr They are now like hinds in the pangs of bringing forth, that they may afterwards be fruitful in spi- ritual offspring. For, to speak of one out of many, I see Paul, like a hind, uttering roarings of great pain in his
Gal. 4, pangs of birth. For he says, 3Iy little children, of whom I ^ ' travail in birth again, till Christ be formed in you, I desire to be with you now, and to change my voice, since I am perplexed for you. Lo, he wishes to change his voice in his child-birth, that the voice of preaching may be turned into the roaring of pain. He wishes to change his voice, because those whom he had already brought forth by preaching, he was again bringing forth with groans in forming them anew. What a roaring did this travailing hind utter, when he was compelled to exclaim to these same
Gal. 3, persons, returning after him, saying, O senseless Galatians !
}' - who hath bewitched you ? and are ye so foolish, that when ye have begun in the Spirit, ye are now made perfect by the
! They bow down from their highest state to bring forth. 397
!
j flesh} Or certainly; Ye did run well; who hindered you Book I that ye should not obey the truth? What a roaring vvas2E2^^ ! there in the birth-pains of this hind, which brought forth 7. i with so many difficulties her young so long conceived, and which kne^v they had returned, when at length brought forth, to the womb of wickedness ? Let us consider what pain, what I labour she suffered, who after she had had strength to bring I forth what she had conceived, was, again, obliged to resus- citate them wiien dead.
48. But it must be particularly observed, that these hinds ! bow down to bring forth ; doubtless, because they would '. not have strength to bring forth, if they were standing erect. ; For unless holy preachers were to come down from that boundlessness of inward contemplation which they embrace, : by bending, as it were, to our infirmity, in the humblest preaching, they would surely never beget sons in the faith. For they could not benefit us, if they continued in the uprightness of their own height. But let us see the hind bending herself to bring forth. It says, / could not speak ^Cot.3, unto you as unto spiritual, but as unto carnal; as unto babes in Christ, I have given you milk and not meat. And presently it mentions the causes of this bending, For hitherto ihid. ye were not able, neither yet now are ye able. But this hind, which has been bent on our account, let us, I pray you, be- hold erect. It says ; We speak wisdom among them that are 1 Cor.2, perfect. And again. Whether we be beside ourselves, it is^Q to God. But when it is beside itself to God, we do not 13. at all understand its transport. It therefore bows down to us, in order to gain us. Whence it fitly subjoins in that place, Whether we be sober, it is for your cause. For if holy men ibid were to choose to preach to us those things which they hear, when they are intoxicated with heavenly contemplation, and did not rather temper their knowledge with some mode- ration and sobriety, who could receive those streams of the heavenly fount, in the still contracted channel of his under- standing? But these bended hinds are called elsewhere ' heavens,' of which it is said. Bow thy heavens, O Lord,P>'.i44, and come down. For when the heavens are bowed down, the Lord descends, because, when holy preachers bend themselves in their preaching, they pour the knowledge of
398 Final hirlli into the Heavenly life.
Job 39, the Godhead into our hearts. For the Lord would not at
'- — all descend to us, if His preachers were to remain inflexible
in the rigour of contemplation. The heavens are therefore bowed down, for the Lord to descend, the hinds are bent, for us to be born in the new light of faith. These bended hinds are in the Song of Songs called the breasts of the
|°1' Bride, as it is written, Thy breasts are better than wine.
2. ' For they are the breasts, which, fixed on the casket of the bosom, feed us with milk ; because they themselves cling- ing to the secrets of loftiest contemplation nourish us with subtle preaching. In order therefore to bring us back from eternal groaning and pain, the hinds are now bent down, and utter roarings as they bring forth. But because those veiy persons who are born by the holy preaching of fathers, sometimes precede their teachers in suffering, so that while these are still remaining in this life, they themselves are already consummated by martyrdom, it fitly follows ;
Ver. 4. Their young ones are weaned, and go to their
pasture ; they go forth, and return not unto them.
xiv. 49. Holy Scripture terms ' pasture' that food of eternal
verdure, where our refreshment will no longer waste away
with any dryness of failing. Of which pasture it is said by
Ps. 23,1. the Psalmist, Tlie Lord ruleth me, and I shall want nothing; He hath placed me there in a place of pasture. And again,
Ps.95,7. But we are His people, and the sheep of His pasture. And of these pastures, doubtless, the Truth says, by Itself;
John 10, ^y -^'P) ^f ^*^y ^'^^ hath entered in, he shall be saved, and shall go in and out, and shall Jin d jmsture. They go there- fore to the pasture ; because, on going forth from their bodies, they find those refreshments of eternal verdure. They go forth, and return not unto them ; because, when they have been caught up in that contemplation of joys, they no longer need to hear the words of teachers. Having gone forth, therefore, they do not return to them ; because, escaping the difficulties of this life, they require no longer to receive from teachers the preaching of life. For then
Jer. 31, that is fulfilled which is written, Each man shall no longer
^^' teach his neighbour, and each his brother, saying. Know the Lord, for all shall know Me, from the least of them even unto the greatest, saith the Lord. Then is fulfilled that
Wild ass, type of freedom from worldly cares. 399
which the Truth says in the Gospel, / shall declare to you Book plainly of My Father. For the Son in truth plainly declares y^^'- of the Father ; because, as we have said before, in that He 25. ' is the Word, He enlightens us by the nature of the Godhead. For men seek not then for the words of teachers, which are streamlets, as it were, from the tongue of man, when they are themselves already derived from the fount of Truth Itself.
After much then had been said, under the figurative bending down of hinds, concerning the virtue of teachers, His words are now directed to the conduct of those, who seek for the secresy of retired conversation ; to whom, since they obtain their very rest of cessation by the Divine aid, and not by their own strength, it is said by the Lord ;
Ver. 5. Who hath sent out the wild ass free, and who hath loosed his bands?
50. Understand, Except Myself. For the wild ass, who xv. dwells in solitude, signifies, not inaptly, the life of those who dwell far removed from the crowds of people. And it is fitly also called free, because great is the drudgery of secular pursuits, with which the mind is grievously wearied, though it toil therein of its own accord. And to be freed from the condition of this slavery is no longer to desire any thing in this world. For prosperity while sought for, and adversities also while dreaded, oppress, as it were, with a kind of servile yoke. But if any one has but once freed the neck of his mind from the dominion of temporal desires, he enjoys already a kind of liberty even in this life, whilst he is affected by no longing for happiness, and is constrained by no dread of adversity. The Lord beheld this heavy yoke of slavery set hard on the necks of worldly men, when He was saying, Oome unto 3Ie, all ye that labour and are heavy laden, andMat.M, I will refresh you. Take My yoke upon you, and learn of^^~^^' Me; for 1 am meek and lowly in heart, and ye shall find rest unto your souls: for My yoke is sweet, and My burden light. For it is, as we have said, a rough yoke, and weight of heavy bondage, to be subject to temporal concerns, to court the things of earth, to retain things which are gliding away, to wish to stand in things which stand not, to seek after passing objects, but yet to be unwilling to pass aiway with what are passing. For while all things, contrary to
400 God alone removes hindrances to holy freedom.
Job 39, our wish, fly away, those things which had previously dis- — '- — tressed the mind from its longing to acquire them, oppress it afterwards with the fear of loss. He therefore is set free, who, having trampled down earthly desires, is exonerated, in security of mind, from seeking after temporal things. And who hath loosed his bands? Thou understandest, Except Myself.
51. But the bands of each one are loosed, when by Divine help the inward bonds of carnal desires are burst asunder. For when a holy intention calls to conversion, but the in- firmity of the flesh still calls back from this intention, the soul is fettered and impeded, as it were, by certain bonds. For we often see many desiring indeed a life of holy con- versation, but fearing at one time the onset of present mishaps, and at another future adversities, so as to be unable to attain it. And while they look forward, as if with caution,
read 'in- to evils which are uncertain, they are incautiously retained
certa.' ^ j -i ^ ^
in the bands of their own sins. For they place many things before their eyes, on the occurrence of which in their course of life, they are afraid that they can not stand firm. Of whom ^^°^- Solomon well says ; The way of the slothful is as an hedge of thorns. For when ihey seek the way of God, the suspicions of their fears stand in their way, and wound them, as the thorns of hedges which oppose them. But since this obstacle is not wont to oppose the Elect, he there proceeds to add,
ibid. The way of the righteous is without an obstacle. For what- ever adversity may have fallen in their way of life, the righteous stumble not against it. Because with the bound of eternal hope, and of eternal contemplation, they leap over the obstacles of temporal adversity. The Lord therefore looses the bands of the wild ass, when He tears off from the mind of each of His Elect the bonds of weak thoughts, and kindly rends asunder every thing which was binding his enchanted mind. It follows ;
Ver. 6. To ivhom I have given a house in the solitude, and his tabernacles in the land of saltness.
XVI. 52. Ought we in this place to understand the solitude of the body, or the solitude of the heart ? But what avails the solitude of the body, if the solitude of the heart be wanting? For he who lives bodily removed from the world, but yet
Inward rest, and contemplation, here imperfect. 401
plunges into the tumults of human conversation with the Book
• • XX.X
thoughts of worldly desires, is not in solitude. But if any
one be bodily oppressed with crowds of people, and yet suffers from no tumults of worldly cares in his heart, he is not in a city. To those therefore of good conversation soli- tude of mind is first granted, in order that they may keep down within the rising din of worldly desires, that they may restrain by the grace of heavenly love the cares of the heart which bubble up from its lowest depths, and drive away from the eyes of the mind with the hand of gravity, all the motions of trifling thoughts which importunately present themselves, as flies which are flitting around them : and may seek for themselves some secret spot with the Lord within, there to speak with Him silently by their inward longings, when the noise is still from without.
53. Of this secret place of the heart it is said elsewhere ; There became sile^ice in heaven for about half an hour. For Rev. 8, the Church of the Elect is called ' heaven,' which, as it rises to ^' eternal and sublime truths by the elevation of contemplation, abates the tumults of thoughts which are springing up from below, and makes a kind of silence within itself for God. And since this silence of contemplation cannot be perfect in this life, it is said to have been made for half an hour. For whilst the tumultuous noises of thoughts force themselves into the mind against its will, they violently draw the eye of the mind, even when steadily fixed on things above, to view again those of earth. Whence it is written; The corruptible 'WiBAom body presseth down the soid, and the earthly habitation ' ' weigheth down the sense that museth on many things. This silence is therefore well described as having been made not for a whole, but for ' a half hour:' because contemplation is never perfected here, however ardently it be begun. Which is also suitably described by the Prophet Ezekiel, who witnesses that he saw in the hand of a man, for the measure of the city built on the mountain, a reed of six Ez. 40, cubits and a span. For the Church is in truth situated on the mountain of the Elect, because it is not founded on the lowest desires. But what is pointed out by the cubit, except work, and what by the number six but the pei-fection of the work, because the Lord also is said on the sixth day to have
402 Self-knoivledge by stillness. Tliirsl in the solitude.
Job 39, completed all His works ? What therefore does the span
'- — beyond the six cubits suggest, but the power of contemplation,
which shews to us already the beginning of the eternal and seventh rest? For because the contemplation of eternal things is not here perfected, the measure of the seventh cubit is not completed. Because therefore the Church of the Elect com- pletes all things which require to be done, the city presents itself as placed in six cubits on ihe mountain. But because it here beholds as yet only the beginnings of contemplation, of the seventh cubit it reaches only the span.
54. But it ought to be known that we do not at all reach the height of contemplation, if we cease not from the op- pression of outward care. We do not at all look into our- selves, so as to know that there is within us one rational part that rules, another animal part which is ruled, unless we are made dead to all outward disturbance by returning to the secresy of this silence. Which silence of ours Adam
Gen. 2, also when sleeping rightly typified, out of whose side the ^^' ^^' woman presently came. Because, whoever is hurried for- ward to the understanding of things within, closes his eyes to visible objects: and he then distinguishes in himself those qualities which ought either to rule manfully, or those which, as being weak, can submit : that there is one part of him which has power to rule as a man, another to be ruled, as a woman. In this silence of the heart, then, while we are awake inwardly by contemplation, we are sleeping, as it were, outwardly. Because then men who are separated, that is who are freed from carnal desires, inhabit this silence of the heart, the Lord gave to this wild ass a house in the solitude, that he might not be oppressed with a crowd of temporal desires.
55. It follows. And his tabernacles in the land of saltness. Saltness is wont to kindle thirst. And because holy men, as long as they dwell in the tabernacles of this life, are inflamed by the daily warmth of their desire to seek their heavenly country, they are said to have their tabernacles in the land of saltness. For they are in truth incessantly inflamed, in order to thirst, they thirst to be satisfied, as it
Matt. 5, is written, Blessed are they who hunger and thirst after righteousness, for they shall be filled. It follows;
The soul that knows what it is goes not with the many. 403
Ver. 7. He scorneth the mtdtiltide of the city. Book
oQ. To scorn the multitude of the city, is to avoid the .. ' evil employments of human conversation, so as no longer to ^^^^' take pleasure in imitating the abandoned manners of earthly men, who, through the abundance of iniquity, are many. For they desire to enter, with the few, the narrow gate, and seek not, with the many, to enter the broad roads which lead to destruction. For they carefully behold by Whom, and for what, they are created ; and from a right consider- ation of the image they have received, they disdain to follow the vulgar herd. Whence it is said by the voice of the Bridegroom to the Bride, in the Song of Songs, Jf thou Sol. knowest not thyself, O beautiful among women, go forth,^^^^^' and go thy way after the footsteps of the flocks, and feed thy kids. For she who is beautiful among women knows herself, when every Elect soul, though placed amongst sinners, remembers that it was fashioned after the image and similitude of its Creator, and goes on, in accordance with the similitude it has perceived. But if it knows not itself, it goes forth; because, being expelled from the secret recess of its own heart, it is dissipated by outward objects of desire. But when it has gone forth, it goeth after the footsteps of the flocks, because namely, forsaking its own inward thoughts, it is led to the broad way, and follows the examples of the peoples. And it no longer feeds lambs, but kids, because it strives to nourish, not the harmless thoughts of the mind, but the evil motions of the flesh. Because then every Elect and continent person scorns to go after the footsteps of the herds, let it be rightly said, He scorneth the midtitude of the city. Where it is also fitly subjoined ;
He heareth not the cry of the exactor.
57. What other exactor can be understood, but the devil, xviii. who once offered to man in paradise the coin of evil per- suasion, and seeks to exact from him daily the guilt of this debt .? The word of this exactor is the beginning of evil persuasion. The cry of this exactor is temptation, no longer gentle, but violent. This exactor cries out, when he tempts mightily. Not to hear then the voice of the exactor, is not at all to consent to the violent emotions of temptations. For a man would hear, if he were to do the things which
404 Saints hear not the demands of the devil or the belly.
Job 39, he suggests. But when he scorns to do perversely, it is ~ — rightly said, He heareth not the cry of the exactor.
58. But some persons in this place wish the belly to be understood by the exactor. For it exacts from us a kind of debt ; because it requires even by nature the daily fruit of human labour to be spent on it. Whilst abstinent men, then, who in this place are typified by the word ' wild ass,' repress by force the desires of the appetite, they contemn, as it were, the words of the clamouring exactor. But since many contests of virtues against innumerable vices befal the continent man, why, in speaking of the cry of the exactor being despised, is it said of the belly alone, that he restrains its impulse and assault, except that no one gains the palm of the spiritual contest, unless he has first con- quered the incentives of the flesh, by afflicting the concu- piscence of the belly ? For we cannot stand up to the conflict of the spiritual contest, unless the enemy who is posted within, that is to say, the appetite of gluttony, is first conquered; because if we overthrow not those evils which are nearer to us, we doubtless proceed in vain to attack those which are further off". For war is in vain waged in the plain against outward foes, if a treacherous citizen is retained within the very walls of the city. The mind also of the combatant is itself kept back, by the grievous disgrace of confusion, from engaging in the spiritual contest, when, feeble in its battle with the flesh, it is wounded and over- come by the swords of gluttony. For when it sees itself defeated by trifles, it is ashamed to engage in greater dangers.
59 But some, ignorant of the order of the contest, neglect
to tame their appetite, and proceed at once to spiritual
battles And though they sometimes display many acts of
great bravery, yet from the sin of gluttony ruling over them,
they lose, by the allurement of the flesh, all that they have
done boldly ; and, while the belly is not restrained, all their
virtues are overwhelmed at once by the lust of the flesh.
2 Kings Whence it is written also of the victory of Nabuchodonosor,
T^' ^52 Tlic chief of the cooks destroyed the walls of Jerusalem. For
12. Oxf. what does Scripture signify and express by the walls of
i^g^"' Jerusalem, but the virtues of a soul which is tending to the
Satan beaten in the jiesh. Five ways of gluttony. 405
vision of peace ? Or who is understood by the chief of the Book
cooks, but the belly, which is served with most diligent care -
by cooks ? The chief of the cooks then destroys the walls of Jerusalem, because the belly, when it is not restrained, destroys the virtues of the soul. Hence is it that Paul was withdrawing the strength of the chief of the cooks, who was contending against the walls of Jerusalem, when he was • saying, / chastise my body, and bring it into subjection, lest i Cor. perchance having preached to others, I myself become a ' '' cast-away. Hence he also premised, saying, / so run, wo^ib. 26. as uncertainly, so fight I, not as if beating the air. Because when we restrain the flesh, we beat with these blows of our abstinence not the air, but unclean spirits; and when we subject that which is within us, we inflict blows' on adver- ' pugnos saries set without. Hence is it that when the king of Babylon orders the furnace to be kindled, he commands a heap of bitumen, tow, pitch, and firebrands to be furnished. But yet he consumes not in this fire the abstinent youths ; Dan. 4, because, though the ancient enemy presents to our view innumerable desires of dainties, to increase the fire of lust, yet the grace of the Holy Spirit breathes into holy minds, in order that they may remain uninjured by the heats of carnal concupiscence : so that though the flame may burn so far as to tempt the heart, yet the temptation may not blaze forth as far as to consent.
60. It should also be known, that the vice of gluttony tempts us in five ways. For it sometimes anticipates the seasons of want : but sometimes does not anticipate them, but seeks for daintier food. Sometimes it looks for those things, which must be taken, to be prepared more carefully ; but sometimes it agrees with both the quality of, and the season for, its food, but exceeds, in the quantity of what is to be taken, the measure of moderate refi^eshment. But sometimes that which it longs for is even of a baser kind, and yet it sins more fatally through the heat of unbounded desire. For Jonathan deserved in truth the sentence of i Sam. death from the mouth of his father, because in taking honey ' he anticipated the time which had been fixed for eating. And the people which had been brought out of Egypt, died in the desert, because it despised the manna, and sought for
40G Strong desire even of mean food gluttonous.
Job 39, fleshly food, which it counted more delicate. And the first
'— fault of the sons of Eli arose from this, that the servant, at
1 Sam. their desire, would not receive cooked meat for the priest, ' * after the ancient custom, but sought for raw flesh, for him to serve up with greater daintiness. And when it is said to Ez. 16, Jerusalem, This was the iniquity of thy sister Sodom, pride, filness of bread, and abundance, it is plainly shewn that she forfeited her salvation, because, with the sin of pride, she exceeded the measure of moderate refreshment. And Gen.25,Egau lost the glory of the birth-right, because he desired mean food, namely, lentils, with great eagerness of longing ; and when he preferred this, even to selling his birth-right, he shewed with what eagerness he was panting after it. For it is not the food, but the desire that is in fault. Whence also we frequently take some delicate fare without blame, and take a taste of meaner food, not without guilt of conscience. For this Esau, whom we have spoken of, lost in truth his birth-right, through lentils, and Elias preserved the virtue of his body by eating flesh in the desert. Whence also the ancient enemy, because he knows that it is not food, but the desire of food, that is the cause of damna- tion, both subjected the first man to himself, not with flesh, but an apple ; and tempted the second Man not with flesh, but with bread. Hence it is that the fault of Adam is com- monly committed, even when mean and worthless food is taken. For it is not Adam alone who has received the prohibiting command to abstain from the forbidden fiuit. For when God points out certain aliments as injurious to our health, He, by a kind of sentence, forbids us to use them. And while we desire and taste noxious food, what else do we do in truth but eat of what is forbidden ?
61. Those things must therefore be taken, which the necessity of nature requires, and not those which gluttony suggests. But it is a great effort of discretion to give this exactor something, and yet to refuse him something : both to restrain gluttony by not giving, and by giving to support nature. And this discretion is perhaps suggested, when it is said ; He heareth not the cry of the exactor. For the word of this exactor is the necessary demand of nature. But his cry is the appetite of gluttony going beyond the measure of
Insidious encroachmenis of pleasure. 407
necessity. This wild ass then hears the word of this exactor, Book and hears not his cry ; because a discreet and abstinent man both supplies his belly so far as to temper his need, and restrains it from pleasure.
62. But it should be known that pleasure so veils itself under necessity, that a perfect man can scarce discern it= For whilst necessity asks for a debt to be paid, pleasure secretly demands a longing to be fulfilled; it hurries the appetite onward the more fearlessly, the more it conceals itself under the creditable profession of relieving a necessity. But frequently pleasure secretly attached follows behind in the very course of eating ; though sometimes impudently free it endeavours even to go first. But it is easy to discover when pleasure anticipates its necessity, though very difficult to discern when it secretly connects itself with that very eating which is necessary. For because it follows the natural appetite which goes first, it seems, as it were, to advance slowly behind. For at that time, when the demand of necessity is paid, because pleasure is, through eating, blended with necessity, it is not known what necessity demands itself, and what (as has been said) pleasure secretly de- mands. But we frequently both distinguish them, and yet, from knowing that they are mutually connected together, take pleasure, when hurried beyond proper bounds, in being wittingly deceived: and whilst the mind flatters itself on the necessity, it is deceived by pleasure. For it is written ; Make not provision for the flesh in the desires thereqf.'RomAS, That therefore which is forbidden to be done in desire, is ' yielded in necessity.
63. But often, whilst we incautiously condescend to neces- sity, we are enslaved to desires. And sometimes, while we endeavour to oppose our desires too immoderately, we increase the miseries of necessity. For it is necessary for a man so to maintain the citadel of continence, as to destroy, not the flesh, but the vices of the flesh. For frequently, when the flesh is restrained more than is just, it is weakened even for the exercise of good works, so as to be unequal to prayer also or preaching, whilst it hastens to put out entirely the incentives of vices within itself. For this very man, whom we bear outwardly, we have as the assistant of our inward
408 Demands of inclinatioji scorned ; eye Id the ' IteighlsJ Job 39, intention, and both the motions of wantonness are within
8.
it, and there also abound in it the appliances of good works. But often, whilst we attack an enemy therein, we kill a citizen also whom we love ; and often while we spare, as it were, a fellow-citizen, we nurture an enemy for battle. For our vices become proud upon the same food, on which our virtues are nourished and live. And when a virtue is nourished, the strength of our vices is frequently increased. But when unbounded abstinence weakens the power of vices, our virtue also faints and pants. Whence it is necessary for our inward man to preside, as a kind of impartial arbiter between itself, and him whom it bears without: in order that its outward man may both be always able to serve at its appointed ministry, and never proudly oppose it with unshackled neck ; nor be moved if it whispers any suggestion, provided it always tramples it down with the heel of autho- rity stamped upon it. And thus, whilst we allow our vices, when checked, to struggle against us, and yet prohibit their engaging with us on equal terms, it comes to pass that neither our vices prevail against our virtue, nor does our virtue again settle down to rest with entire extinction of our » or vices. In which way alone' our pride is utterly extinguished, alone' becausc though it may serve for victory, yet a continual fight is reserved for us, to keep down the pride of our thoughts. And hence, because every abstinent person both complies with the demands of necessity, and yet opposes violent pleasure, it is well said in this place also by the voice of the Lord, He heareth not the cry of the exactor. But since a discreet person raises himself the more to the understanding of higher things, the more he chastises in himself the incen- tives of the flesh, after his scorning the cry of the exactor, it is rightly subjoined;
Ver. 8. He looks round on the mountains of his pasture. xix. 64. The mountains of his pasture are the lofty contem- plations of inward refreshment. For the more holy men abase themselves outwardly with contempt, the more abundantly are they supported within with the contempla- Ps. 84, tion of revelations. Whence it is written ; He hath disposed the ascents in his heart in the valley of tears ; because those, whom the valley of humility outwardly imprisons in tears.
Angels heh eld around. Eiernal blessings sought. 409
ihe ascent of contemplation elevates within. The monntains Book •f pasture are also the lofty powers of angels : which — therefore refresh us here by ministering and assisting, because they are fattened there with the inward dew of con- templation. And because, by the bounty of God, they protect us in every contest, they are well said to be beheld around. For wo behold them ])resent on all sides around us, by whose defence we are protected against our adversaries on every side. The mountains of pasture can be taken, still further, for the lofty sentences of Holy Scripture, of which it is said by the Psalmist; The high hills for the stags, ^^- 104, because those who know already how to make the leaps of contemplation, ascend the lofty summits of the Divine sentences, as the tops of mountains. And because the feeble cannot reach in truth to these tops, it is there rightly subjoined, Tlie rock is a refuge for the urchins, because, namely, their understanding does not sublimely exercise the feeble, but faith alone in Christ humbly keeps them in. It follows ;
He searcheth after every green thing.
65. For parched in truth are all things, which, fashioned xx. for a time, are dried up from the sweetness of the present life by the coming end, as if by the summer sun. But those are called green, which fade not away by any shortness of existence. For this wild ass then to seek every green thing, is for each holy man, despising transitoiy things, to long for those which are to endure for ever.
But all these things which have been said of the wild ass, can be understood in another way also. Which we explain, having repeated the former verse, in order to leave to the judgment of the reader what he believes is to be preferred. After, then, the dispensation of preachers has been described under the figure of hinds, to shew by Whom this same virtue of preaching is given, the mention of our Lord's Incarnation is immediately subjoined, so that it is said, Ver. 5. Who hath sent out the wild ass free ? QQ. Nor let any consider it unbecoming that the Incarnate xxi. Lord can be typified by such an animal; whilst it is admitted by all that He is spoken of, in Holy Scripture, as, in a certain sense, both a worm and a beetle. As it is written ; Biit /Ps.22,6. VOL. III. E e
410 Divers animals signify Christ, each imperfectly.
Job 39, am a worm, and no man. And as it is said by tlie Prophet ^^ ^ ill the Septuagint, A beetle cried out from the wood. Since 11. then He is typified by the mention of such vile and abject things, what is said offensively of Him, of Whom it is admitted that nothing is said appropriately ? For He is called a lamb, but it is for His innocence. He is called a lion, but it is for His might. He is also sometimes compared to a serpent, but it is for His death, or for His wisdom. And He can therefore be spoken of figuratively by all these, because none of all these can be essentially believed of Him, For were He to be really one of these essentially, He could no longer be termed another. For were He properly called a lamb. He could no longer be called a lion. If He were properly called a lion, He would not be signified by a serpent. But we say all these things of Him in figure, with the greater latitude, the further removed they are from His essence. The wild ass can therefore designate the Inciirnate Lord. For the wild ass is an animal of the fields. And because the Incarnate Lord profited the Gentiles more 1 corpus than the Jews, when, assuming a living body'. He went, as anima .^^ ^yere, not into the house, but rather into the field. Of Ps. 50, which field of the Gentiles it is said by the Psalmist; The ^^' beauty of the field is idth Me. The Incarnate Lord there- fore, Who in the form of God is equal to the Father, is in the form of a servant less than the Father, in which He is also less than Himself. Let it be said therefore by the Father of the Son in the form of a servant ; Who hath sent nut the wild ass free, and who hath loosed his bands? For every one who sins is the servant of sin. And because the Incarnate Lord was made partaker of our nature, not of our sin, He is said to have been sent forth free, because He is not held under the dominion of sin. Of Whom it is written Ps,88,o. elsewhere; Free among the dead. He is said to have been sent forth free, because taking our nature. He is not at all held by the yoke of iniquity. And though the stain of our guilt touched Him not, yet the suffering of our mortality bound Him. Whence also after He is said to have been sent forth free, it is rightly added of Him; And who hath loosed His bands ? xxii. 67. For His bands were then in truth loosened, when the
Christfree,aswilhoutsin. He ivasamongst the uiifruHful. 411
infirmities of His Passion were changed into the glorv of Book His Resurrection. For the Lord had those infirmities of our-^ — — '-
mortal state, which we endure as the desert of our iniquity, as a kind of bands with which He wished of His own accord to be bound, even to death, and which He loosed marvel- lously by His Resurrection. For to be hungry, to thirst, to be weary, to be bound, to be scourged, and to be crucified, was the bond of our mortality. But when on the completion of His death the veil of the temple was rent, the rocks were cleft, the tombs were opened, the barriers of hell were laid bare, what else is shewn by so many arguments of such mighty power, but that those bands of our infirmity were loosened, that He, Who had come to take on Him the form of a servant, might return in freedom to heaven even with His members ? Of which bonds of His the Apostle Peter witnesses, saying. Whom God hath raised up^ having loosed the pains of hell, Acts 2, because it teas not possible for Him to be holden of it. And because after His Death and Resurrection He deigned to call the Gentiles to the grace of faith, after His bands are said to have been loosened, it is fitly subjoined;
Ver. 6. To Whoin I have given a house in the solitude, and His tabernacle in the land of saltness.
68. For in the Gentile world, in which there was no xxiii. Patriarch, no Prophet, there was hardly a man to exercise his reason to gain a knowledge of God. Of this solitude it is said by Isaiah ; The desert and the pathless land shall rejoice, is. 35,1. and the solitude shall exult and blossom as the lily. And again it is said of the Church; He will make her desert a*Is.6i,3. delights, and her solitude as the garden of the Lord. Bat this same solitude, which, befoi'e it knew the true wisdom of God, had brought forth saltness, is mentioned again as a land of saltness ; because it produced no verdure of good understanding, and savoured only of what was wrong. He receives therefore his house in the solitude, and His tabernacle in the land of saltness, because God when Incarnate for men, forsook Judaea, and possessed the hearts of the Gentiles. Whence it is said to Him by the voice of the Father, through the Prophet ; Ask of Me, and I will give thee the heathen Ps. 2, 8, for Thine inheritance, and the ends of the earth for Thy possession. Who, as He is God, gives all things with the
E e 2
iI2 Our Lord (unnngsf men scorned the common waifS,
Job 39, Father, as He is Man, receives of the Fatlier among all things, j , ' as it is written ; He hath given Him authority to execute Ti. judgment also, because He is the Son of man. And it is Johni3, written again ; Knowing that the Father had given all things John 6 ^'^^^ ^^^ hands. Or as He Himself says ; All that the 37. Father giveth Me shall come to Me. But if it is now asked what is the difference between a house and a tabernacle ; a house is for a dwelling place, a tabernacle for a journey. He possessed therefore on His coming the hearts of the Gentiles as if they were tabernacles, but, strengthening them by righteousness, He made them His house by inhabiting. And because He scorned to imitate the conduct of those to whom He had come, it is rightly subjoined; Ver. 7. He scorneth the multitude of the city. xxiv. 69. That is. He despises the customs of human conver- sation. For having been made a Man amongst men, He refused to observe the practice of men. For He was there- fore made a Man amongst us, not only to redeem us by the shedding of His blood, but also to change us by setting an example. He found therefore one thing in our conversation at His coming, and taught us another by His life. Yox all the progeny of the haughty race of Adam were striving to seek after the prosperity of the present life, to avoid its adversities, to escape disgrace, to follow glory. The Incar- nate Lord came amongst them courting adversity, scorning prosperity, embracing insults, flying from glory. For when the Jews had wished to make Him their king. He shrunk from being a king. But when they were endeavouring to kill Him, He came of His own accord to the scaffold of the cross. He therefore avoided that which all seek after, He sought after that which all avoid ; He caused all to marvel that both He Himself rose again when dead, and by His death raised others from death, For there are in truth two lives of a man who exists in the body, one before death, the other after the resurrection ; one of which all practically knew, but knew not the other ; and mankind were directing their thoughts to that only which they knew. The Lord came in the flesh, and while He took on Himself the one, He pointed out the other. While He took on Himself that which was known to us, He pointed out to us that which
Satan found nothing in Him to claim. 413
was unknown to us. For by His dying He practised that Book life which we possess, by rising again He disclosed that life
for which we are to seek, instnicting us by His example, that this life which we pass before our death, is not to be loved on its own account, but to be tolerated on account of the other. Because then, by practising a new conversation amongst men, He followed not the customs of Babylon, it is well written of Him, He scorneth the multitude of the city.
70. Or certainly, because He forsook the many who were wandering along the broad way, and chose the few who were walking through narrow paths. For to ' scorn the multitude of the city,' is to reject from a share in His King- dom that portion of mankind which enters the broad way, which also through the abundance of iniquity is many. It follows ;
He heareth not the cry of the exactor.
71. As was said before, what exactor can be understood xxv, in this place, but the devil? who by his wicked persuasion held out the hope of immortality, but by deceiving exacted
the tribute of death ; who by his persuasion introduced sin, by his cruelty exacts punishment. The word of this exactor is his crafty persuasion of man before death, but his ' cry' is his violent seizure of hiiu after death. For those whom he secretly intercepts before death, he violently hurries to share with him his punishment after death. But because the Lord when drawing near to death feared not the violent assaults of this exactor, (as He Himself says. For the prince John u, of this world cometh and hath nothing in Me,) it is well said. He heareth not the cry of the exactor. For the exactor of mankind came to Him, because he saw Him to be a man. But Him Whom He believed to be a man despised for His weakness, he felt, by his power, to be above man.
72. Laban doubtless represented this exactor, when coming with wrath, he demanded his idols which wereGen.3i,
30
with Jacob, For Laban is interpreted ' whitening.' But the devil is appropriately understood by whitening, who though dark through his deserts, transforms himself into a Cor.
1 1 1 J.
an angel of light. Him did Jacob serve, that is, the Jewish ' people, on the part of the reprobate, irom whose flesh the
"114 Laban in pursuit a type of Satan.
Job 39, Lord Incarnate came. But by Laban can this world also be — ~ — represented, which follows Jacob wdth fury, because it endea- vours to oppress by persecution all the Elect, who are members of our Redeemer. Jacob carried off the daughter of this person, that is, either of the world or of the devil, when Christ united to Himself the Church from the Gentile world. Whom he takes away also from the house of her Vs. 46, father, because He says to her by the Prophet; Forget thine ^^' own people, and tliy father's house. But what is designated Col. 3, by idols but avarice? Whence it is said by Paul; And ^' covetousness, irliich is idolatry. Laban therefore on coming
Gen. 31, found not the idols upon Jacob, because when the devil ^^' displayed the treasures of the world, he found not in our Redeemer the traces of earthly concupiscence. But those ib. 34. idols which Jacob had not, Rachel covered by sitting. For by Rachel, which also means ' a sheep,' is typified the Church. But to sit, is to seek after the humility of penitence, as it is Ps. 127" written; Arise, after ye have sat down. Rachel ihei'efore 2- covered the idols by sitting, because Holy Church, by follow-
ing Christ, covered, with penitence, the vices of earthly con- cupiscence. Of this covering of vices it is said by the Ps.32,1. Psalmist; Blessed are they whose iniquities are forgiven, and ivhose sins are covered. That Rachel then signified us, who press down idols by sitting, if we condemn the sins of covetousness by penitence. But this covetousness is not wont to befal those, who run like men in the way of the Ps. 31, Lord, to whom it is said; Do manfully, and let your heart 2*- he strengthened; but those especially who walking, as it were, with effeminate step, are relaxed by the blandishments of the world. Whence also in that place these are the Gen. 31 ^'oi'^s of this Same Rachel, According to the custom of 35- women it now is happening to me. Laban therefore finds not the idols upon Jacob, because the crafty exactor found nothing to blame in our Redeemer. Of which exactor it is said to our Redeemer by the Prophet, when He was deliver- j^ g ^ ing the Gentile world from his dominion; For thou hast overcome the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor, as in the day of Madian. For the Lord in rescuing the Gentile world, overcame the yoke of its burden, when He delivered it, by His coming,
Deliverance by Christ likened to that from Midian. 415
from that bondage to the tyranny of the devil. He over- Book
came the rod of its shoulder, when He kept his blow, which -
was oppressing it heavily in consequence of wickedness, from redeemed mankind. He overcame the sceptre of its oppressor, when He swept away from the heart of the faithful, that kingdom of the same devil, who had been wont to exact the due tribute of punishments for the fatal perpetration of sins.
73. But let us hear how these things were done. It is immediately subjoined. As in the day of Madia n. I think it will not be amiss if we consider at greater length this war of the Madianites, whicli was intentionally introduced by the Prophet in comparison with the coming of the Lord. For Judg. 7, in the book of Judges Gedeon is described as having fought against the Madianites. When he was bringing forth the multitude of the army to war, he was ordered by a Divine admonition, to remove from the conflict of battle all whom on coming to the water he beheld drinking the water with bended knees. And the result was, that only three hundred men remained, who had drunk the water in their hands, standing. With these he proceeds to the battle, and he equipped them not with arms, but with trumpets, lamps, and pitchers. For, as is there written, they placed the lighted lamps in the pitchers, and lield their trumpets in their right hand, but their pitchers in their left, and on coming close to their enemies, they sounded with the trumpets, they brake the pitchers, the lamps appeared : and their enemies alarmed on one hand with the sound of the trumpets, and on the other by the glittering of the lamps, were turned to flight. Why then is it that such a battle is brought forward by the Prophet, and why is victory in that battle compared to the coming of our Redeemer ? Did the Prophet intend to point out to us that that victorious battle under the command of Gedeon was a type of the coming of our Redeemer? Such deeds were doubtless there wrought, which, the more they exceed the usual mode of fighting, are the less removed from the mystery of prophecy. For who e\ er went fortli to battle with pitchers and lamps? Who, when going against arms, ever abandoned his arms? These things would have been truly absurd to us, had they not been terrible to the
416 Gideon in name and ads, a type of Our Lord. Job 39, enemies. But we have learned by the evidence of the
7.
victory itself, not to regard these things which were done as of little account. Gedeon, therefore, corning to the battle, signifies to us the coming of our Redeemer, of Whom it is Ps. 24, written; Lift up, O princes, your gates, atid be ye lift up, ^' ^- ye everlasting doors, and the King of Glory shall come in. Who is this King of Glory? The Lord strong and mighty. Tiie Lord mighty in battle. He prophesied of our Redeemer, not only by his doings, but also by his name. For Gedeon is interpreted ' going about in the womb.' For our Lord embraces all things by the power of His majesty, and yet He came, through the grace of the dispensation assuming- man's nature in the womb of the Virgin. Who then is He Who goes about in the womb, except Almighty God, redeem- ing us by His own dispensation, embracing all things by His Godhead, and taking man's nature in the womb? In which womb He was both Incarnate, and not confined; because He was both within the womb by the substance of His infirmity, and beyond the world by the power of His majesty. But Madian is interpreted ' from judgment.' For that His enemies were to be repulsed and destroyed, was not from the imperfection of their conqueror, but from the judgment of Him, Who judgetli rightly. And for this reason they are called ' from judgment:' because, being aliens from the grace of the Redeemer, they bear, even in their designa- tion, the desert of just condemnation.
74. Against these Gedeon proceeds to battle with three hundred men. The plenitude of perfection is usually under- stood by the laumber ' hundred.' What then is designated by the number hundred taken thrice, except the perfect knowledge of the Trinity ? For with those our Lord destroys the adversaries of the faith, with those comes down to the contests of preaching, who can understand Divine truths, who know how to think accurately of the Trinity, Which is God. But we must observe, that this number three hundred 'TofT is comprised in the letter Tau', wdiich bears a resemblance notn. of the cross. For if there were added over the transverse line, the projecting part of the cross, it would no longer be a resemblance of the cross, but the cross itself Because then that number of three hundred is comprised in the letter Tau,
The 'three hundred,^ who ' drank standiny upright.'' 417
and bv the letter Tau, as we have said, a resemblance of the Book
cross is set forth, by those three hundred followers of Gedeon, •"
those persons are not inappropriately designated, to whom it is said, If any man will come after Me, let him denyl-n^ed, himself, and take up his cross, and follow 3Ie. And these take up the cross more truly, as they follow the Lord, the more severely ihey both tame themselves, and are tortured with the compassion of charity towards their neighbours. Whence it is said also by the prophet Ezekiel, Mark Tau'Ez.9,4. upon the foreheads of the men that groan and lament. Or certainly, by these three hundred who are comprised in the letter Tau, it is expressed that the sword of the enemy is overcome by the wood of the cross. And they are brought to the river, to drink the waters ; and whoever drank the waters with bended knees, were removed from the struggle of war. For by the waters is designated the doc- trine of wisdom, but by the unbended knee righteous con- duct. They therefore who are reported to have bent their knees, while drinking the water, retired from the strife of battles, having been forbidden ; because Christ proceeds to battle against the enemies of the faith, with those who when they drink the streams of doctrine, distort not the uprightness of their actions. For all are said at that time to have drunk the water, but not all to have stood with unbended knee. And they who bent their knees, while they were drinking the waters, were rejected, because, as the Apostle witnesses. For not the hearers of the law are just before God, but the Rom. 2, doers of the law will be justified. For since dissoluteness ^^* of conduct is, as we have said, signified by this very bending of the knees, it is rightly again said by Paul, Lift Heb.12, up the hands thai hang down, and the feeble knees, and make straight steps with your feet. They therefore proceed, under Christ as their leader, to battle, who exhibit in their conduct that which they profess with their mouths, who drink spiritually the streams of doctrine, and yet are not carnally distorted by wicked works ; because, as it is written. Praise is not seemly in the mouth of a sinner. Eccius.
75. They go forth therefore to battle with trumpets, with ' ' lamps, and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets,
418 Lamps from pitchers, Miracles from slain Martyrs.
Job 39, and the pitchers were held in their left hands. But lamps —- — were placed within the pitchers; but, when the pitchers were broken, the lamps appeared, and by their flashing light the affrighted enemies are put to flight. By the trumpets is designated therefore the loud voice of preachers, by the lamps the brightness of their miracles, by the pitchers the frailness of their bodies. For our Leader led forth with Him, to the contest of preaching, such as by making light of their bodily safety, would overthrow their enemies by dying, and would overcome their swords, not by arms, not by words, but by patience. For our Martyrs came armed under their Leader to battle, but armed with trumpets, with pitchers, with lamps. And they sounded with their trumpets, when preaching; they broke their pitchers, when exposing their bodies to dissolution by the swords of the enemy in their suffering ; they shone forth with lamps, when after the disso- lution of their bodies they flashed forth with miracles. And their enemies were presently put to flight, because, when they beheld the bodies of dead Martyrs glittering with mira- cles, they were overpowered by the light of truth, and believed that which they had impugned. They sounded therefore with the trumpets, that the pitchers might be broken ; the pitchers were broken, that the lamps might appear ; the lamps appeared, that the enemies might be put to flight. That is, the Martyrs preached, till their bodies were dissolved in death ; their bodies were dissolved in death, that they might shine forth with miracles ; they shone forth with miracles, that they might overthrow their enemies with divine light; so that they might no longer stand up and resist God, but submit to, and be afraid of, Him.
76. And it must be observed, that the enemies stood firm before the pitchers, but fled before the lamps ; doubtless because the persecutors of Holy Church resisted the preachers of the faith while yet in the body, but were put to flight by the miracles which were manifested after the dissolution of their bodies, because, terrified by fear, they ceased from persecuting the faithful. They were afraid, in truth, at the lamps of miracles which appeared, when the pitchers of their bodies had been broken, at the preaching of the trumpets.
Christ'' s servants sacrijice the body to their work. 419
77. We must also notice that which is there written; that Book they held the trumpets in their right hand, but the pitchers ^^^' in their left. For we are said to have on the right hand, whatever we consider a great thing ; but on the left, that which we regard as nothing. It is therefore well written in
that place, that they held the trumpets in their right hand, but the pitchers in their left ; because the Martyrs of Christ consider the grace of preaching as a great thing, but the benefit of their bodies as of the least moment. But whoever thinks more of the benefit of the body, than of the grace of preaching, holds the trumpet in his left hand, but the pitcher in his right. For if the grace of preaching is attended to in the first place, and in the next place the benefit of the body, it is certain that the trumpets are held in the right hand, and the pitchers in the left. Hence the Lord says in the Gospel, Neither do they liyht a candle, and put it under Matt. 6, a bushel, but on a candlestick. For by a bushel is under- ^^' stood temporal advantage, but by a candle the light of preaching. To place therefore a light under a bushel, is, for the sake of temporal advantage, to conceal the grace of ]ireaching, which none of the Elect surely does. And it is well there added, But upon a candlestick. For by a can- dlestick is designated the position of the body, on which a candle is placed above, when the duty of preaching is preferred to the body. It is therefore well said by the Prophet, Tliouls. 9, 4. liast overcome the sceptre of his oppressor, as in the day of Madian. But since we have made a long digression for the sake of expounding the testimony of the Prophet, let us return to the regular order of our work. After, therefore, it was said. He heareth not the cry of the exactor ; because, namely, our Lord when manifested in the flesh despised the snares of the great enemy, He rightly subjoins what He did further in behalf of His Elect, saying;
Ver. 8. He lookcth around on the mountains of His pasture.
78. Mountains we understand to be all the lofty ones of xxvi. this world, who were swollen in their hearts with earthly loftiness. But since the Lord engrains ^ even such, when i invis- converted, into the body of His Church, and, turning them^^'^^*' from their former pride, transforms them into His own mem-
420 Obedience of men 'pasture on mountains' to Our Lord.
Job 39, beis, these are mountains of His pasture ; doubtless, because 8- [ He is satisfied with the conversion of the wandering, and John 4. the humility of the proud. As He Himself says, Mtj meat ^^- is to do the uill of Him that sent Me. And as He com- manded the Apostles, when sent forth to preach, saying, John 6, Labour not for the meat nhich perisheth, but for that ^^* which endureth unto eternal life. Of these mountains it is Ps.95,4.said by the Prophet, The Lord will not reject His people, LXX. ^^^ .^^ jj.^ hand are all the ends of the earth, and the heights of the hills He beholdeth. For the heights of the mountains are surely the loftinesses of the proud. Which the Lord is said to behold, that is, to change from their iniquity for the better. For the Lord converts the person whom He Luke22, looks on. Whence it is written. The Lord turned, and ^^•^^' looked upon Peter ; and Peter remembered the word of the Lord, how He had said, Before the cock crow thou shall deny Me thrice ; and he went out, and wept bitterly. And Prov. as Solomon says, A King that sitteth on the throne of judg- ^^'^" ment, scattereth aivay all evil with His look. Of this looking at the mountains it is said again by the Prophet, Ps.9r,5. The mountains melted like wax from the face of the Lord; because, after the hardness of their perversity, they were melted by the Divine fear, and subsided from their former i-igid swelling.
79. But we must observe, that He does not say, ' beholdeth,' but looketh round on the mountains of His pasture. For the Lord was in truth Incarnate in Judaea, which was placed in the midst of the nations. And He therefore looked round on the mountains, because He gathered together, Irom the whole body of the Gentiles, the proud of this world situated every where around. He feeds theretbre in these mountains; because He is satiated with the good works of the converted, as if with green herbs. Hence is it that it is said to Him Sol by ^^^ voice of the Bride in the Song of Songs, Shew me Song, 1, ichere Tliou feedest, ivliere Thou liest at noon. For the Lord is fed, when He is delighted with our good deeds. But He lies down at noon, when, after the heart of the reprobate burning with carnal desires. He finds the cool refreshment of holy thought in the breasts of His Elect. For Matthew had been a kind of mountain, when he was
Choice of interpretations. Diversity of illumination. 421
swelling with the profits of the custom house ; of whom it Book is also written, that after he believed, he invited our Lord ^-, — ^
I 11 KG O
into his house, and made a great feast. This mountain 29. therefore produced for this wild ass the herbs of green pas- ture, because he fed Him outwardly with a feast, and inwardly with banquets of virtues. And this is set forth still more fully, when it is subjoined ;
He searchelh after every green thing.
80. For He deserts the parched places, and searches forxxvii. every green thing. For parched are those hearts of men, which, planted in the perishing hope of this world, have no assurance of eternity. But those flourish, which cling to
that inheritance of which the Apostle Peter says ; To an I Pet. inheritance incorriiptihle, undejiled, and that fadeth not ' away. For they are more truly green, the more they plant the root of thought in the poi'tion of an inheritance that fadeth not away. Let every one therefore, who dreads being parched within, fly from the barren desires of this world without. Let every one who longs to be sought for by the Lord, seek for his eternal home, and become verdant in the inward plantation of his heart.
81. Let this twofold exposition of the wild ass be suffi- cient. But it must be left to the judgment of the reader, which he thinks best to select. But if he chance to scorn the meaning of either exposition, I will willingly myself follow my reader, as a pupil his master, if he thinks more accurately and truly. Because whatever T find he knows better than myself, I believe it to be vouchsafed as a special gift to myself. For all we, who endeavour, full of faith, to utter something concerning God, are organs of truth: and it is in the power of this same Truth, whether It utters Its voice through me to another, or through another to me. For dwelling in the midst of us it deals alike with all, even though they live not alike, and often touches one person to hear plainly what It has spoken by another, but often touches another, to utter something clearly to be heard by others.
82. Power of speech is often given to a teacher, for the sake of his hearer, and skill in speaking is often taken away from a teacher, on account of the guilt of his hearer. Let
422 Preachers blessed or not for hearers^ sake.
Job 39, not the teacher then be puffed up with pride in these cases — - — in which he preaches copiously, lest his tongue be perchance filled, not for his own, but for his hearers' sake; and let not a hearer be angry, in cases in which a teacher speaks barrenly, lest the tongue of the teacher perchance be dumb, not for his own, but his hearers' rejection. For power of speech is given even to bad teachers for the sake of a good hearer, just as words of preaching were able to abound to the Matt, Pharisees, though it was written of them, All therefore what- ' ■ soever they have said to you, observe and do: but do not after their works. But skill in speaking is taken away even from good teachers, for the rejection of their hearers. As is Ez,3,26, said to Ezekiel against Israel; / will make thy tongue cleave to the roof of thy mouth, and thou shall be dumb, and shall not be as a man reproving, for it is a provoking house. 82. But the word of preaching is sometimes granted on account of both, sometimes withdrawn on account of both. For it is given on account of both, as is said by the voice of Acts 18, God to Paul amongst the Corinthians; Be not a/raid, but ibid. \Q,-^p€ak. And a little after, For I have much people in this city. But it is withdrawn on account of both, as Eli the priest both knew the wicked conduct of his children, and exercised not the fitting language of reproof, when these the guilt of their sin, and him the punishment of his silence, was plainly about to mulct with the suffering of death. When we know not therefore, amongst these cases, either for whom the fervour of speech is given, or on whose account it is withdrawn, the one safe remedy is, neither to pride ourselves on those gifts which we have received beyond others, nor yet to make jest of another for having received less: but to walk gravely and steadily, with the firm-fixed foot of humility. Because we are in this life the more truly learned, the more we know that our learning cannot be supplied to us from ourselves. Why should therefore any one be proud of his learning, who knows not either when it is given to any one by a secret sentence, or when it is withdrawn ? For though fear seems to be always far removed from security; yet there is nothing safer for us than ever to feel fear, under the prevalence of hope, lest our mind should from w^ant of caution plunge itself into sin through desperation, or fall headlong
Safety in hnnihle fear. 423
through boasting of its gifts. For the raore humbly a man Book trembles for himself, together with hope, before the eyes of ^^^' the strict and merciful Judge, the more firmly does he stand in Him.
BOOK XXXI.
The niath, with the remainiug verses of the thirty-ninth chapter, is explained, the last three only being omitted ; and the efficacy of Divine Grace, in the preaching of the Gospel, and in the conversion of sinners, is especially demonstrated.
i. 1. The devil, through envy, inflicted the wound of pride
on healthful man in Paradise; in order that he, who had not received death when created, might deserve it when elated. But since it is competent for Divine power, not only to make good things out of nothing, but also to refashion them from the evils which the devil had committed ; the humility of God appeared amongst men, as a remedy against this wound inflicted by the proud devil, that they who had fallen through imitation of their haughty enemy, might rise by the example of their humbled Creator. Against, there- fore, the haughty devil, God appeared amongst men, having been made a humble Man. The mighty of this world, that is, the members of the haughty devil, believed Him to be as despicable, as they saw Him to be lowly. For the more the wound of their heart swelled up, the more it despised the soothing remedy. Our medicine therefore being spurned by the wound of the proud, came to the wound of the humble. 1 Cor. For, Ood hath chosen the weak things of the world to ' ' confound the things which are mighty. And a work was wrought upon the poor, for the wealthy proud ones afterwards to wonder at. For while they behold in them new virtues, they were afterwards astounded at the miracles of those, whose life they before despised. And thence, returning immediately with fear to their own hearts, they dreaded that sanctity in miracles,, which they had scorned in precepts. Mighty things were therefore confounded by the weak ; be-
T]ie Rhinoceros a type of pride and wilfulness. 425
cause while the life of the humble rises to veneration, the Book pride of the haughty has fallen. Because therefore blessed^- -.1. Job is a type of Holy Church, and Almighty God foresaw that, in the early times of the rising Church, the mighty of this world would refuse, with the stubborn neck of their heart, to undertake its light burden, let Him say ;
Ver. 9. Will the rhinoceros he willing to serve thee?
2. For the rhinoceros is quite of an untamed nature, so ii. that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it. But its name when interpreted means in the Latin tongue, ' a horn on the nostril.' And what else is designated by the nostril, but folly; what by the horn, but pride? For that folly is usually understood by the nostril, we have learned ni the evidence of Solomon, who says ; As a ring of gold in prov. a swine's nostrils, so is a beautiful and foolish woman. For '*' ^■^• 'ie saw heretical doctrine shining with brilliancy of eloquence, and yet not agreeing with the proper understanding of wisdom, and he says, A ring of gold in a swine's nostrils ; that is, a beautiful and involved expression in the under- standing of a foolish mind: from which gold depends, through its eloquence, but yet, through the weight of earthly intention, like a swine, it looks not upwards. And he proceeded to explain it, saying, A heautifid and foolish woman: that is, heretical teaching; beautiful in words, foolish in meaning. But, that pride is frequently understood by a horn, we have learned on the evidence of the Prophet, who says ; / said to the ivicked, deal not wickedly, and to p^ ^^ ^ the sinner's, lift not up your horn. What is, therefore, desig- nated by this rhinoceros, but the mighty of this world, or the supreme powers themselves of the kingdoms therein, who, elated by the pride of foolish boasting, whilst they are puffed up by false honour without, are made inwardly des- titute by real miseries ? To whom it is well said ; Why EccIus. boastest thou, O dust and ashes? But at the very beginning lO, 9. of the rising Church, when the might of the wealthy was raising itself against her, and was panting for her death, with the unboundedness of so great cruelty, when, anxious from so many tortures, and pressed by so many persecutions, she was giving way; who could then believe that she would
VOL. III. F f
42G Job humbled by God. >i Power in bowing down the proud.
Job 39, subdue those stiff and stubborn necks of the haughty, and
— '- — would bind them, with the gentle bands of" faith, when tamed by the yoke of holy fear? For she was tossed about, for a long while, in her beginnings, by the horn of this rhinoceros, and was struck by it, as though to be utterly destroyed. But by the dispensation of Divine grace, she both gained life and strength by death, and this rhinoceros, wearied with strik- ing, bowed down his horn. And that which was impossible to men, was not difficult to God, who crushed the stubborn powers of this world, not by words, but by miracles. For behold we observe daily the rhinoceroses becoming slaves, when we see the mighty of this world, who had before, with foolish pride, relied on their own strength, now subject to God. The Lord was speaking, as it were, of a certain
Mat. 19, untamed rhinoceros, when He was saying; A rich man will hardly enter into the kingdom of heaven. And when it was
ib. 25. replied to Him; And who will he able to he saved? He immediately added; With men this is it?ipossible, but with God all things are possible. As if He were saying; This rhinoceros cannot be tamed by human strength, but yet it can be subdued by Divine miracles. Whence it is here also fitly said to blessed Job, as representing Holy Church ; Will the rhinoceros be willing to serve thee? Thou under- standest, As Myself, Who bore for a long while with his resisting the preaching of men, but yet suddenly overpowered him with miracles, when thus 1 willed it. As if He said more plainly ; Are they who are proud with foolish haugh- tiness, subjected to thy preaching, without My assistance? Consider therefore by Whom thou prevailest, and in every thing wherein thou prevailest bow down thy feeling of pride. Or certainly, what wondrous works are wrought at last by the Apostles, who subject the world to God, and bend the pride of the mighty of this world, when subdued to His poAver, is brought before the notice of blessed Job, to bring down his confidence, in order that blessed Job may think the less highly of himself, the more he beholds such stubborn souls gathered together to God by others. Let Him say then; Will the rhinoceros be icilling to serve thee? Thou understandest. As it will serve Me, by means of those, whom I shall have sent. It follows ;
Such brought hunihly (o feed at the ' crib'' of Holy Writ. 427
Or ivill it abide by thy crib ? Book
3. By ' crib' in this place, Holy Scripture itself is, not — — ; — .* unfitly, understood; in which holy animals are fed with the ^^^* food of the word. Of whom it is said by the Prophet; Thine animals ivill dwell therein. Hence also our Lord, Ps. 68, when born, was found by shepherds in a manger, because His Incarnation is learned in that Scripture of the Prophets, which refreshes us. This rhinoceros therefore, that is to say, every haughty person, in the beginning of the rising Church, when it heard the sayings of the Patriarchs, the mysteries of the Prophets, and the secrets of the Gospel, made jest of them; because it scorned the more to be confined and fed in the manger of the Preachers, the more it gave itself up to its own pleasures, and occupied the wide ])lain of its own desperation. It is this wide plain of the proud that Paul well speaks of, when saying, Who despair- Eph. 4, ing, liave given themselves over to lasciviousness, to work all '^* uncleanness with greediness. For every one gives himself wider range in present evil, the more he despairs of attaining eternal blessings after this life. But Almighty God bore for a long lime with this rhinoceros, wandering through the plain of sinful pleasure, and yet, when He willed, suddenly fastened it to His own manger, that being safely confined it might receive the food of life, lest it should entirely lose its life through fatal liberty ? For behold we nov/ see that the mighty men of this world, and its chief rulers, willingly hear the preachings of the Lord, that they constantly read them, and every where depart not from His manger ; because they transgress not, in their conduct, the precepts of the Lord, which they know either by reading or by hearing, but contentedly submit to stand confined, as it were, near the food of the word, that by feeding and abiding there, they may become fat. But, when we behold this wrought by God's agency, what else do we behold but this rhinoceros abiding at the manger? But since this rhinoceros, alter it has received the food of preaching, ought to display the fruit of good works, it is rightly subjoined ;
Ver. 10. IVilt thou bind the rhinoceros with thy band to ploi/gh ?
4. The bands of the Church, are the precepts of disci- iv.
F f 2
428 The mighty beast, hound, ploughn the soil of man.
Job 39 pline. Bnt to plough, is to cleave with the ploughshare of ^0- the tongue the soil of the human breast by earnestness of preaching. This rhinoceros therefore, which was before proud and stubborn, is now bound and fastened by the bands of faith; and he is led from the manger to plough, because he endeavours to make known to others also that very preaching, with which he has himself been refreshed. For we know with what cruelty this rhinoceros, that is to say, this earthly prince, raged against the Lord; and now we know with what humility he prostrates him beneath Him, by the power of the Lord. This rhinoceros was not only bound, but bound to plough: because, in truth, when bound b}' the bands of discipline, he not only keeps himself from wicked works, but also exercises himself in preaching the holy faith. For behold, as was before said, when we see the rulers and chiefs themselves of human concerns fearing God in their actions, what else do we see them than bound with bands .? But when, by the enacting of laws, they cease not to preach that faith which they recently assaulted with persecution, what else do they, but toil at the labours of the plough?
5, We are permitted to see this rhinoceros, that is, this prince of the earth, bound with the bands of faith; how he both wears his horn, by the power of the world, and bears the yoke of faith, by the love of God. This rhinoceros were greatly to be feared, unless he were bound. For he has in truth a horn, but yet he is bound. The lowly have therefore something to love in his bands, the proud have something to fear in his horn. For, as fast bound with thongs, he pre- serves the gentleuesss of meekness ; but, as supported by the horn of earthly glory, he exercises the dominion of power. But frequently, when he is hurried on by the provo- cation of anger to strike, he is recalled by heavenly fear. And he rouses himself to fury, by his power being provoked ; but because he calls to mind the eternal Judge, he bends himself down with fastened horn. I remember, that I myself have frequently seen, that when this rhinoceros was rousing himself to strike a heavy blow, and was threatening, as it were, with elevated horn, death, banishment, and con- demnation to the smaller animals, who were suffering under unbounded dread, he extinguished all the blaze of fury
Earthly princes converted aid in breaking the clods. 429
within, on the sign of the cross being suddenly imprinted on j^^ . his brow, that he was converted and laid aside his threats, XXXf. and, as bound, acknowledged that he could not proceed to his resolutions. And not only does he subdue all wrath within himself, but he hastens to implant also every thing which is right, in the feelings of his subjects; in order to shew himself, by the example of his own humility, that all should reverence Holy Church from their inmost thoughts. Let it be said therefore to blessed Job; Wilt thou bind the rhinoceros with thy hand to plough? As if He plainly said; Dost thou direct the mighty ones of this world, trusting in their foolish pride, to the labour of preach- ing, and restrain them mider the bonds of discipline ? Thou understandest. As Myself, who did that, when I willed ; Who made My very persecutors, whom I first endured as enemies, to be afterwards themselves the defenders of sound faith. It follows ;
Or icill he break the clods of the valleys after thee?
6. The overlying clods of cultivated land are wont to ^, press down the seeds which have been thrown in, and to stifle them when springing up. By which clods are signified in this place those, who through their own hardness, and deadly life, neither receive themselves the seeds of the word, nor yet allow others to bring forth fruits of the seeds they have received. For every holy preacher, on coming into the world, had, by preaching the Gospel to the poor, ploughed, as it were, the soft lands of the valleys. But the Church, unable to break down the hardness of some of the haughty, was bearing them when oppressed, as clods thrown upon her labours. For many of perverse mind, relying on this very unbelief of earthly princes, were oppressing the rising Church with the weight of evil living, when they were destroying, for a long while,. those whom they could, at one time by their damnable examples, at another by threats, at another by blandishments, lest the cultivated soil of the heart of their hearers should attain to the fruit of spiritual seed. But when Almighty God subdued this rhinoceros with his bands, He broke at once by his aid the hardness of the clods. For He presently subjugated the princes of the earth to His faith, and crushed the hard hearts of perse-
430 Making great men serve God's Cliurch is His work.
JOB 39, cutorsj that the broken clods might, as it were, no longer
'■ — oppress with their hardness, but might crumble and bud
forth on receiving the seeds of the word. Whence He now rightly says; Or uill he break the clods of the valleys after thee? As if He were saying, As after Me, Who, after I enter the inind of any lofty power, not only render it subject to Me, but also train it to crush the enemies of the faith, that the mighty of this world, being bound with the bands of My fear, may not only continue believers in Me, but may also from zeal for Me crush the hardness of another's heart.
7. But this, which we have said of unbelievers, we observe also in many who are reckoned by the name of faith. For many, placed in the midst of lowly bi-ethren, hold the faith in word only, but while they abandon not the swelling of pride, while they oppress those, whom they can, by the infliction of violence, while thev themselves receive not at all tlje seeds of the word, while others are bearing fruit, but turn the ear of their heart from the voice of the adviser, what else are they, but hardened clods lying in the culti- vated valleys.? Who are the more wicked, inasmuch as they neither bring forth themselves the fruit of humility, and, what is worse, oppress the lowly who are producing it. To break down the hardness of these, Holy Church, because she suffices not with her own strength, sometimes seeks the assistance of this rhinoceros, that is, of an earthly prince, for him to break down the overlying clods, which the humility of the Churches, like the level of the valleys, is bearing. These clods, therefore, the rhinoceros presses and crushes with his foot, because the religion of the prince crumbles, by its power, the hardness of the wicked and powerful, which the humility of the Church is unable to withstand. And since it is the effect of Divine power alone, that the loftinesses of earthly sovereignty are bowed down, to advance the kingdom of heaven, it is now rightly said, Or will he break the clods of the valleys after thee? But that Job may think humbly of his virtues, and, under the name of the rhinoceros, still discern sublime truths concern- ing the powers of this world, it follows ;
Ver. 11. Wilt thou have conjidence in his great strength y and uilt thou leave to him fliy labours?
Wonder of GocVs trusting His work to secular Powers. 431
8. The Lord asserts that He has confidence in the Book strength of the rhinoceros; because He inclined the powers, ^^^^- which He had conferred for a temporal purpose on an earthly ^'' prince, to minister to His reverence, in order that by the power he had received, through which he had, heretofore, been puffed up against God, he might now bestow on God religious obedience. For the more powerful he is toward
the world, the more does he prevail for the Creator of the world. For because he is himself dreaded by his subjects, he persuades them the more readily, the more he points out with his power. Who is truly to be feared. Let it be said then; Wilt thou have confidence in his great strength? As if it were said. As I, Who see, that the powers of earthly princes are about to submit to My worship. For I regard those things which thou art now doing, as of so much the less consequence, the more I now foresee, that I shall bend down to Myself even the greater powers of this world. But it is well subjoined; And ivill thou leave to him thy labours? For the Lord left His labours to this rhinoceros, because He entrusted to an earthly prince, on his conversion, that Church which He purchased by His own death, because, namely, He committed to his hand the great anxiety of pre- serving the peace of the faith. It follows ;
Ver. 12. Wilt thou trust him, to bring back thy seed to thee, and to gather iJty Jloor9
9. What else is meant by ' seed,' but the word of preach- vii. ing.? As the Truth says in the Gospel, A sower toe nt forth ^a.t.\3, to sow; and as the Prophet says; Blessed are ye who sow jg-^^ upon all ivaters. What else but the Church, ought to be ^^^ understood by the threshing floor? Of which it is said by
the voice of the Forerunner; And He ivill throughly purge Mnt. 3, His floor. Who therefore could believe, in the beginning of ^^' the rising Church, when that unconquered sovereignty of the world was raging with so many threats and tortures against her, that this rhinoceros would bring back seed to God, that is, repay by his works the word of preaching which he had received? Which of the infirm could then believe, that he would gather His floor? For behold, he is now promulgating laws for the Church, who was before raging against it with various torments. Behold, whatever
432 Fresh temptations arise when the great are converted.
Job 39, nations he has been able to seize, he brings by persuasion to the
'- — grace of faith; and points out eternal life to those, to whom,
when captured, he secures their present life. Why is this ? Because he is now, in truth, gathering the floor, which before he used to winnow, by scattering it with his proud horn. Let blessed Job therefore hear what the princes of the Gentiles do, and not exalt himself in himself with the glory of his own so great virtue. Let the powerful prince hear also, with what devotion the mightier princes of this world become the servants of God, and let not him who has a pattern in others, pervert his virtue, in consequence of its singularity, into the sin of pride. For though God beheld no one like him at that time, yet He foresaw many, by whom to repress his boasting.
10, Because, therefore, earthly princes prostrate them- selves before God with great humility, wicked men, who were before ranked in unbelief against the Church, and were raging with open hostility, now turn to other arguments of fraud. For since they see that those reverence religion, they themselves adopt a respect for religion, and under a despicable garb oppress the conduct of the good, by their wicked habits. For they are in truth lovers of the world, and make a show of that in themselves which man can admire, and unite themselves, not in heart, but in garb, to those who tridy despise themselves. For since, though loving- present glory, they cannot attain to it, they follow it, as if despising it. But they would manifest what they think against the good, if they were to find a fitting opportunity for their wickedness. But even these devices of the wicked tend to the purification of the Elect. For Holy Church cannot pass through the season of her pilgrimage, without the labour of temptation, and though she has no open enemies without, yet she endures false brethren within. For she is ever in array against sin, and, eveu in the season of peace, has her own contest, x^nd she is perhaps more grievously afflicted, when she is assaulted, not by the blows of strangers, but by the manners of her own children. Whether therefore at that, or this time, she is always engaged in a struggle. For, both in the persecution of princes she is afraid that the good should lose, what they really are, and in
Tlie ostrich has wings for show, not for flight. 433
the conversion of princes she bears with the wicked pre- Book lending to be good, which they are not. Whence Almighty— —- God, because He stated that this rhinoceros had been bound with thongs, immediately subjoined the hypocrisy of the wicked, saying;
Ver. 13. The wing of the ostrich is like the wings of the heron^ and of the hawk.
11. Who can be ignorant how much the heron and the viii. hawk surpass all other birds in the swiftness of their flight? But an ostrich has the likeness of their wing, but not the celerity of their flight. For it cannot in truth rise from the ground, and raises its wings, in appearance as if to fly, but yet never raises itself from the earth in flying. Thus, doubt- less, are all hypocrites, who, while they simulate the conduct of the good, possess a resemblance of a holy appearance, but have no reality of holy conduct. They have, in truth, wings for flight, in appearance, but in their doing they creep along the ground, because they spread their wings, by the semblance of sanctity, but, overwhelmed by the weight of secular cares, they are not at all raised from the earth. For the Lord in reprobating the appearance of the Pharisees, re- proves, as it were, the wing of the ostrich, which did one thing in action, and made a show of another in its colour ; saying, Woe unto you, Scribes and Pharisees, hypocrites; for Mat. 23, ye are like unto whited sepulchres, which indeed ap2)ear'^' '^^' beautifid to men outwardly, but are within full of dead men^s bones; even so do ye also outwardly appear righteous unto meny but within ye are fidl of covetousness and iniquity. As if He were saying : The beautiful show of your wings seems to raise you up, but the weight of your conduct weighs you down to the lowest depths. Of this weight it is said by the Prophet, Ye sons of men, how long will ye be heavy in hearth Ps. 4, 3. The Lord promises that He will convert the hypocrisy of this ostrich, when He says by the Prophet; The beasts of la. 43, the field shall honour Me, the dragons and the ostriches. ' For what is expressed by the word ' dragons,' but minds openly wicked, which ever creep along the earth in most grovelling thoughts } But what is designated by the word ' ostriches,' but those, who pretend that they are good, who re- tain a life of sanctity in appearance, as a wing for flight, but use
434 The wing is as virtues, the heavy hudy as faults.
Job 39, it not in act ? The Lord, therefore, says that He is glorified — ^^^— by the dragon, or by the ostrich, because He frequently converts both the openly wicked, and the pretendedly good, to obey Him from their inmost thought. Or certainly, the beasts of the field, that is the dragons and ostriches, glorify the Lord, when that Gentile people, which had before been a member of the devil in this world, exalts the faith which is in Him. And this He both upbraids with the name of ' dragon,"* on account of its wickedness, and brands with the term ' ostriches,' on account of its hypocrisy. For the Gentile world received, as it were, wings, but was unable to fly ; which both possessed the nature of reason, but knew not the operation of reason.
12. We have still something to examine more attentively,
respecting the hawk and heron, in considering this osti-icb.
For the bodies of the hawk and the heron are small, but they
are supported with thicker wings; and they therefore fly
along with swiftness ; because there is little in them which
weighs them down, and much which supports them. But
the ostrich, on the other hand, is endowed with scantier wings,
and is weighed down with a huge body, so that though it
desires to fly, yet the very fewness of the feathers supports
not in the air the mass of so huge a body. The character
of the Elect is, therefore, well signified by the heron and
the hawk ; for as long as they exist in this life, they cannot
be without some infection of sin, however small. But since
there is little in them which weighs them down, they have
abundant virtue of good doing which exalts them on high.
But the hypocrite, on the contrary, though he does many
things to raise him up, yet perpetrates many things to weigh
him down. For it is not, that the hypocrite does no good
things, but he commits many wickednesses, with which to
weigh them down. Its few feathers, therefore, raise not up
the body of the ostrich, because a multitude of evil doings
weighs down the little virtue of the hypocrite. This very
wing of the ostrich has also a resemblance in colour to the
wings of the heron and the hawk, but has no resemblance to
their power. For the wings of these are close and firmer,
and in flying can press down the air by the power of their
solidity. But the loosely-formed wings of the ostrich, on
Thin wings of liypocrisy let through the air of praise. 435
the contrary, are unable to take flight, because they are Book
overpassed by the very air, which they ought to keep down. ^ '
What else then do we observe in these, except that the virtues of the Elect fly forth solid, so as to beat down the winds of human applause ? But however right the conduct of the hypocrites may appear, it is not able to fly, because, namely, the breath of human praise passes through the wing of unstable virtue.
13. But behold, when we observe the garb of the good and the evil to be one and the same, when we see the very same appearance of profession in the Elect and the reprobate, whence is our understanding able to discern in its com- prehension the Elect from the reprobate, the true from the false ? But we learn this the sooner, if we stamp upon our memory the words of our Teacher which have been intimated
to us, Who says; By their fruits ye shall know them. For Matt. 7, we must not consider what they display in appearance, but what they maintain in conduct. Whence after having mentioned in this place the appearance of this ostrich, He immediately subjoins its doings, saying;
Ver.'14. Which leaveth her eygs in the earth.
14. For what is expressed by ' eggs,' but the still tender ix. offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible
in themselves, but yet when warmed are changed into living birds. And so, doubtless, it is certain, that young hearers and children remain cold and insensible, unless they are warmed by the earnest exhortation of their teacher. That they may not, therefore, when abandoned, become torpid in their own insensibility, they must be cherished by the fre- quent instruction of their teacher, till they have strength, both to live in understanding, and to fly in contemplation. But because hypocrites, though they are ever working per- versity, yet cease not to speak right things, but bring forth children in faith and conversation by speaking rightly, though they cannot nourish them by good living, it is rightly said of this ostrich, Wlio leaveth her eggs in the earth. For the hypocrite neglects the care of his children, because he gives himself up, with his inmost love, to outward •objects, and the more he is elated by them, the less is he
436 Hypocrites leave their converts as the ostrich her eggs.
.loB 39, pained at the loss of his children. To have left eggs, there-
1 — fore, in the earth, is not to raise above earthly actions the
children which have been born by conversion, by inter- posing the nest of exhortation. To have left the eggs in the earth, is to furnish to his children no example of heavenly life. For, since hypocrites glow not with the bowels of charity, they never grieve at the torpor of the offspring which has been born to them ; that is at the coldness of their eggs ; and the more willingly they engage in Avorldly pursuits, the more carelessly do they permit those, whom they beget, to pursue earthly courses. But, because the care of heaven deserts not the forsaken children of hypocrites, for it warms some even of such, foreknown in secret election, by the regard of grace bestowed, it is rightly subjoined ; Wilt tlioii percJiance icarm them in the dust? X. 15. As if He said, As I, Wlio warm them in the dust;
because, namely, I kindle with the fire of My love the souls of the young, even when placed in the midst of sinners. What is understood by ' dust,' but the sinner ? Whence also that enemy is satiated with the perdition of this sinner. Is. 65, of whom it is said by the Prophet, For the serpent, dust is ^ ' his bread. What is pointed at by dust but the very insta- Ps. 1, 4. bility of the wicked? Of which David says, Not so the un- godly, not so, but as dust which the uind stveepeth away from the face of the earth. The Lord therefore warms the eggs, which have been left in the dust ; because He kindles, with the fire of His love, the souls of His little ones, bereft of the anxious care of their preachers, even when dwelling in the midst of sinners. Hence is it, that we behold many, both living in the midst of multitudes, and yet not adopting the conduct of the sluggish people. Hence is it, that we behold many both not flying the crowds of the wicked, and yet glowing with heavenly ardour. Hence is it, that we behold many, if I may so speak, glowing in the midst of cold. For whence do some, living amidst the sluggishness of earthly men, burn with desires of heavenly hope ; whence ai*e they kindled, even amidst frozen hearts, except that Almighty God knows how to warm the forsaken eggs even in the dust, and, having dispelled the insensibility of their former coldness, so to animate them with the feeling of
GocVs care for the 'eggs' left in the dust. 437
spiritual life, that tliey^ no longer lie torpid on the earth ; Book
.... X.XXI but changed into living birds, raise themselves by contem '-
plalion, that is, by their flight, to heavenly objects? But we must observe, that in these words not only is the wicked conduct of hypocrites reprobated, but the pride of even good teachers, if any has crept in, is also kept down. For when the Lord says of Himself, that He Himself warms the forsaken eggs in the dust ; He certainly plainly indi- cates, that He Himself works inwardly by the words of a teacher, Who, even without the words of any man, warms whom He will, in the cold of the dust. As if He openly said to teachers ; That ye may know that I am He, Who work by you when sjDcaking, behold, when I will, I speak even without you to the hearts of men. When the thoughts then of teachers have been humbled, His discourse proceeds to describe a hypocrite, and, with what folly he is stupified, is pointed out still more fully by the doings of the ostrich. For it follows ;
Ver. 15. She forgetteth that the foot may crush them, or that the beast of the field mag break them.
16. What is understood by ' foot,' but the passing over of xi. active work ? What is signified by the ' field,' but this world ? Of which the Lord says in the Gospel, But the field is ^/2eMat.l3, tewrld. What is expressed by the ' beast,' but the ancient enemy, who, lying in wait for the spoils of this world, is daily satiated with the death of men ? Of which it is said by the Prophet, the Lord promising; No evil beast shall^^-'^^) pass through it. The ostrich, therefore, deserting her eggs, forgets that the foot may crush them ; because, namely, hypocrites abandon those whom they beget as their children in conversation', and care not at all, lest the examples of evil i al. ' in doings should lead them astray, when deprived of either the^-^^f^" earnestness of exhortation, or of the care of discipline. For see next did they love the eggs, which they produce, they would '^ ' doubtless be afraid, lest any one should crush them by pointing out evil doings. This foot Paul was fearing for his weak disciples, as for eggs which he had laid, when he said. Many icalk, of tvhom I told you often, but now I tell Fhil 3, you even iveeping, that they are enemies of the cross of ' Christ. And again, Beivare of dogs ; beware of evil workers, ih. 2.
438 Holy men fear dangers for their spiritual ojfsprinfi.
Joe 39, And again, We command yon, brethren, in the name of our ^-^ — Lord Jesus Christ, that ye withdraw yourselves from every 3,6. 'brother that walketh disorderly, and not after the tradition which they received of us. This foot John was dreading for Caius; for when he had mentioned before many wicked- 3 John nesses of Diotrephes, he added, Dearly beloved, imitate not ^^' that which is evil, but that which is good. This the leader of the Synagogue himself was fearing for his feeble flock, Deut. saying, WJien thou hast entered the land, which the Lord ^^' ^' thy Qod shall give thee, take heed that thou tcish not to imitate the abominations of those nations. She forgets also, that the beast of the field may break them, because the hypocrite doubtless cares not at all, if the devil raging in this world carries off his children who are brought forth in good conversation. But this beast of the field Paul was 2 Cor. fearing for the eggs, which he had laid, saying, I fear, lest, ' ' as the serpent beguiled Eve ilirough his suhtiliy, so your senses should be corrupted from the love that is in Christ Jesus. This beast of the field Peter was fearing for his 1 Pet. 5, disciples, saying, Your adversary, the devil, as a roaring ^' '^' lion goeth ahout, .seeking whom he may devour; whom resist, stedfast in the faith. Faithful teachers therefore have over their disciples the bowels of fear, from the virtue of charity. But hypocrites fear the less for those committed to them, the more they discover not what they ought to fear for themselves. And because they live with hardened hearts, they acknowledge not even the sons whom they beget, with any aflection of the love which is due to them. Whence it is added still further under the figure of the ostrich ;
Ver. 16. She is hardened against her young ones, as though they were not hers. xii. 17. For he whom the grace of charity bedews not, looks upon his neighbour as a stranger, even though he has himself begotten him to God. As doubtless are all hypo- crites, whose minds in truth, while ever aiming at outward objects, become insensible within : and while they are ever seeking their own, in every thing they do, they are not softened by any compassion of charity, for the feelings of their neighbour. O what bowels of tenderness was Paul bearing, when he was panting for his children, with so great
I Sf. PauPs care for his converts amidst his troubles. 439
I a warmth of love, saying, We live, if ye stand fast in the Book Lord. And, Ood is my witness, how I wish for you, all in ^-^^^' the bowels of Christ Jesus. To the Romans also he says, 3,8. God is my witness, Whom I serve in my spirit, in the^°^' '» Gospel of His Son, that without ceasing I make mention of you always in my prayers, making request, if by any m,eans, noiv at lengthy I may have a prosperous journey by the will of God to come to you ; for I long to see you. He says also to Timothy, / thank my Ood, Whom I serve from my fore- ^ ^''"• fathers in pure conscience, that without ceasing I have remembrance of thee in my prayers, night and day desiring to see thee. He says also, pointing out his love to the Thessalonians, But we, brethren, being taken away from 1 Thess. you for a short time, in presence, not in heart, hastened'"' '' the more abundantly to see your face with great desire. Who when pressed by hard persecutions, and yet anxious for the safety of his children, added, We sent Timotheusi T^ess. our brother, and minister of God in the Gospel of Christ, ' "' ' to establish you, and to exhort you concerning your fait It, that no man should he moved by these ajflictions. For ye yourselves know that we were appointed thereunto. He says also to the Ephesians, / desire that ye faint not in my Eph. 3, tribulations for you, which is your glory. Behold, when in ' the midst of tribulations, he exhorts others, and in that which he himself endures, he strengthens others. For he had not, like the ostrich, forgotten his children, but was greatly afraid, that his disciples, observing so many re- proaches of persecutions in their preacher, would in him despise the faith, against which innumerable insults of sufferings were prevailing. And therefore he felt less pain at his torments, but was more afraid for his children, from the temptation of his torments. He was lightly regarding the wounds of his body in himself, whilst he was fearing for his children the wounds of the heart. He was himself patiently enduring the wounds of torments, but, by consoling his children, he was healing the wounds of their hearts. Let us consider, therefore, of what charity he was, to have feared for others, in the midst of his own sorrows. Let us consider of what charity he was, to seek for the welfare of his chil- dren, amidst his own losses, and to guard, even from his
440 Collectedness of spirit, leads to burning brightness.
Job 39, own abiect condition, firmness of mind in those who were
16. , . ■' near liira.
18. But hypocrites know not these bowels of charity. Because the more their mind is let loose on outward subjects by worldly concupiscence, the more is it hardened within, by its want of affection. And it is frozen by benumbing torpor within, because it is softened by fatal love without ; and is unable to consider itself, because it strives not to think of itself. But a mind cannot think on itself, which is not entirely at home in itself. But it is unable to be en- tirely at home in itself, because by as many lusts as it is hurried away, by so many objects is it distracted from itself; and scattered, it lies below, though with collected strength it might rise, if it willed, to the greatest heights.
19. Whence the mind of the just, because it is restrained, by the guardianship of discipline, from the shifting desire of all visible objects, is compacted in itself and inwardly entire ; and it fitly beholds how it should conduct itself towards God, or its neighbour, because it leaves nothing of its own without, and the more it is withdrawn and restrained from outward objects, the more is it increased and kindled within ; and the more it burns, the moi*e brightly does it shine for the detection of vices. For hence it is, that while holy men gather themselves within themselves, they detect even the secret faults of others, with a wonderful and pene- trating keenness of sight. Whence it is well said by the
Ez.8, 3. prophet Ezekiel, The likeness of a hand was put forth, and took me by a lock of my head, and the Spirit lifted me up between the earth and the heaven, and brought me, in the vision of God, into Jerusalem, by the inner door, that looked toivards the north, where ivas placed the idol of jealousy to provoke jealousy. For what is a lock of the head, but the thoughts of the mind gathered together, so as not lo be scattered and dispersed, but to remain bound by discijjline .'' A hand is therefore put forth from above, and the Prophet is lifted up by the lock of his head ; because when our mind collects itself by watchfulness, a heavenly power raises us upward from things below. He therefore well says, that he was lifted up between earth and heaven ; because every holy man, when living in mortal flesh, does not as yet indeed
ttypocrifes mind earthhj things on vain pretexts. 441 fully arrive at heavenly obiects, but yet at once abandons Book
... XXXI
those that are below. But he is brought in the vision of-^^^ — -
God into Jerusalem, because in truth every one who is making progress through the zeal of charity, beholds what the Church ought to be. It is also well added. By the inner door, that looked iotoards the north : doubtless, because, while holy men look through the approach of inward con- templation, they detect more evil than good going on within the Church. And they turn their eyes in the quarter of the north, that is, to the left of the sun, because they warm themselves with the stimulants of charity against the frosts of sins. Where it is also rightly subjoined ; Because there teas there placed the idol of jealousy to provoke jealousy. For when they behold rapine and wickedness perpetrated within Holy Church, by some, who are faithful only in appearance, what else do they see, but an idol in Jerusalem ? And it is called the idol of jealousy, because by this the jealousy of heaven is provoked against us : and it smites offenders the more severely, the more affectionately the Redeemer loves us.
20. Hypocrites, therefore, because they collect not the thoughts of their mind, are not held by a lock of their head. And when do they, who are ignorant of their own faults, detect the faults of those committed to them } These are therefore dead to heavenly things, for which they ought to burn ; and burn anxiously for earthly objects, to which they would laudably have been dead. For thou mayest often behold them, having put aside the care of their children, prepare themselves for dangers of immense labour, cross seas, approach tribunals, assail princes, burst into palaces, frequent the wrangling assemblies of the people, and defend with laborious watchfulness their earthly patrimony. And if it is perchance said to them. Why do ye, who have left the world, act thus .' they immediately reply, that they fear God, and that therefore they labour with such zeal in defending their patrimony. Whence it is well added still further con- cerning the foolish labour of this ostrich ;
Ver. 16*. She hath laboured in vain; no fear compellimj her.
21. For, There they trembled ivith fear, where no fear was. xiii. VOL. in. Gg ' P^-'^'^'
442 Hypocrites care little for souls, much for goods.
Job 39, For behold it is commanded by the voice of God; If any •jj— p — one hath taken thy coat, and wished to contend with thee in 5, 40. j'lidrpnent, give up to him thy cloak also. And again ; If 30. ' ^^*y ^'^^ hath taken away thoJ which is thine own, ask it not again. The Apostle Paul also, when he was wishing his disciples to despise outward things, in order to be able to 1 Cor. retain those that are within, admonishes them, saying ; Now ^' '• there is tetter ly a fault in you, because ye have trials among yourselves. Why do ye not rather take wrong, why do ye not rather suffer fraud? And yet a hypocrite, having assumed the garb of holy conversation, abandons the charge of his children, and seeks to defend, even by wrangling, all his temporal goods. He is not afraid to ruin their hearts by his example, and is afraid of losing his earthly patrimony as if by negligence. His disciple falls into error, and yet the heart of the hypocrite is wounded with no sorrow. He beholds those committed to him plunging into the gulph of iniquity, and passes by these things, as though he had not heard them. But if he has felt any temporal loss slightly inflicted on him, how does he suddenly burst forth, from his inmost soul, into the anger of revenge. His patience is soon broken down ; the grief of his heart is soon let loose in words. For while he bears with equanimity the loss of souls, but hastens, even with agitation of spirit, to repel the loss of temporal goods, he truly indicates to all, by this evidence of his emotion of mind, what he loves. For great earnestness of defence is there exercised, where the power of love is also mightier. For the more he loves earthly things, the more vehemently is he afraid of being deprived of them. For we learn not with w^hat feeling we possess any thing in this world, except when we lose it. For, whatever is possessed without love, is lost without pain. But those things, which we ardently love, when possessed, we sigh for heavily when taken awav. But who can know not that the Lord created earthly things for our use, but the souls of men for His own? A person is, therefore, convicted of loving himself more than God, who protects those things which are peculiarly his own, to the neglect of what are His. For hypocrites fear not to lose those things which belong to God, that is, the souls of men, and, as if about to render an account to a strict Judge, i
christians resist wrong but to save him who does if. 44S
are afraid of losinsr those which are their own, things namely Book
• . XXXI wliich are passing away together with the world. As if they ^-^
would find Him favourably disposed, for Whom they preserve senseless and undesirable objects, having lost those which are desirable, that is, which are rational. We wish to possess something in this world, and behold the Truth exclaims. Unless a man hath renounced all that he hath, he cannot be Luke 3Iy disciple. ^'''^■^■
22. How then ought a perfect Christian to defend by disputing those earthly goods, which he is not ordered to ])ossess ? When we lose therefore our own possessions, we are lightened of a great burden in this journey of life, if we ]ierfectly follow God. But when the necessity of this same journey imposes on us the care of possessions, some persons are only to be submitted to, while they seize them from us, but others ai*e to be prevented, without violation of charity, not however merely from anxiety lest they should take away from us our goods, but lest they should ruin themselves by seizing what are not their own. For we ought more to fear for the plunderers themselves, than to be eager in defending irrational possessions. For these we lose, at our death, even though not stolen from us; but we are one with the others, both now in the rank of creation, and, if they strive to amend, after their reception of the gift. But who can be ignorant that we ought to love the goods, which we use, less, and that, which we are ourselves, more. If therefore we speak to ])lunderers, even for their own benefit, we now no longer merely claim for ourselves those things which are temporal, but, for them also, those that are eternal.
23. But we must in this matter carefully watch, that covetousness steal not on us, through fear of necessity ; and that a prohibition, kindled by zeal, when strained by im- moderate force, may not break out into the disgracefulness of hateful contention. And whilst peace with our neighbour is torn from our hearts, for the sake of an earthly good, it appears plainly, that our property is loved better than our neighbour. For if we have no bowels of charity even to- wards our neighbour who plundered us, we persecute our- selves worse, than the spoiler does himself, and ravage our- selves more fatally, than the other could do ; because by
Gg2
444 Some good men eager in secular tilings from weakness.
Job 40, abandoning, of our own accord, the blessing of love, vvc
'— lose for ourselves that which is within, though we lost,
through him, those only which are without. But a hypocrite knows not this form of charity; for, preferring earthly to heavenly possessions, he inflames himself with furious hatred, in his inmost heart, against him who spoils his temporal possessions.
24. But it ought to be known, that there are some, whom mother Church tolerates, nursing them in the bosom of charity, and whom she would carry on even to the advanced growth of spiritual age, who sometimes both wear the garb of sanctity, and yet cannot attain to the merit of perfection. For they rise not to spiritual gifts, and therefore they assist those who are connected with them, in the preservation of earthly goods, and sometimes transgress in anger in this defence. But we must not believe that these persons fall into the numbers of hypocrites, for it is one thing to sin from infirmity, and another from wickedness. There is therefore this difference between these persons and hypocrites, that these, conscious of their own infirmity, prefer being reproved by all for their faults, to being praised for pretended sanctity. But those are both sure that they are doing wrong, and yet in the judgments of men are puffed up with the name of sanctity. These fear not to displease wicked men, even by a virtuous action, provided only they are approved by the judgments of heaven ; but those never consider what they are doing, but how by every action they can please men. These, according to the measure of their understanding, contend for the causes of God, even in things of the world ; but those subserve the design of the world, even in the causes of God ; because in the very midst of the holy deeds they make a shew of doing, they seek not the conversion of men, but the breath of applause.
25. When therefore we behold any persons of no mean conversation defending worldly interests passionately or im- moderately, we ought to reprove this fault of theirs charitably, and yet not to despair of them, while reproving them. Because there frequently exist in one and the same person | certain censurable points which are apparent, and great j qualities which lie concealed. But in ourselves our groat :
Worldly hypocrisy is through lack of grace. 445
qualities often come forth openly, and those which are re- Book prehensible are sometimes concealed. Hence, therefore, our - pride of mind must be brought low, because, both their weaknesses are public, and ours are secret : and again, their strong points are concealed, and ours are divulged and made public. Those therefore, whom we blame for their open weakness, it remains for us to venerate from our opinion of iheir hidden strength, and if our own mind is elated at their open weakness, let it keep itself down in humility, from con- sidering its own secret infinuities. For some persons frequently obey many precepts, and pass over a few ; and we pass over many, when we keep but a few. Whence it is frequently the case that, when we see others neglect a com- mand, which we know we observe ourselves, our mind immediately exalts itself with pride, forgetting how many commands it passes over, when there are very few which it observes. It is therefore necessary for us in cases where we reprov^e others, to bring down the pride of our anxious thought. For if our mind sees that it is more exalted than others, being led, as it were, to headlong heights of singularity, it falls the more fatally. But why the hypocrite abandons heavenly lucre, and labours for that of earth, He still sub- joins, under the description of the ostrich, saying:
Ver. 17. God hath deprived her of wisdom, neither hath He give f I her understanding.
26. Although to deprive is one thing, and not to give is xiv. another, yet His first expression ' deprived,' He repeated by subjoining, ' hath not given.' As if He were saying. My expression ' deprived' means not that He has unjustly taken away wisdom, but that He has justly not given it. Whence the Lord is described as having hardened the heart of Pharaoh, not because He Himself inflicted hardness, but because, according as his deserts demanded. He softened it not by any sensibility of heaven-infused fear. But now^ because the hypocrite pretends that he is holy, and conceals himself under the semblance of good works, he is kept down by the peace of Holy Church, and is therefore, before our eyes, arrayed with the appearance of religion. But if any temptation of his faith springs up, the rabid mind of the
446 God moiuiled on the sotd that rides well its body.
Job 39, wolf strips itself of its garb of sheep's skin; and shews by
'- — persecution, how greatly it rages against the holy. Whence
it is also rightly subjoined;
Ver. 18, When the time shall be, she raiseth her wings on
high, she scorneth the horseman and his rider.
XV. 27. For what do we understand by the wings of this
ostrich, except the thoughts of the hypocrite, kept close at
this time as if folded together? But when the time shall
come, he raises them on high ; because when an opportunity
is found, he makes them manifest by his pride. To raise the
wings on high, is to disclose his thoughts with unbridled
haughtiness. But now, because he pretends that he is holy,
because he confines what he thinks to himself, he folds, as it
were, his wings on his body, by humility. But it must be
observed, that He says not, The horse and his rider, but,
The horseman and Ids rider. For the horse is the body
which belongs to each holy soul, which it knows in truth
both how to restrain from unlawful pursuits by the bit of
continence, and again to let loose by the impulse of charity,
in the exercise of good works. By the name, therefore, of
' horseman' is expressed the soul of a holy man, which
ijumeD-i^eeps the body, its beast of burden', under good control, turn eor- ^ T i •
])oris. Whence also the Apostle John, in the Apocalypse, having
Rev. 19, bgheici tiie Lord, says; And the armies which are in heaven, tvere following Him on white horses. For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the white- ness of chastity. The hypocrite therefore scorns the horse- man, because, when he has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. But who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and possessing, rules over those which are.? For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then
Hypocrites, when tried, Jirst scorn man, then God. 447
o scorn the horseman, is for him to despise the saints; but to Book scorn the rider of the horseman, is for him to leap forward '
ven to do wrong to the Cx'eator. 28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow up, attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the goad thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen ; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God's invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both the wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that they who had heard in those what to fly from and endure, might hear in these what to imitate and love. It follows ;
448 Rhinoceros a type of Jewish pride and hardness.
Job 39, Ver. 19. Wilt thou give the horse strenglJi, or wilt thou
-Tj-^ — surround his neck with neiqhin(i ?
29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, there- fore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a more abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the ' monoceros' in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the
Ps. 22, voice of the Prophet, says ; Save Me from the lion''s mouthy and My humility from the horns of the unicorns. For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish
Saul like the Rhinoceros ivhen untamed. 449
pride confided in the works of the Law, in opposition to the Book preaching of the truth. It is said therefore to blessed Job, ?^^
M.YST
as a type of the Church ;
Ver. 9. Will the rhinoceros be ivilling to serve thee?
30. As if it were said more plainly; Dost thou bend under xvi. the rule of thy preaching that people whom thou beholdest boasting, with its foolish pride, in the death of the faithful? Thou understandest, As Myself, Who both behold it raised against Me with its single horn, and yet subdue it to Myself, at once, whenever I will. But we set forth this point the better, if we pass from generals to particulars. Let that Paul therefore be brought before our notice, out of this people, both first in his jjride, and afterward as a striking witness in his humility; who when he unwittingly exalted himself against God, as if on his keeping the Law, carried a horn on his nostril. Whence also, when afterwards he was bowing down this horn of his nostril by humility, he says; Who iras before a. blasphemer and a persecutor, and i Tim. injurious, but I obtained mercy, because I did it ignorantly. ' He who trusted that he would please God by his cruelty, carried a li*»rn on his nostrils, as he himself afterwards says, when condemning himself^ And projited in the Jews^ Ga^^-i, religion, above many my equals in years, in mine own nation, being more exceedingly zealous of the traditions of my fathers. But every hunter feared the strength of this rhinoceros; because every preacher dreaded the cruelty of Saul. For it is written ; Saul yet breathing threatenings Acts 9, and slaughter against the disciples of the Lord, went unto tlie high priest, and desired of him letters to Damascus to the synagogues, that, if he found any of this way, men and women, he might bring them bound to Jerusalem. When a breath is drawn in by the nostril in order to be given back, it is called ' breathing/ and we often detect by its smell with our nostril that which we behold not with our eyes. This rhinoceros was therefore carrying a horn on his nostril, with which to strike ; because, breathing threatenings and slaughter against the disciples of the Lord, after he had killed those who were present, he was seeking for those who were absent. But behold every hunter hides himself before him; that is, every man, who savours of what is reasonable, is put to
450 St. Paul converted ; the Rhinoceros taken to plow.
Job 39, flight by his opinion of his terror. In order then that he may take this rhinoceros, let the virgin open her bosom,
Myst. . . .111
'al.'en-t^at is, let the Wisdom of God Itself, inviolate ' m the flesh,
veloped' Qf Itself, disclose to him Its mystery. For it is written, that, when he was journeying to Damascus, suddenly there shone round him, at mid-day, a light from heaven, and a
Acts 9, voice was uttered, saying, Saul, Saul, ivhy peisecutesi thou Me? And he, prostrate on the earth, answered. Who art
ib.5. Tliou, Lord? And it is immediately said to him, I am Jesus of Nazareth, Whom tliou persecutest. The Virgin doubtless opened her bosom to the rhinoceros, when the Uncorrupted Wisdom of God disclosed to Saul the mystery of His Incarnation by speaking from heaven. And the rhinoceros lost its strength, because, prostrate on the ground, he lost all his swelling pride. And when, having lost the sight of his eyes, he is led to Ananias, it is now discovered with what bands of God this rhinoceros is bound: because, namely, he is bound at once with blindness, with preaching, and with Baptism. And he abode by the manger of God, because he scorned not to ruminate on the words of the
Gal. 2, Gospel. For he says; I went up to Jerusalent with Bar- nabas, and took Titus with me also. But I went up by revelation, and communicated my Gospel with them. And he,
Acts 9, who had first heard, when famished. It is hard for thee to kick against the pricks, having been afterwards tamed by the wonderful power of his rider, obtained strength from the food of the word, and lost the heel of pride.
31. But he is not only restrained from violence by the bands of God, but, what is more wonderful, is bound to plough ; so as not only not to attack men with the horn of cruelty, but, ministering also to their support, to draw the plough of preaching. For he himself speaks of those who
I Cor. are preaching the Gospel, as if they were ploughing : For he that ploweth should plow in hope, and he that thresheth, in hope of partaking the fruit. He therefore, who had just inflicted tortures on the faithful, and afterwards willingly endures scourges for the faith, who also, by writing his Epistles, preaches in lowliness and contempt the truth which before he fiercely assailed, is doubtless firmly fastened to the plough, and labours for the crop, who used to live in
9, 10
His Work, breaking the clods of the valleys. 451
' the plain, fatally exempt from fear. Of whom it is rightly Book
said ; IIH-
Myst
! Ver. 10. Or will he break the clods of the valleys after \ thee ?
32. The Lord had, in truth, already entered the minds of xvii. some, who believed Him to be truly the Redeemer of man-
: kind. But yet, when they departed not from their former observance, when they kept to the harsh preaching of the letter, the illustrious preacher says to them; If ye be circum-GBl.5,2. cised, Christ shall jyroflt you nothing. What else then did
I he, who in the humble mind of the faithful crushed by refutation the harshness of the law, but break the clods in the valley after the Lord } in order, namely, that the grains of the seeds, which the furrow of the heart, cleft by the plough of faith, was receiving, might not perish by being kept down by the observance of the letter. Of wliora it is still rightly subjoined,
Ver. 11. Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours <<'
33. The Lord had confidence in the strength of this xviii. rhinoceros ; because the more He endured him cruelly in- flicting hardships upon Him, the more firmly He foresaw
him enduring adversities for His sake. To whom also He left the labours, which He Himself had endured in the flesh ; because He led him when converted even to the imitation of His own Passion. Whence also it is said by the same rhinoceros, I fill up those things which are lacking Co\, \^ of the sufferings of Christ in my flesh. Of whom it is further ^^• added ;
Ver. 12. Wilt thou trust him to bring back thy seed to thee, and to gather thy floor ?
34. Let us consider what Saul was, when, from his very xix. youth, he was engaged in aiding those who stoned, when
he was laying waste some places of the Chm-ch, and, having i-eceived letters, was seeking for others to lay waste, when no single death of the faithful sufficed him, but, after the destruction of some, he was ever panting for the death of others: and we know for certain, that none of the faithful, at that time, believed that God would bend to the yoke of His fear the might of such haughty pride. Whence
452 Likeness in colour, mode of slriking, S^'c.
Job 39, also Aiianias, even after he had heard by the voice of the -^^ — Lord that he had been converted, was afraid, saying, Lord, Acts 9,* I have heard by many of this man, what evil he hath done ^^' to Thy saints at Jerusaletn. And yet, suddenly changed from being an enemy, he is made a preacher : and in all quarters of the world announces the name of his Redeemer, endures punishments for the truth's sake, exults at suffering himself what he had inflicted ; invites some by allurements, and recals others by terrors, to the faith. To these he pro- mises the kingdom of the heavenly country, to those he threatens the fire of hell. The one he corrects by authority, the others he attracts by humility to the path of rectitude: and bends himself on every side to the hand of his ruler, and collects the threshing floor of God with as great skill, as he used before to winnow it with pride,
35. But not even is this at variance with Paul, that the
rhinoceros is said to be of box colour, and is slated to strike
with his horn the bellies of elephants. For, because he was
wont to live under the rigour of the Law, the observance of
every virtue grew up more strictly in him than in others.
For what is expressed by box colour, but the paleness of
abstinence ? To which he himself witnesses, that he tena-
1 Cor. ciously adheres, saying ; / chastise my body, and bring it
' into subjection, lest perchance, when L have preached to others,
L myself shoidd become a castaway. Who, when, being
endowed with knowledge of the Divine Law, he reproves
the greediness of others, strikes elephants in their belly
with his horn. For he had in truth struck elephants in the
Phil. 3, belly, when he was saying ; Many ivalk, of whom I told you
18. 19. Qj^fQ^^^ ij^if ^^Q^ I iqIi yg^i Q^Qji weeping, that they are enemies
of the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. And again, jRom. They that are such serve not the Lord Christ, but their own J6, 18. ijQiiy This rhinoceros, therefore, no longer strikes men, but beasts, with his horn ; when Paul no longer assaults the humble who are to be destroyed with that might of his doctrine, but slays the proud worshippers of their belly. It remains for us, therefore, to believe that those things, which we know were written of Paul, were done in others also. For many in truth were converted from the pride of that
Apostles, eggs of the Jewish Ostrich. 453
people, to the grace of humility ; and whilst the Lord Book
• • • IC X XT
made their cruelty to submit to the yoke of His inspired
Myst. fear, He doubtless subjected to Himself the might of the
rhinoceros. But since we have heard what God's marvellous
power has wrought with His Elect, let us now hear what
His marvellous forbearance has endured in those whom He
rejects.
Ver. 13. The wing of the ostt'ich is like the wings of the
heron and the hawk,
36. What is signified by the name ' ostrich,' but the xx. synagogue, which had indeed the wings of the law, but from grovelling in its heart in things below, never raised itself from
the earth ? But what is expressed by the ' heron' and the ' hawk,' but the ancient fathers, who had power even in their living to soar to those truths, which they were able to perceive by understanding "^ The wing, therefore, of the ostrich is like the wings of the heron and the hawk ; because the voice of the synagogue maintained in its words the doctrine of the early teachers, but knew it not in its living. Whence also the Truth warns the people of this same synagogue against the Scribes and Pharisees, saying; The Scribes and Pharisees Msit.23, sit in Moses'' seat; all therefore whatsoever they have said to ' you, observe and do : but do not ye after their works. We could say much of the habits of the heron, but since its wing only is brought to our memory, we are prevented speaking of its habits.
Ver. 14. When she leaveth her eggs in the earth, icilt thou perchance warm them in the dust ?
37. In ' eggs' there is one thing which is seen, another xxi. which is hoped for: and hope cannot be seen, as Paul witnesses, who says. What a man seeth, tchy doth he hope'Rom.s, for? What then is designated by the ' eggs' of the ostrich,
but the Apostles born of the flesh of the synagogue ? who whilst they present themselves as despised and lowly in the world, teach us to look for glory in heavenly places. For regarded by the haughty as abject, and as if of no account, they lay, like eggs on the ground ; but the power of living, and of soaring to heavenly places, upborne by the wings of hope, lay hid within them. Which eggs the ostrich leaves in the earth ; because the .synagogue, scorning to listen to
454 Hidden life in the efjgs neglected by the mother.
Job 39, those Apostles, whom it had begotten in the flesh, gave them
^ — ^up to the Gentiles who were to be called. But the Lord Myst. '
with wonderful power warms these very same eggs m the dust; because He roused to life the progeny of the Apostles, in that Gentile world, which had hitherto been cast off; and they, whom the synagogue had despised as void of sense and life, now live and soar aloft, in the veneration of the Gentiles, by the authority of doctrine. The ostrich leaves her eggs in the dust; because the synagogue raised not from earthly desires those whom it begat by preaching. And because the ancient enemy finds those desires conceived in the heart, he doubtless hurries the minds assailed by them even into sins. Whence it is also subjoined;
Ver. 15. She forgetteth that the foot may crush them, or that the beast of t lie field may break them. xxii. 38. The foot crushes, and the beast of the field breaks, the eggs at the time, when they are forsaken on the earth ; because, namely, while the hearts of men seek to be ever thinking on earthly things, ever to be employed on things below, they throw themselves down for the beast of the field, that is, the devil, to trample on : so that, after they have been long degraded by the basest thoughts, they are at length crushed by the perpetration of even greater crimes. The synagogue, therefore, neglected to raise up from the earth by good living the eggs which it laid. But, though Almighty God found many of its children dead and chilled by earthly desires, yet he animated them with the warmth of His love. But that life, which the synagogue gave not its children, it grudged them afterwards, when it was striving to extinguish by persecution, those whom it remembered not to have by cherishing brought forth to good works. Whence it is also fitly added of this ostrich ;
Ver. 16. She is hardened against her young ones, as though they were not hers.
39. It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they slTould live. And,
Our Lord Incarnate both Horseman and Rider. 455
when it persecutes the members of the Lord, it suspects that Book by this it is pleasing God. Whence also the Truth says to " the same eggs of the ostrich, The hour cometh, thai ^£7^o- johnie, soever killeih yoUi thinketh that he doeth God service.^' Because, therefore, when the synagogue is led by cruelty to persecution, it thinks that it is acting thus by the impulse of divine fear, it is rightly subjoined ;
She hath laboured in vain, no/ear compelling her.
40. For not fear, but cruelty, has compelled it to pant in the labour of persecution. But because vices, when tinged with the colour of virtues, are commonly the more abominable, the less they are known even to be vices ; the synagogue was more harsh in persecution, as it believed that it was becoming more religious by the deaths of the faithful. And therefore it could not at all discern what it was doing, because it shut out from itself the light of under- standing, by putting pride in the way. Whence it is also well subjoined;
Ver. 17. God hath deprived her of ivisdom, neither hath He given her understanding.
41. For strict is the enquiry of secret retribution; and because it knowingly lost its humility, it also lost, un- wittingly, the understanding of the truth. But the wounds, which it inflicted on the faithful at the coming of the Redeemer, are much less than those with which it still aims to smite the Church, by the coming of Antichrist. For it is preparing itself for that time, in order to oppress the life of the faithful with accumulated strength. Whence it is also fitly subjoined ;
Ver. 18. When the time shall come, she raiseth her wings on high, she scorneth the horseman, and his rider.
42. The ostrich raiseth her wings on high, when the xxiii. synagogue opposes its Creator, not as before by dreading, but
by now openly withstanding. Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it despises, not only the Manhood of the Lord, but also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity
456 Christ, both God mid Man, scorned by Antichrist. Job 39, of the Person, it can be understood that the Word of God
19
^rr^ — then mounted the rider, when he created for Himself a Myst. '
living Body within the womb of the Virgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead S. Aug. assumed the flesh, by the intervention of the soul, and by etVmb.^^'S means He held together the whole horseman; because $. 10. He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman ; and, when He came into the world. He set forth mighty preachers against the world ; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. Whence in this place, when the ostrich is described as raising her wings, and scorning the horseman and his rider, the mention of mighty preachers is immediately subjoined, and it is said;
Ver. 19. Wilt thou give the horse strength, or wilt thou surround his neck ivith neighing? xxiv. 43. In Holy Scripture there is sometimes expressed under the term ' horse,' the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher.
For under the term ' horse' is signified the slippery life of
Ps.32,9.tiie wicked, as it is written; Be ye not as the horse and
^er. 5,8. jjinig 4n(j ^s is said by another Prophet, Tliey were made
wanton horses, and stallions, every one was neighing after
his neighbour''s wife.
By the name ' horse' is Understood temporal dignity, as
The horse, the present life, as in the trords about Dan. 457
Solomon witnesses, who says, / have seen servants upon Book
XXXI horses, and princes walking as servants upon the earth. — - — '-
For every one who sins is the servant of sin, and servants lo, 7,
are upon horses, when sinners are elated with the dignities
of the present life. But princes walk as servants, when no
honour exalts many who are full of the dignity of virtues,
but when the greatest misfortune here presses them down,
as though unworthy. Hence it is said again; They /mre Ps.76,6.
slumbered who mounted horses. That is, in the death of the
soul, they, who trusted in the honour of the present life,
have closed the eyes of their mind to the light of truth.
Under the name of ' horse' is designated this present world, as is said by the voice of Jacob; Let Dan be a serpent by G^n.i&, the way, a horned snake in the path, that biteth the horses' '' hoofs, that his rider falleth backward. In which testimony we set forth more plainly what ' horse' signifies, if we consider the circumstances somewhat more minutely. For some say, that Antichrist is coming out of the tribe of Dan, because in this place Dan is asserted to be a serpent, and a biting one. Whence also, when the people of Israel were choosing thoir position, in the partition of the camp, Dan most rightly first pitched his camp to the north ; signifying him in truth, who had said in his heart; / will sit upon the mount 0/ the is. 14, testament, in the sides of the north; I will ascend above the ^^* ^^• height of the clouds. I will be like the Most High. Of whom also it is said by the Prophet; The snorting of his Jer. 8, horses was heard from Dan. But he is called not only a * serpent, but a horned serpent, (cerastes.) For xsgccrcc in Greek are called ' cornua' in Latin. And this serpent, by whom the coming of Antichrist is fitly set forth, is said to be horned : because, together with the bite of pestilent preach- ing, he is armed also against the life of the faithful with the horns of power. But who can be ignorant that a path is narrower than a way ? Dan therefore becomes a serpent in the way, because he compels those, whom he flatters by seem- ing to spare them, to walk in the broad way of the present life : but he bites them in the way, because he destroys with the poison of his error those on whom he confei's liberty- He becomes a horned serpent in the path, because those whom he finds to be faithful, and to be confining themselves
VOL. III. H h
458 Antichrist. Other meanings of the ^ Horse. ^
Job 39, to the narrow paths of the heavenly precept, he not only '■ — assails with the wickedness of crafty persuasion, but also
oppresses with the terror of his power. And, after the kind ness of pretended sweetness, he employs the horns of his power in the torture of persecution. In which passage, the * horse' signifies this world, which foams through its pride in the lapse of passing times. And, because Antichrist strives to seize the latter end of the world, this horned serpent is said to bite the horses' hoofs. For, to bite the horses' hoofs, is to reach the ends of the world by striking them ; That its rider falleth hack ward. The rider of the horse, is every one who is exalted in worldly dignities ; who is said to fall backwards, and not on his face; as Saul is said to have fallen. For, to fall on his face, is for each one to confess his own faults, in this life, and to bewail them with penitence. But to fall backward, where one cannot see, is to depart suddenly out of this life, and to know not to what punishments he is being led. And because Judaea, entangled with the snares of its own error, is looking for Antichrist, instead of Christ, Jacob, in the same passage, rightly turned round suddenly in the language of the Elect,
Gen. 49, saying; / will iv ait for Thy salvation, O Lord; that is, I do not, as the infidels, believe in Antichrist, but I faithfully believe Him, Who is about to come for our redemption, even the true Christ.
By the name ' horse' is understood the preparation of right
Pro V.2 1, intention, as it is written. The horse is prepared against the
^^' day of battle, hut the Lord giveth safety ; because the mind prepares itself indeed against temptation, but contends not healthfully, unless it be assisted from above.
By the name ' horse' is understood each holy preacher,
Hab. 3, as the Prophet witnesses, who says; Thoii sentest TJiine horses into the sea, disturbing many waters. For the waters, in truth, lay quiet, because the minds of men were lulled to rest a long while, beneath the torpor of their sins. But the sea was disturbed by the horses of God ; because, when holy preachers had been sent, every heart which was benumbed with fatal security, was alarmed by the shock of wholesome fear. In this place, therefore, a holy preacher is under- stood by the name ' horse,' when it is said to blessed Job;
I
Neighing of the horse, i. e. power of preaching, from God. 459
Wilt thou give the horse strength, or wilt thou surround his Book neck with neighing^ ^^^^'
44. But what is meant by the Lord's saying, that He first gives strength to this horse, and afterwards surrounds his neck with neighing? For by neighing is set forth the voice of preaching. But every true preacher receives, first, strength, and afterwards neighing, because, when he has first extinguished sin in himself, he then attains to the voice of preaching, for the instruction of others. This horse hath strength, because he firmly endures adversity. He hath neighing, because by blandishment he invites to heavenly things. The Lord declares, that He gives both strength and neighing to this horse, because unless both life and teaching meet together in His preacher, the virtue of perfection will never appear. For it avails not much, though he is supported by the doings of an exalted life, if he is yet unable to rouse others by his words to his own sentiments. Or, what avails it to kindle others by his speaking well, if he makes it plain that he has himself become slothful by living ill. Because therefore it is necessary for both these to meet together in a preacher, for his perfection, the Lord confers on His horse both the neighing of voice, with boldness of action, and boldness of action, with neighing of voice. And we must observe, why neighing, which is doubtless uttered inwardly through the throat, is said to be placed round the neck of the horse, that is, to be drawn in a circle outwardly. Because, namely, the voice of preaching- emanates from within, but encircles from without. For as it rouses others to good living, it binds also the conduct of the preacher to good deeds, in order that his conduct may go not beyond his words, nor his life contradict his speech. The neighing then is placed round the neck of the horse, because the life of a preacher is restrained, even by his own words, from breaking forth into deeds of wickedness. Hence is it, that a collar is given as a reward to men who fight with all their power; in order that they may ever per- form greater deeds, because they bear the tokens of valour ; and may fear to incur the charge of weakness, while that, which they display on themselves, is already the reward of their bravery. Whence it is rightly said by Solomon to
Hh 2
460 Various meanings of locusts in alley ory.
Job 39, every hearer, in praise of wisdom; Tfiou shall receive a
p — ^ crown of grace for thy head, and a collar of gold for thy
9. neck. It follows,
Ver. 20. Will thou rouse him as the locusts? XXV. 45. By the name ' locusts' is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers.
For, that locusts express the people of the Jews, the life
Mark i,of John points out to us; of whom it is written; He did eat locusts and wild honey. For John proclaims, even in the kind of his food, Him, Whom he foretells with the authority of prophecy. For in himself he designated the Lord, Whom he preceded. And He, doubtless, coming for our redemption, ate wild honey, because He took of the sweet- ness of the unfruitful Gentiles. But, because He partly converted the people of the Jews, in His own body, He took locusts for food. For the locusts, which give sudden leaps, but fall immediately to the ground, signify them. For they were leaping, when they were promising to fulfil the precepts of the Lord; but they were falling speedily to the ground, when, by their wicked works, they were denying they had heard them. Let us behold in them a kind of
Ex. 19, leaping of locusts; All the words, which the Lord hath said, will ive both do and hear. But let us see how they
Numb. - speedily fall to the ground ; Would ice had died in Egypt,
' " and not in this vast wilderness. Would we may perish,
and that the Lord may not lead us into that land. They
were therefore locusts, because they used to leap in their
words, but fall in their doings.
46. By the name of ' locusts' is the Gentile people also
Eccles. designated, as Solomon witnesses, who says; T7ie almond
^^' ^' tree shall flourish, the locust shall become fat, the caper tree shall be destroyed. For the almond shews its blossom before all other trees. And what are designated by the flower of the almond, except the beginnings of Holy Church ? which expanded the primitive flowers of virtues in her preachers, and, in order to bring forth the fruits of good works, pre- ceded the saints which were to come, as shrubs which were to follow- And in this was the locust soon made fat; be-
Outward plagues Jig ure for once what goes on unseen. 461
cause the dry barrenness of the Gentile world was watered Book by the fatness of heavenly grace. The caper tree is de- ^^^^' stroyed; because when the Gentile world attained, on its call, the grace of faith, Judaea, remaining in its barrenness, lost the course of good living. Hence it is said again by the same Solomon ; The locust hath no king, and theii go Prov.
30 27
forth, all of them, by their hands. Because, namely, the ' Gentile world was forsaken, Avhile it continued estranged from the Divine government, but yet, afterwards marshalled in order, it jjroceeded to the battle of faith against opposing spirits.
47. By the word ' locust' is expressed the tongue of the flatterer; as the plagues of Egypt, displayed from heaven, attest; which were once inflicted in a bodily manner, as » their deserts demanded ; but signified spiritually, what evils smite day by day the minds of the wicked. For it is written ; A burning wind was bringing up the locusts, which Ex. lo, tcent up over all the land of Egypt, and covered the whole ~ face of the earth, laying ivaste all things. The herb of the land, therefore, was devoured, and whatever fruit was on the trees. For Egypt was affected by these plagues, in order that being roused, and smarting thereby from an outward blow,
it might consider, what losses of devastation it was enduring by inward neglect, and that, while it beheld things most trifling, but more highly esteemed, perishing without, it might feel, through looking at them, the heavier losses it had sustained within. But what do locusts, which injure the fruits of men more than any other smaller animals, por- tend by their signification, but the tongues of flatterers, which coiTupt the mind of earthly men, if they ever observe them producing any good fruits, by praising them too im- moderately } For the fruit of the Egyptians is the doings of the vain-glorious, which locusts destroy, when flattering tongues incline the heart of him who does them to seek for transitory praises. But the locusts eat up the grass, when- ever any flatterers extol with applauses the words of speakers. They devour also the fruits of the trees, when by empty praises they weaken even the doings of some who now seem to be strong.
48. By the name ' locust' is designated by comparison
46Q Good men, like locust. 'i, Jirst spring, thenjly.
Job o9, the Resuvrection of our Redeemer. Whence it is said also
20
- — -^ by the Prophet in His voice ; / am cast out as the locust.
23. For He submitted to be held by His persecutors, even unto death, but He was cast forth as a locust, because He flew away from their hands by the leap of a sudden resurrection.
49. Which can be referred also to the body of preachers. For He was cast out in them as a locust, because, while Judaea was raging in its persecution, as they fly into different directions, they leaped, as it were, into their retreat. But because that preacher is raised to the height of perfection, who is made firm, not only by the active, but also by the contemplative life ; this very perfection of preachers is rightly expressed by ' locusts,' which, as often as they
• endeavour to raise themselves into the air, first impel and raise themselves with their legs, and afterwards fly with their wings. Thus doubtless are holy men, who, when they aim at heavenly things, rely in the first place on the good works of active life, and afterwards raise themselves in flight to sublime truths by the spring of contemplation. They plant their legs firmly, and spread their wings, because they strengthen themselves by good doings, and are exalted to lofty things by their way of life. But, while dwelling in this life, they cannot remain long in divine contemplation, but, as if like locusts, they catch themselves on their feet from the leap they have given, when, after the sublimities of con- templation, they return to the necessary doings of active life ; but yet are not content to remain in the same active life. But when they eagerly spring forth to contemplation, they again, as it were, seek the air in flight: and they pass their life, like locusts, soaring up and sinking down, while they ever unceasingly endeavour to behold the highest objects, and are thrown back on themselves by the weight of their corruptible nature.
50. There is a still further resemblance which locusts bear to holy preachers. For, in the morning hours, that is, at the time of moderate heat, they hardly raise themselves from the earth. But, wheu the heat has blazed forth, they soar aloft, the higher the more cheerfully they fly. But every holy preacher, when he beholds quiet periods of the faith, appears lowly and contemptible, and, like a locust, hardly rises, as
Highest Jlight in heat of persecution. 463
it were, from the earth. But if the heat of persecution Book should wax warm, clinging in his heart to heavenly things, ^^^ he soon shews how great is his sublimity: and he who seemed befoi'e to have quietly sunk to rest below, now flaps his wings, and is hurried aloft. Of that horse, therefore, that is. His preacher, the Lord says to blessed Job, Wilt thou rouse him as the locusts ? Thou understandest, As I, Who by exciting raise him up to higher objects, as I suffer him to be tortured by a fiercer fire of persecution ; in order that his virtue may be more strong and wakeful, when the cruelty of unbelievers dashes itself against him more fu- riously.
But when a holy preacher suffers many things without, when he is tortured by the dire assault of persecutions; who can discern what it is that he beholds within, who feels not his many losses without ? For were there not wonderful encom'agements to supply him with health within, those torments, which are applied outwardly, would doubtless reach to his heart. But his mind raises itself aloft on the citadel of hope, and therefore it fears not the weapons of the siege which has been laid to it. Whence also in this place, the Lord, in order to shew what sweet odours this horse inhales within, when suffering outwardly so many adversities, rightly adds,
The glory of his nostrils is terror.
51. In Holy Scripture by the word ' nostrils,' is under- xxvi. stood sometimes folly, sometimes the instigation of the ancient enemy, but sometimes foreknowledge. For folly is sometimes designated by ' nostrils,' as we have already taught before, on the evidence of Solomon ; who says ; A Prov. ring of gold in a su'ine^s nostril is a beautiful and foolish^^'^^' woman. By the name ' nostrils' are understood the exhaling snares and instigation of the ancient enemy; which the Lord witnesses concerning him in this very book, saying ; From his nostrils proceedetJi smoke. As if He said. From Job 4i,
20
his perverse instigation arises a mist of most wicked thought
in the heart of men, by which the eyes of those who see are
darkened. Foreknowledge is also designated by ' nostrils,'
as is said by the Prophet ; Cease ye from man, whose breath Is.2,22.
is in his nostrils; because he himself is counted lofty. For we
464 Saints smell their reward far off, bad men their doom.
Job 39, often detect by the smell that, which we see not, so that some
'— things, even when lying far off, become known to us by the
fragrance of their nature. And, when we draw our breath through our nostrils, we frequently foreknow some things, even when not seen. The breath of our Redeemer is, there- fore, said to be in His nostrils ; in order, namely, that His knowledge might be pointed out to exist in foreknowledge ; because whatever things He declared that He knew in the nature of His Manhood, He doubtless foreknew before all ages by His Godhead. And, whence He possessed the breath in His nostrils. He immediately subjoined by the Prophet, saying; Because He Himself is counted lofty. As if He were saying; He foresaw from above, what would come to pass below ; because He came from heaven to earth. Holy men likewise, because they have believed what they heard from Him, foresee themselves also what things are to come ; and, while they faithfully obey His precepts, wait for His coming with certain hope. Whence also in this place, by the nostrils of this horse are designated the foreknowledge and expectation of a holy preacher. For while he seeks for the last judgment to arrive, for the heavenly country to be manifested, and for the rewards to be paid to the righteous, he draws, as it were, through his nostrils a breath from what is to come.
52. But the glory of his nostrils is terror; because the unrighteous dreads the coming of the vision of the strict Judge, which the righteous earnestly expects. For he, con- sidering his labour, looks for the reward of retribution, and, " knowing the merit of his cause, seeks for the presence of his Judge ; and most ardently desires Him to come in flame of fire, inflicting vengeance on the ungodly, and granting the godly, in recompense, the sight of His contemplation. But he, who calls to mind his unrighteousness, shudders at coming to judgment, and dreads the examination of his actions: because he knows, that, if they are inquired into, he is con- victed. The glory, therefore, of his nostrils is terror ; be- cause the righteous glories on the same ground as the sinner is convicted. Let us behold the horse, how he already draws through his nostrils a breath from those things which a« yet he sees not; let us behold with what glory he is
Si. PauVs hope. His spurning of the earth. 465
elated, when he is waiting for things that are yet to come. Book
Behold the illustrious preacher, in looking at his labours, *
exclaims ; / am now ready to be offered, and the time o/'2Tim.4, my dissolution is at hand. I have fought a good fight; 1 ~ ' have finished my course ; I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day. Where also he fitly subjoins; But not to me only, hut to those also who love His coming. As if he said; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Be- cause, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said ; The glory of his tiostrils is terror. But let us hear, how this holy preacher meanwhile acts when placed in this life, whilst he is waiting for the coming glory, whilst striving to come before the face of his Judge, and whilst he is still put off from the reward of his labour. It follows;
Ver. 21. He diggeth up the earth with his hoof.
53. By the ' hoof of the horse,' the strength of labour is xxvii, usually understood. What then is designated by the ' hoof,' except the perfection of virtues in a holy preacher ? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shews by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself says to his disciples; Think owPhil. 4,
• 8 9
these things, ichich ye have received, atid heard, and seen in me, do these things; and the God of peace shall be with you. And again ; Brethren, be ye imitators of me, as I also am of^ Cor. Christ. He therefore, who corrects others by the example ' of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch with the eye of their mind intent on heavenly things, though they spurn with the foot of hard contempt all things,
466 Rubbish of low thowjhls to he ever dug away.
Job 39, which flow by and sink beneath : yet from the corruption of ^^' the earthly flesh, to which they are still bound, they fre- quently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, there- fore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described,
Gen.26, as having dug wells in a strange nation. By which example
'^* we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts ; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceas- ingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds.
Ez. 8,8. Hence it is said to Ezekiel ; Son of man, dig in the wall: that is, break through hardness of heart by frequent blows of
Is. 2, 10. examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thyself in a ditch in the ground, from the face of the fear of the Lord, and from the glory of His Majesty. For we enter the rock, in truth, when we penetrate the hardness of our heart ; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the more the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves.
54. For behold, because the day of divine judgment is
Filth that comes from us to be hidden by penitence. 467
imminent, the very face of His fear is already visible; and it Book is the more necessary for every one to fear Him with greater ^EZ^^i dread, the more the glory of His Majesty is now approaching. What then must be done, or whither must we fly ? For which way can any one be concealed from Him, Who is every where ? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground ; in order, namely, that breaking through the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects : and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce un- ceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse ; He diggeth up the earth with his hoof, that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added ;
He extilteth holdly, he goelh on to meet the armed men.
55. He exults boldly ; because he is not broken by xxviii.
468 The riyhteous ready for trial as the horse/or battle.
Job 39, adversity, j ust as he is not elated by prosperity. For adversities * cast not down him, whom no prosperities corrupt. This
horse is, therefore, both bold and under the rein ; he has the strength of boldness, so as not to be weighed down by adversity ; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, w'hom they elevate : they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth's sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Acts 5, Christ's sake, as it is written ; They departed from the ^^' presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Jesus. Hence, when Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he 2 Cor. had also been filled with joy, by saying ; For when we ^'^' had come into Macedonia, our flesh had no rest. As if he were plainly saying ; because my spirit had rest, when my flesh endured the punishments of persecutions, through the advancement of the soul. Against this horse, therefore, there are prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms : all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples
Their boldness in going to meet the enemy. 469
down the desire even of the present life itself. Hence it is Book
XXXI.
said by Solomon; Whatever shall hefal the just, it will not make him sad. Hence it is again written of him; The 12,21. righteous, confident as a lion, will be without fear. TheJg^T' lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone. Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, when it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above.
56. This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor ; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God ; He goeth on to meet the armed tnen.
57. Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written.
470 St. PauVs rvisdom in sometimes declining danger.
Job 39, They were full of wrath., and cried otU, saying, Great is
^^^^' Diana of the Epliesians, and the city was jilled with con-
28.29. fusion; and having caught Caius and Aristarchus, PauVs
comj)anions, they rushed with one accord into the theatre.
ib.30.31. And it is immediately subjoined; And when Paul would
have entered in unto the people, the disciples suffered him
not. But some also of the chiefs of Asia, which were his
friends, sent unto him, desiring him that he would not
adventure himself into the theatre. In which woi'ds we,
doubtless, learn with what fury he would rush against the
opposing array, unless the reins of love had restrained him,
by means of his friends and disciples.
58. But if we ought to go to meet our enemies, of our own accord to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same 2 Cor. illustrious preacher confesses of himself, saying, At Damascus, 33'^' the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me ; and through a windote in a basket was I let down by the wall, and so escaped his hands? Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies ; except this, that it is necessary for us to leani, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another pru- dently to avoid it ? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition ; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore,
Judgment, not fear, must determine on caution. 471
sought for a retreat from the contest, and reserved himself Book '
for other battles, to fight with greater success. For courage '
was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, / am ready not to be bound only, but also Aots2i, to die at Jerusalem, for the name of the Lord Jesus. Neither j^, '20 count I my life dearer than myself. He therefore who 24. sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled.
59. On which subject we must consider that he, who boldly endures other greater labours for God's sake, laudably declines certain labours, through the judgment of dispens- ation. For feeble fear is often called, by men, cautious dispensation ; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation ; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation ; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very pre- cipitate, who always opposes himself to adversities; and he is very cowardly, who always hides himself.
60. But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a vvise leader, who always pre- cipitately advances his army against the ranks of the enemy ;
472 Dangers present and to come boldly scorned.
Job 39, nor is he a bold leader, who always withdraws it, through ^^^^ caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings around him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly ; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is rightly said. He goeih on to meet the armed men. Of whom it is still further rightly subjoined;
Ver. 22. He mocketh at fear, and yieldeth not to the sword. xxix. 61. Let us see how he mocks at fear, who, as he counts, tramples under foot the swords of the adversaries. For he Rom. 8, says. Who shall separate us from the love of Christ? shall ^^' tribulation, or distress, or famine, or persecution ? In fear, coming punishment is dreaded ; but in the sword, pain is felt already from a present blow. Because therefore a holy man dreads not coming evils, he despises fear : but because he is not overcome even by a blow as it comes upon him, he yields not at all to the sword. Against this horse then there are as many swords of enemies as there are kinds of perse- cutions, all which he meets and overcomes, because from the love of life, he prepares himself for destruction. But since we have heard how so very sturdy a breast exposes itself to the shafts, let us now hear what is done by the adversaries. It follows ;
Ver. 23. Over him will rattle the quiver. XXX. 62. In Holy Scripture by the word ' quiver' is designated, sometimes the just and hidden counsel of God ; but some- times the clandestine machination of the wicked. By ' quiver' is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying. Job 30, Because He hath opened His quiver, and afflicted me. That '^' is. He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver.
RaitUmf of the quiver, threats of hidden assaults. 473
so do sentences lie hid in the secret counsel of God: and an Book
XXXI arrow is drawn, as it were, from the quiver, when God launches — '
forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word ' quiver,' as is said by the Prophet, They have made ready Pa.]i,2, their arrows in the quiver, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart ; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ar- dently is he led against the armed enemies by the power of his intention ; his persecutors, who peixeive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance ; whence it is now rightly said, Over him will rattle the quiver ; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, were seeking for Paul to be brought out of prison ; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled ; because the cause of secret machination came to Paul.
63. Although if we attentively enquire, we find a still
deeper meaning in the sound of the quiver. For adversaries
frequently enter into designs against the good, rely on
wicked inventions, betake themselves to devise schemes ; but
yet themselves engage, themselves send persons, who should
disclose these same schemes to the good ; in order that, while
the preparation of punishment is secretly, as it were, made '
known to the credulous, it may be the more dreaded ; and that
wounds suspected may the more disturb the mind of the
i hearer, than if inflicted. For, while arrows are concealed,
I and rattle in the quiver, they threaten death even though
I VOL. III. I i '
474 Open Ihreais, the spear, argument, the shield.
Job 39, unseen. The quiver, therefore, rattles against the horse,
'■ — when the hidden machination of the wicked against a holy
preacher discloses, even more fraudulently, the design which it fraudulently conceals ; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as wea- pons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added ;
The spear will shake. xxxi. 64. The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are under- going punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who are raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying. The spear will shake, He rightly subjoins ; And the shield.
65. For, after the raging persecutor smites with punish- ment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten ; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Paul had armed himself with these, in the contest of
Terror of the trumpet of secular power disregarded. 475
faith, when savins, I suffer, even to bonds, as an evil doer ; Book
but the iford of God is not bound. As if he were savinar; l^r^. — ■"
J o ^ 2 Tim.
am struck indeed with the spear of punishments, but yet 1 2, 9. cease not to launch forth the arrows of my words. 1 receive the wounds of cruelty, but I transfix the hearts of the un- believers, by speaking the truth. Let it be said therefore ; Over him will rattle the quiver, the spear will shake, and the shield. For the quiver rattles against the horse of God, because the counsels of the wicked resound about him ; because open punishment is sought for, the spear is shaken ; but because he is opposed by disputation also, the shield is wielded before him. But is he at all restrained from his warmth by these means ? For with the greater persecution a holy man is oppressed, the more eagerly is he urged on to preach the tiiith ; and, while he submits patiently to his persecutors, he eagerly hastens to attract his hearers to himself. Whence it is still further rightly added concern- ing the horse of God,
Ver, 24. Raging and snorting he swalloweth the earth, neither believeth he that the blast of the trumpet soundeth.
QQ. For it was said to the first man when he sinned ; xxxii. Earth thou art, and to earth shall thou go. But the trumpets Gen. 3, sound, when the powers of this world awfully prohibit holy men from preaching. Because, therefore, a preacher, in- flamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whom- soever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of per- secutors, he believeth not that the blast of the trumpet soundeth. For what else is the ' trumpet,' which announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist ?
67. This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God ; as it is written ; They commanded them, when Acts 5, they had been scourged, that they should not preach in the ' name of Jesus. But let us see how the blast of the trumpet frightens not the horse of God. Peter says; JVe ought to \h. 20. obey God, rather than men. Who says also to others who
I i 2
476 St. Paul preaches and conquers under persecution.
Job 39, were persecuting hiin ; For we cannot but speak the things x-y— which ive have seen and heard. The horse of God, therefore, 20. fears not the blast of the trumpet, because the illustrious
preacher, having despised the powers of the world, fears not
the sounds of any threats.
68. Let us see how another horse of God swalloweth the
earth, and how no dread of the trumpet reaches him. For it Acts 14, is written; There came down certain Jews from Anlioch and
IQ 00
' Jconium, and, having persuaded the multitude^ they stoned Paid, and drew him out of the city, supposing he had been dead. But, as the disciples stood about him^ he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh ! what a noble weakness is there in this man ! how victorious his punishment ! how triumphant his endurance ! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, . whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution ; he breaks through the opposed shield, because he subdues by reasoning the disputation of op- ponents ; he swalloweth the earth, because, by exhortation, he converts sinners into his own body : he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter ; he, besides, (which is a greater thing,) exults in adversities. Whence it follows ;
Suffering painful, though borne exullingly. 477
Ver. 25. When he heareth the trumpet, he saith, Vah. Book
69. By which words this also is plainly shewn, that, in '^^^^' this place, nothing is said by the Lord of the irrational horse.
For a brute animal cannot say, ' Vah;' but while it is said to say that, which it is quite unable to say, it is pointed out whom it designates. For ' Vah' is a word of exultation. The horse, therefore, says ' Vah,' on hearing the trumpet, because every bold preacher, when he thinks the contest of suffering approaching, exults in the exercise of virtue : and is not alarmed at the peril of the contest, because he rejoices in the triumph of victory. For the horse, therefore, to say, ' Vah,' is for a holy preacher to rejoice in his approaching suffering. But if a bold preacher seeks the glory of suffer- ing, if he seeks with joy to undergo the peril of death for the Lord's sake ; why is it that the Truth declared to Peter, that boldest preacher, who from his sturdy heart, adopted his virtue in his name; When thou shalt he old, thou shall Tohn2\, stretch forth thy hands, and another shall gird thee, and ' lead thee whither thou itouldest not? How does he rejoice in his suffering, who being girt by another, will not go whither he is led .'' But if we consider how the mind is shaken by the approach of suffering, and the fear of death, and yet rejoices at the coming reward of the kingdom, we understand how it is willingly unwilling to undergo the peril of a glorious contest : because it both considers in death what to endure and fear, and it beholds in the fruit of death what to long and seek for.
70. Let us see how Paul loves what he shrinks fiom, how
he shrinks from what he loves. For he says, / have a desire Phil, l, to be dissolved, and to he with Christ. And, To me to liL'e?^' 21 is Christ, and to die is gain. And yet he says, We that are 2 Cor.5, in this tabernacle do groan^ being burdened, not for that we ivould he unclothed, but clothed upon, that mortality might he swallowed up of life. Behold he both longs to die, and yet is afraid of being stripped of the flesh. Why is this? Because, though victory makes him joyful for ever, punish- ment nevertheless disturbs him for the present: and though the love of the subsequent gift prevails, yet the blow of sorrow grazes the mind, not without pain. For as a bold man, when he girds himself with arms, as the strife of battle
478 Pain mingled with joy in ineeiing great trials.
Job 39, is now approaching, both palpitates, and is in haste, trem-
: ^ — bles, and is wroth ; seems, through his paleness, as if afraid,
but is urged on vehemently by his anger ; in like manner a holy man, when he sees himself drawing near to his suffer- ing, is both agitated by the weakness of his nature, and strengthened by the firmness of his hope; both trembles at approaching death, aud yet exults at living, through his death, a truer life. For he cannot pass over to the kingdom, except by the intervention of death ; and is therefore doubt- ful, as it were, in his confidence, and confident, as it were, in his doubts; both fears with joy, and rejoices with fear; because he knows that he cannot arrive at the prize of rest, without passing with labour that which intervenes. Thus we, whin we wish to repel diseases from our body, take with sorrow, indeed, the bitter cup of purgation; but rejoice as being certain of subsequent health. For since our body cannot otherwise attain to health, we are pleased even with that which is offensive in the draught. And when the mind beholds that life dwells in the bitterness, it rejoices when agitated with sorrow. Let it be said then, when he heareth the trumpet, he saith, Yah; because a bold preacher, on hearing tidings of the contest, though, as a man, he trembles at the violence of persecution, yet, through the certainty of hope, exults at the reward of the recompense. But he would not remain unmoved at this contest of suffering, if he did not anticipate this same suffering by meditating intently in thought upon it. For an evil, which is anticipated by wisdom, is, by reason, overcome by the mind which is struggling against it. Because a person is less overcome by adversity the more he is found prepared against it, by knowing it beforehand. For a heavy burden of fear is fre- quently made lighter by habit. Death itself, as it frequently startles when unexpected, so does it give us joy when antici- pated by deliberation. Whence it is also rightly subjoined concerning this horse ;
He smellelh the battle afar off.
71. As if it were said more plainly ; He overcomes in every contest whatsoever, because before the contest he prepares his mind for the contest. For to ' smell the battle afar off,' is so to foresee in thought misfortunes when yet far
Less prepare for greater. Various assaults. 479
distant, that they may not, by being unexpected, be able to Book overcome him. Paul was admonishing his disciples to smell this battle afar off, when he was saying, Examine 2 Cor. yourselves whether ye he in the faith, prove your own selves. ' ' As if he were openly charging them, saying. Call to mind the contests of persecutions, and considering the inmost and secret thoughts of your hearts, discover, what ye are able to continue in the midst of sufferings. Holy men smell this battle from afar, when dwelling even in the peace of the Church Universal, they behold either contests with heretics, or the tortures of persecutions hanging over them from unbelievers. Who while they live uprightly, often receive evil for good, and bear contentedly the insults of detractions, in order that if an occasion of persecution should arise, their open enemies may find them the more resolute, the more the shafts of false brethren also within the Church overcome them not. For he, who falls from a slate of patience before the wounds of tongues, witnesses for himself, that he stands not firm against the swords of open persecution. Because therefore a man of God, being exercised by present trials contends against future, and exercised by the smallest trials contends against greater ; it is rightly said of the horse of God, that he smelleth the battle afar off. It follows;
The exhortation of the captains, and the howling of the army.
72. The captains of the adverse part are the authors ofxxxiv. error, of whom it is said by the Psalmist, Contention is Ps. 107, poured forth over their princes, and their vain things led ' them astray, and He caused them to tcander in the pathless place., and not in the path. Of whom the Truth says by Itself, T/'^Zte blind lead the hliiid, both fall into the ditch . Mat. 15, But an army follows these captains, that is to say the crowd of the wicked, which obeys their unjust commands. It must also be observed, that He says that the captains exhort, and that the army howls ; because, namely, they who rule over unbelievers or heretics enforce, as if by reason, the wicked practices they order to be observed. But the crowd subject to them, because it follows their commands without judg- ment, whilst it clamours through the madness of confusion, . is said to howl with bestial mind. For howling ])roper]y
480 Crafty or rude attacks to he scented afar off.
Job 39, belongs to wolves. And, because llie bands of the reprobate
^ are eager with rapacity alone, against the life and habits of
the faithful, they shout as if with howling. The horse of God, therefore, smelleth afar off the exhortation of the captains, and the howling of the army, when each holy preacher considers long beforehand, eithisr what the authors of errors are able to command against the Elect, or how fiercely the crowd which is subject to them can rage. Paul was smelling tliis exhortation of the captains, when saying,
Rom. Bij sweet words and fair speeches they seduce the hearts of ' ■ the innocent. He was smelling this howling of the army,
Acts20, when saying. After my departure shall grievous wolves enter in among you. Peter had smelled out the exhortation of the captains, when he was warning the disciples against
2 Pet. 2, certain persons, saying. Through covetousness shall they
^' with feigned words make merchandize of you. He was
smelling the howling of the army, when he was premising,
ib. 2. saying. And. many will follow their lasciviousnesses, by whom the way of truth is evil spoken of
73. Because, therefore, we have related, what kind of person each holy preacher, and leader of the faith in the war of persecution, is able to display himself, let us now describe, under the figure of this horse, each single soldier of Christ: that he also, who considers that he has not yet arrived at the height of preaching, may yet know, that he is described by this voice of the Lord, if he has already- begun to live aright; in order to infer from hence, how much he may be known to God, if he attain to greater things, if God omits not to speak of him significantly, even in his smallest deeds. Let us repeat, therefore, the particulars which have been mentioned of the horse, and make known how the soldier of God advances from his original conver- sation, how he increases, from the least to greater things, or by what steps he arrives from the lowest to the highest. Let it be said, then,
Ver. 15. Wilt thou give the horse strength, or ivilt thou surround his neck ivith neighing.
XXXV. 74. Upon every soul, over which the Lord mercifully ^'''•' rules, He confers, above all things, the strength of faith :
1 Pet.5, of which Peter says. Your adversary the devil, as a roaring
The ^ horse' applied to the ordinary Christian. 481
lion, goeih about, seeking ivhom he may devour, whom resist. Book
strong in the faith. But neighing is joined to this strength, -^ '
when that takes place which is written, With the heart man Rom.io, helievetli unto righteousness, hut with the mouth confession^^' is made unto salvation. It follows ;
Ver. 20. Wilt thou rouse him as the locusts ?
75. Every one, who follows God, is, at his beginning, xxxvi. roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet
in some of them he raises himself up into the air with ex- panded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners ; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection. He rouses us at tirst as locusts ; because though He raises us aloft by the flight of virtue. He yet despairs not at our falling by worldly doing. It follows ; The glory of his nostrils is terror.
76. Because a thing, which is not seen, is detected by itsxxxvii, smell, by the word ' nostrils' are expressed, not improperly,
the thoughts of our hope ; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he con- siders that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediatel}- elevates his mind ; and again when he considers what are the
482 Glory through fear. DiyyitKj the earth, abstinence.
Job 39, torments of hell, fear immediately disturbs his mind. The
__^1l_ ' glory of his nostrils' is therefore well called ' terror :' because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to ; speak, through fear he casts away fear. But he considers, that fear arises in the heart, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline. Whence, after it has been said, The glory of his nostrils is terror ; it is rightly subjoined ; Ver. 21. He diygelh up the earth with his hoof.
xxxviii. 77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined ; He exulteth, boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pur-
Prov. suits. Whence it is rightly said by Solomon, Diligently ' cultivate thy field, that thou mayest afterwards build thine house. For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices ; that the whole fabric of virtues may not be destroj^ed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also he
Meeting the enemy^ by high aims, or aiding others. 483
keeps under his own body, as though it were a confederate Book of the foe. Whence also after the bruising of the body,-^ " after the joy of the heart, it is rightly subjoined ; He goeth on to meet the armed men.
78. Armed enemies are unclean spirits, girded with count- xxxix. less frauds against us. For, when they cannot persuade us
to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, ^to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust ?
79. Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against them even in the heart of another; in order that, when they call him back to defend himself, they may the
I more freely attack the hearts of others, which were protected I by his exhortation. And since they cannot overcome, they ! endeavour, at least, to employ him, so that, while the soldier i of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his
484 God's true soldier shrinks from no alarms.
Job 39, mind, immovably fixed on God, despises the darts of tempt-
- „ ' - ations, and fears not the shafts of any terror. For, relying
on the aid of grace from above, he so tends the wounds of
his own infirmity, as not to neglect those of others. Whence
it is also well subjoined concerning this horse ;
Ver. 2*2. He mocketh at fear, and yieldeth not to the suord. xl. ?0. He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword ; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shews how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the Rom. 7, flesh had been already overcome, who said ; / see another law
no
in my members, warring against the law of my tnind, and
leading me captive to the law of sin, which is in my
members. But to that swoi'd, which he had overcome in
himself, he yielded not in others also, when saying in truth,
Rom. 6, to those about him; Let not sin reign in your mortal body.
Col. 3 '^ o^^y ^^'^ desires thereof. And again ; Mortify your
*• members, which are upon the earth, fornication, nnclean-
ness, lust, evil concupiscence. There smote him more
heavily the sword of those temptations, of which he himself
2 Cor. says, In more numerous labours, in prisons more abun-
25'^ dantly, in stripes above measure, in deaths oft. Of the
Jews five times received I forty stripes save one, thrice tvas
I beaten with rods, once was I stoned, thrice I suffered
shipivreck, by night and by day 1 have been in the deep of
the sea. And other sufferings, which he was able to endure,
and we are weary of enumerating. But how, from love to
his neighbour, he yields not to this sword, after stating
ib. 28. many things, he himself subjoins; Besides those things that
are without, that which cometh upon me daily, the care of
all the Churches. The horse of God is therefore smitten
with the sword, and yet is not, by this blow, kept from his
course, whilst the bold soldier in the spiritual contest both
'or receives himself wounds from the enemy, and yet binds'
'emites.'
f strength)
Satan's assaults adapted to each case. 485
others, for their salvation. But, against this so hard breast Book
• XXXI of the heavenly soldier, the ancient enemy seeks the more -^ ■'
for sharper weapons, as he beholds himself more resolutely despised. Whence it also follows ;
Ver. 23. Over him will rattle the quiver, the spear will shake, and ike shield.
81. For since he sees that the zeal of a holy mind helps xli. others also against him, he labours to wound it with mul- tiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dis- persed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face ; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees^ny one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family ; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it.
82. But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time ; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush ; in order that while the
486 Care needed against vice, and against pride of virtue. Job 39, aiTow is dreaded from a secret spot, the spear may be less
MOR.
feared before his face ; or that, while he withstands the
spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an arrow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is Prov. 3, well said by Solomon to one engaged in both contests ; The Lord shall he on thy side, and will keep thy foot, that thou be not taken. For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what are before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed ; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we are afraid of a rising fault, we decline the virtue, which ought to be put in act ; and when the side is, as it were, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall he on thy side, and will keep thy foot that thou he not taken; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face. And the crafty enemy who envies him, because he sees that
Boldness of the Christian war-horse against teinptationASl
he prevails not at all by quiver and spear, opposes to him Book
his shield ; in order that, if he pierces not the breast of his ?^^-
MoR opponent by striking it, he may at least obstruct.his onward
course by some obstacles. For to his efforts he opposes
certain difficulties; and when he is unable to overcome, he
however resists him. But let us hear, what the horse of God
does against the arguments of so many contests;
Ver. 24. Baging and snorting^ he swalloweth the earth,
neither believeth he that the blast of the trumpet scundeth.
83. The blast of the trumpet sounds against the horse, xlii. when any sin, placed nigh, fearfully assails the mind of an Elect one, in that which he does boldly. But raging and snorting he swalloweth the earth, because he rouses himself
by his violent ardour ; and consumes, by daily advancing, whatever earthly things he finds within him. And he be- lieveth not that the blast of the trumpet soundeth ; because he carefully avoids, by firm consideration, all evil which arises from the glory of his virtue. For he would believe that the blast of the trumpet soundeth, if he were, perchance, to be afraid of doing other things which are right, on account of something else which wickedly springs from them. Because, therefore, he is not afraid of acting boldly, even in the presence of temptations sounding against him; he does not, when in his rage, dread the blast of the trumpet. But often, when he sees that he is prosperous in virtues, lest that very prosperity of virtues should exalt him, he rejoices that he is assaulted with temptations. Whence it is also fitly subjoined;
Ver. 25. When he heareth the trumpet^ he saith, Vah.
84. For their own good fortune has more fatally over- xliii. thrown many, and a long-continued peace has rendered many slothful ; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation ; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse,
488 The watchful Christian scetits danger far off.
Job 39, therefore, says, ' Vah,' when he has heard the trumpet, be- ^' cause, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unex- pectedly. For he marks long beforehand, from each cir- cumstance, of what vice the assaidt is coming on. Whence it also follows ;
He smelleih the battle afar off. xliv. 85. For, to ' smell the battle afar off,' is to discern from preceding causes, what contests of vices succeed. For be- cause, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His
Sol. Church, Thy nose is as the tower, which is in Libanns.
Song 7, -yyg (distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the far- seeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids
Hab. 2, it. Hence Habakkuk says, / will stand upon my watch. Hence Jeremiah, admonishing the soul of each Elect one,
Jer. 31, says, (Se^ thee up a watch-tower, place thyself bitternesses. For, to set one's self a watch-tower, is to foreknow by lofty considerations the approaching struggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush.
86. But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately ; and, j after he has subdued wickednesses, he strives also to subject j to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the \
Dangers foreseen. Seven leading sins under pride. 489
mind. For since, as has before been said, evils frequently Book
• • XXXI I spring from good deeds, through the vice of negligence; he -^ '
observes with watchful zeal how arrogance rises from learn- j ing, cruelty from justice, carelessness from tenderness, anger ' from zeal, sloth from gentleness. And, when he performs I these good deeds, he observes that these enemies are by i these means able to rise against him. For when he is I labouring diligently in acquiring learning, he anxiously pre- ' pares his mind for the struggle with arrogance. And when ' he desires to punish justly the faults of offenders, he most ! skilfully avoids the severity of punishment exceeding the j measure of justice. When he endeavours to restrain himself i by tenderness, he carefully provides not to be overcome by I any relaxation of discipline. When he rouses himself by i the stinmlants of right zeal, he specially takes care, that the I flame of anger may not kindle him more than is necessary. I When he controls himself with great tranquiUity of gentle- |ness, he keeps careful watch, not to be chilled by torpor, i Because, therefore, in the tliought of the spiritual soldier I every vice is detected before it can steal in secretly, it is j rightly said of the horse of God ; He smelleth the battle \afar off. For he considers what a crowd of iniquities would
rush on him, were he to allow ever so few sins to enter j within him. Whence it also follows ;
The exhortation of the captains, and the howling of the army.
87. For the tempting vices, which fight against us in xlv. invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after ithe manner of an army. For all faults do not occupy the jheart with equal access. But while the greater and the few isurprise a neglected mind, the smaller and the numberless ipour themselves upon it in a whole body. For when pride, jthe queen of sins, has fully possessed a conquered heart, she jsurrenders it immediately to seven principal sins, as if to 'some of her generals, to lay it waste. And an army in truth (follows these generals, because, doubtless, there spring up jfrom them importunate hosts of sins. Which we set forth the ibetter, if we specially bring forward in enumeration, as we are 'able, the leaders themselves and their army. For i^ride is VOL. III. K k
490 The several sufs apt to spring one out of another.
Job 39, the loot of all evil, of which it is said, as Scripture bears
-V, '^' witness; Pride is the beginning of all sin. But seven
Ecclus. principal vices, as its first progeny, spring doubtless from
' ' ibis poisonous root, namely, vain glory, env}', anger, melan-
cbolj, avarice, gluttony, lust. For, because He grieved that
we were held captive by these seven sins of pride, therefore
our Redeemer came to the spiritual battle of our liberation,
full of the spirit of sevenfold grace.
88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the pre- sumptions of novelties. From env}'^ there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, sv.elling of mind, insults, clamour, indigna- tion, blasphemies. From melancholj^ there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolisli mirth, scurrility, uncleanness, babbling, dulness of sense in under- standing. From lust are generated blindness of mind, in- considerateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or de- spair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.
89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain i it. Envy also generates auger; because the more the mind is pierced by the invrard wound of envy, the more also is the; gentleness of tranquillity lost. And because a suflering! member, as it were, is touched, the hand of opposition is:
Seeming reasons alleyed by tempting sins. 491
therefore felt as if more lieavily impressed. Melancholy also Book
XXXI arises from auger, because the more extravagantly the -^^ — '
agitated mind strikes itself, the more it confounds itself by condemnation ; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.
90. But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the de- luded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou raayest be able to benefit many also. Envy is also wont to ex- hort the conquered heart, as if with reason, when it says, la what art thou inferior to this or that person .? why then art thou not either equal or superior to them ? What great things art thou able to do, which they are not able to do ! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin ; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says. What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours ? Consider with what sorrow all must be looked upon, who are turned in such gal)
Kk 2
MOH.
492 Violent rage of conquering sin. The warrior foresees all. Jo^ 39, of bitterness against thee. y\varice also is wont to exhort
25 • T •
the conquered inind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess ; because thou seekest not to be increased, but art afraid of being in want; and that ^Yhieh another retains for no good, thou thyself expendesl to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, Avhat else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, uhen it says, Why enlargest thou not thyself now in thy pleasnre, when thou knowest not what may follow thee ? Thou oughtest not to lose in longings the time thou hast received ; because thou knowest not how speedily it may pass by. For if God had not wished man to be miited in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously ad- mitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling arm}- in truth follows, because when the hapless soul, once ca])tured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste wdlh brutal cruelty.
91. But the soldier of God, since he endeavours skilfully to piu'sue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what poAver the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subse- quent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army.
Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account ol the horse, let us now behold the same person under the signification of a bird ; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now
New Man, like haick's plumage, renewed in vmrm wind. 493
learn by the appearance of birds, how high he soars by con- Book temphition. It follows ; ^ — '
Ver. 26. Doili the haivk gel feathers hy thy ivisdom, slretcJiing her wings toward the South ?
92. That the hawk casts off its old feathers every year, as xlvi. the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual ])luraage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off the habit of his old conversation, assumes the form of the new man ? Which Paul advises, saying, Stripping yourselves o/Co\. 3, the old man with his deeds, and putting on the new man. And again; Though that outward man of ours he corrupted,^ Cox a, yet that which is within is renewed day by day. But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. P'or the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer.
93. And He well says. It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accu- sation. The hawk, therefore, then gains its plumage, when
494 Job humbled at sight of the work of grace. The Eagle,
Job 39, it has stretclied out its wings towards the South, because
^— every one then clothes himself with the feathers of virtues,
when, by confession, he subjects his thoughts to the Holy Sphit. For he, who lays not open his old deeds by confession, brings not forth the works of a new life. He who knows not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish olct age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the liaiok get plumage by thy ■wisdom, stretching her wings towards the South Y That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thouglits, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight ? In order, namely, for him to gather from hence, that the vigi- lance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed Job ; Behold the future plumage of virtues in the Gentiles, and cast off' the old feathers- of pride. It follows;
Ver. 27. JVill the eagle mount up at thy command, and make for thee her nesl in high places.
xlvii. 9"^. Ill Holy Scripture, by the word ' eagle' are sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high.
By the name ' eagle' are set forth the spirits, which lie in
Lam. 4 ^vait, as Jeremiah witnesses, who says, Our persecutors were sicifter than the eagles of the heacen. For our persecutors are swifter than the eagles of the heaven, when malignant men perform so many things against us, as to seem to sur- pass even the powers of the air themselves in the inventions of their malice.
By the word ' eagle,' earthly power is also typified.
19
Royal power yS^c. Its meaning among the /our Symbols. 495
Whence it is said by the Prophet Ezekiel, A great eagle, of Book great wings, long limbed, full of feathers and varie/g, came^r—r — ' to Libanus, and took away the marrow of the cedar, andl7,3. i. plucked off the top of his brandies. For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon ? Who, in consequence of" the immensity of his army, is described as of great wings ; in consequence of the length of his continuance, as of long extent of limbs ; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. Who came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried off the nobility of its kingdom, as the marrow of the cedai*. And whilst he took away captive the most delicate off- spring of kings from the lofty height of their power, he plucked off, as it were, the top of his branches.
By the word ' eagle' is expressed either the subtle under- standing of the Saints, or the flying of the Lord's Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, tlie fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying. The first beast was like a lion, the'R^-v. 4, second beast like a calf, the third beast having a face as of^' a man, the fourth beast like a fiying eagle. And though these several points are v/ell suited to each particular Evan- gelist, (while one teaches the order of His human Nativity; another, by the offering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of Mis power, as the roaring of the lion ; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they are members. For He Himself is both a Man, because He truly took our
406 Gazing on ihe sun. Building the nest on high.
Job 39, nature ; and a calf, because He patiently died for our sakes; '- — and a lion, because, by the strength of His Godhead, He
burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, froai His rising again; an eagle, from His ascending to the heavens. But in this place under the name ' eagle' is typified the subtle undeislantling of the Saints, and their sublime contempla- tion. For the sight of the eagle surpasses the vision of all birds, so that the sun's ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine com- mands, is suspended on hij^h. And it is also said to place its nest in high places, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It places its nest on high ; because it constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when Numb, prophesying. Strong indeed is thy duelling place^ hut if ' ■ thou hast placed thy nest in the rock. For Cinit« is inter- preted * possessor.' And who are they who possess present things, except those who are skilled in the ability of worldly wisdom? And they tridy build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away.
95. Let us behold the eagle building itself the nest of
Phil. 3, hope in high places. He says; Our conversation is in
Enh. 2, hcff^'cn. And again; Who hath raised, us up together, and
6" iiath made us sit together in hearenly places. He has his
rest in high places, because in truth he fixes his thought on
things above. He wishes not to degrade his mind to the
lowest objects, he wishes not, by the baseness of human con-
A'crsation, to dwell in things below. Paul was, perhaps, then
I
Hopes of the Elect fixed far above Earth. 497
confined in prison, when he was witnessing that he was Book
sitting together with Christ in heavenly places. But he ^
was there, where he had already fixed his ardent mind, not there, where the sluggisli flesh was still necessarily detaining him.
96. For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; / will raise thee above the is. 58, high places of the earth. For losses, insults, poverty, con- tempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities ; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things \\ hich seemed to be high. For as he, who ascends a mountain, looks down for a little while on all otlier objects which lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when phmged in grovelling desires, he afterwards dis- cerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the high places of the earthy these very things He witnesses to blessed Job, that He alone is able to do, saying; Will the eagle mount up at thy com- mand, and make for thee her nest in high places? As if He were saying; As at Mine, Who inspire within by the orace of hidden bounty, that which I command from without. It follows ;
498 The Elect soul dicells among the Angels, as rocks. Job 39, Ver. 28. She ahidelh in the rocks.
'28.
~ 97. In Holy Scripture, when a ' rock' is mentioned in the
■'^ ^^^^' singular number, who else is understood but Christ? As
2,5
'O"'"' """"-"^^J
1 Cor. Paul witnesses, who savs. But tJie rock was Christ. But
10, 4. ' J '
when ' rocks' are spoken of, in the plural number, His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls 1 Pet. stones, saying. Ye as liveli/ stones are built together as spiritual houses. This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God ; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her.
98. Rocks can also be understood to be the lofty powers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they have become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things ; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, 6he abideth in the rocks; that is, by intention of heart she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variable- ness of change. Whence also it fitly follows ;
And she dwelleth in the abrupt Jiints, and in the inacces- sible rocks. xlix. 99. For who else are those abrupt flints, but those firmest
She looks out from thence for God, Who is her food. 499
choirs of Angels, who, though not in their integrity, yet Book remained firmly fixed in their own estate, when the devil —^-^ — ' fell with his angels? For they are abrupt, because part of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses oi the angels, and might perhaps heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father; ^(?Eph.i; purposed in Him, in the dispensalinn of the fulness of ' times, to restore all things in Christ, ivhich are in heaven, and which are on earth, in Him. For in Him are re- stored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says, In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attrac- tions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrupt flints and inaccessible rocks, He immediately
added ;
Ver. 29. From thence she beholdeth her food.
100. That is, from these choirs of Angels he directs the 1. eyes of his mind to contemplate the glory of the Majesty on high : and, not seeing it, he is still hungry : and seeing it, at length, he is satisfied. For it is written. Because his soulu.13, hath laboured, he shall see and be satisfied. And agam. Blessed are they which do hunger and thirst after righteous- Matt. 5, ness,for they shall he filled. But who is the food of our^'
500 God seen by the Saints as from afar.
Job 39, mind is plainly jiointed out, when it is said ; Blessed are the -pure in hearty for they shall see God. And because, from
Matt. 5,-'
8. being weighed down by the interposition of the corruptible
flesh, we cannot behold God as He is, it is rightly subjoined; Her eyes behold afar off. li. 101. For whatever progress any one may have made,
when placed in this hfe, he cannot as yet behold God in His real appearance, but darkly, and through a glass. But when Ave look close at hand, we see more truly, but when we turn our sight further off, we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle ; Her eyes behold afar off. As if He were saying ; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Hiin nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if the mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far.
102. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying;
Is. 33, Who aalkelh in righteousnesses, and speaketh the truth, who
casteth off the goAn from oppression, and shaketh his hand
from every bribe, that stoppeth his ears, lest he hear blood,
and shutteth his eyes not to see evil; he immediately added
to what heights of contemplation he can ascend by these
ib. 16. steps of active life, saying ; He shall dwell in high places, his loftiness shall be the munitions of rocks ; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. For to dwell in high places, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate
15
17.
Similar description oj them in Isaiah. 501
ourselves from orovelling ihonghts. Our loftiness is the Book
munitions of rocks, when we are joined in mind to the choirs " '
and camp of lieaven, and, standing in the citadel of our heart, expel, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as Man, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form alone, in which He is despised by the wicked, is to see, as it were, a kind of deformity of the King. But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of tlie living, as it really is, it is rightly added ; They shall behold the land afar off. That then, which He says here ; The eagle will mount up, and make its nest in high places, is there expressed. He shall dwell in high places. That which is here said. She abideth in the rocks, and dwelleth in the abrupt jiints, and inacces- sible rocks, is there added, His loftiness shall be the munitions of rocks. That again which is here introduced. From thence she beholdeth her food, is here also subjoined. Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that which is here subjoined. Her eyes behold afar off, is there fitly added. They shall behold the land afar off.
103. Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, IVe now see i Cor. ihrough a glass darkly, but then face to face. And again ; p^^'jj^ ^ / count not myself to have appreluinded. But, though 13.
502 Eagle's young fed on blood, ihe weak on the Humanity. Job 39, he himself beholds eternal things much short of what they
30
'— really are, though he knows that he cannot perfectly under- ,
stand them; yet he cannot instil by preaching, into his weak !' hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself,
2 Cor. as if of another person, saying, He heard secret words, ' ' which it is not laxfulfor a man to utter. Although there- fore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the state- ment of His Divinity, come down to speak only of the Lord's Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is imme- diately rightly subjoined ;
Ver. 30. Her young ones suck up blood. lii. 104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weak- nesses of the Lord's Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the
1 Cor. secrets of the third heaven, said to his disciples; For I have
^' ^' determined to knoiv notJiing among you, save Jesus Christ, and Him crucified. As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of i His Incarnation to be sucked up. For he, who in his \ ■ preaching had been silent as to the loftiness of the God- head, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones ? But, because the soul of every hoi}' preacher is, when stripped of the corruption of the flesh, led directly to Hira, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle,
And wheresoever the carcase shall be, she is immediately present. liii. 105. For a carcase is so called from its fall'. And the
ver^a^" body of the Lord is, not undeservedly, called a carcase,
casu.
Holy preachers, as eagles, fly where men lie dead in sin. 503
on account of the fall of cleatli. But that which is here Book said of this eagle; Wheresoever ihe carcase shall he, she^^^^' is immediately present; this same thing the Truth has promised will take place, in souls as they depart from the body, saying, Wheresoever the body shall be, thither-LukelT, will ihe eagles also be gathered together. As if He^''' plainly said, i, your Incarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh.
106. But this which is said of this eagle; Wheresoever the carcase shall be, she is immediately present, can be under- stood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle ; Wheresoever the carcase shall be, she is immediately present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, b}'' reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forvt'ard for a testimony, when he was going at one time to Judtca, at another to Corintli, at another lo Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin ; what else did he prove himself to be but an eagle ; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying ; in order that, while he was per- forming the will of God, in having gained sinners, he might find, as it were, his own food in the carcase ? For the food of the righteous is the conversion of sinners, of which it is said. Labour not for thg meat which perisheth, but for that^ohuG, ivhich endureth unto eternal life. Having heard, therefore,
504 Job liumhled as not standing alone in his virtues.
Job 39, such numerous virtues of lioly men, blessed Job is under- ^^•^^' stood to have been astonished, and to have been silent, from
the awe of admiration. For it follovrs, [E.V. Ver. 31, 3-2. The Lord added, and spake to Job ; Doth he ' ■ '^ that contendeth with God, so easily remain quiet ? He that reproiwth God, ongltt certainly also to answer Him.
107. The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying. Doth he that contendeth iviih God, so easily remain quiet K He that reproveth God, ought certainly also to answer Him. As if He were plainly saying ; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints.? For to doubt of My smiling, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer > any thing to correct, yet thou hast still something in which
to increase. But, behold, thou hast learned from My nar- rative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the dark- ness of pride. But, on the other hand, he who carefully weighs the good qualities of others, enlightens his own deeds, by a powerful ray of humility ; because when he sees the things he has done himself, done by others also without, he keeps down that swelling of pride, which strives to break forth within from singularit}'. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, ] Kings I have left Me seven thousand men, who have not bent their ^^' ^ " knees before Baal; in order that by learning that he re- mained not solitary, he might avoid the boasting of pride,
1
Good in others shewn to keep Job Jnimhle. 505
which might arise in him, from his singularity. Blessed Job Book • . . XXXI therefore is not blamed for liaving done any thing perversely, '
but he is informed of the good deeds of others besides, in
order that while he considers that he has others also equal
to him, he may humbly submit himself to Him, Who is
specially the Highest.
VOL. III. L 1
BOOK XXXII.
The two last verses of the thirty-ninth chapter having been explained, the first fourteen verses of the fortieth chapter are expounded, and many things are taught, both concerning the infinite power of God, and the hurtful designs of Satan against men.
1. The higher holy men advance with God, in the dignity ' of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in them- selves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men's doings, though it sins and is ignorant in some points, though I it regards some sins as though they were none ; yet when it raises itself by the compunction of prayer to aim at things | above, having been roused by the eye of its compunction, it !' returns to observe itself with greater vigilance after its tears. i| For when it deserts itself in neglect, and is torpid with fatal 'i lukewarmncss, it fully believes that idle words or unprofitable i thoughts are of lesser guilt. But if warmed by the fire of compunction, and touched by the sudden breath of contem- ' plation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things which but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful; because, namely, being pregnant with the conception
Men think their goodness less as they learn more. 507
of tlie Spirit, it no longer allovrs any vanities to enter in unto Book it. For from that which it beholds within, it feels how dreadful are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. i For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within ; but from those inward objects which it has lieen able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and
I now beholding itself, by going out of itself more freely, it com- ]irehends more minutely whatever remains to it, of itself, under itself. By which means it is wonderfully brouglit to pass, as was before said, that it appears the more unworthy to itself, by the very means by which it is rendered more worthy ; and that it then feels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, I have tried all things by wisdom, and said, I uill become Eccles. wise, and it departed the farther from me. For wisdom '^'^^^
j which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do
i not seek it, think themselves the nearer it, the more they know not also its standard of uprightness ; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not
I tend towards the comeliness of its beauty, they willingly
I become more deformed every day in themselves. For who- ever is touched by its rays, his deformity is more manifestly
I pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from up- rightness. Whence blessed Job, surpassing in virtues the
jrace of men, overcame his friends in speaking ; but w^hen
instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who
Ispoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence why he
Ll2
508 Idle words ofmoutli covered hy good deeds of hand.
Job 39, reverenced not the scourges. For when the Divine judg- ^*' ments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourt-e, He shews them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself. For he says ;
[E. V. Ver. 34. / who have spoken lightly, what can I answer '?
^^'.f'^ 2. As if he said, I would defend my speech, if I had uttered it with weight of reason. But after a tongue is con- victed of having used levity, what remains for it but to be restrained with silence } It follows, I will lay mine hand upon my mouth. In the usage of Holy Scripture, work is wont to be under- stood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words ?
James ^g James witnesses, who says, Be not many masters, for in
ib. 8, many things we offend all. And again. The tongue can no man tame. And the Truth, exposing its faults by Its own
Matt, mouth, says, But I say unto you, that every idle word that ' ' men shall have spoken, they shall give account thereof in the day of judgment. But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Church the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is
Ps.3.21, written ; Blessed are they whose iniquities are forgiven, and
Heb. 4, whose sins are covered. But since it is written aerain : All a things are naked and opened unto His eyes, how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked ? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up; and we
.
i Job Jinds in himself two offences. 509
! draw something else over them, when we choose afterwards Book
XXXII
j to prefer for this end the work of good deeds. He therefore •*
' who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over i which he spreads the merits of good deeds. Let blessed \ Job therefore, as typifying Holy Church, and in what he says alleging his own circumstances, but designating ours, say for us ; / will lay mine hand upon my mouth : that is, that of my words in me which 1 consider to have displeased ilie strict Judge, I conceal before His eyes under the veil of upright conduct. It follows ;
Ver. 35. One thing have I spoken, tvhich I would I hadl^-^- I not said ; and another, to which I will add no further. '
3. If we examine the former words of blessed Job, we iii. ' find that he has said nothing wickedly. But if we distort
, liis words, which were uttered with ti'uth and freedom, into
I a sort of sin of pride, there will no longer be two only ;
i because there will be many. But since our speaking is the
laying open to men our secret meaning in words ; but our
speaking to the ears of God is the exhibiting the motion
i of our mind even by an expressive action ; blessed Job, on
I weighing himself by the balance of most accurate examin-
alion, confesses that he had a second time offended in his
! speech. For to 'say one thing' unlawfully, is to do things
! worthy of the scourge, to ' say another' is to murmur too at
the scourge. He therefore, who was preferred above men in
all his doings before the reproof of the Lord, rising higher
by this very reproof, acknowledged that he was in the first
])lace far from right in his conduct, and afterwards far from
(latient under the rod. Whence he reproves himself, saying,
One thing have I spoken, which I woidd I had not said;
and another, to which I will add no further. As if he said,
I believed myself to be righteous indeed among men, but,
as Thou wert speaking, 1 found myself to be both wicked
before the scourges, and stubborn after the scourges. To
uhich I will add no further, because now, the more accurately
I understand Thee speaking, the more humbly I search out
myself.
4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who
510 Repentance illustrated hy law of sin-offering.
Job 39, knowing the Lord, feel that they have offended in one and — ^^ another point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To Avhich they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him w^ho took an oath to do any thing, either evil or good, and has transgressed it through forget- Lev. 5, fulness, Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. For to take an oath is to bind ourselves with a vow of servitude to God. And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signi- fied by the she lamb, except the innocence of active life ? what by the she goat, which often feeds as it is hang- ing on the summits and extremities of the rocks, but a life of contemplation.? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks ; because an active life is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the
Two-fold penitence. God not to be answered. 51 1
penitent, that two young pigeons or two turtle doves may Book
be offered. We know that young pigeons or turtle doA^es — '
utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence.'' That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for ia sin offering, but the other for a burnt offering. For a holocaust means ' entirely burnt.' We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God's voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.
Chap. xl. ver. I, 2. But the Lord answered unto Job ow#[E. V. of the whirhvlnd, and said, Gird up thy loins as a man: ' / will demand of thee, and declare thou unto Me.
What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows ;
Ver. 3. Wilt thou disannul My judgment, and condemn [E. V. Me, that thou mayest be Justified?
5. Whoever strives to defend himself against the scourges iv. of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed
512 God's Right eousii ess, unexplained, proves Him rigid.
Job 40, within him. But he, not detecting his fault during the scourges, — - — = and yet not discovering that these very scourges were the cause of iucreasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice ; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now en- dures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righte- ousness, because he accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly re- proved, in order that even unwittingly he might be brought under the Divine judgments : and it is said to him ; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justijied? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. Tf therefore thou dis- putest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself? It follows ;
God shadowed forth by distant resemblances. 513
Ver. 4. Hast thou an arm like God, and dost thouthunder Book wilh a voice like Him ? ^^^\l.
6. Because blessed Job transcended in merits the race of y ' ' men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.
7. But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the linea- ments of a body. Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthro- pomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things ; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Him- self some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as
the Prophet says of Him to the Israelites, He that hath touched Zech. 2, ijou, toucheth the apjyle of His eye. And as it is said again * of Him by the Prophet to a man who trusts in Him; Heps.91, will make a shadow for thee ivith His shoulders. It is^* doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye ; but because He carries us, and by carrying preserves us, He is said to make a shadow for us with His shoulders. For he says, He icill make a shadow for thee with His shoulders. As if He were saying to man who was a sinner, and, after his sin asking pardon. The Lord protects thee with the same affection, with which He endured thee. For He shadows thee with His shoulders, because while He carries, He defends thee- But sometimes He applies to Himself a resemblance from our minds, as He
514 God likened to tilings animate or inanimate.
Job 40, says by the Prophet to Israel ; / have remembered thee, -.-- ^ „ having pity on thy youth. And again speaking by the Is, 49 comparison of a wife, He says ; Even, if she shall have 15- forgotten, yet will I not forget thee. For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time. He visits the things He wills, He is said, after the fashion of oar changeableness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential ; agreement. For men remember no things, except those which are either past or absent. How then does God remember past things, when the very things which in them- selves pass away, stand ever present at His beck ? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him .? For if it were not present to Him, it would not exist at all ; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Deut. Him from birds, as is said by Moses, He spread abroad His ] Ps J7 8 «^m^s, and took them. And the Prophet says; Flide me \ under the shadow of Thy wings. For because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, < protection, when He puts forth His mercies towards us. He ■ extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on account of our infirmity, with objects without sense ; asi Amos 2, He says by the Prophet, Behold, I will shriek over you, as. a cart creakelh laden with hay. For since the life of the , Is. 40, 6. carnal is hay, as it is written, Alljiesh is hay; in that the Lord | endures the life of the carnal. He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of'
Sometimes His Nature meant, sometimes His acts. 515
this kind are sometimes spoken of concerning God, on Book j account of the effect of His doings, but sometimes to indicate — - — - I the substance of His Majesty. For when an eye, shoulders, I a foot, and wings, are said to be in God, the effect of His j operation is set forth. But when hand, arm, right hand, or I voice, is said to belong to God, by these words His Consub- stantial Son is pointed out. For He is in truth both hand, and right hand, of Whose Ascension the Father speaks by I Moses, saying, / will lift up My hand to heaven, and I wiWDent. \ swear by My right hand. He is the arm, of Whom the ' ' Prophet says. And to whom is the arm of the Lord repealed? Is, 53,1. I He is the voice, because the Father said when He begat I Him, Thou art My Son, this day have J begotten Thee. And ??• 2, 7. I of Whom it is written. In the beginning was the Word, afid John 1, I the Word was with God, and the Word was God. By this ' j Word David declares that the Father made all things, say- ing, He spake, and they were made. For God, therefore, to Ps.33,l>. ihave an arm, is for Him to beget a Son that worketh ; to i thunder with His voice, is for Him to manifest fearfully to ithe world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou tliunder with a voice like Him ? by a wonderful dispensation of mercy He exalts, while He reproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this proposal ;
Ver. 5. Surround thyself with beauty, and raise thyself [^-y- on high, and he full of glory, and array thyself ivith beautiful "■' garments.
8. Thou understandest. As I. For He surrounds Himself vi. with beauty, of Whom it is written, The Lord hath reigned,'^^'^^^- He hath put on beauty. He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious, Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom Fie created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the Prophet, Thou hast put on confession, and beauty, clothed loith light ^^'c^]^'^'
516 Gol (jlorijied in His saints. His Unchangeahleness.
Job 40, «* with a garment. For here He puts on confession, there
^' ■ beauty ; because those whom He has here made to confess
by penitence, He will there set forth refulgent with the beauty of righteousness. He is clothed, therefore, with light as with a garment, because in that eternal glory He will be Matt. 5, clothed with all the Saints, to whom it is said, Ye are the light of the world. Whence also it is said by the Evangelist, that when the Lord was transfigured in the mountain. His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? ' For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness. But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shews also how He separates from Himself the unrighteous. It follows; [E. Y. Ver. 6. Scatter the proud in thy wrath. i
^^'l. 9. Thou understandest. As I, Who in the season of
Vll.
tranquillity bear with them united against Me, and when I come at last with severity, I scatter them in My «rath. But we must carefully observe on these subjects, that a grievous erri'or of misbelief is admitted, if any one perchance thinks, that in that Substance of the Godhead, wrath and ' tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature. Jamesi, Hence it is said of Him by James, JVitJi Whom is no
1 7
variableness, nor shadow of change. Hence again it is written, \ Wisd. But TJiou, O Lord., judgest, with tranquillity. Hence the ' Jer.25, P'ophet says. The land is made desert from the face of the ■ 38. anger of the Dove, from the face of the fury of the Lord. For that which he had first called the anger of the dove, he afterwards called the fury of the Lord. For the dove is a very simple animal ; and because no inequality of fury steals in upon God, He called the fury of the Lord the anger of the dove. For to point out the inalterable might of the , Divine severity, he termed it both ' anger,' and that of ' the Dove.' As if he were saying more plainly; He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment, remaining immutable in Himself, He is not altered by any
Men see God such as their characlers shew Him. 517
vicissitude or change ; but yet He is not manifested to the Book
Elect and reprobate under the same appearance of unchange-i^^i *
ableness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of con- science within they bring themselves to a point, from which their minds behold alike One Person, but are not alike affected, because to the one their former righteousness represents Him as gentle, and to the others their sin repre- sents Him as terrible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves ? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge when still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him : for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sen- tence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though I they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows ;
And behold every one that is arrogant, and abase him. I 10. As if He said, As I. But as to the order of punish- viii. ment, the sin of the proud is fitly mentioned before the arrogant ; because in truth pride is not generated by arro- gance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion
518 Sin of pride made its otvn punis]t,ment.
Job 40, it is said, tliat the Lord looked upon Peter; and Peter, re- --' ' ■ membering the word of Jesus, wept bitterly. With regard 22, 61. to punishment it is said again; The countenance of the Lord jg" ^^' is upo7i them that do evil, to destroy the remembrance of them from the earth. But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment. [E. V. Vcr. 7. Look on all the proud, and confound them, and ■-' tread down the wicked in their place.
ix. 11. Thou understandest. As I. For the proud are con- founded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is Ecclus, the place of the wicked ; for, since it is written, Pride is the
10 13.
beginning of all sin, it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The i impious then is trodden down in his place, because he is ! crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides i from himself the light of righteousness, which he ought to | find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real |
Ps. 73, misery. Whence the Prophet says ; Thou castedst them \
^^' down while they were being raised up. For he says not, Thou castedst them down after they were raised up, but while they were being raised up ; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and i another their punishment; but their very fault is to them converted into pvmishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;
[E. V. Ver. 8. Hide them in the dust, and at the same time
^^'^ plunge their faces into the pit.
12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employ- ments, which they choose, having scorned the love of their
Self-exaUaHon keeps clown good, and aims below. 519 Creator. Whence also when He enquires into their conduct, Book
AXXll*
He acknowledges it not, as though it were hid from Hiui, — - saying; I know not who ye are. The life of the wicked is Luke hidden under the dust, because it is weighed down by mean ' and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil tempt- I ation brings with it. For hence it is that it is said by the i Prophet, of every soul which is weighed down by earthly I desires, under the character of Ephraim, Ephraiyn has Sg'-Hos. 7, I co7ne as bread under the ashes, which is not turned. For by nature our intention is well fashioned, to rise towards God; j but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under I the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. ' Whoever therefore neglects the effort with which he ought , to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by long neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.
13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said. As I. For by a just iudgment the Lord plunges the faces of the proud into the pit ; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit ; because they are sinking lower, when through pride they are seeking higher things ; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they
520 Job taught that his strength is not his own.
Job 40, seek earthly glory, and the things to which they look forward
— '■ — are of the basest kind, whilst they follow after high things in
their pride. Whence it comes to pass in a wonderful and
contrary manner, that the humble seek after heaven, whilst
they cast themselves down the lower, and that the proud
pursue the lowest objects, while by despising others they
are raised, as it were, higher. The one, while they despise
themselves, are united to heavenly things, the latter, while
they exalt themselves, are separated from higher things.
And, so to speak, the one, by elevating, depress, the other,
by depressing, elevate themselves. And it is well said of the
Ps. 147, proud by the Psalmist ; But He humbleth the sinners even
to the earth; because by seeking after those things that are
below, while they raise and extol themselves, what else do they,
but, having lost heaven, fall to the earth ? For their having
already fallen to the bottom is their having sought after
things below, having forsaken things above. Their faces
are therefore rightly said to be plunged into the pit, because
by following after things below, they tend to the pit of hell.
For it comes to pass by a just judgment, that those whom
wilful aversion benightens here, the well-deserved pit of
punishment there excludes from the view of the true light.
Because therefore the holy man is questioned with so great
a dread of Divine Power, as to have it said to him, Hast
thou an arm like Qod, or dost thou thunder with a voice like
Him ? Scatter the proud in thy wrath, and behold every one
that is arrogant, and abase him, and other things which God
is able to do, but man is hardly able to hear; the Lord
shews with what intention He first spoke of all these things,
by the end of the conclusion subjoined; saying,
liS^' ^^^* ^' ^'^^ ^ ^^^^ confess that thy right hand can save thee.
14. As if He were openly saying, If thou art able to do these terrible things, which 1 Myself have displayed, I attri- bute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold ! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from
14.]
^1
OK
Job is told of Satan's power, to shew his own weakness. 521
the strength of this man, despising the assistance of God, Bo trust that they can be saved by their own strength. And fny^^^^T these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them ? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy : in order that the good servant, having first heard of the virtues of the Lord, mi'dit know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The Hon will roar, who tvillAmonS, not fear ? The Lord God hath spoken, icho itill not pro- ^' phesy ? For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less ; and that he who considers the strength of his , adversary to be feeble, regards the solace of his defender as I worthless. Whence the Prophet rightly said, ascribing his I deliverance to the Lord; I will love Thee, O Lord, 7nyPs.is,i. ! strength, plainly saying, that is, I love Thee the more, the j more, feeling my own infirmity, I acknowledge Thee to be j my strength. Hence he says again. Make Thy loving -kind- V^-M ,T . j ness marvellous., 0 Thou that savest them that trust in Thee: I because the loving-kindnesses of the Lord doubtless then i become wonderful to us who are delivered, when, by the ;same loving-kindnesses, it is found how grievous were the 'perils we have escaped.
j 15. And because the Lord, in the preceding part of His speech, disclosed to blessed .Job the marvellous works of {subsequent Saints, that he might learn, on hearing them, {how humbly he ought to think of the height of his own Ivirtues ; it is now shewn him with what enemy he is waging |war, and his strength and his crafts are more accurately Ipointed out, in order that he who has been led to converse I VOL. III. M m
Xll.
522 All created at once in substance, severally inform.
JOB 40, with his Maker, may know plainly the arguments of the
' — adversary. For in the words which follow, the Lord makes
known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all where- in he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;
[E. V. Ver. 10. Behold BeJietnoth, ivhich I made with thee.
^^J.. 16. Whom does He suggest, under the name ' Behemoth,'
except the ancient enemy ? which being interpreted from | the Hebrew word, means ' Animal' in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once ? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the sub- stance of things was indeed created at once, but the form was not fashioned at once : and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises fromi heaven, and whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day : but that which on the fourth day came forth in ap pearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created o: the first day, and the trees and all the green things of th earth are described as being made on the third. But tha which on the third day put itself forth in appearance, wa doubtless created on the first day in the substance of th earth, from which it sprung. Hence it is that Moses dis tinctly related the creation of all things in separate day
I
«(
In what sense men are said fo be made with Angels. 523
and yet added that all were created at the same time, saying, Book These are the generations of the heaven and the earth,^^^^ when they were created, in the day that the Lord niade the^^l'^' heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. For he who had related that the heaven, and the earth, the • trees and herbs, were created on different days, now declares that they were made on one day ; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own Geu. i, image; in the image of God created He him, male and^^' female created He them. For Eve is not as yet described as I having been made, and yet man is already said to be male I and female. But because woman was certainly about to , come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.
17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the sub- I stance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel firom a man? But if iBehemoth is said to be created together with blessed Job, ibecause every creature is without question created at the jsame time by a Maker, Who is not spread out in His doings |in extent of time, why is that specially said of Behemoth, iwhich is possessed in common with all creatures in general ? (But if we weigh the causes of things with accurate enquiry, jwe learn that Angels and men were created together; together, jthat is, not in unity of time, but in the knowledge of reason ; jtogether, by receiving the image of wisdom, and not together jby the union of the substance of their form. For it is I M m 2
524 Manicheism refuted. Sa.lan' s food hay.
Job 40, written of man, Let 7is make man after Our image and likeness. And it is said to Satan by Ezekiel, Thou itast a
Gen. 1, /. 7 .
26. seal of similitude, full of wisdom .^ and perfect in beauty m
E^z. 28, ^j^^ delights of the Paradise of God. In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together Avith Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Beliemoth, which I made tcith thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichaeus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, en- deavours to establish that the ' race of darkness' was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly fashioned by nature ? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows ; He ivill eat hay as an ox. xiii. 18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured
Is. 11,7. by the ancient and insatiable enemy, he said. The lion shall eat strato like the o.v. But what is signified by the words hay, and straw, except the life of the carnal ? Of which it is
Is.40,6.said by the Prophet, All flesh is hay. He then who here is
* Behemoth,' is there a ' lion ;' they who are here called
• hay,' are there called ' straw.' But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared notj to a horse, but an ox. But we ascertain this the sooner, ii| we consider what is the difference of foods in the twoi animals. For horses eat hay, however dirty, but drink cleai
ffi
If
He eats as an Ox, preferring what seems clean. 525
water only. But oxen drink water, however filthy, but feed Book only on clean hay. What then is it, for which this Behemoth ^^^^^' is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet* His food is choice. For he rejoices not in seizing those Hab. i, whom he beholds lying of their own accord in the lowest ^^' depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.
19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ' hay' is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before tlie Divine judgment their conscience intends another. They therefore in the opinion of men are ' choice',' ' electi but in the accurate judgment of the Lord are ' hay.' Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord ^ Sam. haili chosen, and of whom it is said just above. He is choice 1^.9,2. and good ? For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well
said by Solomon : / saw the wicked buried, who even while^<^c^*^s.
. 8 10.
they were still living were in the holy place, and were '
praised in the city as if of good works. That many are hay,
but yet are protected by the favour of sanctity, a certain wise
man well points out, saying, Pass over, O stranger, and^^'^^^^-
Jit). ^D*
furnish a table. For a stranger is said by passing over to furnish a table ; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he liimself ' passes over as a stranger' from God. He therefore
526 Satan's sirenglh, ichij in the loins and navel.
Job 40, ' adonietl the table in passing over,' because he would not ^^- remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the com- mandments, and yet in the midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth ? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows ;
[E. V. Ygj. \\ fjig strength is in his loiiis, and his force is in
16.] '^
the navel of his belly.
xiv. 20. The places for the seed of coition are said to be in the
loins with men, but in the navel with women. For hence it
Lukei2as that the Truth says to His disciples; Let your loins he
girded about. Hence Peter, when keeping away lust from
1 Pet. the heart, admonished, saying, Girded up in the loins of
' * your mind. Hence Paul, when saying that the priesthood
of Levi was tithed by the sacrifice of Abraham in the time of
Melchisedec, said, in shewing where Levi was then con-
Heb. 7^ cealed in the body of his father; For he tvas yet in the loins
^^' of his father. But that the seed-vessel of lust is with
women contained in the navel, the Prophet witnesses, who,
reproving the wantonness of Judsea, under the character of a
Ez. 16, prostituted woman, says; In the day of thy birth thy navel
^" was not cut. For to cut the navel in the day of birth, is to
cut off the lust of the flesh at the time of conversion. For
since it is difficult to correct evil beginnings, and to mould
into a better shape things that have once been shapen amiss,
Judaea is blamed from her birth, as having, while born of
God, retained her navel unsevered, because she lopped not
Pride induces lust. Tliey who follow Satan, his members. 527
off the loosenesses' of lust. Because therefore both sexes Book are grievously overcome by the infirmity of lust, through the ^^^"- power of the devil, his strength is both said to be in his loins, ' ^"''^ against men, and his force in his navel, against women.
21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception ? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman ; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome ; but, liis strength is in his loins, and his force is in the navel of his helhj. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,
Ver. 12. He setteth fast his tail, like a cedar. [E. V.
22. There are in these words many points, to be brought i7.] forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ' cedar,' sometimes the lofty excellence of heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ' cedar' is expressed the loftiness of heavenly glory, as the Psalmist witnesses. The Ps. 92, righteous shall flourish like the palm tree, he shall be^^- multiplied like a cedar in Libanus. Again, under the name
' cedar' is designated the haughty power of the wicked, as is said by the same Prophet ; The voice of the Lord breaking Ps.29,5. the cedars. But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters,
528 Be1iemoUi''s tail, Antichrist rising/ <it t/tc last.
Joi5 40, doubtless, that ruined man, his peculiar vessel, wlio is
^specially called Antichrist? For since he is permitted, at
one time by the honours of the world, at another by signs and prodigies of ]iretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Anti- christ, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the pow^er of his miracles. For there is in him a spirit, who having been created in high estate, lost not* even when cast down, the power of his nature. But his power is at present very little displayed, because it is dispen- ]jg|(j bound by an exercise' of Divine strength. Whence it
Eev.20, is said by John ; J saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand : and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him. For he is said to be bound, and cast into the bottomless pit ; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated
lb. V, 7. liow he is to be loosed at the end of the world ; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. For by the number ' thousand,' on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.
23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of
Mat.24, days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. Hence again It says,
lh.\,'22. ji^xcept those days should be shortened, there should no flesh be saved. For since the Lord beholds us to be botli proud
Miracles of Antichrist more trying than all tortures. 529
and weak, those days, which He spoke of as singularly evil, Book He, in His mercy, says were shortened ; in order doubtless ^l^iHL to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.
24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs ? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing ' fastened some, in which death isicrucis both repelled when courted, and courted when repelled ; [^^ some the saw ground with its rugged teeth ; some the iron- armed hoof trampled on and mangled^; some the rage of « 'carp- beasts tore limb from limb with their bite ; some the force Tl'f' of blows imprinted through the skin pierced from their sit,'
. . ' dashed
inmost entrails ; some the deep dug earth buried alive; somcj^ the precipice crushed when hurled headlong to death ; some pieces' the water drowned and swallowed up when plunged into it ; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; Tliere shall arise false Christs, and false ^^^^-^^^ jyrophets, and shall sheiv great signs and wonders, so that, if possible, even the Elect may he led into error. For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes ! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles.? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.
25. For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also
530 Tail of Behemoth described by Daniel and St. John.
Job 40, said by David ; He lielh in wait in secret, as a lion in his p-jKa den. For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength ; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait : lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular po(Ver; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his gi'eatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a Eev.l2, dragon ; And his tail drew the third part of the stars of heaven, and cast them to the earth. For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having aban- doned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.
26. Hence Daniel speaks against this tail of the dragon in
Dan. 8, the persou of Antiochus, saying. It cast down some of the
10—12. gij.Qifg /iQgi^ fifid of the stars, and stamped upon them, and
magnified himself even to the prince of the strong host, and
took awag from him the perpetual sacrifice, and cast down
the place of his sanctification. But strength was given him
against the perpetual sacrifice, by reason of transgressions ;
and truth will be cast down in the earth, and he will do,
^Je for. and prosper. For he casts down some of the strong host',
' " '"^ and of the stars, when he crushes some who both are
resplendent with the light of righteousness, and strong
Andchrist slays the Elect outwardly, the false truly. 53]
through the virtue of their works. And he magnifies him- Book self as far as to the prince of the host, because he sets him- ^"^^^^' self up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions ; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and under- Dan. 8 standing dark sentences shall rise vp, and his power shall^^- '^'^' be rendered strong, but not in his otvn strength. For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition. Hence again he says; He shall slay ^//eib.24.25. mighty and the holy people, according to his will, and craft shall be directed aright in his hand. For he slays the mighty, when he overcomes, in their bodies, those who are unconquered. in mind. Or he certainly slays the mighty, and the people of the Saints, according to his will, when he draws at the beck of his wiil those who were believed to be mighty and holy. And craft is directed aright in his hand, because in him craft is helped on by his doings. For that which he says in his craft, he supports by working wonders ; for whatever his lying tongue pretends, that does the hand of his work set forth, as if true.
27. Hence again he says; He tcill rise up against i/ieibid. 25. Prince of princes, and he shall be broken without hand. Hence Paul says. So that he sitteth in the temple of God, 2 Thess. shewing himself, as if he were God. Hence again he says; 2^ ^^ Whom the Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming. For that which is said by Daniel, He will rise tip against the Prince of princes, is expressed by Paul, So that he
532 Antichrist described as the eleventh horn of the beast.
Job 40, sitteth in the temple of God, sheuing himself as if he were . — God. And that which is subjoined by Daniel, He shall be broken without hand, is expressed by Paul, Whom the Lord Jesus shall slay ivith the spirit of His mouth. For he will be broken without hand, because he will be smitten with eternal death, not in battle with the Angels, not in contest with the Saints, but through the coming of the Judge, by the breath of His mouth alone. Of the pride of this 2 Thess. Behemoth it is also said by Paul, Wlio opposetlt and exalleth ^' ^" himself above all that is called God, or that is worshipped. Of whom Daniel, when saying that the fourth beast was Dan. 7, strengthened with ten horns, immediately added, / was con- sidering the horns, and behold there came up from the midst of them another little horn, and three of the first horns ivere plucked up from before its face^ and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. He is described in ti'uth as the eleventh horn of this beast, because the power of his kingdom is strengthened by iniquity. For every sin belongs to the number eleven, be- cause while it does perverse things, it goes beyond the precepts of the decalogue. And because sin is bewailed in goats' hair, hence it is that in the Tabernacle there are made eleven veils of goats' hair. Hence it is said in the eleventh Ex. 26, Psalm, Save me. Lord, for the godly man hath ceased. conf. Hence Peter, being afraid of the Apostles continuing in the tocf ' ^* number eleven, sought, by casting lots, for Matthias as the Ps.12,1. twelfth. For unless he observed that fault was signified by 15—26. ^^^® number eleven, he would not be so hastily anxious for the number of the Apostles to be completed to that of twelve. Because therefore transgression is expressed by the number eleven, the author of transgression himself is indicated by the eleventh horn of this beast. Which springs up of small size in truth, because he is born a mere man ; but it increases hugely, because he advances even to the power of angelic strength united to himself And it plucks up the three horns, which are before its face, because he subjects to his power the same number of kingdoms which are near him. And its eyes are like the eyes of a man, but its mouth speaketh great things, because there is seen in him the form indeed of a man, but in his words he is exalted above men.
Sinews of Ihe stones of Behemoth, craft of heretics. 533
That then which is said by Paul, Exalting himself above all Book that is called God, or that is worshipped, this the Prophet ^^^^^' Daniel witnesses, saying, A mouth sjieakinr/ great things. 2, \. But Daniel's declaring that lie speaks great things, or Paul 5^^°* ^» that he is exalted above the worship of the Godhead, is the very thing which in the words of God to blessed Job is compared to a cedar. For, like a cedar, he strives after high things, when, in all the pride of deceit, he prospers both in strength of might, and in height of elevation. But he is well said to set fast his tail, because his whole power is brought together and condensed in that one ruined man, in order that he may the more perform mighty and marvellous things through him, the more he urges him on by his collected strength. But since we have heard of what kind is the head of the wicked, let us now learn what members cleave to this head. It follows ;
The sineics of his stones are wrapped together.
28. This Behemoth has as many ' stones,' as he possesses xvi. preachers of his iniquity. Are not they who corrupt the hearts of men with evil persuasions, by pouring in the poisonous seeds of their error, his stones } But it is fitly said, that the sinews of his stones are wrapped together, because, namely, the argu- ments of his preachers are bound together with cunning asser- tions, as to pretend to be right, which persuade perverse things, so that though the entanglement of their assertions can be seen, like the wrapping together of sine^vs, yet it cannot be un- ravelled. His ' stones' have their ' sinews wrapped together,' because the acuteness of his preachers is concealed beneath ambiguous assertions. But generally when they infect hearts with their words, they display innocency in their conduct. For they would not attract the good to them by their persuasion, if they were to exhibit themselves as perverse in their conduct also. But because they are the stones of this beast, and are bound by sinews wrapped together, they both display them- selves as upright in order to escape notice, and preach perverse things in order to corrupt, imitating, doubtless, their head, who, as a lion in ambush, both rages by the power of earthly dignity, and flatters by a show of sanctity. But would that this beast were acting thus then only, and that he had not now also these testicles of lust to corrupt the inner parts of the faith-
534 Bones of Behemoth, maintainers of wickedness.
Job 40, ful. For not only is that which is evil infused with the
. '- — speaking of the mouth, but that which is worse is held by
more in the example of conduct. For how many have not beheld Antichrist, and yet are his testicles : because they cornipt the hearts of the innocent by the example of their doings ! For whoever is. exalted with piide, whoever is tortured by the longings of covetousness, whoever is relaxed with the pleasures of lust, whoever is kindled by the burnings of unjust and immoderate anger, what else is he but a testicle of Antichrist ? For while he willingly engages himself in his service, he furnishes by his example the progeny of error to others. The one works wickedly, the other cleaves to those who work wickedly ; and so far from opposing, even favours them. What else then but a testicle of Antichrist is he, who having cast aside the authority of the faith he has pledged to God, witnesses in favour of error ? But if any reprove these persons, they presently conceal themselves under some cloke of defence; for since theii* sinews are wrapped together, and entangled for evil, they cannot be released from corruption. It follows ; [E- "V". Ver. 13. His hones are as jnpes of brass. xvii. ^^^" ^"^ ^^^ body they are bones which hold the members together, and members which are held together. This beast then has flesh, it has bones also ; because there are some wicked persons, who are yet retained in error by others, and others still more wicked who retain others also in error. What else then do we understand by the bones of Antichrist, but some more powerful persons in his body ? in whose hearts while iniquity has become greatly hardened, the whole framework of his body is held together by them. For there appear to be many rich in this world, who while relying on their possessions and wealth, are consolidated, as it were, by strength, but by lavishing these goods by which they were supported, they lead others into their own error. At one time they allure others by their gifts to become wicked, at another they bind others by their presents to continue in wickedness. What then are these but bones of Antichrist, who while they multiply the wicked by keeping them together, support the flesh in his body ? These some- times exhibit a sweetness of speech in deceiving their hearers,
\
Their sound and senselessness. His weak ones, iron. 535
because even thorns produce flowers, and that in them which Book smells sweetly is seen, that which wounds is hid. Thex'^^^^^' blend the sweet with the bitter, the soothing with the hurtful and though they strive to be admired, by reason of their power, yet through their skill in deceiving, they abase them- selves, as if humbly, by their easy address, and by their speech insinuate that of themselves, which they deny by their outward conduct.
30. Whence also the ' bones' of this Behemoth are rightly compared to pipes of brass, because doubtless like insensible metal, they have the sound of right speech, but not the sense of right living. For they assert, as if humbly, that in words, which they set at nought by living haughtily. Whence it is well said by Paul ; Though I speak with the tongues of inen i Cor. and of angels, and have not charity, I am become as sound- ' ing brass, or a tinkling cymbal. For he who speaks good things, but pursues not the same good things through love, utters a sound like brass or a cymbal; because he himself feels not the words which he utters. But there are some in
the body of this beast, not illustrious from honours, not sup- ported by riches, not adorned with the beauty of virtues, not skilled in the science of cunning, who yet aim at appearing such as they are not, and who are therefore more hurtful to the life of the righteous. Of whom it also follows, His cartilage as plates of iron.
31. For cartilage has indeed the appearance of bone, but xviii. has not the strength of bone. What is meant then by his cartilage being compared to plates of iron, except that those
in him who are most feeble, are more evilly disposed for the perpetration of wickedness ? For other metals are cut by iron, and his cartilage is said to be like iron, because those in his body who are unequal to the display of mighty powers, are the raoftj violently inflamed to cause the death of the faithful. For because they consider that they cannot with him work signs and prodigies, they prove themselves faithful to him by their cruelty, and instead of being able to corrupt by their persuasion the hearts of the innocent, they glory in destroying the bodies of the good manifoldly more than others. It is therefore well said ; His cartilage is as plates of iron; because that which any one would believe to be
536 Tail of Behemoth clenched^ consent and ill habit.
Job 40, the weaker part of his body, is the very thing which wounds the more fatally. And they are rightly compared not to
iron only, but to ' plates of iron,' because while they go about to spread themselves out on every side in cruelty, they extend themselves, as it were, into plates of iron.
32. It seems good to us to examine with a stricter hand of enquiry these same words of the Creator, which seem already discussed, and to gather more abundant fruits of understand- ing for moral instruction. For since we have heard what the ancient enemy effects against men, by the man he has assumed, it remains for us now to examine what he works in men even by himself, without the aid of men. For behold it is said, [E. V. Ver. 12. He setteth fast his tail, like a cedar. ^^•J 33. The first suggestion of the serpent is soft indeed, and
jvioR. tender, and easily to be crushed by the foot of virtue. But if it is carelessly allowed to gain strength, and access is freely allowed it to the heart, it increases itself with such great power, as to weigh down the enslaved mind, and to increase to intolerable strength. He is said therefore to set fast his tail like a cedar, because his temptation when once received in the heart, in all subsequent assaults, rules as if by right. The head of this Behemoth therefore is grass, his tail a cedar, he fawns and humbles himself at this first suggestion, but gaining great strength by habit, he is hardened in the increasing close of temptation. For every thing which he suggests at first is easily overcome ; but thence there follows, that which can hardly be overcome. For he first addresses the mind in gentle terms, as if advising it : but when he has once fastened on it the fang of pleasure, he is afterwards bound to it almost indissolubly, by powerful habit. Whence also he is well said to ' set fast his tail.' For he wounds with his tooth, but binds with his tail ; because he strikes with the first suggestion, but binds the mind, once struck, with the increasing close of temptation, that it cannot escape. For since sin is admitted in three ways, namely, when it is perpetrated by the suggestion of the serpent, with the pleasure of the flesh, with the consent of the spirit; this Behemoth first puts forth his tongue, suggesting unlawful thoughts, afterwards alluring to delight, he infixes his tooth;
lOOK
Sfita/i's last temptations worst and hardest. 537
but lastly, gaining possession by consent, he clenches his tail. Be Hecce it is that some persons blame in themselves sins"^^^^^^' which have been committed through long habit, and avoid them in judgment, but cannot even though contending against them avoid them in act; because when they do not crush the head of this Behemoth, they are frequently, even against their will, bound by his tail. And this has become as hard as a cedar against them, because it has grown up from the alluring pleasure of its beginning even to the violence of retention. Let it be said then ; He clencheth his tail like a cedar ; in order that every one should the more avoid the beginnings of temptation, the more he miderstands that it cannot be easily escaped from at the last.
34. It should be known also, that to those whom he has seized, he commonly suggests more grievous sins, when he knows that they are drawing near the close of this present life : and that the more he considers that he is about to consummate the temptation, the more heavy burdens -of iniquities does he heap upon them. Behemoth, therefore, clenches his tail like a cedar, because those whom he has seized by evil beginnings, he makes worse at the end ; in order that the sooner his temptations are to cease, the more mightily they may be fulfilled. For since he is busied to make their suffering equal to his own punishment, the more ardently does he strive to exaggerate every sin, before their death. But frequently this Behemoth possesses a heart already fatally subject to him, but yet Divine grace repels him ; and the gift of mercy ejects him whom the captive will brought in to itself. And when he is expelled from a heart, he strives to inflict sharper wounds of sin, in order that the mind may feel, when assaulted by him, those waves of temptations, which it knew not even when possessed by him. Which is well expressed in the Gospel, vrhen the unclean spirit is said at the Lord's bidding to go forth from a man. For when the boy, which was possessed by the spirit, was presented to Him, it is written; Jcsiis 7'ebuked Mark 9, the foul spirit, saying, Thou deaf and dumb spirit, I charge ^^* "®" thee, come out of him, and enter no more into him. And it cried, and rent him sore, and came out of him. Behold, it had not rent him, when it possessed him, it rent him when
VOL. III. N n
538 Sata}i's intricate devices to corrupt the soul.
Job 40, it came out; because he doubtleSvS then harasses the thoughts
'- — of the mind more fearfully, when, compelled by Divine power,
he draws near his departure. And him whom he had pos- sessed as a dumb spirit, he was leaving with cries : because frequently, when in possession, he inflicts smaller tempt- ations; but when he is expelliug from the heart, he disturbs it with sharper assaults. It is therefore well said, He clencheth his tail like a cedar, both because when possessing a heart, he always increases in malice at the end; and when leaving a heart, he smites it with severer wounds of thoughts. But, through the wonderful compassion of the Creator, the more subtle arguments of this Behemoth are also laid open, when it is subjoined;
The sinews of his stones are wrapped together. XX. .35. The sinews of his stones are the deadly arguments of his machinations. For by these he rouses the strength of his cunning, and corrupts the unstable hearts of men. His stones are wicked suggestions, with which he rages in the corruption of the mind, and begets in the debauched soul the progeny of wicked works. But the sinews of these stones are wrapped together, becausa the arguments of his suggestions are bound together by complicated devices ; so as to make many sin in such a way, that, if they wish per- chance to escape a sin, they cannot escape it without being entangled in another sin ; and that they commit a fault in avoiding it, and that they are unable to release themselves from one, unless they consent to be bound by another. A point which we make clearer, by bringing forward some instances of this ensnaring from the common doings of men. But because Holy Church consists of three orders, namely, j the married, the continent, and rulers, (whence both Ezekiel Ez. u, saw three men set free, namely, Noah, Daniel, and Job, and Liiteiy *^® Lord in the Gospel, by saying that there were some in 34—36. the field, some in the bed, and some in the mill, doubt- less points out three orders in the Church,) it is plainly sufficient for us to select an instance out of each class.
36. For, behold, one man, while seeking the friendships of the world, binds himself by an oath to another, leading a similar life, to conceal his secrets with perfect silence ; but he, to whom the oath has been sworn, is discovered to be
lo
Entanglemeutfi of secresy. obedience, office. 530
guilty of adultery, so as eveu to endeavour to kill the Book husband of the adulteress. But he who has taken the oath, ^^^^^' turns back to his own mind, and is assailed by different thoughts on one side and the other, and is afraid of beino- silent in this matter, lest by silence he should be an accom- plice in adultery and homicide at the same time; and is afraid to disclose it, lest he should involve himself in the guilt of perjury. He is bound therefore by the sinews of stones wrapped together, because to whichever side he in- clines, he is afraid of not being free from the taint of transgression.
37, Another, forsaking all worldly things, and seeking in all things to crush his own will, wishes to submit himself to the authority of another. But he does not carefully enquire into and discern the character of him who is to rule over him in the Lord. And when he, perhaps, who is injudiciously selected, has begun to rule over him, he forbids the things of God to be done, and enjoins the things of the world. The person under him considering, therefore, either what is the sin of disobedience, or what is the pollution of secular life, both trembles to obey, and fears to disobey ; lest by obeying he should forsake God in His commands, or again by disobeying should despise God in the superior he has chosen ; and lest by obeying unlawful commands. He should exercise against God that which he chooses for God's sake ; or again, by disobeying, should postpone to his own judg- ment him whom he had sought for as his own judge. He is, therefore, through the fault of his indiscretion, bound by the sinews of stones wrapped together, because either by obeying, or certainly by disobeying, he is bound with the sin of trans- gression. He was studying to break down his own will, and he takes care even to strengthen it by despising his superior. He resolved entirely to abandon the world, and he is compelled to return to the cares of the world even through the will of another. The sinews, therefore, are wrapped together, when the arguments of the enemy so bind us, that the knots of sins hold the firmer, the n^sore they are sought to be disentangled.
38. Another, neglecting to think of the weight of eccle- siastical distinction, ascends by bribes to a place of rule.
N n 2
540 /// not always iteU undone. Choose the least evil.
Job 40, But because every eminent position in this world is more
^— affected by griefs, than delighted by its honours, when the
heart is weighed down by tribulations, its fault is recalled to its memory : and a man laments that he has attained to a laborious post by wrong means, and he learns how wrong is his conduct, by being crushed by the very difficulty. Ac- knowledging, therefore, that he is guilty with the bribes he has expended, he wishes to abandon the lofty position he has gained : but he is afraid it should be a more grievous sin to have resigned the charge of the flock he had undertaken. He wishes to take care of the flock committed to him, but he is afraid it should be a greater fault to hold the authority of pastoral grace which he purchased. He perceive^ there- fore that, through seeking for distinction, he is hampered by sin on every side. For he sees that neither course is without the imputation of guilt, if either the flock he has once taken charge of be abandoned, or again if a sacred office be retained, when purchased in a secular way. He is alVaid in every direction, and is suspiciously fearful on every side, either lest remaining in his purchased office he should not properly bewail his not correcting his fault by even abandoning it, or certainly, lest, while endeavouring to lament one fault, by resigning his authority, he should again commit another, by this very for.saking of his flock. Because, therefore, this Behemoth binds with such entangled knots, that a mind, when brought into doubt, binds itself firmer in sin by the very means it attempts to free itself from sin, it is rightly said; The sinews of his stones are wrapped together. For the more the arguments of his machinations are loosened, as if to release us, the more are they entwined to hold us fast.
39. There is, however, a plan which may be usefully adopted to overthrow his craft, namely, that when the mind is held in bondage between less and greater sins, if no outlet for escape is open without sin, the less evils should always be preferred : because even he who is shut in by a circuit of walls on every side, lest he escape, there throws himself down in flight, where the wall is found lowest. And Paul when he observed certain incontinent persons in the Church, conceded the smallest faults, in order that they ]^ Cor. n^igiit avoid greater, saying, On account of fornication^ let
Plausible counsels, Satan's chief strenyth. 541
every man have Ids own ivife. And because married people Book are then only without sin in their connection, when they ^^^^^- come together, not for the gratification of lust, but for the begetting of children, in order to shew that this which he had conceded was not without sin, though of least degree, he immediately added, But I speak this hy indulyence, not byih.e. commandment. For that which is pardoned, and is not commanded, is not without fault. He surely saw that to be a sin, which he foresaw he was able to concede *. But when ^ al. we are constrained by doubts, we profitably yield to the be ex- least, for fear of sinning unpardonably in great, faults. Xhe *^"*'^*^-' entanglement of the sinews of this Behemoth is therefore frequently unravelled, when we pass to the greatest virtues through the commission of smaller faults. It follows,
Ver. 13. His hones are as pipes of brass. [E. V.
40. What are designated by the ' bones' of this Behe- „„• moth, except his counsels? For as the uprightness^ and^positio. strength of the body subsist in the bones, so does his whole malice exalt itself in crafty designs. For he does not oppress any one by force, but he destroys him by the craftiness of his deadly persuasion. And again, as the marrow strengthens the bones which it moistens, so also does the subtlety of his genius, infused by the power of a spiritual nature, strengthen his designs. But in this his ' testicles' differ from his ' bones,' that is, his suggestions from his designs, that by the former he openly inserts what is noxious, but by the latter, when counselling as if for good he leads into sin ; by the former he overcomes in fight, but by the latter he supplants by advising. Whence also his ' bones,' that is, these very designs, are well compared to pipes of brass. For pipes of brass are usually adapted to sonorous tunes, and when on being applied to the ears they delicately utter a soothing strain, they attract the mind within to outward delights ; and when the sound is sweet which they utter to the ears, they weaken the manliness of the heart with the flow of pleasure. And when the hearing is drawn on to delight, the understanding is relaxed from the firmness of its strength. So also when his crafty designs counsel, as it were, with gentle forethought, they withdraw the heart from its resolute intention, and when they utter sweet sounds, they dispose to hurtful things. They arc
542 Temptation to worldUness in yuise of prudence ;
Job 40, like pipes of brass then, which when heard with pleasure
'— plunge the mind from its inward resolution into the pleasure
of outward life. For it is this, which this Behemoth specially labours at in prosecuting his deception, to be able to utter sweetly what he says, when he puts forth his scheme of wickedness as if for our good, in order that he may beguile the mind by putting forward its usefulness, and corrupt it by concealing its iniquity.
41. And we make this plainer in every respect, by briefly laying open a few of the arguments of his counsels. For behold, a person, content with his own possessions, has resolved not to be entangled with any of this world's occu- pations, being greatly afraid of losing the advantages of his ease, and utterly disdaining to accumulate wealth with sin. The crafty enemy in approaching him, in order to undermine his intention of sincere devotion, secretly offers a suggestion as if for his benefit, saying, Those things which thou hast are sufficient at present, but what dost thou intend to do when these fail? For if nothing is provided after these, thou hast what must be expended at once on thy children, but yet goods must be acquired to be laid up in store. Even what thou hast can soon fail, if anxious forethought ceases to provide what is wanting. Cannot worldly business be discharged, and yet sin be avoided in the doing it, in order that it may both furnish outward means, and yet not pervert inward rectitude .? He insinuates these thoughts, and flatters the while ; and is already secretly concealing the snares of sin in the worldly business, which he provides. His bones are therefore like pipes of brass, because his pernicious suggestions flatter their hearer with the sweetness of a voice which is giving them counsel.
42. Another also has resolved not merely not to seek for worldly advantages, but even to resign all that he possesses, in order to exercise himself the more freely in the discipline of heavenly training, the more he has disburdened himself, and abandons and tramples under foot the things which could weigh down their possessor. 'I'he lurking enemy addresses his heart with secret suggestion, saying, Whence has arisen the boldness of such great temerity, as for thee to dare to believe that thou canst subsist, by resigning every thing? Thy Creator formed thee in one way, and thou disposest of
I
I
lo renotinciny obedience, in guise of zeal. 543
thyself ill anotlier: He would make thee more strong and Book robust, if He had wished thee to follow His footsteps with ^^^^^' the neediness of want. Do not most men never give up their earthly patrimonies, and yet purchase by these, through works of compassion, the eternal goods of a heavenly inhe- ritance ? He suggests these things with flattery ; but secretly in his deceit annexes deadly pleasures to the very things he advises him to retain, before the eyes of him who retains them, in order that he may attract the deluded heart to outward pleasures, and may draw aside its secret vows of perfection. His bones, therefore, are like pipes of brass, because when his crafty designs utter outwardly a soothing sound, they inflict deadly destruction within.
43. Another having given up all his outward possessions, prepares also to crush his inmost wishes, in order that, by sub- mitting hiniself to the sounder judgment of another, he may renounce not merely his evil desires, but, (to add to his per- fection,) himself also even in good resolves, and may observe all his duties at the will of another. The crafty enemy addresses him the more gently, the more ardenlly he en- deavours to push him down from his loftier position, and presently, fawning on him with deadly suggestions, he says, O what great marvels thou wilt be able to perform by thyself, if thou dost not submit thyself in any way to the judgment of another. Why dost thou check thy progress, from a desire for improvement ? Why dost thou crush the good- ness of thy intention, when thou endeavourest to extend it further than is necessary ? For what wickednesses didst thou perpetrate, when exercising thy own will ? Why then dost thou require the judgment of another over thee, since thou wilt be of thyself fully sufficient for holy living ? He suggests these things in a flattering tone, but he secretly prepares, in the indulgence of his own will, causes for the exercise of pride, and, while he praises his heart for its inward rectitude, he craftily seeks out where to undermine it with sin. His bones are, therefore, like pipes of brass, because his clandestine designs, by the very means with which they flatter, as it were, and delight the mind, fatally divert it from its right intention.
44. Another, having entirely subdued his will, has already
544 Templation to doth, as to care for our own souls.
Job 40^corrected many sins of the old man, both by change of hfe, — ~ — and by the lamentation of penitence; and is inflamed with
greater zeal against the sins of others, the more he is entirely dead to himself, and is not held captive by his own iniquities. The crafty enemy, observing that by his zeal for righteous- ness he is benefiting others besides himself, attacks him with words which advise him as if for his advantage, saying, Whv dost thou extend thvself to attend to others' concerns ? Would thou mayest have strength to consider thine own ! Dost thou not consider, that when thou art stretched forth to the concerns of others, thou art found unequal to attend to thine own ? And of what use is it to wipe off" the blood of another's wound, and by neglect to extend the corruption of thine own ? While he speaks thus, as if giving advice, he takes away the zeal of charity, and destroys, with the sword of secretly instilled sloth, all the good which could result from charily. For if we are commanded to love our neigh- bours as ourselves, it is right for us to be kindled against sin, with zeal for them, as for ourselves. Because then he estranges the mind from its own resolution, while he pleas- ingly offers advice, it is rightly said. His hones are as pipes of brass. For when by his crafty designs he utters a pleasing sound to the mind of the hearer, he sings, as it were, with a pipe of brass, so as to deceive by means of his allurements. But this Behemoth engages much move gently in the con- test, when, under the cloke of infirmity, he exercises himself in ambush. But he then arouses harder temptations, when he conceals the sources of iniquity, before the eyes of him who is tempted, under the semblance of virtue. Whence it is also rightly subjoined.
His cartilage as plates of iron. xxii. 4^- For what but his simulation is understood by cartilage .'' For cartilage presents ihe appearance of bone, but it has not the strength of bone. And there are some vices which present an appearance of rectitude, but which proceed from the weakness of sin. For the malice of our enemy clokes itself with such ait, as frequently to make faults appear as virtues before the eyes ol the deluded njind ; so that a person expects, as it were, rewards, for the very conduct for which he deserves to meet with eternal punishments. For
Various faults hard to detect in specious guise. 545
cruelty is frequently exercised in punishing sins, and it is Book counted justice; and immoderate anger is believed to be ^'^^^^- the meritoriousness' of righteous zeal; and when sinners i meri- oiight to be carefully made straight from their crooked*""^ habits, they are snapped by being violently bent. Fre- quently negligent remissness is regarded as gentleness and forbearance, and while delinquents are spared temporally more than is proper, they are cruelly reserved to eternal punishments. Lavishness is sometimes believed to be com- passion, and though it is a fault to be over saving, there is no fear of that which has been given being more wickedly lavished. Tenacity is sometimes considered frugality, and since it is a grievous fault not to give, it is considered a virtue to retain what has been received. The pertinacity of the wicked is often termed constancy, and when a mind does not submit to be turned from its wickedness, it glories as if in defending what is right. Inconstancy is often regarded as tractability, and because a person does not keep his word to any one, he considers himself on that account a friend to all men. Sometimes incompetent fear is believed to be humility, and when any one, oppressed by temporal fear, shrinks in silence from the defence of the truth, he thinks, that, according to the order of God, he demeans himself humbly to his superiors. Sometimes haughtiness of voice is counted freedom for the truth ; and when through pride the truth is spoken against, forwardness in speaking is thought a defence of the truth. Sloth is frequently looked upon as a maintenance of peace, and though it is a grievous fault not to be zealous in doing what is right, it is believed to be a most meritorious virtue, merely to abstain from evil conduct. Restlessness of spirit is frequently termed a watchful solici- tude, and when a person cannot endure rest, he thinks that he performs an exercise of virtue which is due from him, by doing what he likes. Incautious precipitation in things which must be done, is believed to be the warmth of praise- worthy zeal, and though a desired advantage is marred by unseasonable acting, it is considered that the quicker a thing is done, the better. Slowness in promoting goodness, is counted judgment, and when progress is expected to le made by reconsideration, delay lurks in ambush and dis-
540 SpiriUml NazarUes. TJieir heauly.
Job io, appoints it. When a fault then appears hke virtue, we must — ^^ needs consider that the mind abandons its fault the more slowly, in proportion as it does not blush at what it is doing; and that the mind abandons its fault the more slowly, in proportion as, having been deceived by the semblance of virtue, it seeks therefrom the recompense of rewards. But a fault is easily corrected, which is also blushed a,t; because it is felt to be a fault. Since, therefore, error is con'ccted with more difficulty, when it is believed to be a virtue, it is rightly said, His caHilage as plates of iron. For the more craftily this Behemoth exhibits his cunning under the cloke of virtue, the more firmly does he enthral the mind in sin.
46. Hence it is that sometimes those who seek after the way of holiness, when they have fallen into error, are improved but slowly. For they consider what they do to be right, and devote their perseverance to the practice of vice, as they do to the cultivation of virtue. They consider what they do to be right, and therefore promote the more earnestly Lam. 4, their own judgment. Accordingly when Jeremiah said, Her ' Nazarites were ivhiier than snow, purer than milfi, more ruddy than old ivory, more heatitiful them the sapphire: their visage is made blacker than coals; and they are not known i?i the streets; he rightly added immediately, TJieir skin cleaved to their bones, it is withered, and has become as a stick. For what is signified by the word ' Nazarites' but the life of the abstinent, and continent, which is said to be whiter than snow and milk ? For snow is congealed from water, coming as it does from above ; but milk is squeezed from flesh which is nourished by things below. What then is pointed out by ' snow' but the brightness of the heavenly life, and what by ' milk' but the ordering of the temporal stewardship? And because continent men in the Church frequently perform such wonderful works, that many who have maintained a heavenly life, many who have dispensed aright the things of earth, seem to be surpassed by them, they are said to be both whiter than snow, and purer than milk. And since they sometimes appear by the fervour of their spirit to surpass the conduct of the ancient and mighty fathers, it is rightly subjoined, More ruddy than old ivory.
Their disjigurement hy spiritual pride. 547
For where the word ' ruddiness' is used, the flame of holy Boos desire is signified. But we are not ignorant that ivory is the ^^^i^' tusk of great animals. They are therefore more ruddy than old ivory, because they frequently appear before human eyes as of more fervent zeal than some of the preceding fathers. Of whom it is added, that the whole may be set fordi at once; More beautifid than the sapphire. For the sapphire is of the colour of the heaven. And because they surpass many who precede them, and who are aiming at things above by a heavenly conversation, they are said to have been more beautiful than the sapphire. But when the abundance of virtues increases more than is expedient, the mind is frequently led to a kind of self-confidence, and, deceived by presuming on itself, is suddenly darkened by sin stealing it away. Whence it is rightly subjoined; Tlieir visage is 7nade blacker lltan coals. For they become black after whiteness,, because having lost the righteousness of God, when they presume about themselves, they fall soon even into those sins which they understand not; and because, after the fire of love, they come to the chill of numbness, they are, in comparison, preferred to extinguished coals. For sometimes when they lose the fear of God through self- confidence, thev become even colder than cold minds. Of whom it is rightly subjoined; Tltey are not known in the streets. For a street (platea), according to the Greek tongue, is put for breadth ^ But what is straiter for the mind of' platen man, than for it to crush its own will? Of which crushing ^;^„^^. the Truth says; Enter ye in at the strait gate. But what Matt, f, is broader than not to struggle against any of our wills, and to spread one's self forth without restraint, wherever the impulse of choice may have led ? They, therefore, who through confidence in their holiness follow themselves, and put aside the opinion of their better?, proceed as it were along the broad streets^ But they are not known in the^r'ateas. streets, because they had made their life appear different, when by crushing their own wills they used to keep them- selves in the narrow ]mth. And it is well added; Their skin cleaved to their bones. What is expressed by ' bone,' but the hardness of strength ; what by ' skin,' but the softness of infirmity ? Their skin is said, therefore, to cleave to their
548 Salan created the chief of Any eh.
Job 40, bones, because through their depraved judgment the iuftr-
'■ — raity of vice is considered by them the hardness of \irtue.
P'or their doings are weak, but from beiiig deceived by the confidence of pride, they connect them with notions of strength, and because they think hi^^hly of themselves, they scorn to be reformed of their wickedness. Whence it is also rightly added; [l halJt grown dry, and is become as a stick. For their fault is rendered the less perceptible, the more it is considered by ihera to be even deserving of praise. And He rightly declares that it is ' dry,' because it never grows green by self-reflection. That then which by Jeremiah is called ' skin' by reason of its weakness, is called ' car- tilage' by blessed Job by reason of its frailness ; and that which there is termed ' bones' from its hardness, is here said to be ' plates of iron.' But let us hear of what nature, » condi- and what origin' is this Behemoth, who by his members *'°'"^- exerts himself against the Elect of God with such skill in iniquity at the last time, and who also in his own person displays himself with such great craftiness of stratagems. For he would not I'e able to work such wonders even in working wickedness, if he did not exist from some mighty origin. Whence also the Lord, as if accounting for such great cunning, and such mighty strength, added with great consideration, saying, [E. V. Ver. 14. He is the chief of the ways of God.
xxiii '^^ ■ "^^ '^ ^^ ^^'^^ plainly saying. He has strength sufficient
for so many purposes, because iu the nature of things the
Creator made him first, when creating him in his substance. For what do we understand by the ' ways' of God, but His Is. 55,8. doings.? Of which He says by the Prophet ; For My ways are not as your ways. And Behemoth is said to be the chief of the ways of God, because doubtless when He was perform- ing all the work of creation. He created him first, whom He made more eminent than the other Angels. The Prophet is s prima- looking at the eminence of this superiority-, wdien he says, Ez.'si, ^''^^ cedars in the paradise of God ivere not higher, the fir 8- 9. trees equalled not his summit, the plane trees were not equal to his branches, nor any tree in the paradise of God was like him and his beauty, since He made him beautifid with his many and thick branches. For who can be understood
The greaier his glory, the deeper his falL 549
by cedars, fir trees, and planes, unless those bands of heavenly Book virtues of lofty height, planted in the verdure of eternal joy } _±stlli I But these, though created lofty, were yet neither preferred nor equalled to him. And he is said to have been made beautiful with his many and thick branches, because when set above the other legions, a comeliness, as great as the subject multitude of Angels which adorned him, rendered him the more beautiful. This tree in the paradise of God had, as it were, as many crowded branches, as were the legions of heavenly spirits, it beheld placed beneath it. And therefore, when sinning, he was condemned without I i/O pardon, because he had been created great beyond com- ; parison. Hence it is again said to him by the same Prophet, i Thou ivast a seal of the likeness of God, full of ivisdom, Ez. 28, and perfect in beauty in the delights of the paradise of God. " ' For having many things to say of his greatness, he compre- hended all in the first word. For what good had he not, if he was the seal of the similitude of God ? For from the seal of a ring such a liheness is impressed in image, as exists in essence in the seal itself. And though man was created after the likeness of God, yet as if ascribing something greater to an Angel, he says not that he was made after the likeness of God, but that he was the very seal of the likeness of God ; in order that, as he is more subtle in nature, the likeness of God may be believed to have been more fully impressed on him.
48. Hence it is that the same Prophet, still speaking of
\ the power of his superiority, subjoins ; Every precious stone El. 28, was thy covering, the sardius, and topaz, and jasper, the chrysolite, the onyx, and the beryl, the sapphire, the carbuncle, and the emerald. He mentioned nine kinds of stones, doubtless because there are nine orders of angels. For when
'in the very words of Scripture, Angels, Archangels, Thrones, Dominations, Virtues, Princedoms, Powers, Cherubim, and Seraphim, are plainly spoken of and mentioned, it is shewn how great are the distinctions of the citizens of heaven. And yet this Behemoth is described as being covered by them, because he had those as a vesture for his adornment, by comparison with whom he was more brilliant, when he transcended their brightness. Of whose description
550 Lore the gold that unites the spiritual jewels.
JcB 40, he further adds in that passage, Gold the work of thy beauty, '— and thy holes • were prepared in the day that thou icast
13. " ' created. Gold existed as the work of his beauty, because he ! l^^^ shone fortli with the brightness of the wisdom, which he
' fora- °
mina.' received when created aright. But holes are made ui stones in order that when bound together by gold, they may be united in the composition of an ornament, and that they may not be separated from each other, which the gold binds together by being poured between and filling the holes. The holes of this stone were prepared then in the day of its creation^ because, namely, he was created capable of love. And had he wished to be filled therewith, he would have been able to cling firm to the Angels who stand, as to stones placed in the ornament of a king. For had he given himself up to be penetrated by the gold of charity, when associated with the holy Angels, he would still be remaining, as we said, a stone firmly fixed in the ornament of a king. This stone then had holes, but, through the sin of pride, they were not filled with the gold of charity. For since they are fastened with gold, so as not to fall, he therefore fell, because, even though perforated with tlie hand of the artificer, he scorned to be bound with the bands of love. But now, the other stones, which had been perforated similarly with him, were bound together by charity mutually penetrating them, and 2fi ? I obtained, on his fall, this, as a gift, that they should now be
never loosened by falling from the ornament of the King. The same Prophet, still gazing on the loftiness of his §upe- 2princi- riority^, subjoins, Thou, the outspread and covering Cherub Ez.^28 *'* ^^^ ^^^y tnountain of God., hast walked perfect in the
14. midst of the stones of fire. For Cherub is interpreted, ' Pleni- tude of knowledge,' and he is therefore called a Cherub, because he is not doubted to have surpassed all in his know- ledge. And he walked in perfection in the midst of the stones of fire, because he dwelt amid the hearts of Angels, which were kindled with the fire of love, bright with the glory of his creation. And he rightly speaks of him as outspread and covering. For we overshadow every thing which we protect when stretched out. And because he is believed to have overshadowed the brightness of the others, through com- parison with his brightness, he is said to have been himself
Satan refused it. God resf rains his power. 551
oufspread and covering. For he who transcends the greatness Book of others by his great excellence, has covered them, as jt^^^^l. were, by overshadowing. That thei» which is said in one place to be beautiful with bi'anches, in another a seal of similitude, in another a Cherub, and in another covering, is in this place declared by the voice of the Lord to be this Behemoth, the chief of the ways of God.
49. But He mentions these wondrous things of him, in what he had, and in what he lost, expressly to shew to awe- struck man, what, if guilty himself of pride, he is likely to suffer from the sin of his haughtiness ; if He would not abstain from smiting him, whom He exalted at his creation to the glory of such great brightness. Let man then consider what he deserves for his pride on earth, if even an Angel, placed above other Angels, is cast down in heaven. Whence
it is also well said by the Pi'ophet, Aly sword is made drunk is.34,.'>. in heaven. As if He w^ere plainly saying, Consider with what wrath I shall smite the haughty of the earth, if I have not forborne to smite for the sin of pride, those even, whom I have created next to Myself in heaven. Having heard then these many powers of the ancient enemy, having known the greatness of the state in which he was made; who would not fall down with unbounded fear, who would not sink under the blow of desperation ? But because the display of our enemy's power keeps down our pride, the Lord comforts our infirmity also by disclosing the dispensation of His grace. Hence when calling him ' the chief of His ways,' He immediately added ;
He that made hint, halh bended up his sword.
50. For the ' sword' of this Behemoth is his malice in xxiv. doing hurt. But his sword is bended by Him, by Whom
he was created naturally good. Because his malice is so re- strained by Divine dispensation, as not to be permitted to strike the minds of men, as much as he wishes. Because, therefore, our enemy both has great power, and strikes a less blow, the kindness of our Creator restrains his sword, so that it is bent back, and lies hid in his own conscience, and that his malice does not extend itself further for the death of men, than it is righteously ordered from above. The great strength therefore which he has for many things, he possesses from
^
552 Satan s sword turned back on himself.
Job 40, the original' of his mighty creation; but so far as he is '^^— defeated by some, his sword is doubtless bent back by his
1 princi- j ■> ^ j
pio. Creator. For when this Behemoth, who is the chief of the
Jobi,i9.ways of God, received permission to practise temptation against the holy man, he roused the nations, he took away the flocks, he cast down fire from heaven, he agitated the air and roused the winds, he shook and overthrew the house, he
ib. 2, 9. killed his sons, when feasting together, he employed the mind of the wife in the craft of evil persuasi.on, he pierced the flesh of the husband with the wounds he inflicted. But his sword is bent back by his Creator, when it is said,
ib. 6. Save his life. And how great is his weakness, when his swoixi has been bent back, is described by the witness of ihe Evangelist, that he was not able to continue in the man he had possessed, and again that he presumed not, unbidden,
Matt. 8, to assail the brute animals, saying, //' Thou cast us oat, stnd us inio ihe herd of swine. For it is shewn how much his sword of malice is bent back, since he would not be able to assail even the herd of swine, unless the supreme Power gave him permission. When then can he venture of his own accord to injure men who are made after the likeness of God, of whom is it doubtless quite plain, that he cannot
2 non presume to touch the swine, without permission-?
jussus. gj^ ^y^ must observe also, that when Behemoth is called
3 princi- the chief of the ways of God, the insane doctrine of Ariusis pium. overthrown by plain reason. For he confesses that the Son
of God is a creature, and behold Behemoth is set forth as the first created in the creation of things. It remains there- fore for Arius either to assert that the Son is not made, or to believe in his folly that he was created after Behemoth. But ■• appli- since every thing which is folded* is turned back on itself,
catur. JO J
Behemoih is rightly said to be a sword bent back. For his ^ malice is steeped in itself, when, on being forbidden, it does not exert itself according to its wish, against the life of the Elect. But it is permitted to strike many, as their merits deserve, in order that when they forsake God they may serve His cursed enemy. But he is defeated the more power- fully by the Elect, the more they bow themselves with greater humility before the sole Author of all things. Since there- fore from being called the chief of the ways of God, from
Dust through humility set above the proud anyel. 553
being proved to be very insupportable, when the Lord permits Book it, we know plainly with how strong an enemy we are fighting ; ^^^^^' it remains therefore for each of us, to subject himself more entirely to his Maker, the more truly he considers the mighty power of his adversary against him. For what are we but dust ? But what is he, but one of the heavenly spirits, and what is still greater, their chief ? What then can he venture on his own strength, when he contends, though dust, against the chief of angels ? But because the Creator of heavenly spirits has assumed an earthly body, lowly dust now rightly overcomes the haughty angel. For by adhering to True Strength he gains powers, which the apostate spirit lost by following himself. And it is meet for him, who believed that he was strong, when he had forsaken his Creator, to be conquered by dust, in order that he may learn on defeat, that he has failed through pride. But he pants with furious rage, be- cause when sufferings torture him below, man ascends to the highest happiness ; because flesh is exalted to, and abides in, that loftiness, from which he, that great spirit, lies cast forth for ever. But their relative deserts changed the positions of their minds. Thus, thus did pride deserve to be cast down, thus humility to be exalted, so as that a heavenly spirit might endure hell, by exalting himself, and earth, through humility, reign for ever above the heavens.
VOL. III. 0 o
BOOK XXXIII.
Sets forth an exposition of the fifteenth, and remaining verses of the fortieth chapter, and also of the first twelve verses of the forty-first chapter: where the various arts of the devil are exposed, and pre- destination of free grace is taught, and reconciled with free will.
Job 40, 1. The proud become the more familiarly devoted to the
: — ancient enemy, who is described by the voice of the Lord,
under the name Behemoth, the higher they swell with pride within, at the successes of this life. For their pride increases with their distinction, but with their pride is added care; the mind is distracted hither and thither, because their desires also increase together with their possessions. And when they bring forth thoughts without number as the hay of the field, they feed the hunger of this Behemoth with these thoughts, as if with food which he longed for. Whence it is now rightly said ;
[E. V. Ver. 15. Tlie mountains hring him forth grass.
• 2. In Holy Scripture, when ' mountain' is put in the
singular number, there is designated sometimes the Incarnate Lord, sometimes Holy Church, sometimes the covenant of God, sometimes the apostate angel, sometimes any parti- cular heretic. But when ' mountains' are named in the plural number, there is expressed sometimes the high estate of Apostles and Prophets, but sometimes the pride of worldly powers. For a mountain designates the Lord, as it is written,
Is. 2, 2. j{nd in the last days the mountain of the Lord's house shall be established in the top of the mountains. For the moun- tain on the top of the mountains is the Incarnate Lord, transcending the loftiness of Prophets. Again, by a mountain
Ps.i25,is designated Holy Church, as it is written. They that trust in the Lord are as mount Sion. For Sion means looking
I
H Meanings of^ Mountain'' or ' Mountains' in allegory. 555
out, and by this looking out is typified the Church contem- Book plating God. Again, by a mountain is expressed the covenant ^^^"^ of God, as Habakkuk says, God will come from Libanus Hab. 3 and the Holy One from the shady and thick mountain. For^' He Who by the pages of His covenant has promised that He will come, came, as it were, from that by which He held Himself, as it were, under a promise. And this covenant is well said to be a shady and thick mountain, because it is darkened by the thick obscurities of allegories. Again, by a mountain is designated the apostate angel, as is said to preachers concerning the ancient enemy under the character of the king of Babylon, Lift ye up a banner upon thel^.is, gloomy mountain. For holy preachers lift up a banner above the gloomy mountain, when they exalt the virtue of the cross against the pride of Satan, which is frequently concealed under the mist of hypocrisy. Again, by a moun- tain any kind of heretic is expressed, as the Psalmist says with the voice of the Church, In the Lord put I my trust : Ps.li,i. how say ye to my soul, Pass over as a sparrow to the ?noun- tain? For when a faithful soul is bidden to abandon unity, and to trust in the swelling doctrine of an heretical preacher, it is persuaded, as it were, to forsake the Lord, and to migrate to the mountain. Again, by mountains is designated the loftiness of Apostles and Prophets, as it is written, Thyl>s.36,6. righteousness is like the mountains of God. And it is said bv the voice of Paul, That we might be made the righteous- 2 Cot.5, ness of God in Him. Or as the Psalmist agam says by the voice of the Church in hope, / have lifted up mine eyesps.ui, unto the hills, from whence will come my help. Again, by '• mountains is expressed the pride of secular powers, of whom the Psalmist says, Tlie hills melted like wa.v from the Ps.97,5. presence of the Lord: because many, who had before been swollen up with stubborn pride, were melted through peni- tence with great fear, when God was manifested in the flesh. Or as the same Prophet says again, They go up, mountains, Ps. 104, and go down, plains. For many persecutors of the Lord come against Him in pride, but return from Him in humility. And these go up, mountains, by the swelling of power; but come down, plains, namely, by becoming level, througli
acknowledgment of sin.
o o 2
556 Satan's food is mail's compliance with his ivill.
Job 40, 3. But because some continue in the height of their pride, '^' and disdain to bend humbly to the Divine commands, and ■ that, because they cease not to think and perpetrate wicked- ness according to the desire of the ancient enemy ; it is rightly said of Behemoth in this place; The mountains bring him forth grass. For the proud men of the world bring forth grass to this Behemoth, because they refresh him by that which they work wickedly. They bring forth grass to this Behemoth, because they offer him their unstable and 2 Tim. treacherous pleasures. For men, says the Apostle, sliall he "^' ^' lovers of their own selves. And he summed up their descrip- ib. 4. tion, saying; Lovers of pleasures more than of God. What then is the grass of the mountains, except unstable pleasure, which is begotten from the heart of the proud? For if they did not despise God in their pride, they would never commit 'lulirica.so many wantonnesses' in their lasciviousness, b}' which grass this Behemoth is doubtless fed; because by hungering in them after the punishment of eternal death, he is pam- pered with their evil habits. For the proud of this world, even if ever, hindered by the course of God's dispensation, they desist from fulfilling their wicked works, yet multiply wickednesses in thought; at one time to make themselves appear superior to others in wealth and honour; at another, to exercise this very power in endeavouring to injure others; at another, to melt away in light deeds and pleasures, when influenced by wanton emotions. For since they never think of doing right, but always wrong, things, from the favours they have received from God, what else do they but fight against God with His own gifts ? Because then this Behe- moth always discerns in the minds of the proud his own desires, he finds, as it were, grass on the mountains, with which he replenishes and swells the belly of his malice. But it is well subjoined, i
All the beasts of the field will p)lciy there. ii. 4. What are designated by ' beasts' but unclean spirits,
what by the ' field,' but the present world? Whence it is said against Ephraim, of the chief of the malignant spirits Hos. 13, himself ; The beasts of the field shall tear them. Or as Is 35 9 Isaiah says; No evil beast shall go up thereon. But that the world is understood by the word field, the word of the
The proud soul a sport of many evil beasts. 557
Lord witnesses in the Gospel, which says, But the field is Book the world. The beasts of the field, then, play in the grass of lu'^'^'o" the mountains, because in this world the devils, who have 38. been cast forth from above, delight in the evil doings of the proud. Tlie beasts play in the grass, when the reprobate spirits draw avray the hearts of men into unlawful thoughts. Is it not sport for evil spirits, to deceive at one time by false promises the minds of men which were made after the image of God, at another to make mock at them with empty terrors, at another to urge upon them transitory pleasures as if lasting, at another to make light of lasting punishments as if transitory ? He had doubtless feared being the sport of these beasts, who said, 0 my God, I trust in Thee, let me not be ashamed, let not Ps.25,2. mine enemies make a jest of me. Because then the heart of the proud is overcome by every sin, so as to be ready for every malignant spirit which assails it with evil thoughts, it is rightly said of the grass of the mountains, All the beasts of the field will play there. For since the proud pass over no wickedness in their thoughts, there is no beast of the field which is not satiated with the grass of these mountains. For even if at any time they avoid the lust of the flesh, yet they commit the sin of inward lust by boasting of their very chastity. If at any time they do not covetously grasp at any thing without them, they are by no means free from the allurement of avai'ice ; for though they are not eager after any thing, yet they strive to grasp at praise, for their forbear- ance, from human applause. The mountains, therefore, bring forth grass for this Behemoth, and all the beasts of the field play there, because every malignant spirit feeds at greater liberty in the heart of the proud, in proportion as every sin is generated from pride. But since we have heard what this Behemoth feeds on, we must now needs hear where it is that he rests meanwhile through his evil desire. It follows,
Ver. 16. He sleepeth under the shadow, in the covert qf\E.V. the reed, in moist jjlaces. ^^'J
5. Overshadowing is sometimes used in Holy Scripture for iii. the Incarnation of the Lord, or the cooling of the mind from the heat of carnal thoughts ; whence by the expression ' shadow' this cooling of the heart in consequence of heavenly protection is usually spoken of. But sometimes
558 Various meanings of'' shadow.'' God's shadowing for good.
Job 40, < shadow' is taken to mean the numbness of the frozen
^— minds when charity departs. For that the Incarnation of
the Lord is signified by the terra overshadowingj still pre- serving the truth of the history, the word of the Angel attests, Luke 1, who says to Mary, The Poiver of the Highest shall over- shadow thee. For because a shadow is caused in no other way than by a light and a body, the Power of the Highest ' overshadowed her, because the incorporeal Light assumed a
body in her womb. By which overshadowing in truth she received in herself every refreshment of mind. Again, by ' shadow' is expressed the refreshment of the heart by reason Ps,i7,8. of heavenly protection, as the Psalmist says. Hide me under the shadow of Thy wings. Or as the Bride in the Song of Songs, having waited for the coming of the Bridegroom, Sol. announces, saying, / sat down under the shadow of Him, g°°S ' Whom I had longed for. As if she said, I rested under the protection of His coming from the heat of carnal desires. Again, by ' shadow' is expressed the numbness of the frozen mind, when charity departs, as is said of sinful man, that he sought the shadow. For man, flying from the warmth of charity, has forsaken the sun of truth, and hid himself under the shade of inward cold. Whence it is said by the voice of Mat.24, the same Truth, Iniquilg shall abound, and the love of many Gen. 3 -^^'^^^ wa.v cold. Whence the first man, after his sin, is
f- ^ found hid amidst the trees of paradise at the cooP after
1 ad
auram. midday. For since he had lost the midday warmth of
charity, he was already benumbed beneath the shadow of
sin, as if under the cold of the air.
6. Because then this Behemoth finds a kind of rest in
those, whom he chills by withdrawing from the light of the true
Sun, he is said to sleep under the shadow. But sometimes
by ' shadow,' if used with the addition of the word ' death,'
is expressed either the death of the flesh, or any reprobates,
who by their eagerness in evil doing imitate the darkness of
the ancient enemy. Whence it is said by the Psalmist with
Ps. 44, the voice of the Martyrs; Thou hast humbled us in the place
of affliction, and the shadow of death hath covered us. For
the shadow of death covers the Elect of God, when the
death of the flesh, which is the image of eternal death, cuts
them off" from this life ; because as that separates the soul
Shadow of death, cold state of sin, Satan's rest. 559
from God, so does this separate the body from the soul. Book
Or certainly the shadow of death covers them, because it is ■
written of the ancient enemy, His name was death. All ^^^- ^» reprobates are therefore the shadow of death, because they imitate the malice of his wickedness, and shadow forth his image, as it were, when they take in themselves a resem- blance of his malice. And they cover the Elect of God, when they gain strength against them for a time, in the cruelty of persecution. But in this place ' shadow' is taken for the slumber of wickedness, and this Behemoth slumbers therein, because he watches anxiously against hearts glowing with charity, but lies securely in minds benumbed with cold. For he cannot slumber in the minds of Saints, because, even if he places himself therein for a short moment, the very warmth of heavenly desires wearies him, and he is pricked, as it were, to make him depart, as often as they sigh after eternal things with inmost love. And as many holy thoughts as cry aloud from their minds unto heaven, are as so many voices to rouse him. Whence it is, that, frightened by the arms of good deeds, and smitten with the darts of sighs, he takes his flight, and that, returning to the frozen hearts of the reprobate, he seeks for that shadow of wickedness to occupy in security. And where it is found by him, is shewn by its being immediately subjoined, In the covert of the reeds.
7. In Holy Scripture, by the expression ' cane»' or ' reed 2' » Cala- is sometimes understood the Abiding Word, sometimes the S^mdo. skill of the learned, sometimes the changeableness of the mind, sometimes the brightness of temporal glory. For by ' cane' is designated the eternity of the Word, when it is said by the Psalmist with the voice of the Father, My tongue wPs.45,i. the reed^ of a swift ivriter. For since that which we speakscala- passes away, but that which we write remains, the tongue of °"^ the Father is called the reed of a writer, because from Him is the Word Coeternal with Himself, and begotten without transition*. Again, by 'reed' is expressed the learning of^ transi- writers, as the Prophet promises concerning Holy Church,''' saying. In the lairs in which dragons used before to dwell,is.35,7. there will spring up the greenness of the reed, and rush. For in this sentence, as we said a long way above in this
560 The reed fair and tall, hut wanting solidUij.r
Job 40, work, by ' reed' is expressed the doctrine of writers, by ' msh' i see b. *^^® freshness of hearers \ Again, by ' cane,' or certainly by 29, $.51.' reed,' is expressed changeableness of mind, as is said by Mat, 11, the Lord to the crowds of the Jews in praise of John, What went ye out into the wilderness to see ? a reed shaketi ivith the wind ? in order, namely, that it should be understood, ' No.' For John was not in truth a reed shaken with the wind, because no breath of tongues inclined on different sides his mind, which was made firm by the Holy Spirit. Again, by ' rush' or ' reed' is expressed the brightness of temporal Wisd.3,glory, as is said of the righteous by Wisdom, TJte righteous shall shine, and run to and fro like sparks in the reed-hed. For He terms a ' reed-bed' the life of the worldly, who like reeds, outwardly increase to a height by temporal glory, but are inwardly bereft of the solidity of truth. Whence also the kingdom of the Jews is compared to a reed, when it is said by the Prophet, on the Lord appearing in the truth of Is.2,43. the flesh, A bruised reed shall He not break, and the smoking Jlax shall He not quench. For what does he set forth by the name ' reed' but the temporal kingdom of the Jewish people, brilliant indeed without, but empty within ? And because in this people the royal race had already failed, and a stranger was possessing its kingdom. He fitly calls the same kingdom a broken reed. But what is expressed by ' flax,' except it be its priesthood, which doubtless wore linen vestments ? And because at the coming of the Lord, it had lost the warmth of charity, it was not burning but smoking, having already lost, as it were, the fire of faith. But the Incarnate Lord broke not the bruised reed, and quenched not the smoking flax, because He smote not with the might of judgment the kingdom of Juda;a, which had been already well nigh destroyed, and its priesthood which retained not the fire of faith, but endured them with the long-suffering of patience.
8. What else, therefore, is designated in this place by the term ' reed' but the minds of the worldly, which are devoted to temporal glory ? For they ai'e the more empty in them- selves within, the more they appear tall and beautiful without^ for while they melt away into external glory on the surface, they are not strengthened by any solidity within. For like
Hollow splendour, and loose pleasure, Satan's rest. bQ\
a reed they are, through their folly, hollow within, but are Book outwardly beautiful through show and appearance; but the^^^^"^" more studiously outward glory is sought for by them, the more are their minds agitated with sharper pangs of thought. Whence this Behemoth is now rightly said to slumber in the covert of the reed, because he silently possesses the hearts of those, whose desires he excites to seek after tem- poral splendor and dignity ; and he himself sleeps, as it were, quietly in that spot, where he does not allow those whom he possesses to remain at rest. For v/hilst they go about to surpass others by the loftiness of their goods, while through the brightness of outward cleanliness they surpass the righteous in appearance, as a reed surpasses the bark of solid trees ; by remaining hollow within, they make a fitting place for this Behemoth to rest within them. Whence also Mat. 12, the Lord saj's in the Gospel, that the spirit who went ~ forth and found no rest in barren and dry places, because he found the house which he had left empty, and swept clean, entered it in more abundant measure. For because the earth which is watered becomes moist, the barren and dry places are the hearts of the righteous, which by the power of discipline are drained dry of all the moisture of carnal concupiscence. Whence here also the place where this Behemoth slumbers is still further pointed out, where it is immediately added, In moist places.
9. For ' moist places' are the miuds of earthly men, which the moisture of carnal concupiscence makes fluid, because it fills them. In which this Behemoth plants deeper the footsteps of his iniquity, the more as in passing he' sinks iper- in their minds as in wet earth. For ' moist places' are ^f"*"^/'
i tus ejus.
voluptuous deeds. For the foot does not slip on dry ground, but when planted in slippery ground it is hardly supported. They therefore journey through this life in moist places, who cannot herein stand upright in righteousness. Behemoth, therefore, sleeps in these moist places, because he rests in the slippery doings of reprobate men. But some suppose that by 'moist places' are meant the genitals. But if this is so, what else is plainly designated by moist places but lust, so that by a ' reed' is expressed tlie glory of pride, and by ' moist places' the lust of the body ? For these in truth are
y^
562 Sataii's image defended by his * shadows.^
Job 40, two sins, which hold cruel sway over the human race, one,
'- — namely, of the spirit, and the other of the flesh. For pride
exalts the spirit, lust corrupts the flesh. The ancient enemy, therefore, specially oppressing mankind either by pride or by lust, sleeps in the covert of the reed, and in moist places, because he holds ruined man under the sway of his domi- nation, either by pride of spirit, or by corruption of flesh. But some he possesses in both ways, because when the spirit of pride exalts them, not even shame for their corruption brings them down from pride at their high estate. But are not the teachers of virtues continually watchful against them within the bounds of Holy Church ? Do they cease to reprove grovelling pleasures, and to recommend the joys of the heavenly country .'' But the minds of the wicked refuse the more obstinately to listen to the highest things, the more closely they have cleaved to those that are basest. Nor are they contented with merely perishing themselves, but, (which is worse,) when they see others convinced and improved, they also oppose the reproofs of the righteous, to keep others at least from being corrected. Whence it is well subjoined ;
[E. V. Ver. 17. The shadoim cover his shadow.
^^V 10. For all the wicked are in truth shadows of the devil :
IV.
for while they give themselves up to imitate his iniquity, they derive, as it were, a form of resemblance from his body. But as the reprobate are his ' shadows' in the plural number, so each separate sinner is his ' shadow' in the singular. But when the wicked gainsay the teaching of the just, when they do not permit any wicked person to be corrected by them, the shadows of this Behemoth cover his shadow; because sinners, whenever they are conscious to themselves of sin, support another sinner in the same course. His shadows cover his shadow, when the more wicked support by their misdirected patronage the doings of the most wicked. And this they doubtless do with this object, that, while the fault, with which they themselves are bound, is coiTected in others, they may not at last be reached themselves. They cover themselves therefore, when they protect others, because they foresee that their own conduct is attacked, by the same means as they see others confounded with bold reproof. And thus it happens, that while the
' Nettles' of Babylon guarded by her stronger ' brambles.^ 563
aggregate of sins is defended, it is also increased, and that Book the guilt of each person is more easy of commission, the ^^^"^' more difficult it is of punishment. For the evil doings of sinners derive so much greater increase, the longer they are permitted, through the defence of the powerful, to remain unpunished. But such persons, whether they seem to be within or without Holy Church, display themselves more openly as the enemies of God, the greater patrons they are of sins. For in defending themselves they fight against Him, Who is displeased with those doings, which they multiply, by defending them. Which conduct the Lord by the Prophet well reproves, under the character of Babylon, saying; Thorns and nettles shall spring up in her houses, Js. 34, and the bramble in tlie fortresses thereof. For what do we ^^" understand by ' nettles,' but the irritations of thoughts, and what by ' thorns,' but the piercings of sins? Nettles there- fore and thorns spring up in the houses of Babylon, because in the disorder of a reprobate mind there arise longings of thoughts which exasperate, and sinful deeds which wound. But they who act thus have others also more wicked than themselves as their defenders. Whence he there fitly subjoined immediately, And the bramble in the fortresses thereof. For the bramble is crowded with such a circle of thorns, that it can hardly be touched from its roughness. The nettle and the thorn therefore spring up within, but both of them are fortified without by the bramble : because, namely, smaller offenders commit any kinds of evil, but greater and most abandoned ones defend them. Whence it is here also well said, His shadows 2^rotect his shadoio. For whilst a greater sinner defends a wicked person, a shadow, as it were, darkens a shadow, that it be not irradiated with the light of truth. It follows ;
The willoivs of the brook will compass him about.
11. ' Willows' are trees which bear indeed no fruitj but v. are of such great greenness, as hardly to dry up, even when cut off by the roots and torn up. Whence in Holy Scrip- ture by the name ' willows,' the good are sometimes desig- nated, from their greenness, and sometimes the reprobate from their sterility. For unless by their continual greenness they typified the life of the Elect, the Prophet would not
564 The willow^ in its barrenness, betokens sinners.
Job 40, have said concerning the chikh-en of Holy Church, Theij Y-TTT shall spring up among the grass, as ivillotvs by Hie ivater courses. For the children of Holy Church spring up as willows among the grass, when amidst the withering life of carnal men, they last on in manifold numbers, and perpetual greenness of mind. And they are well said to spring up by the watei! courses, because each of them derives its fruitful productiveness from the teaching of Holy Scripture, which runs along in this temporal state. And again, if the life of sinners were not signified by the sterility of willows, the Psalmist would not have said against Babylon by the voice Ps. 137, of preachers ; We hanged our instruments upon the wllloivs in the midst thereof. For the willows are described as being in the midst of Babylon, doubtless because the un- fruitful, and those estranged from the love of their heavenly country, are rooted with all the affections of their heart in this confusion of the world. Whence also holy preachers do not play, but hang their instruments in these willows, because when they see minds unfruitful and reprobate, they display not the power of their preaching, but rather weep and are silent. What also is expressed by the brook except the course of this mortal life? Of which it is said again by Ps. no the Prophet, He shall drink of the brook in the tvay, there- '^' fore shall he lift up his head. Because, namely, our Redeemer lasted the punishment of mortal life, as thou;;h in a passage through it, and therefore did not long abide in that death to which he had yielded of his own accord. Whence on the third day he lifted up at His resurrection that Head which He had laid down at His death. What then is the meaning of that which is said of this Behemoth, TJie willows of the brook will compass him about? except that lovers of this mortal life, unfruitful in good deeds, cleave the closer to him, the more abundantly the delight of tran- sitory pleasure waters them. For a brook waters them, as it were, at their roots, when the love of a carnal life intoxicates them in their thoughts. And like willows they bring forth in truth no fruit, but are green in their leaves, because they sometimes utter words of propriety, which are not burden- some to be said, but display by their good works no weight of life. It is therefore well said, The uillows of the brook
Satan swallotm the tvorld,and some even of the Church. 565
itill compass him about, because when they who bear no Book fruit devote themselv^es to the love of this temporal life, ^^^'" they comply too familiarly with the depraved customs of the .ancient enemy. But since we have heard what is rendered him by his clients, let us now hear what he works in them. It follows ;
Ver, 18. He will drink up a river, and will not wonder, [e. v. and trusteth that Jordan can flow into his mouth. ^^-l
12. For what is in this place designated by the name of vi. ' river,' except the downward course of the human race, which rises at its birth, as if from the source of its fountain, but passes down, as if flowing to its lowest level at its death ? But who are signified by the expression ' Jordan,' except those who have been already imbued with the sacra- ment of Baptism.'' For since our Redeemer deigned to be baptized in this river, all who have been baptized must needs be expressed by the name of that stream, in which this very sacrament of Baptism happened to be begun. Because, therefore, this Behemoth has drawn to himself like a river the human race flowing downward from the beginning of the world, even to the limes of redemption, but a few Elect ones escaping him, it is now well said; He will drink up a river, and will not wonder. But since even after the coming of the Mediator he seizes some even of the faithful, who neglect to live righteously, it is rightly subjoined; And trusteth that Jordan can flow into his mouth. As if it were plainly said, Before the coming of the Re- deemer of the world, he drank up the world without wondering, but, which is far worse, even after the coming of the Redeemer, he trusts that he is able to swallow up some, who have been sealed with the sacrament of Bap- tism. For he devours some who have been placed in the profession of Christians, because he supplants them by causing error in their faith itself But others he does not turn aside from the uprightness of the faith, but inclines to the practice of wicked works. Others he is unable to bend as much as he wishes in deeds of impurity, but he inwardly turns them aside from the zeal of their intention ; so that, when they sever their minds from charity, whatever they may do outwardly may not be right. And they retain the
566 'Jordan' itself not yet safe from Behemoth.
Job 40, faith, but they retain not the life of faith ; because they
'■ — either openly do those things which are unlawful, or else
from their perverted heart, their doings are wicked, even
though they seem to be holy. For since some persons are
faithful in their professions, but not in their lives, it is said
Matt. 7, by the voice of the Truth, Not every one that saith unto Me,
Lord, Lord, shall enter into the kingdom of heaven. Hence
Luke 6, He says again ; But why call ye Me, Lord, Lord, and do
rpjj J not the things which I say? Hence Paul says, They profess
16. that they know God, hut in works they deny LLini. Hence
1 John John says, ILe that saith that he knoweth God, and keepeth
2 4 *
' ' not LLis commandments, is a liar. Hence it is that the Mark 7, Lord complains of His own ancient people ; Tliis people ^'^^'^^' honoureth Me with their lips, but their heart is far from Ps. 78, Me. Hence also the Psalmist says. They loved LLim with their mouth, and they lied unto LLim with their tongue. But it was no wonder that this Behemoth before the water of the laver, before the heavenly sacraments, before the corporeal presence of the Redeemer, drank up, with the yawning gulph of his deep persuasion, the river of the human race. But it is very wonderful, it is very terrible, that even after the knowledge of the Redeemer, he seizes many with his open mouth, that he pollutes them after the water of the laver, that after heavenly sacraments he hurries them away to the depth of hell. Let it be said then, let it be said fearfully by the voice of the Truth ; Lie will drink up a river, and will not wonder, and trusteih that Jordan can flow into his mouth. For the devil counted it not a great thing that he seized unbelievers, but he now rouses himself with all his efforts to destroy those, whom he pines at seeing regenerated against him. Let no one then trust that faith without works can be sufficient for him, when we know that it is written ; James Faith without works is dead. Let no one think that he has entirely escaped the bite of Behemoth by a mere confession of faith. Because he has already drunk up a river, but still thirsts after Jordan. And Jordan flows into his mouth as often as any Christian sinks down into iniquity. We have now escaped his mouth, by the aid of faith, but we must take earnest heed, not to fall therein by slippery doings. If care in walking is neglected, it is in vain that we keep the straight
^ No wonder if he swallows those who tend dowmvard. 567 t road by faith. Because the way of faith leads indeed to the Book
heavenly country, but it does not carry to the close those ^^^'"'
who stumble therein.
13. We have another point to consider more minutely on
this head. For those who we said were expressed by
' Jordan,' can also be designated by the ' river,' For they who
have already confessed their belief in the truth, but neglect
to live faithfully, can rightly be called a ' river :' namely,
because they flow downwards. But ' Jordan' in the Hebrew
word means ' the descent of them.' And there are some who
in seeking the way of truth cast away their own selves, and
come down from the pride of their former life. And when
they desire eternal things, they entirely estrange themselves
from this world, by not only seeking after the goods of
others, but even abandoning their own. And so far from
seeking glory therein, they despise it even when it offers
itself. For hence is that which is said by the voice of the
Truth, If any man will come after Me, let him deny himself. Lute 9,
For a man denies himself, if, having trampled down the "
haughtiness of pride, he shews before the eyes of God that
he is strange to himself. Hence the Psalmist says, / will Ps.42,6,
remember thee from the land of Jordan, and of the Her-
monites. For Jordan, as I said, is interpreted 'Descent,'
but Hermonites, Anathema, that is, ' Ahenation.' He there-
[ fore remembers God from the land of Jordan, and of the
I Hermonites, who by humbling himself, and -by living
estranged from himself, is recalled to think on his Creator.
But the ancient enemy considers it no great matter, that he
holds under the rule of his tyranny those who seek after
earthly things. For we know, as the Prophet witnesses, that
His food is choice. Nor does he count it a wonderftil thing Hab.i,
if he swallows up those whom pride exalts, covetousness '6-
wastes away, pleasure relaxes', wickedness contracts^, angerjdiiatat.
inflames, discord separates, envy exulcerates, lust pollutes ^jj"^"^"
and kills. He will therefore swallow up a river, and will not
wonder, because he counts it no great thing, when he devours
those, who by the very pursuits of their life run downwards.
But he earnestly endeavours to seize those whom he sees
already united to heavenly things, from their contempt of
the things of earth. And hence, when the river has been
568 Even those who leave temporal glory fiot yet safe.
Job 40, swallowed up, it is rightly subjoined, And he trustelh that
'■ — Jordan can flow into his mouth, because he is anxious to
lurk in ambush, and seize those, whom he sees casting themselves down from the glory of the present life through love of their heavenly country. For some in truth forsake the world, abandon the vanities of transient honours, and, seeking the lowliness of humility, transcend by good living the custom of human conversation ; and advance in such
• tant^ lofty pursuits*, as even now to perform mighty wonders.
studio- iQ^ because they neglect to protect themselves by circum-
ramarce .; o i i j
spection, they are wounded by the shaft of vam glory, and fall the more fatally from on high. For hence it is that the eternal Judge, Who weighs the secrets of the heart, foretells Matt. 7, this same fall and ruin, and threatens, saying, Many will say to 22. 23. j^^ ^j^ ^j^^f^ ^^y^ Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works? And then will I profess unto them that I never knew you : depart from 3Ie, ye that tcork iniquity, I know not who ye are. Hence also Amos 7, it is said by the Prophet, The Lord called judgment to the ■*• fire, and it devoured the great abyss, and will eat up a part of the house of the Lord. For judgment is called to the fire, when the sentence of justice is already displayed for the punishment of eternal burning. And it devours the great abyss, because it consumes the wicked and incomprehensible minds of men, which now conceal themselves from men even under the miracles of signs. But a part of the house of the Lord is eaten up ; because Gehenna devours those also, who now boast, as it were, by their holy deeds, of being in the number of the Elect. They therefore who are here called ' Jordan,' are there called ' a part of the house of the Lord.' The ancient enemy therefore trusts that even Jordan can flow into his mouth, because he sometimes destroys, by the stratagems of his cunning, those even who are now considered Elect. But whose hardness of heart would not these words of the Lord arouse } Whose firmness of mind would not be shaken from the inmost depths of his thoughts, when our enemy is shewn to be of such great power against us ? Will there be no aid of consolation ? There will surely be, for it is subjoined ;
ChriHt took Saicni a.v it were irith a hook. 5G9
"^'er. 19. Ill his eyes He will take him as with a hook. Book
14. It is much to be observed, that the Lord, tempering in F^^^ His mercy the words of His Scri})ture, alarms us at one time-^O with sharp excitements, comforts us at another with gentle ^"" consolations, and blends terror with comforts, and comforts with terror; in order that, while they are both tempered towards us w^ith wonderful skill of management, we may be found neither to despair through fear, nor yet incautiously secure. For when He had pointed out in manifold expres- sions the cunning crafts, and the unrestrained strength of Behemoth, He immediately sets forth the coming of His Only-begotten Son our Redeemer, and teaches in what way this Behemoth is to be destroyed ; in order that, having op- pressed our heart by recountini^ his might, He might speedily alleviate our sorrow by pointing out his destruction. There- fore, after He had said. He will drink up a river, and ivill not wonder, and trusteth that Jordan can flow into his mouth. He immediately announces the coming of the Lord's Incarnation, saying. In his eyes He will take him as with « hook. Who can be ignorant that in a ' hook' a bait is shewn, a point is concealed ? For the bait tempts, that the point may wound. Our Lord therefore, when coming for the re- demption of mankind, made, as it were, a kind of hook of Himself for the death of the devil ; for He assumed a body, in order that this Behemoth might seek therein the death of the flesh, as if it were his bait. But while he is unjustly aiming at that death in His person, he lost us, whom he was, as it were, justly holding. He was caught, therefore, in the ' hook' of His Incarnation, because while he sought in Him the bait of His Body, he was pierced with the sharp point of His Divinity. For there was within Him His Humanity, to attract to Him the devourer, there was there His Divinity to wound ; there was there His open infirmity to excite. His hidden virtue to pierce through the jaw of the spoiler. He was, therefore, taken by a hook, because he perished by means of that which he swallowed. And this Behemoth knew in- deed the Incarnate Son of God, but knew not the plan of onr redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this our Redeemer was piercing him by His own death. VOL. III. r p
570 Wise coimsels of the Salnis made 'sharp stakes'"
Job 40, Whence it is well said, In his eyes He will take Mm as with
— a hook. For we are said to have in our eyes that which we see
placed before us. B»it the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in Matt. 8, knowing, feared in confessing, saying, What have we to do ^^' with Thee, Thou Son of God? Hast Thou come to torment us before the time? He was taken therefore with a hook in his eyes, because he both knew, and seized it ; and he first knew Whom to fear, and yet afterwards feared Him not, when hungering in Him for the death of the Flesh, as if it were his proper bait. Because then we have heard what our Head has done by Himself, let us now hear what He is doing by His own members. It follows ; And hare through his nostrils with stakes. viii. 15. What else do we understand by stakes', that is, poles-, 1 sudes (^ij^ch are sharpened indeed in order to be fixed in the ground,) but the sharp counsels of the Saints? And these perforate the nostrils of this Behemoth, while they both watchfully behold on every side his most ingenious strata- gems, and pierce, by overcoming them. But a scent is drawn through the nostrils, and by drawing our breath deep, an object is detected even when placed at some distance. By the nostrils of Behemoth are, therefore, designated his cunning stratagems, by which he most ingeniously endeavours both to learn the secret good qualities of our heart, and to scatter them by his most fatal persuasion. The Lord, there- fore, perforates his nosti'ils v\ ith stakes, because, penetrating his crafty stratagems by the acute senses of the Saints, He ! takes from them their power. But he often hovers about the paths of the righteous with such insidious art, as to seek to | approach them for their hurt, even by means of the good qualities which he knows to exist in them. For fi'om observing the liberality of one person, he inflames another^ with the fire of discord ; and when he sees one person com })assionate, he |)ersuades another to be angry, in order that, by suggesting that a good deed has not been done iu common, he may cut off' accordant minds from the benefit of a connnon favour. For since he is not able to break down the resolutions of the just by persuading them to sin, he is busy in sowing evils therein by means of their good
I
^^ to pierce the nostrils of Behemoth. 571
deeds. But holy men overcome these his stratagems the Book more speedily, the more acutely they detect them. A point ^^^'"- which we set forth the better, if we bring forward Paul, one of many maintainers of the truths in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan fori Cor. 5, the destruction of the flesh, for the satisfaction of penance,^* and reserved his spirit to be saved to the day of the Lord Jesus. For by great skill in discipline he was forcibly delivered for punishment to the very person, to whom he had in his sin voluntarily submitted ; in order that he who had been the author of the sin of wickedness, might himself become the scourge of discipline. But when this penance had been well gone through, on learning that the Corinthians had been already moved with compassion towards him, he says, To whom ye forgive any thing, I also ; for if2Cov.2, / forgave any thing, for your sakes I forgave it in ' the person of Christ. As thinking of the blessing of com- munion, he says. To whom ye forgive any thing, I also. As if he were saying, I agree with your good doings ; may whatever you have done be counted as mine. And he im- mediately added, And if I forgave any thing, for your sakes I forgave it. As if he were saying, Whatever I have done compassionately, has added further good to your doings. My goodness is, therefore, your profit, your goodness is my profit. And he immediately added and subjoined that binding of hearts', in which he is thus held. In the person of Christ.^ com- For as if we were presuming to say to him. Why dost thou H^dh so carefully couple thyself with thy disciples .'' why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings? he immediately subjoined, Thatih. ii we may not be circumvented by Satan. And with what acuteness he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if ho said in other words, We are sharp stakes of the Lord's making, and we penetrate the nostrils of this Behemoth by subtle circumspection, lest he should pervert to an evil end that which the mind enters on aright.
16. By ' stakes' can be signified the acute words of Wisdom Himself manifested in the flesh, so that by the
p p 2
lum.
572 Levialhan anolhev name for Satan.
Job 40, nostrils of Beheinolh may be lypified (since scent is drawn
-^ — in by the nostrils) that prying search of the ancient enemy. For when he doubled whether God were incai'nate, he wished to ascertain this by tempting and asking of Him
Matt. 4, miracles, saying, If Thou be iJie Son of God, command that these stones be made bread. Because then he wished to learn the scent of His Divinity from the evidence of miracles, he drew in the breath, as it were, by his nostrils. But when
ib. 4, 7. it is immediately said to him in answer, Man- Ureth not by bread alone, and, Tlioa shalt not tempi the Lord thy God, because the Truth repelled the searching enquiry of the ancient enemy by the sharpness of his sayings, he pierced his nostrils, as it were, with stakes. But because this Behe- moth spreads forth with various arguments of deceit, he is marked still further by the addition of another name ; for it is subjoined,
[E. V, Ver. 20. IVilt thou be able to dratv out Levialhan uith a
^^'^•] hook? ix. 17. For Leviathan means ' their addition.' Of whom, in truth, but of men ? amongst whom he introduced once for all the guilt of sin, and carries it onward to eternal death by the most evil suggestions day by day. And while he multiplies their guilt by the usury of sin, he doubtless v»'ith- out ceasing adds to their punishment. He can also be called Lcviathc.n by way of mocking. For he declared in his
Gen. 3 cunning persuasion that he would confer a divine nature on
^' ^' the first man, but he took away immortality. He can there- fore be called ironically ' The addition to men,' for when he promised them to bestow that which they were not, he even took away by his craft that which they really^ were. But this Leviathan was caught with a hook, because when in the case of our Redeemer he seized through his satellites the bait of His Body, the sharp sting of His Godhead pierced him through. For a hook held as it were the throat of its swallower, when both the bait of the flesh appeared for the devourer to seize, and at the time of His passion His God- head was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human raceyi this whale was rushing hither and thither with open mouth eager for the death, and devouring the life of almost all. I
The hook and line that catch him. Meanings of cord.' 573
But a hook for the death of this whale was suspended by a Book marvellous arrangement in this gloomy depth of waters. —"'^'"' The line of this hook, is that genealogy of the ancient fathers recorded in the Gospel. For when it is said Ahra/iam begat Isaac, Isaac begat Jacob, and the other Matt, i descendants are described, with the insertion of the name^~^^' of Joseph, down to Mary, the betrothed Virgin, a kind of line is spun, for the Incarnate Lord, that is to say, this hook to be bound to the end of it; Whom this whale would catch at with open mouth when hanging in these waters of the human race, but when it was bitten by the cruelty of his satellites, he would no longer have power to bite. That this whale then, who is lyiug in ambush for the death of men, might no longer devour whom he wished, this hook held firm the jaws of the spoiler, and wounded him that bit it. God, therefore, as pointing out to his faithful servant the Incarnation of His Only -begotten Son, says, Wilt thou be able to draw out Leviathan icith a hook ? Thou uncler- standest. As I ; Who send My Only-begotten Son in the flesh for the death of the spoiler ; in Whom while mortal flesh is seen, and the power of His immortality is not seen, a kind of hook destroys, as it were, him who swallows it, by concealing the keenness of the power, with which He wounds. It follows ;
And wilt thou bind his tongue with a cord?
18. Thou understandest, As 1. For Holy Scripture is wont x. to designate by a ' cord,' sometimes measured allotments, sometimes sins, sometimes faith. For on account of the hereditary measured allotments, it is said, The lines have^s.\Qfi. fallen unto me in goodly places, for I have a goodly heritage. For lines fall for us in goodly places, when through humility of life the lot of a better country awaits us. Again, because sins are signified by a ' cord,' it is said by the Prophet ; ?FoeIs.5,l8. unto you, that draw iniquity with the cords of vanity. For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist ; The^^-nd, cords of sins^ have twined about me. For since a cord, lor^s/w- when added to, is twisted, in order to increase, sin is not«J''J^^^^^ mifitly figured by a cord, since it is frequently multiplied, ad loc. when it is defended with a perverse heart. Again, by a ' cord'
574 Christ, in likeness of sinful Jieslt, hinds Safan^s tongue.
Job 40, faith is expressed, as Solomon witnesses, who says; A three-
-^^^;^^ fold cord is not easily broken ; because faith in trfith which
4) 12. is woven by the mouth of preachers from the knowledge of
» dissi- ^jjg Trinity, remaining firm in the Elect, is broken ' only in
the heart of the reprobate. In this place, therefore, nothing
prevents either faith or sin being understood by the word
* cord.' For our Incarnate Lord bound the tongue of
Leviathan with a cord, because He appeared in the likeness
of sinful flesh, and condemned all his erroneous preaching.
Rom. 8, Whence it is said, as Paul witnesses ; And from sin He
condemned sin. He bound his tongue with a cord, because
by means of the likeness of sinful flesh He swept away all i
his deceitful arguments from the hearts of His Elect. For |
behold, when the Lord appears in the flesh, the tongue of
Leviathan is bound, because, when His truth had become
known, those doctrines of falsehood were silenced.
19. For where is now the error of the Academicians, who endeavour to establish on sure grounds that nothing is sure, who with shameless brow demand from their hearers belief in their assertions, when they declare that nothing is true ? Where is the superstition of the Mathematicians, who, looking up at the courses of the constellations, make the lives of men to depend on the motions of the stars .? Though the birth of twins often scatters their doctrine to the winds; for though born at one and the same moment, they do not abide in the same kind of conversation. Where are those many false teachings, which we abstain from enumerating, for fear of digressing far from the course of our commentary.? But every false doctrine has now been silenced, because the Lord has bound the tongue of Leviathan by the cord of His Incarnation. Whence it is also well said by the Prophet; Is. 1], And the Lord shall lay waste the tongue of tfie Egyptian sea. For the ' tongue of the sea,' is the knowledge of secular learning. But it is well called ' the Egyptian sea;' because it is darkened with the gloom of sin. The Lord, therefore, laid waste the tongue of the Egyptian sea, because by manifest- ing Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the jneaching of the old sinner was bound by the likeness of sinful flesh.
Faith also a 'cord.' Omnipotence a 'ring' to his nose. 575
20. But if faith is signified by a ' cord,' the same meaning book is again suggested to us; because when faith in the Trinity ^^i^2ii!L became known to the world by holy preachers, the doctrine of the world ceased to break forth against the mind of the Elect. Whence it is well said to the Lord by the Prophet; Thou hast cloven fountains and torrents, Thou hast dried Ps.n, up the rivers of Ethan. For Ethan is interpreted ' strong.' '^" And who is this strong man, except him of whom the Lord says in the Gospel; No man can enter into a strong }na7i's Mark 3, house, and spoil his goods, unless he first bind the strong man. ^''" The Lord, therefore, clave the fountains and the torrents, when He spread in the hearts of His Apostles the streams of truth. Of whom it is said again by another Prophet ; With Joy shall ye draw ivater from the fountains of theis-}2,3. Saviour. For we go in our thirst to their teaching, that we may bring back the pitcher of our hearts full of truth. But He dried the rivers of P^than by the springing forth of His own fountains, when He withered the doctrine of the mighty and malignant spirit by displaying the ray of His own truth. The tongue, therefore, of Leviathan is bound with a cord, because by the spreading of faith in the Trinity, the preach- ings of errors were silenced. But since he cannot now raise himself openly, he goes about hither and thither, and bites by stealth. But the Lord watches against him in our behalf with wonderful pity, and defeats him even in his treacherous designs. Whence it is subjoined ;
Ver. 21. Wilt thou put a rinn into his nostrils? ^^'^;
2L As stratagems are signified by ' nostrils,' so by a ' ring' xi. is designated the omnipotence of Divine Power. For when it keeps us from being seized by temptations, it encircles around and holds firm in wondrous ways the snares of the ancient enemy. A ring is, therefore, put into his nostrils, when by the strength of heavenly protection drawn around us, his cunning is^^ so restrained, as not to prevail so far against the weakness of man, as far as it secretly searches out its fatal arguments. But by the name 'ring' can be designated also the aid of the secret judgments, whicli is put into the nostrils of this Behemoth when he is restrained from his artful cruelty. Whence it is well said by the Prophet to the King of Babylon, when he is kept from injuring the
570 GocVs encircling jiidgiJteni confounds Satan.
Job 40, Israelites; I will put a ring in thy nostrils. As if it were ' plainly said; Thou brculhcst liard with thoughts of guile;
29. but from being unable to fulfil thy desires, thou bearest in
thy nostrils the ring of My omnipotence, in order that when
•thou pantest more eagerly for the death of the righteous,
thou mayest return unsatisfied from their life. But that
which Holy Scripture calls in this place a ' ring/ it calls a
Rev.i4,* siclile' by John in the Apocalypse. For he says, / looked, and behold a luhite cloud, and upon the cloud one sitting like the Son of 3Ian, having on His head a golden crown, a.nd in His hand a sharp sickle. For the power of Divine judg- ment is called a ' ring,' because it binds on every side; but because in its cutting it embraces all things within it, it is marked out by the term ' sickle.' For whatever is cut by a sickle falls within it, in whatsoever direction it is turned. And because the power of the heavenly judgment cannot be in any way avoided, (for we are in truth within it, wherever we may endeavour to escape,) when the Judge Who is to come is represented, He is rightly said to hold a sickle. Because when He comes to meet all things in His might, He sur- rounds them in cutting them off. The Propliet saw that he
Ps. 139, was within the sickle of judgment, when he said. If I ascend
on ^
' ' into heaven, Tho?i art there: if I descend into hell, Thou art present. If I take mi/ tcings before the light, and dwell in the uttermost parts of the sea, even there also shall Tlty hand lead me, and TJiy right hand sit all hold, me. He saw himself to be within a kind of sickle, when he knew that there was no way of escape open to him from any place,
Ps 75,6, saying. For neither from the east, nor from the icest, nor
from the desert mountains, thou understandest, ' a way of
escape is open.' And he proceeded immediately to speak
of this all-embracing comprehension of the Divine power,
lb, 7. saying. For God is the Judge. As if he were saying, A way of escape is wanting on every side, because He judges Who is every where. Therefore as the Divine judgments are signified by a sickle, because they encircle and cut down, so are they expressed by a ring, because they bind on every side. A ring is, therefore, put by the Lord in the nostrils of Leviathan, because he is restrained by the power oi His judgment from prevailing as much as he wishes in his
I
XIU
Hin care makes a hole for escape in Satan's jaiv. 577
stratagems. Let it be said then, Will thou put a ring Book into his nostrils? Thou miderstaiidest, As I, Who restrain —"^^ by Ahnighty judgment his crafty stratagems, so that he neither attempts as much as he wishes, nor succeeds as far as he attempts. It follows,
Or wilt thou bore throtfgh his jaw with a bracelet ?
22. A '' bracelet' differs not in meaninsj from a ' rin"- ' because this also binds and encircles the spot where it is placed. But because a bracelet extends wider, by a bracelet is designated the more careful protection of His secret judgment over us. The Lord, therefore, bores through the jaw of this Leviathan with a bracelet, because by the ineffable power of His mercy He so thwarts the malice of the ancient enemy, that he sometimes loses even those whom he has seized, and they, as it were, fall from his mouth, who after the commission of sin return to innocence. For who that had once been seized by his mouth would escape his jaw, if it were not bored through ? Had he not seized Peter in his mouth, when he denied } Had he not seized David in his mouth, when he plunged himself into such a gulph of lust? But when they returned each of them through penitence to life, this Leviathan let them escape, as it were, through the holes of his jaws. Those, therefore, are withdrawn fronq his mouth through the hole of his jaw, who after the perpetration of such great wickednesses have come back with penitence. But what man can escape the mouth of this Leviathan, so as not commit any thing unlawful ? But hence we know how much we are indebted to the Redeemer of man- kind, Who not only restrained us from falling into the mouth of Leviathan, but granted us also to return from his mouth ;. Who bereft not the sinner of hope, because He pierced his jaw that He might make a way to escape, so that he, who at first was incautious and not afraid of being bitten, might at least escape after the bite. The heavenly remedy, therefore, every where comes to our aid, because He both gave man precepts, that he should not sin, and yet furnished him with remedies when in sin, that he should not despair. There must, there- fore, be exercised the greatest caution; that no one through pleasure in sin be seized by the mouth of this Leviathan. And yet, if he has been seized, let him not despair, because
578 God^s mercy and justice in dealing with our sins.
Job 41, if he thoroughly bewails his sin, he finds a hole in his jaw,
'— by which to escape. He is even now being crushed with his
teeth ; but if a way of escape is still sought for, a hole is found in his jaw. He Avho would not keep a look out, so as not to be taken, has, even when taken, a place to escape at. Let every one then who is not yet taken, avoid his jaw; but let every one who has been already taken, seek for a hole in his jaw. For our Creator is merciful and just.
23. But let no one say, Because He is merciful, I sin venially. And let no one who has sinned say. Because He is just, 1 despair of the remission of my sin. For God looses the sin which is bewailed; but let every one be afraid of sinning, because he knows not whether he can worthily bewail it. Before sinning then, let him fear His justice; but after sinning, let him presume on His mercy ; and let him not so fear His justice, as not to be strengthened by any con- solation of hope, nor be so confident of His mercy, as to neglect to apply to his wounds the medicine of worthy penitence. But let him always think also, that He Who he ventures to hope spares him in mercy, judges also with severity. Let the hope of the sinner then rejoice in His mercy, but let the correction of the penitent tremble under His severity. Let the hope, therefore, of our confidence have also a sting of fear, in order that the justice of. the Judge may frighten into the correction of his sins him whom the grace of the Forgiver invites to the confidence of Ecclus. pardon. For hence it is said by a certain wise man; Say ^' ^' not, the mercies of the Lord are many, He will not he mind- ful of my sins. For he immediately speaks of His mercy ib. 7. and justice, saying, For mercy and wrath are from Him, The Divine clemency, therefore, by piercing the jaw of this Behemoth, comes to the aid of mankind on every side, both mercifully and powerfully, because it did not abstain from giving them caution and admonition when free, nor took from them the remedy of escape when they had been captured. For the sins of such persons, that is, of David and Peter, are recorded in Scripture for this end, that the fall of their betters may be a caution to inferiors. But the penitence and the pardon of both are alike inserted to this end, that the recovery of the lost may be the hope of the
Hope and fear needful as the upper and nether millstone. 579
perishing. Let no one boast then of standing firm himself, Hook when David falls. Let no one also despair of his own fall xxxm. when David rises. Behold how marvellously Holy Scrip- ture humbles the proud with the same word with which it raises up the humble. For it recorded but one circumstance, and recalled, by a different effect, the proud to the fearful- ness of humility, and the humble to the confidence of hope. O the surpassing value of this new kind of remedy ! which applied in one and the same manner, dries up the swollen by pressing on it, and restores the withered by upraising it. For it alarmed us at the fall of our superiors, but strengthened us by their restoration.
24. For thus, in truth, thus does the mercy of the Divine dispensation ever check us when proud, and support us from sinking into despair. Whence He also warns us by Moses, saying, Thou shalt not take either the upper or the nether Deut. millstone to pledge. For by ' lake' we sometimes mean ' ' ' take away.' Whence also those birds which are eager in seizing other birds are called hawks'. Whence the Apostle' accipi- Paul says, For ye suffer, if a man devour you, if a man take, acci'pio. As if he said, If any one takes away. But the pledge of the 2 Cor. debtor is the confession of a sinner. For a pledge is taken from a debtor, when a confession of sin is obtained from a sinner. But the upper and nether millstone are hope and
fear. For hope raises up the heart, but fear weighs it down lower. But the upper and the nether millstone are so necessarily joined together, that one is possessed in vain with- out the other. Hope and fear, therefore, ought to be un- ceasingly united in the breast of a sinner, because he hopes in vain for mercy, if he does not also fear justice ; he in vain fears justice, if he does not also rely on mercy. The upper or the nether millstone is, therefore, ordered not to be taken as a pledge ; because he who preaches to a sinner, ought to order his preaching with such management, as not in leaving hope to remove fear, nor yet in withdrawing hope, to leave him in fear only. For the upper or the nether millstone is re- moved, if by the tongue of the preacher, either fear is severed from hope, or hope from fear, in the breast of the sinner.
25. But since on having brought forward David, as the case demanded, we have made mention of so great a sin, the
580 W7/// God permits the Elect to fall into sins.
Jni3 40, mind of our reader is perhaps moved to enquire, why Al- '— mighty God does not keep uninjured by bodily sins, those
whom He has elected for ever, and has also taken up to the height of spiritual gifts. To Avhich, because we believe they will be speedily satisfied, we give a brief reply. For some through the gifts of virtues they have received, through the grace of good works bestowed on them, fall into the sin of pride, but yet know not whither they have fallen. Accord- ingly, the ancient enemy, because he already rules over them within, is permitted also to rage against them from without, in order that they who are elated in thought, maybe brought down by the lust of the flesh. But we know that it is some- times much less to fall into corruption of body, than to sin in our silent thought from deliberate pride. But when pride is believed to be less disgraceful, it is less avoided. But men are more ashamed of lust, the more they all alike know it to be disgraceful. It is hence frequently the case that some persons on falling into lust after pride, are, from their open fall, ashamed of the guilt of their latent sin. And they then also correct their greater faults, when they are more sorely confounded from having been overcome in those that are less. For they who believed that they were free when living in greater sins, behold that they are guilty even amid smaller ones. This Behemoth then, when let loose bv the merciful dispensation of God, leads on from sin to sin, and while he strikes the more heavily, loses thereby him whom he has seized, and is conquered by the very means by which he seems to have triumphed. It is pleasing to consider within the well guarded bosom of grace, with what great favour of compassion God surrounds us. Behold ! he who prides himself on his virtue, through sin comes back to humility. But he who is puffed up by the virtues he has received, is wounded not with a sword, but, so to say, with a remedy. For what is virtue but a remedy, and what is vice but a wound ? Because, therefore, we make a wound of our remedy, He makes a remedy of our wound ; in order that we who are wounded by our virtue, may be healed by our sin. For we pervert the gifts of virtues to the practice of vice ; 1 in ar- He applies the allurements of vices to promote virtues', and tutem. ' wounds our healthy state in order to preserve it, and tliat we
I
,!ik;
OOK I.
Some humbled by templatiun, nithoutfaUiiuj. 581
who fly from liutnility when we run, may cling to it at least B when falling. But it should be understood in these matters ^^^" that the more the greater number of men fall in many thino-s the more firmly are they bound: and that when this Behe- moth smites them with one sin to make ihrm fall, he binds them also with another to keep them from rising. Let a man therefore, consider with what an enemy he is waging war; and if he ])erceives that he has already offended in any matter, let him at least be afraid of being drawn from sin to sin, in order that the wounds may be carefully avoided, with which he frequently destroys. For it is very seldom that our enemy subserves the salvation of the Elect by actual wounds.
26. But the perforated jaw of this Behemoth can be understood in another sense also ; so that he mav be said lo hold in his mouth not those whom he has already completely entangled in sin, but those whom he is still tempting by the persuasions of sin : so as that his chewing any one may be his tempting him with the pleasure of sin. He had r-eceived Paul to be chewed, but not swallowed, when he was 2 Cor. harassing him, after so many sublime revelations, with thorns ' ' of the flesh. For when he received permission to practise temptation against him, he then held him in his jaw, which yet had been pierced through. But he who could perish through pride, was tempted, that he might not perish. That temptation was, therefore, not an abyss of vices, but a pro- tection of his merits ; because this Leviathan by wearying him crushed him with affliction, but did not devour by involving him in sin. But he would not lose men who were elated by their sanctity, unless he tempted them. For they would not be holy, if they boasted of the glory of their sanctity, and would fall the more under his power, the more they extolled themselves for their virtues. But by the wonderful course of the dispensation, when they are terajJled, they are humbled ; when they are humbled, they cease at once to be his. The jaw of this Behemoth is, therefore, well said to have been pierced through, because he loses the Elect of God by crushing them, by attempting to destroy, he keeps them from perishing. The ancient enemy, therefore, subserving the secret dispensations of (Jod, willingly tempts
582 Sattm, and his body, forced to entreat Christ with soft words.
Job 40, the souls of the holy to their ruin, but, by tempting, unwillingly
'- — preserves them for the kingdom. His jaw is, therefore,
pierced through, because those whom he crushes by tempting,
that is-, by chewing them, he loses as it were, when he goes
to swallow. But since it is the work not of human, but
divine, forethought, that the very craft of the ancient enemy
isuffra- promotes' the benefit of the just, (so that when he tempts
'^ ■ the Elect he protects them the more by his temptation,) it is
well said to blessed Job ; Or wilt thou bore through his jaio
with a bracelet ? Thou understandest. As I; Who providently
disposing all things, preserve My Elect more firmly in their
2 labe- integrity, by permitting them to be moved ^ in a measure from
factan. ^Y\e\Y integrity by the jaw of this Leviathan. It follows;
[E.V. Ver. 22. Will he multiply prayers to thee, or ivill he
' '^ speak soft words to thee ?
xiii. 27. Thou understandest. As to Me. For if these words
are referred to the person of the Son, he spake soft words to
Luke 4, Him Incarnate, when he said, I know Thee, Who Thou art,
the Holy One of God. And this Leviathan multiplied prayers
to Him, when he said by the legion which was subject to
Matt. 8, him; JfTliou cast us out, send us into the herd of swine.
31 .
Although it can be understood in a still more plain manner, because he multiplies prayers to the Lord, when the wicked, who are his body, pray, on the day of the last jurlgment, that they may be spared ; when his members, that is, the
Lukei 3, reprobate, cry out too late, and say, Lord, Lord, open unto vs. To whom it is said immediately, L know you not, whence ye are. Then also he will say by his members soft words
Matt. 7, to the Lord, when many of his body are about to say, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name have done many wonderful works'? They say soft woi'ds in deprecation, when they say in reply what they have done in His Name, but when they did these very deeds with hard heart, they claimed them for their own credit. Whence they shortly hear, / know you not, who ye are. It follows ;
[E. V. Ver. 23. Will he make a covenant with thee ? Thou ' '^ understandest. As with Me. And wilt thou take him for a
servant for ever ? xiv. 28. Thou understandest, As I. But it must be carefully
God brings Satan to serve Him as if by covenant. 583
observed, that this Leviathan makes a covenant with the Book Lord, in order to be counted His servant for ever. For in^''''"!- a covenant the wishes of parties who are at variance are fulfilled, that each attains to what it desires, and terminates its quarrels by the desired result. The ancient enemy, there- fore, when kindled by the torch of his malice, is at variance with the purity of the Divine innocence, but even in his variance, disagrees not with His judgment. For he is ever maliciously seeking to tempt righteous men. But yet the Lord permits this to take place, either mercifully, or righte- ously. This liberty to tempt is, therefore, called a ' covenant,' wherein the desire of the tempter is effected, and yet the will of the righteous Dispenser is thereby wonderfully fulfilled. For, as we have lately said, the Lord frequently subjects His Elect to the tempter, in order to be instructed; just as after the ban-iers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be 2 Cor. exalted by the greatness of the revelations. But, as we have^^' '' said before, it is so ordered in this very temptation, that they who could perish from pride, are, by being humbled, preserved from destruction. In the secret course, therefore, of the dispensation, by the iniquity of the devil being permitted to rage, the kindness of God is brought about in mercy. And from this covenant which he is said to make with God, he is rightly described as being taken for a servant. Because he obeys the commands' of the heavenly grace, just as he'nutibus. exercises the wrath of his most evil will. He is, therefore, a servant by agreement, who when permitted to fulfil his own will, is restrained by the will of the counsel of heaven, so as willingly to tempt the Elect of God, as was before said, and unwittingly to prove them by his temptation.
29. But because he promotes in this life the interests of the Elect, as long as he is able to exercise in temptations the evil of his malice; but is said in this place to be taken by the Lord not merely as a servant under an agree- ment, but a servant for ever ; we are compelled to investigate how we can prove that even after the close of the present life, he is a servant of the Lord for ever. For he is no longer permitted to tempt the righteous who arc powerful in heavenly happiness, when he is condemned before their eyes
584 Salan thes service, even hereafter, in his puninltmenf.
Job 40, to the eternal fires of hell. Because in that heavei.Iy country, in which they are now rewarded for the labours of
their temptations, they need not to be disciplined by tempt- ations. But at that time this Leviathan with his body, namely all the reprobate, is consigned to the avenging flames, to be tortured therein for ever. And while the just behold these torments, they praise God in truth more and more, because they both see in themselves the blessing with which they have been rewarded, and in the others witness the punishment which they have themselves escaped. For so will the universe be full of beauty, when both hell justly tortures the ungodly, and eternal felicity justly revvards the righteous. For as a black colour is put as the back ground of a picture, in order that the white or red which is put over it may seem more beautiful; so at that time, God by rightly disposing even of the wicked, increases the happiness of the blessed, by displaying before their eyes the sufferings of the reprobate. And although the joy they derive from the vision of the Lord is not of a kind to increase, yet they feel themselves to be more indebted to their Creator, when they both behold the good with which they perceive they have been justly rewarded, and the evil they have overcome from having been mercifully assisted. If then the temptation of this Leviathan here, and his damnation there, contributes to the benefit of the just, he is a servant for ever, when he unwittingly promotes the glory of God; yea both his just punishment there, and his unjust v,ill here. It follows ;
[E. V. Ver. 24. Wilt tliou play with liini as with a bird?
41,5-] 30. Why is it that our adversary is first called Behemoth, afterwards Leviathan, but is now compared to a ' bird,' in ridicule at his destruction ? For Behemoth, as we have said,
'bellua'is interpreted ' monster,' and it is shewn to be a quadruped, when it is said to eat hay as an ox. But Leviathan, as he is taken with a hook is doubtless set before us as a serpent in the waters. But now he is brought into comparison with a bird, when it is said, Wilt thou play tcith him as with a bird? Let us examine, dierefore, why he is called a ' monster,' or a ' beast,' why a ' dragon,' and wiiy a ' bird.' For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes
Satan as ' beast,' ' bird,' ' dragon,' in various temptations. 585
from heaven to earth, and no longer raises himself by any Book aspiration to the hope of heavenly things. He is, therefore ^xxiii. an irrational and four-footed animal by the folly of his unclean doings, a dragon b}' his malice in doing hurt, a ' bird' by the levity of his subtle nature. For because he knows not what he is doing against himself, he is a monster with brute sense; because he maliciously seeks to hurt us, he is a ' di'agon;' but because he exalts himself haughtily on the subtlety of his nature, he is a 'bird.' Again, because he is in his wicked doings employed by the Divine power for our benefit, he is a ' beast ;' because he secretly bites, he is a ' serpent;' but because he sometimes through his indomitable pride feigns himself to be an Angel of light, he is a ' bird.' For though he harasses mankind with his inexplicable skill in wickedness, yet he specially tempts by three sins ; in order, namely, to subdue to himself some by lust, some by malice, and some by pride.
31. He is, therefore, deservedly designated by the very name of his doings, in what he attempts to do, when he is called a ' beast,' a ' dragon,' or a ' bird.' For in those whom he excites to the folly of lust, he is a ' beast ;' in those whom he inflames to do malicious injury, he is a ' dragon;' but in those whom he exalts to the haughtiness of pride as though they understood high things, he is a ' bird.' But in those whom he pollutes equally with lust and malice and pride, he exists as a ' beast',' a ' dragon,' and a ' bird' at the same'jumen- time. For he has insinuated himself into the hearts of those deluded by him in as many shapes as the wickednesses in which he entangles them. He is, therefore, called by the name of many things, because he is changed into various kind of shapes before the eyes of those who are deluded by him. For when he tempts this one by the lust of the flesh, and yet does not overcome him, he changes his suggestion, and kindles his heart into malice. Because, therefore, he was unable to approach him as a ' monster V he comes near^ bellua. as a ' dragon.' He is unable to corrupt him with the poison of malice, but yet he places his good qualities before his eyes, and exalts his heart to pride. He could not, therefore, steal up to this man as a dragon, but yet by bringing before him the phantom of vain glory, he flew before the sight of
VOL. III. Q q
58G Satan ensnared like a bird; hound for the ' maidens.''
Job 40, his thought as a bird. And this bird is doubtless raised
^— up the more cruelly against us, the less it is impeded by any
weakness of its own nature. For because it is not overcome
by the death of the flesh, and saw our Redeemer was mortal
in the flesh, it was puffed up with greater haughtiness of
pride. But where it raised itself against its Maker with the
wing of pride, it there found the snare of its death. For he
was overcome by that very death of His flesh, which in pride
he sought, and suff"ered from the snare by his very seeking
the death of the Just One, as the prey of his malice. Let
it be said then, Wilt thou play with him as with a bird ?
For the Lord in truth played with him as with a bird, when
in the passion of His Only- Begotten Son He shewed him
the bait, but concealed the snare. For he saw that which
he was taking in his mouth, but he saw not what he was
holding in his throat. For though he had himself confessed.
Him to be the Son of God, yet he believed that He was
dying as a mere man, for whose death he had roused the
minds of the persecuting Jews. But he is understood to
have learnt at last too late, at the very moment of His betrayal,
that he would be punished by that His death. Whence
Mat.27,also he frightened the wife of Pilate by dreams, in order that
^^' her husband might desist from the persecution of the Just
One. But the plan which had been by the secret dispensation
ordained, could not be by any machination overthrown.
For it was expedient that the death of a Just Man dying
uniustly should be a ransom for the death of sinners dying
justly. But because this Leviathan was ignorant of this
even to the time of His passion, he was deluded as a bird,
and suffered from the snare of His Godhead, when he seized
the bait of His Manhood. It follows ;
Or wilt thou bind him for thy maidens?
xvi. 32. Thou understandest. As I. Though the condition of
male servants is despicable, their manhood is strong. But
in maid servants their sex lies low, together with their
condition. The Lord, therefore, well declares that He binds
this Leviathan not for his male servants, but for his maidens.
Because when He came for our redemption, and sent His
preachers against the pride of the world, He chose the
foolish, and left the wise; the weak, and left the strong; the
I
Wisdom's messengers, as maidens, weak in themselves. 587
poor, and left the rich. The Lord, therefore, bound the strength Book of this Leviathan for His maidens, because, as Paul witnesses ^h^HlL* God hath chosen the iveak things of the world to confound \ Cor. the mighty. Whence it is well said by Solomon; ^Visdom^^^J^' hath builded her house, she hath hewn out seven pillars, she^—3- hath slain her victims, she hath mingled wine, she hath set forth her table, she hath sent her maidens to summon to the citadel, and to the walls of the city. For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul% created Himself a human body within the womb of the Virgin. For the body of the Only-Begotten is called the house of God, just as it is also called a temple; but so, that that one and the same Son of God and Man, is Himself the Inhabitor, Himself the Inhabited. But this can be rightly understood in another sense also, if the Church is called the house of Wisdom. And She hath hewn out Herself seven pillars, because She has severed the minds of preachers from the love of the present world, and has raised them up to bear the fabric of this self- same Church. And these, because they are supported by the virtue of perfection, are designated by the number seven. She hath slain her victims, because she allowed the life of preachers to be sacrificed by persecution. She hath mingled her wine, because she has announced to us the mysteries of the Godhead and Manhood alike. She hath also set forth her table, because She hath laid open and prepared for us the food of Holy Scripture. She hath likewise sent her maidens, to summon us to the citadel and to the walls of the city, because she studied to have weak and abject preachers, to gather the faithful people to the heavenly edifices of their spiritual country. Whence the Lord praises Nathaniel in the John i, Gospel, but yet does not number him in the class of preachers, because such as had nothing praiseworthy of their own, ought to come to preach Him ; in order that that which they were doing might be known more surely to be of the truth, the more plainly it was also seen that they were not sufficient of themselves to effect it. In order then
^ ' Median te anima.' He means Body, but that it is the medium through
to say, not that the Human Soul of our which that Body is personally united
I Lord was the means of creating the with the Godhead. See b. xxxi. §. 42.
i
1
Q q 2
588 Huly preachers, ' maidens,^ ^friends,'' ' merchants.^
Job 40, that His wonderful power might shine forth by the tongues
'- — of His preachers, it was first ordered still more wonderfully,
that these preachers should have no merit of their own. The Lord, therefore, sent ' maidens' and bound the strength of this Leviathan, because He set forth to the world feeble preachers, and confined with the bond of His terror all the mighty, who had been of his body. And this Leviathan is bound in His own person by maidens, when, on the light of truth shining forth by weak preachers, the ancient enemy is not permitted to rage, at his will, against the minds of the Elect, but is restrained by signs and mighty wonders from holding all wdiom he desires under the bondage of unbelief. He, therefore, who gives strength against him to the weak, works this mightily by Himself. But because the Lord informs us whom He sends against him, He now also adds what they do who are sent. It follows ; [E. V. Ver. 25. His friends shall cut him in pieces; the mer- ' '-' chants shall divide him.
xvii. 33. This Leviathan is cut in pieces, as often as his members are severed from him by the sword of the Divine Word. For when wicked men hear the word of truth, and, smitten with holy fear, suspend their imitation of the ancient enemy, he, from whom those who wickedly adhered to him are withdrawn, is himst;lf divided in his ow^n body. But He terms those His ' friends,' whom before He calls ' maidens,' those also He calls ' merchants,' whom He had termed ' friends.' For holy preachers are first ' maidens' through their fear, afterwards ' friends' through faith, at last ' mer- chants' also through their actions. For it is said to them Lukel2, when weak; Fear not, little Jlock, for it hath pleased the ^^' Father to give yon a kingdom. It is said to them again, Johnis, growing strong. But I tiave called you friends, for all things that I have heard of My Father, I have made known unto you. Lastly, they are ordered when going forth to carry on' Mark their business; Go ye into all the irorld, and preach the ' ' Gospel to every creature. For in the preaching of the faith a kind of traffic is, as it were, carried on; wlien the word is given to, and faith received from, the hearers. They make ' praero- as it Were a kind of traffic, who make a venture ' with their gant. preaching, and bring back faith from the people. They
Leviathan cut in jneces hy God's Traffickers. 589
impart to them faith, and immediately receive back their Book
holy life. For if the preaching of the righteous had not^^^^IIi"
been a traffic, the Psalmist surely would not be saying,
Take a psalm, and give a timbrel. For in a timbrel, leather Ps.8i, 2.
is dried, in order that it may sound. What is meant then by
saying, Take a psalm, and give a timbrel, except this?
Take ye the spiritual song of the heart, and give back the
temporal maceration of the body. If heavenly preaching had
not been a traffic, Solomon would never say of Holy Church
under the type of a virtuous woman. She madejine linen, and Prov.31,
sold it, and delivered a girdle to the Canaanite. For what
is signified by a garment of fine linen, but the subtle texture
of holy preaching ? In which men rest softly, because the
I mind of the faithful is refreshed therein by heavenly hope.
Whence also the animals are shewn to Peter in a linen Actsio,
11 12 sheet, because the souls of sinners mercifully gathered
together are inclosed in the gentle quiet of faith. The Church, therefore, made and sold this fine garment, because she imparted in words that faith which she had woven by belief; and received from unbelievers a life of upright con- versation. And she delivered a girdle to the Canaanite, because by the might of the righteousness she displayed, she constrained the lax doings of the Gentile world, in order that that might be maintained in their doings which is com- manded, Let ijour loins he girded about. The Lord, there- Lukei2, fore,in searching out for His preachers finds them as ' maidens,' by changing them He makes them ' friends,' by enriching sets them forth as ' merchants.' For they who in their infirmity were at first afraid of the threats of the world, ascend afterwards to know the Divine counsels. But when enriched with virtues, they are led as far as to carry on the traffic of faith, in order that by their threats and persuasions they may smite the members of this Leviathan the more severely, the more truly, having become even friends, they unite themselves to the love of the Truth ; and that they may withdraw from him more quickly the souls of sinners, the more, having become skilful traffickers, they display in them- selves the most ample treasures of virtues. For that the . possession of this Leviathan is, much to their praise, taken ifrom him by the preachers of God, the voice of l^rulh
590 Skin and head of Leviathan taken and housed.
Job 40, promises by the Prophet, saying, And if thou wilt separate ■ the precious from the vile, thou shalt he as My mouth.
19. 'For he in truth separates the precious from the vile, who
ireprobacuts off the minds of men from accursed' imitation of the
ancient enemy. He is rightly called the mouth of God,
because by him doubtless the divine words are uttered.
It follows,
[E. V. Ver. 26. Wilt thou, Jill nets with his skin, and the cabin
^^' ^ of fishes with his head ?
xviii. 34. What is designated by ' nets,' or a ' cabin of fishes,' except the churches of the faithful which make one Catholic Mat.13, Chui-ch? Whence it is written in the Gospel, The kingdom of heaven is like unto a net cast into the sea, and gathering of every kind of fishes. The Church is in truth called the kingdom of heaven, for while the Lord exalts her conduct to things above, she already reigns herself in the Lord by heavenly conversation. And it is also rightly compared to a net cast into the sea, gathering of every kind of fishes ; because when cast into this gentile world, it rejected no one, j but caught the wicked with the good, the proud with the humble, the angry with the gentle, and the foolish with the wise. But by the ' skin' of this Leviathan we understand the foolish, and by his ' head,' the wise ones of his body. Or certainly by the ' skin,' which is outermost, are designated those who serve him as inferiors in these meanest offices, but by the ' head' those placed over them. And the Lord ob- \ serving the proper order rightly declares that He will fill these ' nets,' or ' cabin of fishes,' that is. His Church, and the j wishes of the faithful with his ' skin' first, and afterwards | 1 Cor. 1, with his ' head.' Because, as we said before. He first chose the weak, that He might confound the strong afterwards. He chose in truth the foolish things of the world, to confound i the wise. For He gathered together the unlearned first, and philosophers afterwards ; and He taught not fishermen by means of orators, but with wondrous power He subdued orators by means of fishermen. He says therefore. Wilt thou fill nets with his skin, or the cahin of fishes with his head? Thou understandest, As I, Who first gather within the Church oi' the faithful the most distant, and the lowest, as the ' skin' of the devil, and afterwards subdue to Myself
Thought of battle ivith him should keep man still, 591
his ' head,' that is, wise adversaries. It follows ; Wilt thou Book lay thine hand upoji him? That is, As I, Who restraining ^^-^"^• him by My mighty power, permit him not to rage more than is expedient, and Who, as far as 1 shall have permitted his cruelty, turn it to the benefit of My Elect. For certainly to lay a hand upon him, is to subdue him by the might of virtue. It is said then to blessed Job in a question ;
Ver. 27. Wilt thou lay thine hand upon him ? [e. v.
As if it were openly said, Wilt thou restrain him with thine ■^^' ^"^ own strength ? Whence it is also fitly subjoined ;
Remember the battle, and speak no more.
35. The deep dispensation of God's judgment for this reason xix. often either assails His well-deserving servants with threats, or presses on them with scourges, or weighs them down by some superimposed burdens, or entangles them in laborious employments, because it foresees with wonderful power, that if they were to remain quiet, and in freedom under tranquillity, they would sink beneath the wounds of the mind from being unable to endure the temptations of the adversary. Whilst then it engages them in scourges or burdens to be endured without, it protects them from receiving the darts of tempt- ations within. For it is frequently a practice for a physician to draw out the inflammation of the bowels into an itching on the skin ; and he often effects a cure within, by causing an outward wound. In like manner the medicine of the Divine dispensation frequently causes the removal of an inward wound by outward pains, and the throwing out of that inward corruption of sins, which would otherwise occupy the mind, by the deep wounds of scourges. And yet fre- quently, when men are not conscious to themselves of an open sin, and are either tortured by pain, or weighed down by labours, they break out into complaints against the Just and Almighty Judge ; from not observing against how mighty an adversary they are waging war. But did they but observe anxiously his irresistible strength, they would not murmur at the outward sufferings they endure.
36. But these seem to us grievous, for the very reason that we do not like to consider our still more grievous contests with our secret adversary. From which assaults, as we said, we are frequently defended, when scourged, and concealed when
592 We grudge trials, not seeing their use in our warfare.
»B 40. afflicted. For if our flesh is afflicted with no pain, before it -^^is strengthened with the incorruption of the resurrection, it
is unchecked in temptations. But who can be ignorant that it is much better to burn with the heat of fevers, than with the fire of sins ? And yet wlien we are seized with a fever, because we neglect attending to the heat of sins, which might possess us, we murmur at the blow. Who can be ignorant, that it is much better to be held in bondage by cruel men, than to be under the power of the flattering spirits of devils? And yet when we are galled by the yoke of our human con- ' per- dition', in the deep judgment of God, we break out into com- suCc- V^aint, doubtless because we do not consider that if no con- tion to dition of bondage oppressed us, our mind, more fatally free, would perchance be in bondage to many iniquities. We believe then the sufferings we endure to be weighty, because we see not how severe and irresistible are the assaults of the crafty enemy against us. For every weight would be as nothing to our mind; if it considered the assaults of the secret adversary which might oppress it. But what if Almighty God were to lighten the burdens we suffer, and yet withdraw from us His assistance, and leave us amid the temptations of this Leviathan ? Where shall we betake our- selves, when so mighty an enemy is raging against us, if we are not defended by any protection of our Creator .'' Because, therefore, blessed Job was not conscious to himself of a fault, and yet was enduring severe scourges, lest he should haply exceed in the sin of murmuring, let him be reminded what to fear, and let it be said to him, Remember the hattle, and speak no more. As if it were plainly said to him, If thou considerest the contest of the seci'et enemy against thee, thou dost not blame whatever thou suff'erest from Me. If thou beholdest the sword of the adversary assailing thee, thou dost not at all dread the scourge of a Father. For thou seest with what scourge I smite thee, but thou omittcst to look from how great an enemy I keep thee free by My scourging. Remember therefore the battle, and speak no more : that is, keep thyself the more silent under the discipline of a Father, the more thou seest that thou art weak for the assaults of the enemy. Whilst then thou art smitten by My correction, in order that thou mayest bear it with patience, recal thine
Satan's vain hopes. His destruction in sight of all. 593
enemy to mind, and consider not that every thing thou Book sufFerest is hard, when by outward tortures thou art freed ?^"'- from inward suffering. But because this Leviathan flatters himself with a false promise of the Divine compassion, after He had spoken of the terror of his strength, and had roused the mind of blessed Job with circumspection towards Him (saying. Remember the battle^ and say no more;) in order to shew his unpardonable guilt, He immediately added;
Ver. 28, Behold, his hope shall disappoint him. [E. v.
37. But this ought to be so understood, as to be referred ^^' ^"^ to his body also ; because all wicked men who fear not the strictness of Divine justice, flatter themselves in vain on His compassion. And He presently returns to console us, and foretels his coming destruction at the last judgment, saying; And in the sight of all he shall be cast down. For he will be cast down in the sight of all, because when the eternal Judge then terribly appears, when legions of Angels stand at His side, when the whole ministry of heavenly Powers is attending, and all the Elect are brought to behold this spectacle, this cruel and mighty monster is brought captive into the midst, and with his own body, that is, with all reprobates, is consigned to the eternal fires of hell, when it is said. Depart from Me, ye cursed, into everlasting fire, Wz.\.,2b, lohich was prepared for the devil and his angels. O what a'^^" spectacle will that be, when this most huge monster will be displayed to the eyes of the Elect, which at this time of contest, could he but be seen, might have too much terrified them ! But it is so ordered by the secret and wonderful judgment of God, that he is now conquered by His grace, though not seen by the combatants, and that then he is beheld by the joyful victors as already captive. But they then learn more fully how much they are indebted to the Divine assistance, when they have once seen so mighty a beast, whom they have now conquered in their weakness; and behold in the huge size of their enemy, how much they owe to the grace of their Defender. For our soldiers then return from this battle bringing back the trophies of their virtues ; and when, having recovered their bodies, they are now about to obtain, in that judgment, an admission to the heavenly kingdom, they behold first the most monstrous
594 God is not cruel in what He does or permits.
Job ^i> strength of this ancient serpent, that they may not esteem
hghtly the danger they have escaped. It is therefore well
said ; And in the sight of all he will be cast down, because the sight of his death then causes joy, whose life, being now endured, daily engages with tortures in contest with the just. But as if we should immediately complain on hearing these things, and should say to the Lord, ' O Lord, Who art not ignorant that this Leviathan is of such great strength, why dost Thou arouse him to engage in contest with our weak- ness ?' He immediately added ; [E. V. Chap. xli. ver. 1. / will not rouse him as one that is cruel.
10.1
And as if the ground of the reason were immediately asked by us, ' How dost Thou not arouse him, as one that is cruel, since we know that Thou permittest him to devour and to destroy so many V He immediately added, saying,
[E. v. Ver. 2. For who can resist My countenance ? and who
\{^^ hath first given to Me that I should repay him ? xxi. 38, In which two verses He fully stated both the might of His own power, and the whole weight of the reason. For on account of His power He said. For who can resist My countenance? And on account of the reason He added; Who hath first given to Me, that I should repay him ? As if He said, I do not rouse him up as one that is cruel, because I both rescue by My might My Elect from his power, and again, I condemn the reprobate not unjustly, but with good reason. That is, I am both able to rescue marvellously those whom I mercifully elect, and those whom I reject, I do not unjustly abandon. For no one has first given any thing to God, in order that the Divine Grace should follow him. For if we have prevented God by our good works, where is
Ps. 59, that which the Prophet says; His mercy shall prevent me? If we have given oxij good works, in order to deserve His
Eph. 2, grace, where is that which the Apostl-e says, By grace are ye saved through faith, and that not of yourselves, hut it is the gift of God, not of tvorks ? If our love prevented God,
1 John where is that which John the Apostle says ; Not that tve ' * loved God, but that He first loved ns ? Where is that wliich
Hos.14, the Lord says by Hosea ; / tcill love thee of My own accord? If without His gift, by our own strength we follow God, where is that which the Truth ])rotesls in the Gospel, saying,
Man has no claim of right against His doings. 595
Without Me ye can do nothing ^ Where is that which He Book says; No man can come to Me, except the Father, Which^^^^^^- hath sent Me, hath drawn him ? Where is that which He 1'"^°^^' says again; Ye have not chosen 3Ie, but I have chosen you? ib.6,44. If Ave only prevent the gilts of good works by thinking aright •''• i^) through our own strength, where is that which is again said so salutarily by Paul, that all self-confidence of the human mind might be cut away from the very root of the heart, when he says; Not that we are sufficient to think any 2C0T.3, thing of ourselves as of ourselves, but our siifficiency is of^' God ? No one therefore prevents God by his merits, so as to be able to hold Him as his debtor. But the All-just Creator has in a wonderful manner both chosen some beforehand, and justly leaves some in their own wicked habits.
39. But yet He does not display to His Elect mercy without justice, because He here weighs them down with hard afflictions. Nor again does He exercise on the repro- bate justice without mercy, because He here patiently endures those, whom He condemns hereafter for ever. If therefore both the Elect follow the grace which prevents them, and the reprobate receive according to that which they deserve ; both the Elect find something to praise in His mercy, and the reprobate have nothing to blame in His justice. It is, therefore, well said; Who hath first given to Me, that I should repay him ? As if it were plainly said ; I am not compelled by any reason to spare the reprobate, because I am not bound to them as a debtor by any doings of theirs. For they therefore receive not the eternal rewards of the heavenly country, because now, when they could de- serve, they have of their free will despised them. But this very free will is fashioned aright in the Elect, when their mind is raised above earthly desires, by the inspiration of grace.
40. For the good which we do belongs both to God, and to ourselves. It is God's by preventing grace, our own by the free will which follows. For if it is not of God, why do we return Him thanks for ever ? Again, if it is not our own, why do we hope for rewards to be conferred on us ? Because then we do not give thanks undeservedly, we know that we are prevented by His grace. And again, because we do not
596 All things under God. How Leviathan shall ^entreat'
Job 41, seek for recompense undeservedly, we know that by the com-
'• — pliance of free will, we have chbsen good deeds to perform.
It follows ; All things that are under heaven are Mine. It is clear to all persons, that not only those things that are under heaven, but tliat those very things, which from being created above the heavens, are called heavenly, subserve the will of Him by Whom they remember they were created. Why then does He speak only of things below and say, All things that are under the heaven are Mine ? xxii. 41. But because He is speaking of Leviathan, who no longer dwells in the abode of the ethereal heaven, He asserts that all things that are under the heaven are His, in order to teach that he also who has fallen from heaven, is subject to His power. As if He said. This Leviathan has lost indeed My blessedness, but he has not escaped My authority : because even those very powers, which oppose Me by their evil doings, are subservient to Me. It follows ;
[E.V. Ver. 3. / will not spare him, nor his inighty words, and *•' framed for entreaty.
xxiii. 42. Who can think this, which he knows he has never read, that the devil is about to ask pardon for his faults ? But perhaps that man, whom this Leviathan in the end of
2Thess. the world makes his peculiar vessel, (whom, as Paul attests,
' ' the Lord Jesus- shall slay with the spirit of His mouth,
and shall destroy ivith the brightness of His coming,) alarmed
at the presence of such great majesty, because he is unable
linclina-to exercise his strength, bends himself to prayer. But this
*"'^* can be more fitly understood of his body, that is of all the wicked, who have recourse at last to words of supplication, because they now scorn to perform its deeds. Whence the
Mat.25, Truth says in the Gospel, Last of all come also the other virgins, saying, Lord, Lord, open to us. To whom it is
ib. 12. immediately replied. Verily I say unto you, I know you not. But when he is said to compose words mighty for entreaty, he urges us the more to luiderstand at this time that which we have said of his body in time to come.
43. For there are some within Holy Church who offer to God long prayers, but have not the conduct of those who entreat. For they follow after heavenly promises in their petitions, but avoid them in their deeds. These sometimes
How Satan's members now pray icith mighty ivords. 597
feel even tears in their prayer, but when after the seasons of Book prayer pride has struck their mind, they immediately so'ell ^x^"^- up with the haughtiness of high-mindedness ; when avarice urges them, they frequently glow with the heat of covetous thought; when lust has tempted, they pant at once with unlawful desires; when anger has persuaded them, the flame of madness soon consumes their gentleness of mind. As we have said then, they both experience tears in prayer, and yet at the close of their prayers, when they are assaulted with the suggestions of sins, they remember not that they had wept for desire of the heavenly kingdom. Which Balaam openly stated concerning himself, who says, on beholding the tabernacles of the just. Let my soul die witlil^vLmb. the death of the just, and let my last end be like theirs. " ' * But when the time of compunction passed, he gave counsel against the life of those, to whom he had asked to be made like even in death; and when he found an occasion of avarice, he immediately forgot whatever he had wished for himself in the way of innocence. A prayer, then, which the perseverance of continual love does not hold fast, has not the weight of virtue. And, as the contrary of this, it is well said of Hannah when weeping, And her countenance was no i Sam.
1 1 fi
more changed to a different form; namely, because her ' mind lost not after her prayers, by wantoning in foolish joy, that which at the season of its prayer, it sought for with hardness of groans. But by some the labour of prayer is turned to the purpose of traffic. Of whom the Truth says in the Gospel, IVhich devour ividows houses under the Mark pretence of long prayers. These shall receive greater judg- "' ment. Because therefore the prayers of the wicked, who are the body of this Leviathan, are in no way spared, when their prayers are destroyed by their conduct, it is now rightly said, / will not spare him, nor his miyhly words, and framed for entreaty. Although from the words being said to be mighty, and framed for entreaty, the emptiness of their prayer is plainly pointed out. For truly to pray is to utter bitter groans in compunction, and not well arranged words. But because the more severely the ancient enemy is crushed, the more does he expand in wickedness by manifold argu- ments; and because the Lord manifests his snares the more
598 Satan's duguhe detected only through grace.
Job 4], mercifully, the more artfully He observes them to be con-
'- — cealed, it is rightly subjoined,
[E. V. Ver. 4. Who tvill uncover the face of his garment ?
^^[y 44. This Levdathan tempts in one way the minds of men which are religious, and in another those which are devoted to this world. For he presents openly to the wicked the evil things they desire ; but he secretly lays snares for the good, and deceives them under a show of sanctity: he presents himself to the one more manifestly as wicked, as though they were his friends, but to the others he covers himself, as it were, with a cloke of comeliness, as if they were strangers, in order to introduce secretly, concealed beneath the cover of a good action, the evils which he cannot publicly effect. Whence also his members, when they are unable to injure by open wickedness, often assume the guise of a good action, and display themselves to be wicked in conduct, but yet deceive by their appearance of sanctity. For if the wicked were openly evil, they would not be received at all by the good. But they assume something of the look of the good, in order that while good men receive in them the appearance which they love, they may take also the poison, which they avoid, blended with it. Whence the Apostle Paul, on beholding some men under the cloke of preaching
2 Cor. devoting themselves to the service of the belly, says. For
' • Satan himself transforms himself into an angel of light.
What wonder then if his ministers are transformed as the
ministers of righteousness? Joshua feared this transformation
when, on seeing an Angel, he asked him on which side he
Josh. 5, was, saying. Art thou ours, or our adversaries' ? in order,
•v-irtutis. "^^^l^j that if he were of the adverse force', he might, from knowing that he was suspected, shrink from practising deception. Because therefore this Leviathan, in attempting a work of iniquity, frequently clothes himself with a semblance of sanctity, and because the garb of his simulation cannot be detected except by Divine grace, it is well said. Who will uncover the face of his garment ? Thou understandest, except Myself, Who inspire into the minds of My servants the grace of most subtle discernment, in order that, on the unveiling of his malice, they may see his face exposed, which he conceals closely covered under the garb of
Enterinr/ his mouth, discerniny his lies. ' Gates of his face.'' 599
sanctity. And because he endeavours to corrupt the minds Book of the faithful sometimes by openly shewing himself some- ^xxiii, times by suggestion, (for he acts at one time by deed, at another by persuasion,) it is rightly subjoined ; And who will enter into the midst of his mouth ? 45. Thou understandest, But I, Who by the discreet minds xxv. of the Elect examine the words of his suggestions, and prove that they are not such as they sounded. For they seem to promise what is good, but they lead to a fatal end. To enter, therefore, into the middle of his mouth is so to penetrate his words of cunning, as to make, not their sound, but their meaning, to be considered. Adam would not enter into the middle of his mouth, when he neglected to consider carefully the purpose of his persuasion. For he believed in truth that he was receiving Divinity through him, and he lost his immortality. From incautiously remaining then external to the meaning of his words, he utterly exposed himself to be devoured by his mouth. It follows ;
Ver. 5. Who will open the gates of his face ? [E. V.
40. The ' gates of his face' are wicked teachers, who are 'i.„\ called the gates of his face for this reason, because, every one enters through them, in order that this Leviathan may be seen, as it were, in the princedom of his power. For as sacred Scripture is wont to call holy men gates of Sion, (for Ps.87,2. Sion is by interpretation, ' watching,' and we deservedly call holy preachers the gates of Sion, because by their life and doctrine we enter the secrets of heavenly contemplation,) so also are the teachers of errors signified by the gates of this Leviathan; for when their false preaching is received, the way of perdition is opened to their wretched hearers. But these gates are generally opened before the eyes of men, in order to admit, but yet are closed in order to seize; because in appearance they present right things, but in their doings they persuade evil things. They are closed therefore in order to seize, because they are kept by outward hypocrisy from being discerned within. But yet the Lord opens them with wonderful power; because He makes the hearts of hypocrites comprehensible to His Elect. Who, therefore, will oj)en the gates of His face? Thou under- standest, except Myself, Who make manifest with clear
600 Satan's agents, a row ofteeth^ hemming men round with terrors.
Job 40, understanding to My Elect the teachers of errors who are concealed beneath the semblance of sanctity. And because
Antichrist, who rages with a twofold error, and endeavours both to draw the hearts of men to himself by sending his preachers, and to bend them by exciting the powers of the world, will also gain possession of these chief powers, the Lord well added concerning this Leviathan, saying, In a circle is the terror of his teeth. xxvii. 47. For He wished to change the expression, and, in another phrase, to call these his ' teeth,' whom He had above called ' gates.' For false preachers are his ' gates,' because they open the entrance to perdition. They are his ' teeth,' because they break down from the solidity of truth those whom they seize in error. For as by the teeth of Holy Church we understand those who crush by their preachings the hardness of sinners, (whence it is said to her Sol. by Solomon, Thy teeth as Jlocks of sheep that have been 2. ' shorn, coming up from the washing; and they are deservedly compared to shorn and washed sheep, because when assuming an innocent life they laid aside the old fleeces of their former conversation in the laver of Baptism,) so also the teachers of errors are typified by the teeth of this Leviathan. Because they mangle with their bite the life of the reprobate, and offer them, when withdrawn from the integrity of truth, in the sacrifice of falsehood. Their preaching might easily be despised by their hearers, but the additional terror of worldly powers exalts it in the judgment of men.
48. It is, therefore, rightly said. In a circle is the terror of his teeth, that is, the corrupted powers of this world protect the wicked preachers of Antichrist. For many of the powerful strive to alarm by cruelty those whom they seek to seduce with their words. In a circle, therefore, is the terror of his teeth. As if it were openly said, These false preachers crush some by their persuasions, because there are others around them, who afflict with their terrors the minds of the w^eak. What a season of persecution will that appear, then, when some rage v\ith words, and others with swords, to pervert the piety of the faithful .? For who would not despise, even if he were weak, the teeth of this Leviathan,
Union of false persuasion vnth threats of secular poioer. 601
if terror did not defend them by a circle of worldly powers? Book But they are proceeded against with twofold cunning, because ^^^'"- that which is said to them by some with flattering words, is enforced by others with the blows of swords. And the conduct of both of these, that is, of the powerful, and the persuasive', is summed up in the Apocalypse of John, iu a'poten- short sentence, wherein it is said, The power of the horses ^ti^e uas in their mouth, and in their tails. For by the ' mouth' l?a"en- is typified the knowledge of the learned, but by the ' tail' Kev.'o, the power of men of the world. For by the ' tail' which is^^' behind is designated the temporal condition of this world which must be put behind us, of which the Apostle Paul says, But one thing I do, forgetting those things which are behind, Piiil.3, and reaching forth unto those things wliich are before. ' For every thing which passes by, is behind; but every thing which coming abides, is before. The power therefore of these horses, that is, of most evil preachers, who are hurrying on every where by carnal impulse, is in their mouth and their tail. Because they themselves indeed preach perverse things in their persuasion, but, by relying on temporal powers, exalt themselves by means of those things which are behind. And because they themselves may possibly appear despicable, they exact respect to themselves from their wicked hearers, by means of those, by whose patronage they are supported. Whence in this place also fear is rightly described as being in the circle of his teeth, because it is caused by many terrors that temporal power, though not the sentence of truth, is certainly dreaded in their perverse preachings. Whence the Psalmist well de- scribed this same Antichrist, saying, Under his tongue is Vs.io, labour, and sorrow : he silteth in ambush with the rich in '^' ^' secret places. For, on account of his perverse doctrines, labour and sorrow is under his tongue. But on account of his display of miracles he sitteth in ambush; but on account of the glory of secular power, with the rich in secret places. But because he uses at the same time both the craft of miracles, and earthly power, he is said to sit both in secret places, and with the rich. .^ y^
Ver. 6. His body as molten shields. is.]
49. Holy Scripture is wont to use the word ' shield,' xxvni. VOL. HI. R r
602 Satan s body, why like ' molten shields.''
Job 4i,soraeliraes in a favourable, sometimes in an unfavourable
'- — way. For the defence of a shield is often put for Divine
protection, but it is sometimes used for the opposition of man. For it is put for Divine protection, as is said by the
Ps.5,12. Psalmist, Thou hast crowned iis ivith the shield of Thy good, will. The Lord is said to crown as with a shield, because those whom He assists by protecting, He crowns by reward- ing. Again, a ' shield' is put by the same prophet for the
Ps,76,3. opposition of man, as he says elsewhere. There brake He the i horns, the boiv, the shield, the sivord, and the battle. For ' by ' horns' is designated the haughtiness of the proud, by the ' bow' the snares of those who strike from far; but by a ' shield' obstinate hardness in defence, by a ' sword' a blow near at hand; but in ' battle' the movement of the mind itself against God. And the whole of this is doubtless crushed in Holy Church, when the minds of those who resist God are tamed by the yoke of humility placed upon them. Hence it
Ps.46,9.is again said by the same Psalmist, He will break the bow, and snap the arms, and burn the shields in the jire. For the Lord breaks the bow, when He scatters the secret Tuachinations of those who lie in wait. He snaps the arms, when He crushes the patronage of man, which had^j been raised up against Him. He burns the shields in the fire, when by the heat of the Holy Spirit He kindles into the warmth of penitence and confession the minds of sinners which defend themselves with stubborn hardness. But because the body of this Leviathan is in this place compared to ' molten' shields, it is suggested to us to enquire, that every vessel which is molten is indeed bard, but yet when it falls it is usually fragile. If shields then are molten, they are strong in bearing the blows of arrows, but are fragile when they fall. They are not indeed penetrated by the blow of those that strike them, but shiver into fragments by their own fall. The body therefore of this Leviathan, that is, all the wicked, because they are hardened by obstinacy, but fragile in their life, are compared to molten shields. For when they hear the words of preaching, they permit not any shafts of reproof to penetrate them ; because in every sin wdiich they commit they oppose the shield of proud defence. For when any one of such persons is reproved for the guilt of his ! \
k
Sinners ward off arrows of reproof with excuses. fi03
iniquity, he does not think at once how to correct his fault, Book but what to oppose in aid of his defence. He is therefore ^^i^ not penetrated by any arrow of truth; because he receives the words of holy reproof on the shield of proud defence. Whence it is well said by Jeremiah concerning the Jews who were guarding themselves against the precepts of the Lord by a proud defence, Tkoti wilt render unto them a Lam. 3, recompense, O Lord, according to the work of their hands.^^' And he immediately mentioned this same recompense more expressly, saying, Thou wilt give them a shield of heart, Thy ih. 65. labour. For the labour of the Lord which appeared among men was His passible Humanity, which the Jews despised, when they beheld it, with their proud thoughts ; and they scorned to believe Him to be immortal. Whom in His passible nature they saw to be mortal. And when they beheld His humility, being hardened with the haughtiness of pride, they laboured with the greatest care that the holy words of preachers should not penetrate their minds. Whilst the Lord then was rendering them a recompense for their evil deeds. He ' gave them as a shield of heart His labour :' because by a righteous judgment He proved them to be obstinately proud against Him, by His very labouring in infirmity for our sakes. For they rejected in truth the words of preachers, because they disdained in the Lord the weak- nesses of His sufferings. They had therefore the labour of the Lord as a shield of heart against the Lord Himself, because He appeared despicable to men of haughty thoughts, even in that He became humble for their sake.
50. This shield, as we have already said above, that first sinner held up ; who, when the Lord asked him, why he had touched the forbidden tree, referred not the fault to himself, but answered that he had received it from the woman whom the Lord had given him ; in order indirectly to throw back his guilt on his Maker, Who had given him a woman to offer such advice. The woman also when questioned held up this shield, when she also referred not the blame to herself, but replied that it was by the persuasions of the serpent, saying, The serpent beguiled me, and J did eat; in order Gen. 3, that she also might indirectly refer her guilt to her Maker, for having permitted the serpent to enter in thither to persuade
R r 2
604 Scales of hardness in sin. St. Paid dropped them.
Job 41, them thus. But the serpent is not questioned at this time,
'■ — because his repentance was not sought for. But they, whose
repentance was sought for, held up the shield of most sinful defence against the words of most righteous reproof. Whence it is now become even a habit with sinners, for a fault to be defended, when it is reproved, and for guilt to be increased by the very means by which it ought to be terminated. It is therefore well said, His body as molten shields ; because all the wicked prepare shields of defence as if against the shafts of enemies, that the words of their reprovers may not reach them. But He lays open to us still more expressly this very body of his, when He subjoins;
Compacted with scales pressing each other.
XXIX. 51. It is said that the body of the dragon is covered with scales, to keep it from being quickly penetrated with shafts. In like manner the whole body of the devil, that is, the multitude of the reprobates, when reproved for its iniquity, endeavours to excuse itself with whatever evasions it can, and opposes, as it were, some scales of defence, that it may not be transfixed with the arrow of truth. For whoever, when reproved, seeks to excuse rather than to lament his sin, is covered, as it were, with scales, when assailed by holy preachers with the sword of the word. He has scales, and therefore the sword of the word has no way of reaching his heart. For the spiritual sword is kept by the hardness of the flesh from being plunged into him. i
52. Saul had become hardened against the Lord with carnal wisdom, when no arrow of Gospel preaching penetrated his heart. But after he had been smitten by severe reproof from heaven, and blinded by the heavenly vision, (for he had lost light in order to receive it,) on coming to Ananias he is illuminated. And because in this illumination he lost the
Acts 9, stubbornness of his defence, it is well written of him : There
18
fell from his eyes as it had been scales. The hardness of a carnal integument had in truth pressed upon him, and therefore he saw not the rays of the true Light. But after his haughty resistances were overcome, the scales of his defences fell off. They fell indeed under the hands of Ananias from the eyes of his body, but they had already fallen before, at the reproof of the Lord, from the eyes of his
Whatjirst told him. Hardness of hypocrites. 605
heart. For when he was lying wounded with the shaft of Book deep reproof, he asked with heart ah'eady humble and penc'^^^"^- trated, saying, Lord, what wilt Thou have me to do? The Acts 9, arrow of truth had already reached the inmost parts of the^' heart, on the removal, namely, of the scales, when he had laid aside the haughtiness of pride, confessing that Lord Whom he had assailed, and not knowing what to do, was thus en- quiring. Let us behold, where is that cruel persecutor, wliere the ravenous wolf. Behold, he is already turned into a sheep, winch asks for the path of the shepherd in order to follow it. And it is to be observed, that when he said, Who art Thou,\hii.5. Lord? the Lord does not reply to him; I am the Only-Begotten of the Father, 1 am the Beginning, I am the Word before all ages. For because Saul scorned to believe in the Incarnate Lord, and had despised the weaknesses of His Humanit}-, he heard from heaven that which he had despised; / am Jesus'^^^^- of Nazareth, Whom thou persecutest. As if He were saying, Hear from Me this from above, which thou despisest in Me below. Thou hadst scorned the coming of the Maker of heaven on earth, therefore learn from heaven of the Man from earth, in order that thou raayest more greatly fear in Me the mysteries of My infirmity, the more thou beholdest even them exalted in heavenly places to excellence of power. In hvunbling thee, therefore, I teach thee not that I am God before all worlds ; but thou hearest from Me that which thou disdainest to believe of Me. For after He had said, Jesus, He added, still farther to express His earthly abode, of Naza- reth. As if it were openly said, Bear with the infirmities of My humility, and lose the scales of thy pride.
53. But it should yet be known, that though these scales of defences cover nearly the whole of mankind, yet that they specially weigh upon the minds of hypocrites, and crafty men. For they shrink the more vehemently from confessing their own faults, the more they are foolishly ashamed of appearing as sinners before men. When their pretended sanctity is therefore reproved, and their hidden wickedness is detected, it opposes the scales of defence, and repels the sword of truth. Whence it is well said by the Prophet against Judsea, There the lamia hath lain down, and hath found rest ig. 34, for herself, there the hedgehog had its hole. For by the " ' ^
14. 15.
606 The crafty sinner defends himself like the hedgehog.
Job 41,' lamia' are designated hypocrites, but by the 'hedgehog' all
■ — ^ — the wicked who protect themselves by divers defences. For the 'lamia' is said to have the face of a man, but the body of a beast. Thus also in the first appearance which all hypo- crites present, there is a kind of fashion of sanctity ; but that which follows is the body of a beast, because the deeds which they attempt under the show of goodness, are very wicked. But under the name of ' hedgehog' is designated the defence of wicked minds ; because, namely, when a hedgehog is being seized, his head is seen, and his feet appear, and all his body is beheld ; but presently, as soon as he has been seized, he gathers himself up into a ball, draws his feet inward, hides his head ; and the whole which was before seen at once, is lost at once in the hands of him that holds it. Thus, doubtless, thus are wicked minds, when they are caught in their own excesses. For the head of the hedgehog is seen, because it is seen with what beginnings the sinner made his approach to sin. The feet of the hedgehog are seen, because it is seen with what footsteps his wickedness has been perpetrated ; and yet the wicked mind, by suddenly adducing its excuses, draws its feet inward, because it con- ceals all the footsteps of its iniquity. It withdraws its head, because, by its extraordinary defences, it shews that it has never even begun any thing wicked ; and it remains as a ball in the hand of him that holds it, because he who reproves a sinner, suddenly losing all which he had before known, holds the sinner involved within his conscience, and he who had before seen the whole, by detecting it, being deceived by the evasion of a wicked defence, is equally ignorant of the whole. The hedgehog therefore has a hole in the reprobate, because the wicked mind, gathering itself within itself, hides in the darkness of its defence. But the Divine discourse shews us also how the sinner, in thus excusing himself, and in thus
• caligi- clouding over, by his defences which serve to obscure ', the eye of his reprover which is fastened upon him, is supported by those who are like him. It follows;
[E. V. Ver. 7. One is joined to another, and not even a breath
'^ comes between litem. XXX. 54. These scales of sinners are both hardened and joined together, so as not to be penetrated by any breath of life
The wicked protect each other like close scales. 607
from the mouth of preachers. For those whon) a hke Book guilt associates, the same does a perverse defence also ^^^i"- crowd together in obstinate agreement, in order that they may protect each other with mutual defence for their sins. For every one fears for himself, when he beholds aiiother admonished or corrected, and therefore arises with the like feeling against the words of reprovers, because, in protecting another, he protects himself. It is therefore well said ; One is joined to anolher, and not even a breath comes between them ; because while they mutually shield each other in their iniqiuties by their proud defence, they suffer not the breath of holy exhortation in any way to reach them. But He added still more plainly their deadly agreement, saying ;
Ver, 8. Theii will adhere one to another, and holding each [E. v.
171 other they tvill not be separated. "-'
55. For they who might be corrected, if divided, persevere, xxxi.
when united, in the obstinacy of their iniquities: and are
day by day the more easily separable from the knowledge of
righteousness, the more they are not mutually separated
from each other by any reproach. For as it is wont to be
injurious if unity be wanting to the good, so is it fatal if it
be not wanting to the wicked. For unity strengthens the
perverse, while it makes them accord ; and it makes them
the more incorrigible, the more unanimous. Of this unity
of the reprobate it is said by a wise man; The congregalionEcdus.
of sinners is tow gathered tof/ether. Of this the Prophet '
Nahum says; As thorns embrace each other, so is the feast ^^ham
of those tvho drink together. For the feast of the reprobate '
is the delight of temporal pleasures. In which feast they
doubtless drink together, who make themselves drunk alike with
the allurements of their dehght. Because therefore an equal
guilt unites, for their own defence, the members of this
Leviathan, that is, all the wicked, whom the word of God
compares to scales compacted together, it is well said;
Theij will adhere one to another, and holding each other, they
will never he separated. For they cannot be separated
when holding each other, because they are the more bound
together for their mutual defence, the more they remember
that they are like each other in all things. Having described
608 Sneezing of Leviathan^ Satan's last violence.
Job 41, then his body, the discourse goes back to his head, and
vvi
18.]
xxxii
hat power the ancient enemy exercises by himself in the time of the closing persecution, is set forth. For it follows;
[E. V. Yer, 9. His sneezing is the splendour ofjire.
56. This passage we expound the better, if we first enquire, how sneezing is produced. P'or in sneezing the breath rises up from the breast, and when it finds no pores open for its escape, it touches the brain, and, passing out condensed through the nostrils, it shakes at once all the head. In this body therefore of Leviathan, that is, in either malignant spirits, or reprobate men, who have adhered to him through resemblance in their guilt, a breath rises, as it were, from the breast, when pride exalts itself through the power of the present world. And it finds as it were no pores for escape; becciuse in this raising up of itself against the just, it is kept, by God's provision, from prevailing as much as it desires. But it ascends and touches and shakes the brain, because the collected pride of Satan strikes the sense more closely at the end of the world, and disturbs the head, when it excites more vehemently the author himself of malignant spirits to the persecution of the faithful, by him who is called Anti- christ. Then does the condensed l)reath come forth through his nostrils, because the iniquity of his pride is fully set forth by the open blasts of his malice. Because therefore sneezing especially shakes the head, that last commotion of this Leviathan, with which he enters into that accursed man, and by him rules over the reprobate, is called his ' sneezing.' And he rouses himself at that time with such power, as to confound, if possible, even the Elect members of the Lord : he makes use of such signs and prodigies, as to seem to glitter wath the power of miracles, as if with a kind of light of fire. Because his head then strives, when aroused, to shine forth with miracles, his sneezing is rightly called the splendour of fire. For in rousing himself to persecute the just, he shines forth before the eyes of the reprobate with mighty signs. And because the wise ones of the world adhere to his tyranny, and he exercises by their advice every evil which he attempts, it is rightly subjoined, And Ids eyes as the eyelids of the morning.
xxxiii, 57. For by his ' eyes,' which are fixed in his head, and
His eyeSy ill counsellors ; his false liyht. 609
serve the purpose of sight, his counsellors are not improperly Book designated, who, when they foresee in their perverse machi-^^"^^"' nations in what manner what things are to be done, point oat to his evil workers a way, as it were, for their feet. And they are rightly compared to the eyelids of the morning. For by the ' eyelids of the morning' we understand the last hours of the night, in which the night opens, as it were, its eyes, when now settinj^ forth the beginnings of the coming light. The prudent then of this world, who adhere to the perverse counsels of the malice of Antichrist, are, as it were, the eyelids of the morning, because they declare that the faith in Christ which they meet with is, as it were, the night of error, and profess that veneration for Antichrist is the true morning. For they promise to banish the darkness, and to announce the light of truth by brilliant miracles ; because they cannot persuade what they wish, unless they profess to offer better things. Whence also this very snake, when speaking to our first jjarents in paradise, by pretending to provide something better for them, opened as it were the eyelids of the morning, when he reproved in their innocent minds the ignorance of humanity, and promised the know- ledge of Godhead. For he banished, as it were, the darkness of ignorance, and announced the divine morning of eternal knowledge, saying; Your eyes sliall he opened, a7id ye shall Gen. 3, be as gods, knoiving good and evil. In like manner when"*' coming then in that accursed man, his eyes are compared to the eyelids of the morning, because his wise ones reject the simplicity of the true faith, as if the darkness of the night which is past, and display his lying wonders as the rays of the rising sun. But because this Leviathan not only has eyes to foresee evil things with malignant designs, but also opens his mouth to pervert the minds of men, (since by his wicked preachers he inflames the hearts of his hearers to love the deceit of error,) it is fitly subjoined;
Ver. 10. Oul of his mouth proceed lamps. 191^*
58. For those who look forward are called his ' eyes,' xxxiv. but those who preach, his ' mouth.' But lamps proceed from this ' mouth,' because they inflame the minds of their hearers to the love of misbelief, and from seeming to shine by wisdom, they doubtless thence burn with wickedness.
6" 10 Hijpocrif.es smell sweety hum dim, like torches.
Job 41, But what kind of lieht their wisdom is, is shewn, when it is
10. . . . . '— immediately subjoined,
As kindled torches of fire. XXXV. 59. Behold the hypocrisy of those is now plainly described, whose preaching is compared to lamps of torches. For when a torch is lighted, it has a sweet scent, but a dismal light. And so because these preachers of Antichrist claim to themselves a show of sanctity, but yet practise works of iniquity, the smell, as it were, which they emit is pleasant, but the light they give is dark. For they smell sweetly through their pretence of righteousness, but burn gloomily by their perpetration of iniquity. The malice of their hypo- crisy John sums up in a brief description in the Apocalypse, Eev. 13, saying; / beheld another beast coming up out of the earth, ^^' having two horns like a lamb's, and he spake as a dragon. He had spoken indeed of the first beast, that is, Antichrist, in a former description; after whom this other beast is said to have also come up, because the multitude of his preachers after him boasts in his earthly power. For to come up from the earth is to boast in earthly glory. And it has two horns like a lamb, because, through his pretended sanctity, he falsely asserts that that wisdom and conduct exist in him, which the Lord truly possessed in Himself in a special manner. But because under the appearance of a lamb he infuses into his reprobate hearers the poison of serpents, it is there rightly subjoined; And he spake as a dragon. If this beast there- fore, that is, the multitude of preachers, were to speak openly as a dragon, he would not appear like a lamb. But he assumes the appearance of a lamb, in order to perform the works of a dragon. Both of which points are here expressed by lamps of torches ; because they both burn mistily by their malicious doings, and smell, as it were, sweetly, by the hypocrisy of their life.
60. But we must not suppose that the preachers of Anti- christ will appear then only, and that now they take no part in the deception of men. For even now, before he appears himself, some preach him in words, but most by their conduct. Are not they the preachers of his hypocrisy, who while they hold the holy orders of God, grasp with all their desires the fleeting world, who profess that all their doings
Antichrisfs preachers to he tested, like base coin. Gil
are virtues, but every thing they do is sin ? But the more Book the mind of the Elect keeps close to the light, the more ^xxm. keenly does it see how it should distinguish virtues from vices. But what wonder is it that we do that spiritually, which we see money-changers daily performing in the body? Who, when they receive a coin, examine first its quality, afterwards its shape, but last of all, its weight, lest either brass should be concealed under the appearance of gold, or lest the shape of counterfeit coin should disgi'ace that which is truly gold, or lest deficient weight should prove that to be light, which is both gold, and of the pi'oper shape. When therefore we behold the wonderful works of men whom we know not, we ought, as skilful money-changers, to betake ourselves to the scales of our heart, in order for our judgment first to weigh the gold, lest sin should conceal itself under the cloak of virtue, and lest that which is done with evil intention should be veiled under the appearance of what is right. And if the character of its intention is approved, we must next look for the shape of the stamp which has been impressed on it, whether it is stamped by approved moneyers, that is, by the ancient fathers, and is not distorted, by any error, from a resemblance to their life. But when both its quality is ascertained by its intention, and its right shape by a model, it remains for us to examine its full weight. For if j a good deed which is brilliant with signs and miracles, pos- I sesses not the full amount of perfection, it ought to be I anxiously considered with careful circumspection, lest an I imperfect thing, when taken for a perfect one, should turn to I the loss of the receiver. How then do the preachers of Antichrist, who know not in what they do the power of right intention, possess the quality of a true coin ? For they seek not thereby their heavenly country, but the height of temporal glory. How do they, who, by persecuting the just, disagree with all the piety of the just, differ not from the shape of a true coin ? How do they, who have not only not attained the perfection of humility, but have not even reached its thresh- hold, display in themselves the weight of full amount? Hence, then, hence let the Elect know how to despise the wonders of those persons, whose conduct plainly impugns every thing which is said to have been done by the holy
612 Antichrist all but deceives the very Elect.
Job 41, fathers. But even the very Elect, on beholding so many
'— wonders, and in trembling at his many miracles while they
despise his life, suffer in their heart a kind of mist of doubt. Because while his wickedness exalts itself by prodigies, their clearer sight is in a measure obscured. Whence it is rightly subjoined ;
[E.V. Ver. 11. Out of his nostrils goeth smoke. ':^.- 61. For the sight of the eyes is pained by smoke. Smoke is therefore said to go out of his nostrils ; because by the craft of his miracles a darkening doubt is generated for an instant even in the heart of the Elect. A smoke goes out of the mouth of Leviathan, because, on account of his lying j wonders, a mist of alarm confuses the eyes even of good minds. For when his terrible signs have been seen, then do gloomy thoughts crowd together in the hearts of the Elect. It is hence that that which we have already brought forward is spoken by the mouth of Truth in the Gospel;
Mark False Chrisis and false prophets shall rise, and shall shew ' * signs and wonders, so as even for the Elect, if possible, to be led into error. In which subject it must be specially enquired, how either those who are Elect can be led into error, or why the words ' if possible'' are subjoined, as if doubtingly, when the Lord, Who foresees all things, looks forward to what is to be done. But since both the heart of the Elect is shaken with anxious thought, and yet their ' constancy is not moved, the Lord included both points in this one sentence, saying, So as even for the Elect, if possible, to be led into error. For to stagger in thought is, as it were, to err already. But it is immediately subjoined, Jf possible ; because it is without question impossible for those who are Elect to be fully involved in error. But in this mist of smoke the warmth of their minds is also well expressed, when it is immediately subjoined ; As of a heated and boiiing pot.
xxxvii. 62. For at that time every soul is as a boiling pot, sustaining the assaults of its thoughts, like the foam of boiling waters, which both the fire of zeal puts in motion, and temporal oppression, after the manner of a pot, keeps confined within. Whence John also, when relating the Eev,i3,^yQj-j(jg^g of this beast, added, So that he maketh fire come
Satan, like a basilisk, breathes blinding smoke. 013
di) ten from heaven. For for fire to come down from heaven, Book is for flames of zeal to pour forth from the heavenly souls of ^li^iEl' iIk' Elect. But because this Leviathan is called in another place not merely a serpent, but also a basilisk^, because he^ q.^asi rules over unclean spirits, or reprobate men, as Isaiah says,king.' Out of the serpenfs root shall come forth a basilisk, wels. i4, must attentively observe how a basilisk destroys, that by the doings of the basilisk, his malice may be more plainly made known to us. For a basilisk does not destroy with its bite, but consumes with its breath. It often also infects the air with its breath, and withers with the mere blast of its nostrils whatever it has touched, even when placed at a distance.
63. We are hence then, we are hence compelled to con- sider, because smoke is said to proceed from his nostrils, even before he appears openly, what he is daily working in the hearts of men by the smoke of his pestilent breath. For because, as we said also above, the sight of the eyes is weakened by smoke, smoke is rightly said to proceed from the nostrils of him, by whose hurtful inspirations an evil tliought arises in the hearts of men, by which the keenness of the mind is blunted, so that the inward hght is not seen. For he breathes forth darkness, as it were, from his nostrils, because from his crafty inspirations he heaps up, in the hearts of the reprobate, the heat of many thoughts, from love of this temporal life. And he multiplies, as it were, clouds ^ of 2 globos. smoke, because] he crowds together in the mind of earthl}--- men the most trifling anxieties of this present life. This smoke, wdiich comes forth from his nostrils, sometimes affects for a time the eyes even of the Elect. For the Prophet was enduring this smoke within, w^hen he said, MineFs.G, 7. ei/e is disturbed because of anger. He was oppressed by its pouring in upon him, saying, My heart is troubled Vs. Z9, within me, and the light of mine eyes is not with me. For this smoke deadens in truth the keenness of the heart, because with the cloud of its darkness it disturbs the serenity of inward peace. But God cannot be recognised, except by a tranquil heart. Whence it is again said by the same Prophet, Be still, and see that I am God. But that mmd P.. 46, cannot be at ease^ which is oppressed with inundations of,/
• vacare.
614 The reprobate have ever fresh clouds of smoke.
Job 41, this smoke ; because volumes of earthly thoughts are crowded f therein from love of the present life. The light of inward
rest is therefore lost through this smoke, because the eye of |l the heart is darkened, when it is confused by the irritation of cares.
64. But this smoke annoys the minds of the Elect in one way, and blinds the eyes of the reprobate in another. For it is dispersed from the eyes of the good by the breath of spiritual desires, so as not to become dense, through the prevalence of wretched thoughts. But in the minds of the reprobate the more freely it collects itself by means of foul thoughts, the more entirely does it remove from them the light of truth. This smoke as it crowds into the hearts of the reprobate so many unlawful desires, swells out, as it were, into so many clouds before them.
65. And we certainly know that in clouds of smoke, 1 ina- when some are fading away ' above, others rise up from
°"^ 'below: so too in carnal thoughts, though some evil desires pass away, yet others succeed. But frequently the wretched mind beholds what has already passed, but does not behold where it is still detained. It rejoices in being no longer subject to some sins, but neglects to be careful, and to lament, because others have succeeded in their place, to which perhaps it yields more sinfully. And so it is that, , while some sins pass away, and others succeed, the heart of the reprobate is possessed without intermission by this
Joel 1, serpent. Whence it is well said by the Prophet Joel, That which the palmer -worm hath hfl, the locust hath eaten ; and that which the locust hath left, the canker-worm hath eaten; and that which the canker-ivorm hath left, the mildew hath eaten. Awake, ye drunkards, and weep. For
2enica. what is designated by the palmer-worm^, which creeps with all its body on the ground, except it be lust? which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity. What is expressed by the locust, which flies Iry leaps, except vain glory, which exalts itself with empty presumptions .? What is typified by the |
3bru- canker-worm ^ almost the whole of whose body is gathered into its belly, except gluttony in eating? What but anger is indicated by mildew, which burns as it touches? That \
Satan blinds them to the ruin he is loorliing in them. 615
therefore which the pahner-worm hath left, the locust hath Book eaten, because, when the sin of lust has retired from the^^^"'* mind, vain glory often succeeds. For since it is not now subdued by the love bf the flesh, it boasts of itself as if it were holy through its chastity. And that which the locust hath left, the canker-worm hath eaten, because when vain glory, which came as it were from holiness, is resisted, either the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in propor- tion as it is not restrained by any love even of human praise. That which the canker-worm hath left, the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruits of virtues. When therefore some vices succeed to others, one plague devours the field of the mind, while another leaves it.
6Q. But it is there well subjoined; Awake, ye drunkards, 3oe\i,5. and weep. For they are called ' drunkards,' who, confused with the love of this world, feel not the evils which they suffer. What then is meant by saying ; Awake, ye drunkards, and weep, but ' shake off the sleep of yoiu' insensibility, and oppose by watchful lamentations the many plagues of sins which succeed one to the other in the devastation of your hearts?' The smoke therefore rises in as many clouds from the nostrils of Leviathan, as are the plagues by which he con- sumes the fruit of the reprobate heart with his secret breathing. But the Lord carefully explains still further the power of this smoke, when He immediately subjoins; As of a heated and boiling pot. For the pot is heated when the mind of man is instigated by the persuasion of the malignant enemy. But the pot boils, when it is already inflamed by consent with the desires of evil persuasions. And it throws out, as it were, as many waves in boiling, as are the wicked- nesses by which it extends itself into outward action. For the Prophet had beheld this heat of carnal concupiscence (that is, of the pot) arising from the smoke of Leviathan, when he said; I see a heated pot, and its face from the face Sex. i, of the north. For the pot of the human heart is heated^ •
61G Safari's breath ivjlamcs the soul with various lusts.
Job 40, from the face of the north, when it is inflamed with unlawful ^^' desires by the instigation of the opposing spirit. For he
Is. 14, who says ; / iiill sit on the mount of the covenant, in the
^^- sides of the north, inflames with the malignant blasts of his persuasion, as with fires placed beneath it, the mind of which he has once gained possession ; in order that being discontented with what is before it, it may be so unceasingly agitated by desires, as to seek some things presently to be con- temned, and to contemn other things which it has obtained ; at one time to be eager for its own profit, at another to oppose another's advantages, even to its own loss ; at one time to satisfy the allurements of the flesh, and at another to be hurried as it were on high by pride of thought, to put aside all concern for the flesh, and to raise itself up alto- gether with the haughtiness of exaltation. Because then a heart, which is inflamed by the instigations of this Leviathan, is led astray by various desires, its smoke is rightly said to be like a heated and boiling pot. Because its conscience, being blasted by his temptations, rouses itself by as many boilings, as are the thoughts by which it is pufied up within. But this point the Truth proceeds to speak of more plainly in other words, when it is subjoined ;
[E. V. Ver. J 2. His breath kindleth coals.
''^^'■' •" 67. For what does He call ' coals,' but the minds of xxxvm.
reprobate men, kindled with earthly desires. For they are
on fire when they seek after any temporal object; doubtless
because their longings, which sufl'er not their mind to be
' inte- quiet and whole', inflame them. The breath of Leviathan
^'^"™' therefore kindles the coals, as often as his secret suggestion
allures the minds of men to unlawful pleasures. For it
inflames some with the torches of pride, some with those of
envy, some with those of lust, some with those of avarice.
Gen. 3, "For he applied in truth the torch of pride to the mind of
Eve, when he instigated her to despise the words of the
Gen. 4, Lord's command. He kindled the mind of Cain with the
flame of envy, when he was grieved at his brother's sacrifice
being accepted, and in this way arrived as far as the sin of
1 Kincrs fratricide. He inflamed the heart of Solomon with the
^^' ■*• torches of lust, whom he overcame with such great love for
women, that by having been led to the worship of idols, he
On what minds hisflaynes kindle most. 017
forgot the reverence due to his Maker, when he was Book pursuing the pleasure of the flesh. He also burnt up the ^^^l^i- mind of Ahab with the fire of avarice, when he urged him 21 2°^^ with impatient desires to seek for the vineyard of another, and drew him on in this way even to the guilt of homicide. This Leviathan therefore blows on the coals, with a breath as great as the effort of secret suggestion with which he inflames the minds of men to aim at what is forbidden. Whence also it is immediately subjoined ;
And aflame goeth out of his mouth.
68. For the flame of his mouth is in truth the veryxxxix- instigation of secret suggestion. For he addresses the words of evil persuasion to the mind of each person, but that which goes out of his mouth is a flame ; because the mind burns with desires, when it is instigated by his suggestions. These he daily suggests, these he ceases not to suggest even to the end of the present life : but he then expands himself more wickedly when coming in that accursed man, he displays himself more openly in the glory of this world. A mightier smoke proceeds then from his nostrils, because a greater instigation assails the hearts of men when frightened at the marvels of his wonders. Then does his breath make the coals to burn more fiercely, because, on finding the minds of the reprobate already warm with the love of temporal glory, he inflames them with the breath of his suggestion, even to the wickedness of exercising cruelty. Then does a flame go forth from his mouth, because what- ever he says by himself or by his preachers, is a fire with which unfruitful trees are burnt up. But the mind of those who do not at all wish to become precious metals, is touched by the fire of earthly concupiscence. Whosoever therefore wishes not to suff'er from the flame of his mouth should take care, according to the expression of the teacher of truth, to be found, not wood, hay, stubble, but gold, silver, and iCor. precious stone. Because the fire of his persuasion burns ' them the more fiercely, the softer every one has rendered himself to yielding his consent. But because a mind, when placed in this corruptible flesh, is in no way per- mitted not to be touched by the heat of his persuasion, it
VOL. III. s s
618 Flames of temptation best quenched with Team.
Job 40, remains for it, when parched by its inahgnant blasts, to
'' — betake itself unceasingly to the aid of prayer. For a
wave of tears quickly extinguishes the flame of his sugges- tions.
BOOK XXXIV.
The thirteenth, with the remaining verses of the forty-first chapter is explained, chiefly with reference to the pride of the Devil, and the most crue persecutions of Antichrist against the Saints.
1, Because we bear about us a body from this world, let i. us consider the end of the universe, from the part of it in which we ourselves are'. For we learn more quickly of what' a!.
' whicli
kind is the end of the world, if we carefully consider that we are.' which we bear about us from the world. For our age flourishes more vigorously in our youthful years, but in the time of old age it is shrivelled up by increasing diseases, and while its existence is extended to greater length, instead of dying it daily fails every moment of its life. So also as the duration of the world increases in years, it suffers under increasing evils, and it feels the loss of its health, as it obtains increase of age. For its tribulations increase together with its years, and it endures with greater weakness the losses of life, the more it lasts on, as it were, to a more advanced age. For the ancient enemy is let loose against it with all his strength, who, although he has already perished, as having lost the happiness of his heavenly condition, is yet at that time more fully extinguished, when he is deprived of his permission to tempt, and is fast bound in eternal fires. He is about, accordingly, to assail the ends of the world with severer temptations, because he becomes more raging in his cruelty, the nearer he perceives himself to punishment. For he considers that he is just about to lose his privilege of most fatal liberty. And the more he is confined by the shortness of the time, the more does he spread forth with mul- tiplicity of cruelty, as is said of him by the voice of the angel to John; Woe to the earth, and to the sea, 6<?m«*eRev.i2. the devil is come down unto you, having great wrath, know-
s s 2
620 The reprobate most free to execute ill designs.
Job 4\,ing that he hath but a short time. He then spreads himself
'- — fortli into the fniy of great wrath, in order that he, who
could not remain in his state of happiness, may not fall into the pit of his damnation with a few only. He then searches out with greater craft whatever power of iniquity he has gotten, he then exalts more highly his neck of pride, and by means of that accursed man whom he wears, displays for the purpose of evil, all the temporal power he possesses. Whence also it is now rightly said by the Divine voice ; [E. V. Ver. 13. In his neck will remain strength. ^■^•.l 2. For what is designated by the ' neck' of that Leviathan,
except the stretching out of his pride, with which he raises himself up against God, when, with pretended sanctity, he is exalted also by the pride of power ? For that pride is expressed by the ' neck,' the Prophet Isaiah witnesses, who Is. 3,16. reproves the daughters of Jerusalem, saying, They have walked with stretched forth neck. Strength then is said to remain in the ' neck' of this Leviathan, because power is also subjoined and ministers to his pride. For all his haughty pride, all his crafty machinations, he prosecutes at that time by the strength also of secular power. Which the prophet Dan. 8, Daniel observing, says. Craft ivill he directed aright in his hand. For craft in his hand, is fraud in his strength ; for all his wicked designs he is able also, for the time, to carry out with strength. But his craft is said to be ' directed,' because the malice of his fraud is impeded by no difficulty. For this Leviathan or his vessels are wont frequently to possess this peculiarity, that, to add to their iniquity, they are able to carry out more wickedly what they wickedly desire.
3. For when the Elect perchance are weakened, and rush headlonoj in their unlawful desires, they are frequently restrained by the hand of the Divine gift, so as to find no results from their wretched will. And when a strong oppo- sition arises to their wishes, they are frequently corrected by the very impossibility, and by the wonderful course of the 1 or inward disposal, a change of their evil will succeeds through 'j^™"^^ conversion, while through their infirmity perfection ' is denied weak- them. For hence is that which the Lord says, under the jl^^^gjj" "character of every soul, to Judaea who is weak, and walking
Hos.2, in evil ways ; Behold, I tvill hedge up thy way nitli thornsy
6. 7.
The Elect hedged in with horns taken they would slray. 621
and I will hedge it up tcith a wall, and she shall not Jin d Book her paths, and she shall follow after her lovers, and she shall^^^^^' not overtake them, andshe shall seek them, and not finding them shall say, I will go and return to my first husband, for then it was better with me than now. For the ways of the Elect are hedged up with thorns, when they find the pain of piercing in that which they desire in this world. He obstructs, as it were, by interposing a wall, the ways of those, whose desires the difficulty of attainment opposes. Their souls truly seek their lovers, and find them not, when by following malignant spirits, they do not gain hold of those pleasures of this world, which they desire. But it is well added that she says immediately in consequence of this very difficulty ; / will go and return to my former husband, for then it was better with me than now. For the Lord is the first husband, Who united to Himself the chaste soul, by means of the love of the Holy Spirit. And the mind of each one then longs for Him, when it finds manifold bitternesses, as thorns in those delights, which it desires in this world. For when the mind has begun to be stung by the adversities of the world which it loves, it then understands more fully, how much better it was for it with its former husband.
4. Those then, whom an evil will perverts, adversity fre- quently corrects. Whence also it is much to be feared, lest prosperity should follow, when unjust things are longed for, because an evil, which is supported also by the prosperity of attainment, is with more difficulty corrected. Both craft then is directed aright in the hand of this Leviathan, who with his members is consigned to eternal tortures, and strength remains in his neck, because that which he longs for in this world with evil resolve against the good, he consummates with more evil ability, in order that no present adversity may oppose him, in proportion as no prosperity awaits him for the future. And because every one who, from depraved habits, is familiar with his friendship, loses first the true riches of the mind, it is fitly subjoined;
And want will go before his face.
5. For acquaintance is wont to be designated by the j..
* face. ' Whence it is written ; And My Face shall go before ^^ J^ thee, that is, knowledge of Me will give thee guidance. But \i
622 ^ Poverty^ in the Elect, is longing for higher grace. Job 41, it should be known, that the want of the Elect is used in one
1 o
'— sense in Holy Scripture, the want of the reprobate in another.
For it is the want of the Elect, when the true riches of the heavenly country recur to their mind, and when, placed in the sorrowful banishment of this present life, they remember that they are poor. For they sigh in truth unceasingly after
Eph. 1, those riches, of which Paul says; Jliat ye may know what is
^^' the hope of His calling, and ivhat the riches of the glory of His inheritance in the Saints. And because as yet they do not behold them, they earnestly groan, the mean while, in the sorrow of this poverty. Jeremiah had doubtless gained a
Lam. 3, sight of tliis poverty, when he was saying ; / am a man vjho
^' behold my poverty by the rod of His indignation. For the
rod of the indignation of God is the blow of severity. And man then endured this indignation, when he was expelled from Paradise, and lost the true riches of inward joy. But because all the P^lect continually behold that they have fallen into the poverty of the present life from that faculty of innate strength, it is well said, / am a man who behold my poverty. For whoever still longs after these visible things, understands not the misery of his pilgrimage, and has not skill to see the very evil which he is suffering. The prophet
Ps. 31, David, beholding this poverty, says. My strength is weakened in my poverty. For strength is said to be weakened in poverty, because the mind which has fallen in this pilgrimage, and has been assaulted by the annoyances of its own cor- ruption, is hindered from beholding that which it has lost.
6. But the reprobate know not how to think of this poverty, because, while they pursue those things which they behold, they neglect to think of the invisible things which they have lost. Whence it is rightly called their ' want ;' for while they are filled with sins, they are emptied of the riches of virtues. And it is frequently their lot, that, when, from being lifted up by the madness of pride, they consider not the losses of their fall, they discern not that they are poor also in good deeds. Whence it is said by the
Rev. 3, voice of the Angel to the preacher of Laodicea ; Thou sayest
'' that I am rich, and increased icith goods, and have need of
nothing; and knowest not that thou art wretched, and
miserable, and poor, and blind, and naked. He who is
Wcmt ill the reprobate, is destitution of Grace. (j23
elated through pride at his sanctity, declares himself, as it Book were, to be rich, but is proved to be poor, blind, and naked. ^^^^ Poor, assuredly, because he has not the riches of virtues ; blind because he sees not the poverty which he is sufferino- ; naked, because he has lost his first garment, but in a worse way, because he knows not that he has lost it. Because then, as we have said, the ' want' of the reprobate is their being stripped of their merits, it is rightly said of Leviathan ; JVant ivill go before his face. For no one is joined to the knowledge of him, unless he is first stripped of the riches of virtues. For he first steals away good thoughts, and after- wards infuses in them a clearer knowledge of his own iniquity. Want is therefore said to go before his face, because the faculty of strength is first destroyed, in order that a knowledge of him may be afterwards gained, as if through familiarity. Or certainly, because he steals upon many in so crafty a manner, that he cannot be detected by them, and so makes void their virtues as not to display the evil design of his cunning, want is said to go before his face. As if it were openly said. Because when he tempts by lying in ambush, he .sjDoils men before he is perceived. For hence is that which is said of Ephraim by the Prophet, Strangers have devoured his Has.?, strength, and he hath known it not. For by ' strangers' are * usually rmderstood apostate angels, who devour our strength, when they consume the virtue of the mind by perverting it. Which Ephraim both endured, and knew it not, because through the temptation of malignant spirits he both lost the strength of his mind, and understood not that he had lost it. Want therefore goes before the face of Leviathan, because he spoils by his temptation the minds of the careless, before he who is tempted knows his snares. By this then which is said, In his neck will remain strength, is set forth the power of his violence. But by this which is added, And want will go before his face, is designated the subtlety of his craft.
7. Although with regard to our knowing that want goes before his face, there is another point for us to expound in a more melancholy n)anner. For by the awfiil course of the secret dispensation, before this Leviathan appears in that accursed man whom he assumes, signs of power are with-
024 Gifts in the Church scanty when Antichrist comes.
Job 41, drawn from Holy Church. For prophecy is hidden, the — ^ — grace of healings is taken away, the power of longer absti- nence is weakened, the words of doctrine are silent, the prodigies of miracles are removed. And though the heavenly dispensation does not entirely withdraw them, yet it does not manifest them openly and in manifold ways as in former times. And this is so caused by a wonderful dispensation, in order that the Divine mercy and justice may be fulfilled together bv one and the same means. For when Holy Church appears as if she were more abject, on the withdrawal of signs of power, both the reward of the good increases, who reverence her for the hope of heavenly things, and not on account of present signs ; and the mind of the wicked is the more quickly displayed against her, who neglect to pursue the invisible things which she promises, when they are not constrained by visible signs. When therefore the humility of the faithful is deprived of the manifold mani- festation of wonders, by the terrible judgment of the secret dispensation, there is heaped up more abundant mercy for the good, and just anger for the evil, by the same means. Because these signs of power cease, in great measure, in Holy Church, before this Leviathan manifestly and visibly comes, it is now rightly said; Want tvill go before Ids face. For the riches of miracles are first withdrawn from the faithful, and then that ancient enemy displays himself against them with visible prodigies, in order that as he boasts him- self on his wonders, he may be overthrown more mightily and more honourably by the faithful without wonders. For though signs will not be wanting to the faithful in their contest with him, yet his will be so great, that those of our people will seem to be rather few or none at all. But their virtue doubtless becomes mightier than all signs, when it crushes with the heel of inward resolution all his terrible deeds which it beholds. But the malignant enemy displays himself against them with so much the fiercer cruelty, the more he grieves that he is despised even with the brightness of his miracles. He therefore gathers himself together for their destruction, and unites all (he reprobate with unani- mous cruelty for the death of tiie faithful; in order that he may put forth his cruelty with so much greater power, in
j
Union among the wicked strengthens them against good. 625
proportion as all the members of his body agree with him in Book
the things he seeks perversely to effect. Whence also it is -
rightly said ;
Ver. 14. The members of his Jlesli cling to each other. [e. v.
8. The ' flesh' of this Leviathan are all the reprobate, ^^'.^ who rise not in their longing to a knowledge of their spiri- tual country. But the ' members of his flesh' are those, who are united to these very persons, when acting wickedly, and preceding them in the way to iniquity. As is said on
the other hand by Paul to the Lord's body : Ye are the bodyi Cor.
i 12 27
of C]irist\ and memhers of a member. For a member of a ' ' body is c^ie thing, a member of a member is another. For a member ^of the body is a part referred to a whole, but a member of a member is a particle to a part. For a member of a member is a finger to the hand, the hand to the arm, but a member of the body, is the whole of this together to the body at large. As therefore in the spiritual body of the Lord we term ' members of a member' those who in His Church are governed by others; so, in that reprobate con- gregation of this Leviathan, those are the 'members of his i flesh,' who by their wicked deeds are joined to some more I wicked than themselves. But because the malignant enemy j agrees with himself in his perverse doings from first to last, I the Divine discourse speaks of the members of his flesh clinging to each other in him. For they so agree in their wicked opinions, as not to be divided by any mutual dispu- tations with each other. No quarrel of disagreement then divides them, and they therefore prevail mightily against the good, because they keep themselves together with close agreement in evil. For as we have already said above, that it is fatal if unity is wanting to the good, so it is more fatal if it is not wanting to the evil. For the unity of the repro- bate obstructs more firmly the path of the good, the more firmly it opposes itself to it by being collected together.
9. Paul had beheld this unity of the reprobate destructive to himself, when being seized in the midst of the Sadducees
and Pharisees he was saying; Of the hope and resurrection Acts23, of the dead, I am judged. And struck by this voice, the • crowd of his hearers immediately mutually started asunder against itself. And when the tumultuous multitude is
Q^Q Diiisionof evihnen. Judyment' Light nings' smite none else .
Job 41, divided into two ])arts, a way of rescue is opened to Paul,
'— because the crowd of persecutors when divided released
him Avhom it had held fast when united together. The righ- teous are therefore rescued, when the unrighteous are divided, and the wishes of the Elect arrive at completion, when the hosts of the reprobate are confounded by discord. And Ex. 14, ^j^jg ^g q\^q ^q\\ designated by the dividing of the Red Sea. For when the wave is divided into two parts, the Elect people journeys on to the land of promise, because, when the unity of the wicked is rent asunder, holy minds attain to that which they desire. If the unity of the wicked had not
Gen. 11, been hurtful, Divine Providence would never have divided 9.
the tongues of the proud with such great diversity. If the
unity of the wicked had not been hurtful, the Prophet would
P!?.55,9. not say of the enemies of Holy Church; Cast down, O Lord,
and divide their tongues. Because then this Leviathan is
then let loose in his might against the Elect of God, to
increase his power of hurting, he is permitted also to have
unity among the reprobate, in order that he may put forth
his might more powerfully against us, the more he assaults
us not merely with the blow of strength, but also with the
weight of unity. But who can be sufficient against these
things ? What mind must not tremble at the weight of such
pride and compactness, from the very bottom of his thought ?
Whence, because the Divine Clemency sees that we are
trembling through weakness, It immediately adds what It
does for us, by Itself. For it follows ;
He shall send lightnings against him, and they shall not
be carried to another place.
V. 10. What is designated by the appellation of ' lightnings,'
except those tremendous sentences of the last judgment?
And they are, therefore, called ' lightnings,' doubtless,
because they consume for ever those whom they strike.
For Paul had beheld lightnings coming down on him, Avhen he
2 Thess. was saying. Whom the Lord Jesus shall slay with the Spirit
' ' of His mouth, and shall destroy with the brightness of His
coming. But these lightnings which are sent against him,
are not carried to another place, because they then smite the
reprobate only, while the righteous rejoice. For after the
threshing of the present life, in which the wheat now groans
I Salmi an anvil on which the Saints are formed. 627
beneath the chaff, such a separation is made by that fan of Book the last judgment between the wheat and the chaff, that xxxiv. I neither does the chaff pass into the garner of the wheat : nor do the grains of the garner fall into the fire of the chaff. . Those lightnings then touch not another place, because, I namely, they burn with their fire not the grains, but the ' chaff. But He teaches us, that punishment does not correct this Leviathan, when he adds ;
Ver. 15. His heart shall be hardened as a stone. [E- ^-
24 1
11. For the heart of the ancient enemy will be hardened as Vi. a stone, because it will never be softened by any penitence
of conversion. And because he will be fitted only for the blows of eternal punishment, it is rightly immediately added; And he will he hound as the anvil of the hammerer. For the hammerer puts up an anvil fitted to receive blows only. For an anvil is erected for the very purpose of being struck with frequent blows. Leviathan therefore will be bound as the anvil of the hammerer, because he will be confined by the chains of hell, in order to be beaten with the continual blows of eternal punishment. And he is struck also even now, when any of the just are saved, as he is watching in ambush, but wasting away with pain. But in an anvil other vessels are wrought into shape, while the anvil itself by its many blows is not changed into a vessel of another kind. This Leviathan is therefore rightly compared to an anvil, because we are wrought into shape by his per- secutions, but he is both always struck, and is never changed into a useful vessel. We abandon him to eternal blows, and we, who have been smitten through his temptation by the hand of the heavenly Artificer, come out by his means pro- perly shaped vessels. For on him we are beaten, but it is that we may come into use for the House above. But he is bound as an anvil, because, though he now goes about the world with his temptations, yet when placed in the pit, vmder the blow of his sentence, he wanders no more. It follows;
Ver. 16. When he shall be taken away, the angels shall [E.Y. fear, and being affrighted shall he purijied.
12. Holy Scripture often so mixes up past and future vii. times, as sometimes to use the future for the past, sometimes
the past for the future. For it uses the future for the past,
628 Angels Jirmer through fear at Satan's fall.
Job 41, when there is pointed out to John a woman, who is about to
^^' bring forth a male child, to rule the Gentiles with a rod of Rev 12 5. ' 'iron. For since this had already taken place by the coming
of the Lord in the flesh, an event which had occurred was being announced. Again, it was the past for the future, as Ps.22, the Lord speaks by the Psalmist, saying; They have dug 16. 17. ][fy jiands, and My feet, they have numbered all My hones. For by these words in truth, the nature of the Lord's Passion is described as already past, but yet it is announced as still far future. In this place then in which it is said ; When he shall he taken away, the angels shall fear, nothing pre- vents its being understood, that past events are described under the form of the future tense. Nor do we give up the sense of its true meaning, if we believe that when this Leviathan was falling from the height of blessedness, the Elect Angels also were greatly terrified at his fall, in order that, as the fall of pride was casting him out from their number, their very fear might give them strength to stand more firmly. Whence it also follows ; And. being affrighted shall he purified. 13. But they are purified ; doubtless because, when he went forth with his reprobate hosts, they alone, who were to live in happiness for ever, remained in the abodes of heaven. His fall then alarmed and purified them; it alarmed them, in order that they might not proudly despise their Creator. But it purified them, because it was so ordered, that when the reprobate went forth, the Elect alone remained. And because God, the Maker of all things, knows how to apply even the evil doings of the reprobate to the protection of the good. He converted the lapse of those who fell to the benefit of those who remain; and the fault of the proud is punished, by the same means by which the increased merits of the humble Angels were discovered and confirmed. For on the fall of these, it was granted as a special gift to those that they should never in any wise fall. For while the holy Angels behold in them the ruin of their own nature, they stand with greater caution and firmness in their own persons. Hence it is ordered, by the Lord the Maker of all, marvel- lously arranging all things, that even the losses of its ruin are of service to that abode of Elect spirits, when it is more
Angels or holy preachers, in fear at fall of Antichrist. 629
firmly built up, in consequence of its having been partially Book destroyed. ^^^'^-
14. But because Holy Scripture is frequently accustomed to designate the preachers of the Church, by the name of ' Angels,' because they announce the glory of the heavenly country, we can in this place understand ' Angels' to mean holy preachers. For this cause it is that John, in the Apo-Eev. 2, calypse, writing to the seven Churches, speaks to the Angels
of the Churches, that is, to the preachers of the peoples. Hence the Prophet says; And the angels of peace shall iceep Is. 33,7. bitterly. Hence again the Prophet Malachi says; 77<eJ^al. 2, priesCs lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord of hosts. Hence Paul says ; Great is the mystery of godliness, tvhich uas mani- ^ Tmi. i'ested in the flesh, was justifled in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed on in this world, is received up into glory. He therefore, who, after he had said that the mystery of the dispensation ap- peared to Angels, added also that it had been preached unto the Gentiles, certainly by the name ' Angels' designated holy preachers, that is, the messengers of truth.
15. If therefore the expression. When he shall be taken away, the angels shall fear, and being affrighted shatl be purifled, is referred to future time, there is here pointed out the last damnation of this Leviathan, in this world, on the coming of the strict Judge. Because he, who is now tolerated by the wonderful longsuffering of gentle- ness, is taken out of this world by the wrath of judg- ment. But he is cast out from thence with so great a weight of terror, that even the strength of holy preachers is disturbed; For ivhen he shall be taken away, the angels shall fear. Because when he is swept away with the whirlwind of judg- ment, even those messengers of the heavenly country, who shall be found in their bodies, are staggered with unbounded fear, and tremble. For though they now are strong and perfect, yet, as still Hving in the flesh, they cannot fail of being agitated with fear, at the whirlwind of such great terror. But when this Leviathan is swept away, and when all the elements are shaken at his destruction, the hope of the approach of the kingdom fills those holy preachers with
630 Terrors of the tvicked ot last. Meaning of sword.
Job 41, joy, whom, as I have said, that time of judgment shall find still ^in their bodies, and the infirmity of their flesh alarms them
at the display of wrath. There will therefore be in them, in a certain way, a joyful trembling, and a fearless fear; because they are sure of being rewarded in the heavenly kingdom, and through fear of so great a whirlwind they tremble from the infirmity of the flesh.
1(>. Let us consider therefore how greatly the conscience of the wicked is then agitated, when the life even of the just is disturbed. What will they do, who hate the coming of the Judge, if even they who love tremble at the terror of so great a judgment? And because, whatever rust of slight sins could possibly exist in holy preachers, is burnt out by this dread, after He had said, When he shall be taken away, the angels shall fear, He fitly subjoined immediately ; And being affrighted shall be purified. But because we have learnt these things concerning the end of this Leviathan, let us hear what he does meanwhile, before he perishes. It follows ; [E. V. Ver. 17. When a sword has reached him, it will not be J able to remain, nor a spear, nor a breastplate. yiji. 17. In Holy Scripture by a ' sword' is sometimes de- signated holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For a ' sword' is put for Eph. 6, holy preaching, as Paul says. And the sword of the Spirit, which is the word of God. By the word ' sword' is de- signated eternal damnation, as is written of an heretical Job 27, preacher; If his children be multiplied, they loill be in the ^** sword ; because in whatever great number they here shoot forth, they are consumed with eternal damnation. A 'sword' is taken for temporal tribulation, as is said to Mary concern- Luke 2, ing tribulations which are about to follow ; And a sword ^^" shall pass through thine own soul. Again, by ' sword' is expressed the wrath or persuasion of the malignant enemy, Ps. 144, as the Psalmist says ; Who hast delivered Datrid Tliy servant from the malicious sword. For kind is the sword of holy preaching, with which we are struck that we may die from sin. But the sword of diabolical persuasion is malicious, with which a man is fatally wounded, that he may be I deprived of rectitude of life. The sword then of the ancient
Satan in Antichrist seized with fury. His might. 631
enemy is, at that time, that accursed man, assumed for the Book purpose of his service. For he sharpens him through the xxxiv. malice of cunning, and pierces the hearts of the feeble. The sword therefore of this man reaches Leviathan, when his own accursed man has taken him up. But if by the word j * sword' his wrath is designated, he is rightly described, not I as seizing the sword, but as seized by the sword. For he is I then turned into such madness, that, seeking to rule over all, i he is unable to control his own anger. For we, when we { assume wrath in the exercise of justice, hold a swoi'd ; j because we control it by keeping it under the moderation of I judgment. But he, because he is hurried on through the i precipices of fury, is said not to seize his sword, but to be i seized by his sword. For he does not keep and control his anger, but, in his fury, is possessed by his anger. j 18. But it is plain to all, that we strike our adversary with I a spear, but are protected from our adversary by a breast- j plate. By a spear we inflict wounds, by a breastplate we are protected from wounds. What therefore is designated by a ' spear' but the shaft of preaching ; what by a breastplate but the strength of patience ? This Leviathan then, because by taking that reprobate man to himself, he is let loose in the wrath of every kind of cruelty, is said to be ' seized by a sword.' For by the display of his immense strength, he then exhibits whatever power of wickedness he possesses. And neither the spear nor the breastplate will be able to stand, because entering into Antichrist, he will seem to be of such great strength, as (if heavenly assistance were wanting) to blunt the keenness of preachers, and to over- throw the long-suffering of the patient. For unless heavenly grace strengthens the life of the righteous, the spear does not stand, because the strength of preachers is broken ; the breastplate does not resist, because the patience of the constant is burst through and penetrated. Whence it is also subjoined,
Ver. 18. For he shall esteem iron as straw, and brass as [E. v.
2/.J
rotten wood.
19. That which above He called a ' spear,' he mentioned ix. again below under the appellation of ' iron :' and that which He spoke of as a ' breastplate,' He again designated by
33, 25,
632 All human strength hut as straw before Leviathan.
Job 41, mentioning it as 'brass.' For iron is sharpened, that the ^"- adv ersary may be wounded ; but brass is hardly destroyed by any rust. Whence also it is said by Moses of Holy Deut. Church under the character of Asher; His shoe is iron and ^^'^^' brass. For by' shoe' is vmderstood in Holy Scripture the Eph. 6, defence of preaching; as it is written, Feet shod with the pre- ^^' paration of the Gospel of peace. Because then strength is expressed by ' iron,' but perseverance by ' brass;' her shoe is said to be iron and brass, when her preaching is protected by sharpness, and firmness at the same time. For by iron she penetrates opposing evils, but by brass she patiently preserves the blessings she has set before her. Whose per- severance he there in truth more plainly points out, saying, Deut. ^s the days of his youth, so also shall his old age be. But when this Leviathan has taken that sword, whom the Holy Scriptures call Antichrist, for the sake of practising his iniquity, he will esteem both iron as straw, and brass as rotten wood ; because, unless Divine grace gives protection, he will both consume with the fire of his wickedness the strength of preachers as straw, and will reduce to dust the constancy of the patient like rotten wood. And therefore the keenness of iron and the strength of brass fail, when by the violence of his might both the understanding of preaching is blunted, and the long-sufl'ering of patience is scattered.
20, Unless then the Divine assistance strengthens its Elect, where will the weak then be, if the strong are counted as straw ? What will this Leviathan then do with the straw, if he will count the iron as straw ? What is he about to do with the rotten wood, if he will break as rotten wood the strength of brass ? But O ! how many who think that they are in their own strength iron or brass, in that fire of tribulation then find that they are straw; and how many who from their own infirmity are afraid that they are straw, when supported by the Divine help are strengthened with the solidity of brass or iron, so as to be the stronger in God against their adversary the more they remember that they are weak in themselves. But the higher this Behemoth rises against the Elect of God by miracles, the more earnestly do the saints gird themselves for the words of preaching against him. But yet he so possesses the minds of the reprobate, as
'.00 K
X.
He flies not from his prey for ' arrotvs' of preaching. 633
not to leave them though he is wounded by all the darts of Re the truth. Whence it is also subjoined, xxxiv.
Ver. 19. TJie archer shall not put him to flight. [E. v.
21. For what do we understand by ' arrows' but the words ^^'1 of preachers ? For when they are drawn forth by the voice of holy livers, they transfix the hearts of the hearers. With these arrows Holy Church had been struck, who was saying,
I am wounded with love. Of these arrows it is said by the Sol. voice of the Psalmist, The arrows of children are made their q°^^^' wounds; because, that is, the words of the humble have 1*8.64,7. penetrated the minds of the proud. Of these aiTows it is said to the coming champion, Thijie arrows are sharj), OPs.45,5. Thou most mighty, people shall fall under TJiee in their heart. An ' archer' then is he, who by the bow of holy intention fixes in the hearts of his hearers the M^ords of sound exhortation. Because then this Leviathan despises the words of preachers, and when he has wounded ihe minds of the reprobate by his evil persuasions, does not, in his hardness, in any wise abandon them even in the midst of darts, it is rightly said. The archer shall not put him to flight. As if it were plainly said, The arrow of a holy preacher does not dislodge him from the hearts of the reprobate ; because, whoever is seized by him, scorns at once to listen to the words of preachers. Whence the liord, being deservedly angry for their former sins, says by the Prophet of those whom He abandons in the hands of the ancient enemy, / will send among you serpents, basilisks, for whom there isJer. 8, no charm. As if He were saying, I will deliver you up by '* just judgment to such unclean spirits, as cannot be shaken off by you, by the exhortation of preachers, as if by the word of charmers. But because this Leviathan is not driven from the hearts of the reprobate by the darts of holy preaching, his very contempt for holy men is also added, when it is immediately observed ;
The stones of the sling are turned ivith him into sttibble.
22. What is typified by the ' sling,' but Holy Church .? ^^• For when a sling is whirled round, so do stones fly out of it,
for the breasts of the adversaries to be struck therewith. In like manner when Holy Church is led through a circuit of tribulations, in the whirl of time, mighty men come forth VOL. III. T t
634 Sling-stoiiesofthc Church scorned. 3Ieaning of ^Hammer.'
Job 41, from her, by whom the hearts of the wicked are to be beaten
'■ — as if by the blows of stones. Whence the Lord says to the
Zech. 9, Prophet concerning good teachers, Tliey shall devour, and subdue with sling stones. For holy teachers who train others also in virtue, devour their enemies, when they change them 1 one within' their own body by the power of conversion. And they subdue them with sling stones, because while they train all the mighty men in Holy Church, they crush by their means the hard breasts of proud adversaries. Whence also the 1 Sam. giant Goliath is killed by the stone of the sling ; because the ^''^^' lofty height of the devil is overcome by a single stone of Holy Church. Because then this Leviathan, when he has assumed that accursed man, despises all the mighty ones of the Church, as if they were weak, and crushes their strength for a season, is it now rightly said. The stones of the sling are turned with him into stubble. As if it were plainly said, He reduces as it were into the softness of stubble the strength of Saints, whose tongue before smote his breast with hard blows. For then putting forth all the strength of his iniquity, the more he grieves at being vanquished by them spiritually, the more fiercely does he prevail against them bodily. And because he considers that he has no power against their spirit, he carries out in their flesh all the methods of his cruelty. But what wonder if he despises the strength of men, since he scorns even the very torments of the heavenly judgment against him. Whence it is also subjoined, [E. V. Ver, 20. He will esteem the hammer as stubble. 29-].. 23. As if he were saying, He despises even the weight of
that reproof, which strikes liim by a punishment coming from above. For in Holy Scripture by the name ' hammer' is sometimes designated the devil, by whom the faults of offenders are now smitten. But it is sometimes taken for the smiting of heaven, by which even the Elect feel blows from above, in order to amend their evil ways : or it strikes the reprobate with just indignation, in order that by now anticipating eternal punishments, it may shew them what they also deserve hereafter. For that the ancient enemy is expressed by the term ' hammer' the Prophet witnesses, when he observes the power of the last judgment upon him, Jer.50,and says. How is the hammer of the whole earth broken and
23. '^
?OOK
Salan treats even God's vengeance with scorn. 635
crushed ? As if he were saying, Who can imagine with what Be a whirling stroke, at the coming of the last judgment, the Lord ^^^'^- shatters him with eternal damnation, by whom He smites those vessels of His which are to be fashioned for the use of His service ? Again, by a ' hammer' is expressed a blow from heaven, which is signified by Solomon building the temple, when it is said, And the house when it was in i Kings building, was built of stones hewn, and made ready, and ^' '^' neither hammer, nor hatchet, nor any tool of iron was heard in the house, while it was in building. For what did that house typify but Holy Church, which the Lord inhabits in heavenly places ? To the building of which the souls of the Elect are brought, as if they were some polished stones. And when it is built in heaven, no hammer of discipline there any longer resounds, because we are brought thither, as stones hewn, and made ready to be arranged in places fitted for us according to our desert. For here we are beaten outwardly, in order that we may arrive thither with- out reproach. Here does the hammer, here the hatchet, here do all the iron tools of blows resound. But in the house of God no blows are heard, because in the eternal country the noises of smitings are now hushed. There the hammer strikes not, because no punishment afflicts. The hatchet cuts not, because no sentence of severity casts out those who have been once received within. The instru- ments of iron resound not, because not even the slightest scourges are any longer felt. Because then the weight of the heavenly blow is expressed by a hammer coming down from above, what is meant by this Leviathan despising the hammer, except that he scorns to dread the blows of the heavenly punishment? And he counts the hammer as stubble, because he prepares himself for the weight of just wrath, as if against the lightest alaims. Whence it is also added still more expressly;
And will laugh at Him that shake th the spear. 24. P'or the Lord shakes a spear against Leviathan, xiii. because He threatens a severe sentence in his destruction. For to ' shake a spear' is to prepare for him eternal death ] through strict punishment. But the apostate spirit, despising I the Author of his life, even with his own death, laughs at I T t 2
636 Various meanings of the sun J
Job 41, Him that shaketh the spear; because whatever severe, what- .^?il_ever horrible fate he foresees approaching from the strict judgment, he fears not to suffer it : but the more he per- ceives that he cannot escape eternal torments, with the greater cruelty does he rise up in practising his wickedness. And when the wise ones of this world behold him made firm with such perseverance, and such might, in all that he desires, they, most of them, incline their hearts to yield to his tyranny ; and all that they know by the gift of God, do they turn against Him and apply to the service of His enemy. Whence it is also rightly subjoined ; [E. V. Ver. 21. The rays of the sun will he under him. ^*^|^ 25. For in Holy Scripture when the ' sun' is used figu- ratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ' sun' the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judg- ment, on knowing their own condemnation, are about to say; Wisd.5, We have erred from the way of truth, and the light of ^' righteousness hath not shined unto us, and the sun rose not
upon us. As if they plainly said : The ray of inward light Rev. 12, has not shone on us. Whence also John says; A woman ^' clothed with the sun, and the moon tmder her feet. For by the ' sun' is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the change- ableness of temporal things. But Holy Church, because she is protected with the splendour of the heavenly light, is clothed, as it were, with the sun ; but, because she despises all temporal things, she tramples the moon under her feet. Again, by the ' sun' is designated persecution, as the Truth Mat.13 says in the Gospel, that the seeds which sprang up without ^- roots withered when the sun arose. Because, namely, the
words of life which flourish for a moment of time in the heart of earthly men, are dried up by the heat of persecution coming upon them. Again, by the ' sun' is designated the setting forth of a clear view, as the Prophet announces the Ps.19,4. Lord of all things appearing to our eyes, saying ; He hath set His tabernacle in the sun. As if he were saying, He displayed in the light of clear vision the mystery of His
Wise men subject to Satan, ' rays of sun under his feet.' 637
assumed humanity. And as il is said to the same Prophet Book by the Divine voice by Nathan; For thou didst it secretly ;'^^^^1L' but I loill do this thing in the sight of all Israel, and in the\-2^^' sight of the sun. For what does he mean by the sight of the sun, except the knowledge of manifest vision. Again, by the name ' sun' is expressed the understanding of the wise, as it is written in the Apocalypse; The fourth angel 'Re\.i6, poured forth his vial upon the sun, and it was given unto him to afflict men with heat and fire. To pour forth a vial upon the sun is in truth to inflict the punishments of perse- cution on men shining with the splendour of wisdom. And it ivas given tinto him to afflict men with heat and fire. Because when wise men, overcome by tortures, are smitten with the error of evil living, the weak, being persuaded by their example, burn with temporal desires. For the falls of the strong increase the destructions of the weak. That the acuteness of wisdom is designated by the ' sun,* is said also in the way of comparison by Solomon ; A wise man con- Ecclus. tinueth as the sun, a fool changeth as the moon. What then^'' ^' is pointed out in this place by the rays of the sun, but the acuteness of wise men ? For because many, who seemed to be resplendent in Holy Church with the light of wisdom, either caught by persuasions, or alarmed by threats, or overpowered by tortures, submit themselves at that time to the power of this Leviathan, it is rightly said, The rays of^ the sun will be under him. As if it were plainly said. These, who within Holy Church seemed by the acuteness of wisdom to shed, as it were, rays of light, and by the authority of rectitude to be resplendent from above, submit themselves under the power of this Leviathan by their evil doings, so as no longer to shine from above by sound preaching, but to submit to him by obeying him in perverse ways. The rays therefore of the sun are under him, when some, even learned men, do not exalt the acuteness of their wisdom by acting freely, but bend themselves down, both by the perversity of their doings, and by the fawning of adulation, to the steps of this Leviathan; so that their understanding, which by the gift of heaven was like a sun to them from above, is cast down, by earthly desire, beneath the feet of the ancient enemy. And accordingly even now when any of the wise
638 Powers of mind misapjjlied. Meanings of ^ gold.''
Job 41, or learned, for the sake of advantage, or of the glory of -^^ — temporal life, submits, by falling into flattery, to the powers of the world who work wickedness, a ray of the sun casts itself, as it were, beneath the feet of the coming Antichrist. And Behemoth humbles, as it were, beneath himself the light of heaven, when he tramples under foot, through their fatal assent, the minds of the wise. The rays, therefore, of the sun submit themselves to the feet of this Leviathan, as often as those who seem to be resplendent with the light of doctrine derive, through excessive acuteness, wrong opinions from Holy Scripture, and by their perverse opinions yield themselves up to his errors. For when they set themselves up against the faithful preaching of the truth, they follow by their false opinions the footsteps of this Leviathan. The rays of the sun are under him, as often as those who are learned, or powerful with the light of understanding, either exalt themselves in pride, to the contempt of others, or putting aside the lofty thoughts they feel, are polluted with the filthy desires of the flesh, or, forgetting heavenly things, pursue those of earth, or, not remembering that they are earth, boast vainly of their knowledge of heavenly things. Whence it is there also rightly subjoined, He will strew gold under him like clay. XV. 26. For by the tenu ' gold' in Holy Scripture is under- . stood sometimes the brightness of Divinity, sometimes the splendour of the heavenly city, sometimes charity, some- times the brightness of secular glory, sometimes the beauty of sanctity. For by the name ' gold' is designated the very inmost brightness of Divinity, as the appearance of the Sol. Bridegroom is described in the Song of Songs ; His head is 11°^ ' the most fine gold. For because God is the Head of Christ, but in metals nothing is brighter than gold, the Head of the Bridegroom is said to be gold, because His Humanity rules over us from the brightness of His Divinity. Again, by the name 'gold' is understood the splendour of the heavenly Eev.2i, city, as John bears witness that he saw it, saying ; The city itself was of pure gold, like unto clear glass. For the gold of which that city consists is said to be like glass, in order that by the gold it may be described as being bright, and by the glass as being clear. Again, by the name ' gold' chaiity
Glory, spiritual or temporal. Meanings of- clay.^ 639
is suggested, as the Angel, whom the same John beheld Book talking with him, he saw girt at the paps with a golden xxxiv. girdle. Doubtless because when the breasts of the citizens 13^/' ' of heaven are no longer subject to the fear of punishment, ^^^ ^•
1 , 1 /. 1 , 'xxi.§.5.
and are not separated by any rent the one irom the other, eomp. they bind themselves together by charity alone. But to £5'^^' ' have a golden girdle about the paps,' is to restrain all the movements of our changeful thoughts by the bands of love alone. Again, by the name of ' gold' is expressed the brightness of secular glory, as is said by the Prophet, Babylon is a golden cup. For what is designated by the Jer. 51, name of Babylon, but the glory of this world? And this 'cup' is said to be 'golden,' because while it shews the beauty of temporal things, it so intoxicates foolish minds with its concupiscence, that they desire temporal display, and despise invisible beauties. For in this golden cup Eve was the first who was made drunken of her own accord, of whom the history of truth says, that when she desired the forbidden tree, she saw that it was beautiful to the sight, and Gen. 3, delightful to the look, and ate thereof. Babylon is therefore a golden cup ; because while it displays a look of outward beauty, it steals away the feeling of inward rectitude. Again, by the name of ' gold' is understood the splendor of sanctity, as Jeremiah deplores the change of the Jewish people from the splendor of righteousness to the gloom of wickedness, say- ing. How is the gold become dim, the finest colour is changed? Lam. 4, For as we said before, gold is dimmed, when the beauty of • righteousness is forsaken, as the darkness of iniquity suc- ceeds. The finest colour is changed, when the splendour of innocence is turned into the foulness of sin.
27. By the name also of ' clay ' is designated in Holy Scripture sometimes the multiplicity of earthly goods, some- times wicked teaching which savours of filth, sometimes the allurement of carnal desire. For by ' clay' is typified the multiplicity of earthly goods, as is said by the Prophet Ha- bakkuk, Woe to him that multiplieth those things which are Hab. 2, not his ; how long doth he heap against himself the thick ^' clay? For he weighs himself down with thick clay, who multiplying earthly goods by avarice, confines himself with the oppression of his sin. Again, by the name of ' clay' is
640 Some thai seem ' (/oldeit' turned to vile sin by Satan.
Job 4],clesignated teaching which savours of faith, as is said to the
U^^-^Lord by the same Prophet; T/iou madest a way in the sea
13. for thy horses, in the clay of maiiy waters. As if he were
saying, Thou hast opened a way for thy preachers amid the
doctrines of this world which savour of filthy and earthly
things. By ' clay' is designated also the desire of filthy
Ps.69, pleasure, as the Psalmist says in enti'eaty; Take me out of
the clay, that I stick not. For to slick in the clay, is to be
polluted with the filthy desires of carnal concupiscence.
28. In this place therefore ' gold' is taken for the bright- ness of sanctity ; but nothing hinders our understanding by ' clay,' either covelousness in earthly things, or the infection of wicked doctrines, or the filth of carnal pleasures. For because this Leviathan subjects at that time to himself many, who seemed within Holy Church to be resplendent with the brightness of righteousness, either by the desire of earthly things, or by the infection of erroneous doctrine, or by carnal pleasures, he doubtless strews the gold under him like clay. For to strew gold as clay, is to trample down in some persons purity of life by unlawfiil desires; so that even they may follow his filthy footsteps, who used before to flash forth against him with the splendour of their virtues. The ancient enemy then deceives some at that time under a show of sanctity, but intercepts others by the foul sins of a carnal life. But he will then openly attack in these ways, but now he rules secretly in the hearts of many, as the Apostle Paul
2 Thes. says. That he may he revealed in his time ; for the mystery ^ ' ' of iniquity doth already work. He therefore even now throws gold under him as clay, as often as he overthrows the chastity of the faithful through the sins of the flesh. He tramples on gold as clay, as often as he distracts the under- standing of the continent by unclean desires. And this he performs the more vehemently at that time, the more unre- strainedly he perpetrates all that he desires, as given up to his own abandoned liberty.
29. And it may perhaps disturb some one, why the merciful Lord permits those things so to happen, that this Leviathan either now by crafty suggestions, or then by that accursed man whom he fully possesses, subjects to himself even the rays of the sun, that is, the learned and wise, or
They tvho become vile had secret sin before. 641
strews gold (that is, holy men refulgent with the brightness Book of sanctity) as clay beneath him, by polluting them with ^^^^'^- sins. But we reply at once, that the gold which could be strewed as clay by his evil persuasions, was never gold before the eyes of God. For they who can at any time be seduced so as never to come back again, seem in the eyes of men to lose the sanctity they possessed; but they never had it in the sight of God. For a man is often involved secretly in many sins, and he seems great in some one virtue. And this virtue itself also becomes weak and fails, because, when it is observed by men, it is doubtless praised, and its praise is eagerly sought after. Whence it comes, that even that very virtue is no virtue in the eyes of God, while it conceals that which displeases, puts forward that which pleases Him, What merits then can there possibly be with God, when both sins are concealed, and good qualities made public ? For frequently, as we have said, pride is hidden, and chastity is publicly known; and therefore the chastity which has been long made a shew of, is lost towards the end of life, because the concealed pride is sustained unamended even to the end. Another is busy in almsgiving, he distributes his own goods; but he is yet a slave to many acts of injustice, or perhaps employs his tongue in detraction. And it is fre- quently the case, that he, who had been compassionate, is inflamed, at the end of his life, with the stimulants of rapacity and cruelty. And it is the effect of a most righteous judgment, that he loses before men, even that by which he pleased men, who was never careful to amend that, by which he was displeasing to God. Another studies patience ; but while he does not avoid envying others, and keeping malice in his heart, he at last becomes impatient, who for a long while grieved in secret. These therefore are in some measure ' gold,' and in some measure ' clay.' And this ' gold' is strewed as ' clay,' when even the virtue, which had shone brightly before men, is scattered by the force of secret sins. But we think it worth while to consider more accurately the excellence of the heavenly dispensation in these cases.
30. For Almighty God often tolerates the secret sins of some persons, in order that He may so make use of their
642 Beginnings that fail may yet aid the Elect.
Job 41, known virtues as to promote the interests of His own Elect.
— ?-l~For some persons do not entirely forsake the world, and lay hold on the narrow way, not so as to persevere. But yet by their example they inflame those, who are about to persevere, to seek the narrow way. Whence it frequently happens that this good hfe which they seem to live, they live not for themselves, but rather for the Elect alone, when, though not about to persevere themselves, they excite otbers, who will persevere, to zeal in holy living. But we often behold some persons enter on a way, and hasten to the proposed spot ; and others follow them, because they see them on the way, and they go on together to the same place. But it frequently happens that when any difficulty assails them, those who were going before, return back, and that those who were following reach the appointed spot. So doubtless are those who lay hold on the way of holiness, though not about to persevere. For they enter on the way of virtue, though not about to reach its end, for the very purpose of shewing to those who are about to reach it, the way in which they should walk. And even the fall of these promotes, with no slight benefit, the advancement of the Elect. Because while they behold their fall, they tremble for their own state, and the ruin which condemns those, humbles these. For they learn to trust in the protection of heavenly assistance, when they see that many have fallen from their own strength. When therefore the reprobate seem to be acting rightly, they are pointing out as it were a level road for the Elect who are follovang them ; but when they fall and lapse into wickedness, they shew, as it were, to the Elect who are journeying after them, the pitfall of pride to be guarded against. Let this Leviathan then go his way, and ' put beneath himself the rays of the sun,' and ' cast under him the gold like clay.' Almighty God knows how to use aright the sin of the reprobate for the comfort of His own Elect, when they who are about to reach Him, both advance toward Him by their own merits, and are frequently corrected in their proud thoughts by the lapses of others. But if this Leviathan acts thus even with those whom some virtue dis- tinguishes, what is he likely to do with those whose mind is
Sataii's agents think their ' boiling'' well-savQured. 643
not in any degree raised up above earthly desires ? These Book persons however the divine discourse plainly mentions, v^'hen '-
it subioins,
Ver. 22. He ivill make the deep sea to boil like a pot, g^j '
31. What is expressed by the * sea' but the life of the xvi. worldly, what by the ' deep^' but their deep and hidden 'pro- thoughts ? And this deep sea this Leviathan makes to boil
like a pot, because it is doubtless quite plain, that in the time of the last persecution he studies to excite the minds of the reprobate against the life of the Elect by the flame of cruelty. Then does the deep sea boil as a pot, when he inflames with strong heat the hearts of the lovers of this world, and when those who in this time of peace kept their malice close within itself, then boil over with the heat of most savage Ipersecutions, and with the headlong liberty of open cruelty |breathe forth that hatred of ancient envy, which they had llong suppressed. But because, when persuaded by deadly ierror they so serve Antichrist in these doings, as to imagine ithat they are the more truly doing service lo Christ ; after Ihe had said. He will make the deep sea to boil like a pot, he fitly subjoined.
He will make it as when ointments boil.
32. For ointments when they boil give forth the fragrance xvii. of sweetness. Because then this Leviathan will so seduce
|the hearts of the reprobate, that, whatever they do from the wickedness of unbelief, they imagine they are doing it for the truth of the right faith, that which they do with zeal for rehgion, smells, as it were, sweetly to them. Whence the Truth says to His disciples in the Gospel ; That every one John 16, that killeth you, will think that he doeth God sendee. They, therefore, boil as a pot, while they cruelly persecute : ibut this very persecution smells, to their sense, with the fragrance of ointments, when their mind, deceived by vain imaginations, thinks that it is doing God service. For in jHoly Scripture by the sweet smell of ointments is usually jsignified an opinion of virtues. Whence the Bride in the ISong of Songs, longing for the Bridegroom, says, We run in Sol. \the odour of Tliy ointments. And hence the Apostle Paul, 3°°^ ' knowing that he was fragrant with the praise of virtues, says, IVe are unto God a sweet savour of Christ. Because, there- 2^ ^Z'
644 False shoivsof Antichrist more honouredthrough miracles. ; Job 41, fore this Leviathan iuvolves the ministers of that accursed ■
23. . . i
^ — vessel of his in deeds of cruelty, under the notions of praise,
and the pretext of virtue, after He had said, He will make the deep sea to hail as a pot: He immediately rightly adds. He will make it as when ointments boil. For the sea which boils with the fire of cruelty, He shews to boil as ointments, in the judgment of those same persons, who are excited by the feigned name of virtue ; in order that they may become more atrocious in their cruelty, the more they believe that they even deserve rewards for their zeal for religion. And in the Divine judgment it is just that they, who neglect to consider and guard the power of piety, should be deceived by the odour of their own fancy. Whence, to increase the illusion, signs also and prodigies attend them when com- mitting their cruelties, as it is also rightly subjoined ;
[E. V. Ver. 23. A path will shine after him.
32.1
x'viii ^'^' ^^^ ^ ' path' is said to shine after Leviathan, because wherever he passes along, he leaves behind him great asto- nishment from the brightness of his miracles, and wherever he goes forth, either by himself or by his ministers, he glitters with lying wonders. Whence the Truth says in the Gospel,
Mark that which we have already frequently quoted ; There will ' "' arise false CJirists, and false prophets, and will give signs and wonders, so as even for the Elect, if possible, to be led into error. A path, therefore, shines after Leviathan, because he enlightens by prodigies the deeds of those, whose hearts he penetrates ; in order, doubtless, to keep their minds more deeply involved in the darkness of error, the more powerfully he displays, as it were, by their means the light of miracles without. But there are some, who retaining in their memory both the words of the Prophets, and the precepts of the Gospel, know that both the wonders he displays are false, and that the punishments, to which he leads them on by his deceit, are true. Because, therefore, this Leviathan does not deceive their hearts by a display of sanctity, he presents himself to them with another illusion. For he observes some persons, though knowing these things, yet loving the present life ; to whose minds he proceeds to make light of future punishments ; he asserts, that the sentence of severity \ will at length terminate ; and hurries them on, when craftily
Judgments of God pretended by him not to he eternal. 645 deceived, to present pleasures. Whence it is also imme- Book
XXXIV
diately fitly subjoined; -
He will esteem the deep ^ as growing old. • abys-
34. That the eternal and incomprehensible judgments are •' usually designated by the name ' deep' the Psalmist witnesses, saying, Thy judgments are a great deep. But old age isps.36,6. sometimes put for the approach of the end. Whence the Apostle says, That ivhich decayeth and waxeth old, is near Heb. 8, to destruction. This Leviathan, thereforcj will look on the deep as growing old, because he so infatuates the hearts of the reprobate, as to infuse in them a suspicion that the approaching j udgment may come, as it were, to an end. For he considers that the abyss is growing old, who thinks that the heavenly infliction of punishment will ever be brought to a close. This ancient deceiver, therefore, makes light in his members, that is, in the minds of the wicked, of future punishments, which he bounds, as it were, by a certain limit, in order that he may prolong their faults without any limit from reproof, and that they may not here put an end to their sins, the more they imagine that the punishments of sins will be there brought to a close.
.35. For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgments upon them will, some time or another, have an end. To whom we briefly reply; If the punish- ments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth. These shall go away into eternal Matt, punishment, but the righteous into life eternal. If, there- fore, this is not true which He has threatened, neither is that true which He has promised. But they say. He threat- ened eternal punishment to sinners, in order to restrain them fi-om the perpetration of sins ; because He ought to threaten, not inflict, eternal punishments on His creature. To whom we reply at once : If He has made false threats in order to withdraw '^ from unrighteousness. He has also made false 'corn- promises, in order to encourage to righteousness. And who can tolerate this madness of theirs, who, while they assert in their fair offers that the punishments of the reprobate are terminated, overthrow by their assertion the rewards, and
646 False reasons, from Mercy, against eternal punishment.
Job 41, recompenses, of the Elect also? Who can tolerate their - ^^' madness, who endeavour to establish that that is not true i which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to be merciful, are not ashamed to proclaim Him to be false?
36. But they said, A fault, which has an end, ought not to be punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live ; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be gi'anted to the wicked, because as long as he was able he wished to have no end to his sin.
37. But they say. No just person revels in cruelty, and an offending servant is ordered by his just master to be scourged, in order to be corrected of his wickedness. He is, therefore, scourged for some object, when his master delights not in his tortures. But to what end will the wicked ever burn, who have been consigned to the fires of hell ? And because it is certain that the Merciful and Almighty God revels not in the tortures of the wicked, why are the wretched put to torture, if they make not expiation ? To whom we reply at once, that Almighty God, because He is merciful, revels not in the torture of the wretched; but because He is just, He ceases not, even for ever, from punishing the wicked. But all the wicked are punished with eternal suffering, and indeed by their own iniquity; and yet they are burnt for some purpose, in order, namely, that all the just may behold in God the joys they experience, and may see in them the punishments they have escaped ; in order that they may acknowledge that they are the more indebted to Divine
Saints only pray for enemies in hope of conversion. 647
grace, the more they see the eternal punishment of the sins, Book which by His help they were able to avoid. ■^^^'^-
38. But they say, And where then is their saintship, if they will not pray for theu' enemies, whom they will then see burning, though it is expressly said to them. Pray for ^^tt. 5, your enemies? But we reply at once. They pray for their ^^* enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says, Thai God may ozt;e2Tim.2, f/iem repentance, and that they may recover themselves from ' ' i/. e snares of the devil, by whom they are held captive unto his It ill? And bow will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to works of righteousness } There is, thei'efore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead ; for they are unwilling that the merit of their prayer should be set aside, in that presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgment,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteous- ness .? For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that jthey take no pleasure whatever in any thing which is at jvariance with the strictness of that inward rule. But because ! we have made these brief remarks against the followers of lorigen', as the opportunity occurred, let us go back to t^e' ""^ee,, I course of exposition, from which we have digressed. After Origeni- the merciful Lord had pointed out the crafty machinations ana,B.2. of this Leviathan, openly announcing all the fierce oppres- sions he inflicts outwardly on the Elect, and every thing
648 Salmi's evil fearlessness, from loss of love.
Job 41, which he infuses into the reprobate within by his flattering
^—suggestion, He immediately subjoins, in speaking briefly of
the hugeness of his strength ;
[E. V. Ver. 24. There is no power upon earth, wluch ca?i be compared to him. XX. 39. His power upon earth is said to be preeminent over all, because though he has fallen below men by the merit of his doings, yet he transcends the whole human race by the condition of his angelic nature. For though he has lost the happiness of eternal felicity, yet he has not lost the greatness of his nature ; by the strength of which he still surpasses all human things, though he is inferior to holy men, by the baseness of his deserts. Whence also the meritorious re- compense of the Saints, who are contending against him, is the more increased, the more he is defeated by them, who boasts that, by the power of his nature, he has as it were a right to rule over men. It follows ; Wlio was made to fear no one. xxi. 40. He was indeed so made by natm-e, as to be bound to feel a chaste fear for his Creator; that is to say, with a subdued and fearless fear, not with the fear which love casts out, but with the fear which remains for ever and ever, that is, which love begets. For a loving wife fears her husband in one way, an offending handmaid fears her master in another. He had therefore been so created, as, with joyful dread, to fear his Maker with love, and to love Him with fear. But by his own perversity he was made such as to fear no one. For he scorned to be subject to Him by Whom he had been created. For God is in such way above all, as to be Himself subject to no one. But this Leviathan, beholding the height of His loftiness, aimed at the privilege of the fatal liberty of ruling over others, and being subject
Isa. 14, to no one, saying, / will ascend above the height of the clouds, and I will be like the Most High. But he lost His likeness, because he proudly desired to be like Him in loftiness. For he who was bound to imitate His charity, in subjection, aimed at gaining His loftiness, and lost through pride that which he was able to imitate. He would, doubtless, have been lofty, if he had been willing to cleave to Him Who is truly lofty. He would have been lofty, if he had been contented
Satan^s freedom from fear no liberty. 649
with a participation in true loftiness. But while he proudly Book aimed at high estate by himself, he rightly lost that which ^"^^^^'•- vvas participated. For having left that First Cause, to Whom he was bound to adhere, he aimed at being, in a sense, his own first caused Having forsaken Him, Who was able truly ' princi- to be sufficient for him, he decided that he was able to be sufficient for himself, and fell the more beneath himself, the more he raised himself up against the glory of his Creator. For him, whom a slavery akin to freedom exalted, a slavish freedom cast down. With which liberty he is so let loose, as to fear no one, but he is grievously restrained by this very want of restraint. For, by the heavenly judgment which wisely ordains all things, the liberty which he desired, fettered him ; because he, who was able to subdue even the elements, if he had been willing to fear the One Whom he i ought, is now, though in every way not fearing, subject j to every punishment. He doubtless would fear One with I possession of all things, who now, by not fearing One, suffers all things.
41. He was therefore made to fear no one, no one, that is, because not even God. But he neither feared that which he was about to suffer. But it had been doubtless more blessed for him to avoid punishments, by fearing them, than by not fearing, to endure them. He changed therefore his desire after high estate into hardness of heart, in order that he, who sought in his ambition to rule over others, might feel not, through hardness of heart, that he has wrought wickedly. For because he did not obtain the right of the power he sought for, he found the madness of insensibility a kind of remedy for his pride ; and because he was not able, by going beyond, to surpass all things, he, by making light of these, prepared himself to meet all things. But his pride is still further carefully described, when it is immediately observed ;
Ver. 25. He heholdeth every high thing. [E-"^-
42. That is, he looks down as if fi-om above on all, who ^'^^j are, as it were, placed beneath him ; because while he strives
in his intention against his Maker, he scorns to think any one like himself. And this fitly suits his members also, because all the wicked, elated througli swelling of heart,
I VOL. ITT. U U
I
650 David humble toward Said, though knoicwfj God's choice.
Job 41, despise with the haughtiness of pride all whom they behold. , — ^^^— And if they ever respect them outwardly, yet within, in the : secret of their heart, where they are great in their own i estimation, they consider the life and the merits of others inferior to themselves. And they look on them as beneath themselves, because, through the lofty thought of their heart, they have placed themselves on a kind of high eminence. To Is.5,21. whom it is well said by the Prophet; Woe unto you that are wise in your own eyes, and prudent in your own siyht. Hence Roin.i2,also Paul says; Be not wise in your own conceits. Hence it is l^A said to Saul by the Divine reproof; When thou wast little in 15, 17. thine own eyes, did I not make thee a head in the tribes of Israel? For he is little in his own eyes, who in considering himself, regards himself as inlerior to the merits of others. For whoever in the loftiness of his thought extends himself above the merits of others, looks, as it were, on himself as great. But the reprobate Saul remained not in the good which he had begun, because he was swollen with pride at the power he had received. But, on the other hand, David, ever think- ing humbly of himself, and counting himself inferior, in comparison with the same Saul, after he had met with an opportunity of striking, and spared this same raging adver- sary, prostrated himself with humble profession, saying ; 1 Sam. Whom dost thou pursue, O king of Israel? ivhom dost thou ' '■ pursue? A dead dog, and a single flea. And he had been already certainly anointed as king, and had already learned by Samuel praying, and pouring the oil upon his head, that Divine Grace, having rejected Saul, was preserving him to hold the helm of the kingdom. And yet with humble mind he was prostrating himself to his persecuting adversary, to whom he knew that he had been preferred in the Divine judgment. He therefore humbly placed himself beneath him, to whom he knew that he was incompai'ably superior through the grace of election. Let those then, who ai'e still ignorant in what rank they are held by God, learn in what way they should humble themselves to their neighbours, if even His Elect thus humble themselves before those, to whom they know they are already prefeiTed in His secret judgments.
43. But it is a usual mark of the Elect, that they ever think more meanly of themselves than they really are. For
We are not to grow proud hy others' humhle bearinr/. fiSl
hence it is said by the same David; If I did not think Book humbly, hut exalted my soul. Hence Solomon invites the ^^^j^^' little ones to wisdom, saying; If any is a little one, let himi. ' ' come to her. But he who as yet despises not himself, does^"""^"^' not lay hold of the humble wisdom of God. Hence the Lord says in the Gospel; / thank Thee, O Father, Lord o/'Mat.ii, heaven and earth, because Thou hast hid these things from ^ ' i the tvise and prudent, and. hast revealed them to little ones. \ Hence again the Psalmist says; The Lord keeping little "P^-^^Q, i ones. Hence the teacher of the Gentiles says; We became I'l^ess. little ones in the midst of you. Hence advising his disciples,^' ^• he says; Each esteeming others better than themselves. For, Phil. 2, because every wicked person considers every one whom he knows, to be inferior to himself, the righteous, on the con- trary, endeavours to regard all his neighbours as superior to himself And lest, when one person humbles himself before another, this humiliation should tend to the pride of the other, he rightly admonished both parties, saying; Each esteeming others better than themselves: in order tliat in the thoughts of the heart I should prefer him to myself, and he in return should prefer me to himself; so that, when the heart is kept down on either side, no one may be elated by the honour bestowed on him.
44. But the reprobate, because they are members of this Leviathan, scorn either to know or to maintain this form of humihty. Because, though they sometimes shew themselves outwardly humble, yet they neglect to maintain the power of humihty within. And it often happens to them that if they ever perform one single good thing, however trifling, they immediately turn away the thought of their mind from all their faults, and ever look with all their attention at even this last good thing they may have done, and that from this they regard themselves as already holy, forgetting all the wicked- ness they have committed, keeping in mind only their one good action, which perhaps they were able but imperfectly to execute. As, on the other hand, it is usually the case with the Elect, that though powerful in the grace of many virtues, one sin, however inconsiderable, greatly harasses and assails them, in order that, by considering that they are weakened in one quarter, they may not pride themselves on
u u 2
652 Evils good to the Elect^ good evil to the reprobate.
.'oh 41, those virtues in which they are powerful. And while they
'—' tremble at their weakness, they also maintain more humbly
that point in which they are strong. The wicked, therefore, by thus incautiously looking at their one inconsiderable good quality, discern not the many and grievous sins in which they are plunged. And it is so ordered by a mar- vellous dispensation, that the Elect from the fear of being- weakened by even their most minute sin, lose not the great virtues to which they have advanced.
45. It is so ordered then by the rule of the righteous and secret judgment, that their evils are of service to the one, and that their good things are injurious to the others ; when these make use of their slight sins for their advance in virtue, and those avail themselves of their smallest good deeds to add tOy their sin. For these advance to greater jjerfection in virtue- from the fact that they are tempted to sin. But those fall back into greater sin, from the fact that they boast of their goodness. The reprobate therefore applies what is good to. a bad purpose, and the virtuous applies what is bad to a good, purpose. As it frequently happens that one person falls into? the evil of sickness from wholesome food taken improperly, and that another, by taking the poison of a serpent in a medicine of proper composition, gets the better of his troublesome sickness. He therefore who would not use his wholesome food aright, perishes fatally by the very means from which others live in health. But he who took care to use the serpent's poison cautiously, lives in health by the very means by which others perish fatally. We call then not . the wickedness itself, but the suggestion of wickedness, with ; which we are often tempted against our will and efforts, the ' poison of the serpent. But this is then turned into a remedy, when the mind which is raised on high by its virtues, is brought low by the temptations it sees ranged against it. Whatever works then the wicked, and those who are rejected from the approval of inward examination, may perform, with whatever virtues they may shine forth, they are utterly ignorant of the sense of humility ; doubtless because they are members of this Leviathan, of whom it is said by the voice on high, He heholdeth every high thing. Because not ] only by himself, but by the hearts of those whom he has ;
I
Satan's pride fioiv described, and why last. 653
possessed, he looks down as from an high place on all Book beneath him. y^y^y^i'v.
46. But it must be observed, that this Leviathan, who is described by a beast which possesses a body, is described as looking on high, because, namely, when pride of heart extends outwardly as far as to the body, it is first indicated by the eyes. For they, being puffed up by the swelling of pride, look, as it were, from on high, and the more they depress, the higher they raise, themselves. For unless pride shewed itself through the eyes, as if through certain outlets ',*fenes- the Psalmist would never say to God, TIiou tiilt save thepl^ig humble peojjle, and wilt bring down the eyes of the proud.'^'^' Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea ; A generation^ Prov.so, whose eyes are lofty, and their eyelids lifted up on high. ' Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord's speech, by which his members can be pointed out by a brief description. It follows ; He is a king over all the children of pride.
47. This Leviathan, in order to fall in all the points xxiii.
mentioned above, smote himself with pi'ide alone. For he
would not wither up, through those many branches of sins,
had he not first, through this, become rotten in the root.
For it is written, Pride is the beginning of all sin. For by Ecclus.
this he himself fell, by this he overthrew men who followed '
him. He assaulted the health of our immortality with the
same weapon as he destroyed the life of his own blessedness.
. But God introduced it at the end of His speech, for this
reason, that by mentioning the pride of this Leviathan after
all his sins, He might point out what was worse than all
sins. Although further, from the fact of its being placed at
the bottom, it is pointed out to be the root of vices. For as
a root is covered over beneath, but yet branches expand
outwardly from it, so pride conceals itself within, but open
654 Pride the cruel enemy of all virtues.
Job 41, vices immediately shoot forth from it. For no evils would — ?^ come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which after- wards foams forth in works without.
48. But because an opportunity has offered itself of speak- ing about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed ; as, namely, anger patience, gluttony abstinence, lust con- tinence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city : and the wealthier is any one he has seized, the more harshly does he rise up in his authority ; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings ; because whatever he has done, he believes that he . has done with singular skill ; and for that which he performs through desire of glory, he favours himself in his thought ; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought, and silently utters his own praises. But the mind is some- times brought to such haughtiness, as in his pride to be
Its occasions may he earthly^ or spiritual. GS5
uurestrained even in boaslfiilness of speech. But ruin Book
follows the more easily, the more shamelessly a man is ~ ^
puffed up in his own mind. For hence it is written, TV/eProv. heart is exalted before a fall. Hence it is said by Daniel, ' ' The king was walking in the palace of Babylon, and //eDan. 4, answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my potver, in the glory of my beauty ? But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king^s mouth, there fell rtib.31. voice from heaven, To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts : thou shall eat hay as an ox, and seven times shall be changed over thee. Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence ; and smote him the more severely, the more immoderately his pride exalted itself ; and because he enumerated and men- tioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.
49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he w^ho was at first proud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.
50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others ; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in
650 How pride works in rulers, how in subjects.
Job 41, evidence, the recompense of the power entrusted to him;
25. . r I saying, That unless Ahnighty God perceived thee to be
better than these men, lie would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worth- less, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath ; because when he despises all, when he blames without any modei'ation the under- standing, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.
51. But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they sliouM be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride fre- quently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter not
It undermines virtue. Its results in conduct. G57
the impertinencies which they feel; and they whose loquacity Book is hardly restrained, are sometimes silent solely from the -^^^^^' bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to sjaeak wickedly, they are more wickedly silent. Because when on having sinned they hear any I correction, they keep back, through indignation, the words j of reply. Whenever they are treated harshly, they frequently j break out into words of complaint at this very harshness. : But when their teachers prevent them with gentleness, they I are more grievously indignant at this very humility, with j which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humi- lity, which is the parent of virtues, lose the benefit of their .labour, even if there are any good things which they seem to jdo; because the height of the rising fabric is not strongly I fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only ;to fall, because before they erect the fabric they do not first ■ prepare the foundations of humility. But wc thoroughly lay jopen their inmost character, if we shew what they are in a I few outward points.
I 52. For to all who swell within with proud thoughts there jis noisiness in their speech, bitterness in their silence, disso- jluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely ; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.
53. Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is ijrass, and the glory isA0,6.
658 Warnings of Holy IVrit against haughtiness or rebellion. Job A\, thereof as the Jiower of grass. And let these hear that
^ ' which is said to some persons after their miracles ; / knovi
Luke 13, ^ '
27. you not whence ye are; depart from 3Ie, all ye workers of
Ps. G2, iniquity. Let those hear; If riches increase., set not your
Mrxtio, heart upon them. Let these hear that the foolish virgins,
*^* who come with empty vessels, are shut out from the marriage
within. Again, because we have said before, that rulers are
tempted in one way, and subjects in another, let those hear
Ecclus. that which is said by a certain wise man ; Have they made
^^' ^- thee a ruler 'f' Be not lifted up, but be among them as one of
Utb.vSjthem. Let these hear; Obey them that have the rule over
^'^* you, and be subject to them, for they watch as if about to
give an account for your souls. Let those, when they boast
of the power they have received, liear that which is said by
Lukeie, the voice of Abraham to the rich man in flames; Son, re-
25
member that thou in thy life time receivedst thy good things.
Let these, when they break into complaints against their
rulers, hear that answer which is given to the murmuring
Ex. 16, people by the voices of Moses and Aaron; Nor is your
murmur against us, but against the Lord. For v^hat are we ?
Ps.68,4.Let those hear; They shall be troubled in the sight of Him
Who is the Father of orphans, and the Judge of widows.
Let these hear what is said against the contumacy of sub-
Eom.i3,jects ; Whosoever resisteth the power, resisteth the ordinance
j'ames ^f Ood. Let all together hear; God resisteth the proud,
Prov ^^^ iji'^^eih [jrace to the humble. Let all hear; Every one
16, 5. that exalteth his heart is unclean before God. Let all hear;
10^9!^' ^^^y ^'"^ ^^^^^^ proud, O earth and ashes? Against the
plague of this sickness, let us all hear that, which the Truth
Mat.ii,our Instructor teaches, saying; Learn of Me, for I am meek,
^^' and lowly in heart.
54. For for this end the Only Begotten Son of God took Phil. 2, on Him the form of our infirmity; for this the Invisible ^~^' appeared not only visible, but even despised; for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it. He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the
Specimens of Satan's pride^ and of Christ's humility/. 659
origin of our fall, the humility of God was found out as Book the instrument of our redemption. For our enemy who ^^^^"^^ was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
55. But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly men- Ition and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into is. 14 \heaven. But the Other says by the Prophet, My soul is^p'^ [filled with evils, and My life hath drawn nigh unto hell. jThe one says; I will exalt my throne above the stars of heaven, is. u The Other says to mankind expelled from the abodes of^^" Paradise ; Behold, I come quickly, and I will ditell in the Zech. 2, midst of thee. The one says ; / will sit in the mount of the j^' .^ testament, on the sides of the north. The Other savs; J am 14. a worm, and no man, the reproach of men, and the outcast ' \pfthe people. The one says; / will ascend above the height is. 14^ \of the clouds ; I will he like the Most High. The Other ; ^^' When He was in the form of God thought it not robbery to Phil. 2, he equal with God, hut emptied Himself, taking the form of ' a servant ; and He speaks by His members, saying ; Who Ex. 15, is like unto Thee, O Lord? The one speaks by his members, ^^• saying; / knoiv not the Lord, neither will L let Lsrael go. Ex. 5,2. The Other says by Himself; If I should say I know Him jchns, not, I shall be a liar, like unto you: but I know Him, and^^- keep His saying. The one says ; TJie rivers are mine, and Ez. 29, L have made them. The Other says; I can of Mine own ^'^-^^^^^ Self do nolhinq. And again ; My Father that abideth in so.
rri, 1 1 • 11 1 • John 14,
Me, He doeth the ivorks. The one, when shewing all kmg- 20. doms, says; All this jwwer will I give Thee, and the glory o/Luke 4, them, for they are delivered to me, and to whom I will I^- give them. The Other says; Ye shall drink indeed of My Matt. cup, but to sit on 3Iy right hand, or on 3Iy left, is not Bline ' to give to you, but to them for whom it is prepared of My Father. The one says; Ye shall be as gods, knowing good Gen. 3, and evil. The Other says ; It is not for you to know the^^^^^^ times or the moments which the Father hath put in His own 17. power. The other, in order that the Divine Will might be
660 Chrisfs people known hy humility, Satan^s hy pride.
Job 41, despised, and his own enforced, says ; Why hath God com-
g — ^ mandedyou, lliat ye should not eat of every tree of Paradise?
1. And a little after ; For God doth know, that in whatsoever
ib. 5. day ye eat thereof, your eyes shall he opened. The Other
John 5, says; I seek not Mine own will, hut the will of Him Which so
hatJi sent Me. The one speaks by his members, saymg;
Wisd.2, Let there be no meadow, which our luxury does not pass through, let us crotvn ourselves with roses before they he withered, let ns leave every where tokens of our joy. The
John 16, Other announces to His members, saying. Ye shall weep and lament, but the tvorld shall rejoice. The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swell- ing of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator : as is said of these very persons by the Psalmist ;
Pt.73,7. Titey have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the
jGbni2, spear, and death, admonishes His members, saying; If any
^^" man serve Me, let himfollotv Me.
56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it
'litulum were a kind of inscription' in his work, to shew thereby easily under the poAver of what ruler he is serving. Whence it is
Matt. 7, also said by the Gospel; Ye sltall know them by their fruits. Lest then the members of this Leviathan should deceive us by yjerforming even wonders, the Lord has pointed out a plain token by which they can be detected, saying ; He is a king over all the children of pride. For though they some- times assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since their pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on
Humility to be guarded as ike ' eye.^ 661
every side, fight against the darts of pride, and specially Book guard, as it were, the eye only of their body against the — - — - coming blows, when in themselves they principally defend their humility.
«
BOOK XXXV.
In which many things already said are repeated in recapitulation, and this immense work is brought to a close by a most lowly confession of human infirmity.
Because this is the last book of this work, and since, the more difficult places having been treated, those which remain are less obscure, it seems good to run through it with less attention and care. For as if we had traversed a mighty ocean, we now gain sight of the shore, and lowering the sails of our intention, are not borne along with the same force as before, but yet we still hold our way from the impulse of the former blast. The storm of our anxiety has, so to speak, abated, but its violence, through now moderated, yet still wafts us on to our station on the shore. After then the Lord had shewn to His faithful servant how strong and crafty is Leviathan His enemy, while He carefully disclosed his ! strength and craft, blessed Job replied to both, saying,
Chap. xlii. ver. 2. / know that Tliou canst do all things, and that no thought is hid from Thee. i
2. For against his huge strength he observed; / know that Thou canst do all things; but against his hidden machinations he subjoined ; And no thought is hid from Thee. Whence he immediately upbraids the same Leviathan, saying ;
Ver. 3. Who is he that hideth counsel without knowledge'^
For Leviathan hides counsel without knowledge, because, ^ though he is concealed from our infirmity by many frauds, he is yet disclosed to us by the holy inspiration of our Pro- tector. He hides counsel without knowledge, because though he escapes the notice of those who are tempted, yet he cannot escape the notice of the Protector of the tempted. Having heard therefore the power and craft of the devil.
Job thinks himsel/ umvise on hearinr/ GocTs Wisdom. 663
having heard also the power of our Creator, which both Book mightly represses him, and mercifully protects us, we entreat ^^^^' thee, O blessed Job, not to conceal from us that which thou thinkest of thyself. It follows ;
Therefore I have spoken foolishly, and things that above measure exceeded my knotvledge.
3. All human wisdom, however powerful in acuteuess, is ii. foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when com- pared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job there- fore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In com- parison with which all our wisdom is folly. And he who jhad spoken wisely to men, on hearing the Divine sayings, 'discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying ; I will speak unto my Lord, though Gen.is, I am dust and ashes. Hence it is that Moses, though in- structed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying; I beseech Thee, Ex. 4,
0 Lord, I am not eloquent ; for from yesterday,andthe day^^' before, since Thou hast spoken tinto Thy servant, i am of a more hesitating and slower tongue. Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other. That Which He is. Holy, Holy, Holy, Lord God of Hosts, he returned to himself, and
1 said; Woe is me, because I have held my peace, because /is. 6, 5, \am a man of unclean lips, and I dwell in the midst of a \people that hath unclean lips. And he immediately added,
whence he had learned this pollution, and said ; And I have seen with mine eyes the King, the Lord of Hosts. Hence also Jeremiah, on hearing the words of God, found that he had no words in himself, saying; Ah, ah, ah, Lord God, jer.], behold I know not how to speak, for I am a child. Hence Ezekiel speaking concerning the four animals, says ; IVhen Ez. j, there was a voice above the firmament, which loas over their
664 Human laisdom abashed. How man speaks to God.
i
Job 42, heads, they stood, and let doicn their wings. For what is j — ^^ designated by the flying of the animals but the sublimity of | evangehsts and doctors ? Or what are the wings of the animals, | but the contemplations of saints raising them up to heavenly things? But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contem- plate the loftiness itself of truth. To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and from contemplating the Creator, to think but hnrably of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they are, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying; / have spoken foolishly, and things that above measure exceeded my knowledge. Behold, he reproved him- self the more, the more he advances, and believed that he had beyond measure exceeded his knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows ;
Ver. 4. Hear, and I will speak; I will question Thee, and answer Tliou me. iii. 4. To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothnig is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires. And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says ; Hear, and I will speak. As if he
Job humbly desirers further instuction. QQrt
were saying, Mercifully understand my desires, in order that, Book while Thy mercy receives and furthers them, they may rise^iMX.- up to Thee in greater number. For as often as good wishes obtain their effect, they are multiplied. Whence it is written in another place; / have called, for Thou hasl heard me.Ps.17,6. For he says not, Because I called, Thou hast heard me: but, / have called, for Thou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed ; / will question Thee, and ansiver Thou me. As if he were sayino-, From the contemplation of Thy knowledge 1 acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolish- ness. For that he himself was questioning God from his longing after humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and las acknowledging the favours he had mercifully received from God, he immediately subjoins;
Ver. 5. / have heard Thee by the hearing of the ear, but now mine eye seeth Thee.
5. By these words he doubtless plainly declares, that as iv. far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which
he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity. Whence |it also follows ;
Ver. 6. Wherefore I reproach myself.
6. For the less a person sees himself, the less is he v. jdispleased with himself; and the more he discerns the light
!)f greater grace, the more blameworthy does he acknowledge limself to be. For when he is elevated within, by all that jhe is, he endeavours to agree with that standard whicli he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, vhich does not agree with that inward standard. Tliis VOL. III. X X
f
666 Meaning of ' sackcloth,' ' dust,' and * ashes,' in repentance.
Job 42, standai'd blessed Job more fully beholds, as he was making
'■ — progress after his suffering, and with great self-reproach is at
variance with himself, saying ; Therefore I reproach mi/self. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach,
And do penance in dust and ashes. vi. 7. For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in Mat. 11, the Gospel says to the reprobate city, If the mighty works which have been done in you had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes. For by * sackcloth,' is set forth the roughness and the piercing of sin, but in ' ashes' the dust of the dead. And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sack- cloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, I reproach myself, is wounded as it were by I a kind of sackcloth, when he is galled in his mind by thei sharp stings of reproaches. But he does penance in ashes; I because he carefully observes what he has been made by a just judgment after his first sin, saying, / do penance in dust and ashes. As if he plainly said, 1 -do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.
8. Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our; mind to the sentence of the inward Judge, and say to Him;l Behold, Lord, we have heard both the sides of those who are
' God decides against those who had spoken for Him, 607
disputing in Thy sight, and we know that Job, in this con- Book
test, goes through his virtuous deeds, and that his friends ^^^^-
maintain against him the glory of Thy justice. But Thou
knowest what amid these things is the opinion of our mind.
I For we cannot possibly blame the sayings of those whom we
j know to be contributing to Thy defence. But, behold, the
I pai'ties are present, and wait the sentence ; bring forth there-
I fore, O Lord, from Thine invisible rule the most discrimi-
i nating sentence of Thy judgment, and shew us which has
spoken most rightly in this contention. It follows ; I Ver. 7. But after the Lord had spoken these words unto Job, He said to Eliphaz the Themaniie, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job. I 9. O Lord, the sentence of Thy judgment declares how vii.
much our blindness is at variance with the light of Thine I uprightness. Behold, we know that in Thy judgment blessed I Job is victorious, whom we believed to have sinned against I Thee by his words. Li Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf. Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in com- parison with his uprightness, his friends are said not to have spoken that which is right before the Lord.? Is not this decision concerning him still further confirmed, in which it is said to the ancient enemy, Hast thou seen My servant Job, Johi, 8. that there is none like him upon the earth ? But what is this, that he is praised to the enemy, and reproved in his own person ; reproved in his own person, and yet preferred to the friends who spake to him ? Unless it be ihat the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to praise. Blessed Job therefore believed that he was scourged for his fault, and not as a favour ; he considered that his sins were lopped off,
X X 2
668 To condemn Job is to question God^s knoivledge.
Job 42, not that his merits were increased. And he is blamed for
7
- — - — imagining that the intention of the scourging was different^
and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the in- nocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended the Divine judgment. But we Book 3. learned in the beginning of this Book that Satan had said of Job 2 5!^"™ to the Lord ; Put forth Thy hand and touch him, and see if he do not bless Thee to Thy face. At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also Preface above, whoever considers that blessed Job sinned in his words chap. 3. g^f^^y. ]^g }^jj(j been scourged, plainly decides that the Lord had been the loser in His pledging. And though the Lord in speaking to the devil, brought forwai'd his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteous- ness by permitting it to be tempted, if He foresaw that he would not be able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it.
10. Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His pro- vidence. And although, as far as concerns human judg- ments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says ; Ye have not spoken before Me the thing that is right, as My servant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of Luke 1, the righteous married people ; They were both righteous before God. For it is no safe praise to appear just before men. For the opinion of man often approves of a person as
Job' s friends dealt with in mercy, though reproved. 669
if mighty before God, but Almighty God knows not him, who Book is approved of as if by Him. For hence is it that the^^^^' Psahnist watchfully prays, saying; Direct mij way in Thy Pa. 5, 8, sight- Doubtless, because even that way is frequently be- lieved to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said. Ye have not spoken he/ore Me the thing that is right as Joh, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by introducing the mention of his being a servant. He might point out that all that had been urged in his defence, he had said not with haughty pride, but with humble truth. But because God is just and merciful. He both reproves his friends strictly with IJis justice, and graciously converts them by His mercy. For it follows ;
Ver. 8. Take unto you seven hulls, and seven rams, and go to My servant Joh, and offer up for yourselves a whole burnt offering. But 3Iy servant Joh shall pray for you; his face I will accept, that folly be not imputed to you.
11. Behold the just and merciful God neither passes over viii. their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we havePref. already often said, that the friends of blessed Job represent ^^^P- ^' heretics, who offend God, while they endeavour to defend
Him ; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth ; their conversion also, which is often mercifully effected, is well designated by this pardon which the friends of Job obtain.
12. But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their
670 Heretics pardoned through the Church's Sacrifice.
Job 42, salvation by her prayers whose faith they used to impugn
^— with their false assertions. For He says ; Mt/ servant Job
will pray for you; his face I will accept, that folly he not imputed to you. As if He openly said to heretics; I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of con- fession concerning Me I acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.
13. For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord com- Exod^ ujanded concerning the sacrifice of the lamb, saying; In one house it shall he eaten, neither shall ye carry forth of the Jiesh thereof out of the house. For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is im- molated in the one Catholic Church. And the Divine law orders its flesh not to be carried forth abroad, because it Matt. 7, forbids that which is holy to be given to dogs. It is she alone in whom a good work is fruitfully carried on, whence Mat.20, ihgy Qj^i^ ^yI,^ I-i^jJ laboured in the vineyard received the reward of a penny. It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. .§'°2i. ^^*^e"ce also the Lord says to Moses ; There is a place by Me, and thou shall stand upon a rock. And a little after; ib. 23. / ^t-iii take away Mine hand, and thou shall see 3Iy back parts. For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine Mat. 16, presence. Of which firmness the Lord says; Upon this rock I will huild My Church. What is then in this place
Meaning of the ' hulls,' and ' rams,' and their number, 671
the saying to the friends of Job, Go ye to Job, except, Book ' Ascend ye the rock ?' What is, His face I will accept for you, ^^^^^ that folly be not imputed to you, except that which is there said. Thou shall see My hack parts ? that is, thou shalt understand the mysteries of that Incarnation which is here- after to be.
14. But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we liave said before, by ' bulls' is expressed the neck of Pref. pride; but by ' rams,' the leadership which is exercised by ^ ^^'^' heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said ; TJie ^^' ^8,
30.
congregation of the hulls amongst the kine of the people. And because they lead like flocks the people that follow them, they are sometimes called ' rams.' For rams in truth lead the flock. Whence Jeremiah says by way of reproof; Tliy princes are like rams. Because then heretics, when Lam. i, they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and 'rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices ; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.
15. But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether
>^
672 Mysteries of the number seven, or three and four.
Job 42, we multiply three by four, or four by three, we arrive at that ^—number. But we, because- we enjoy the preaching of truth bj^a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubt- less retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when I both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way ; because it rises fully and with no deficiency to the number twelve, when it both
'i.e.four perfects works by faith, and again faith by works'. The a^5 -'^^holy Apostles also, who were to l)e filled with the Spirit of
three by sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.
16. Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of tliis present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity
Gen. 2, is suggested, when the seventh day is called sanctified for
the rest of the Lord. And no evening is said to belong to
^__Jt, because the rest of eternal blessedness is confined by no
limit. Hence also it is that, on the giving of the Law, the
Ex. 20. seventh day is ordered to be one of rest, in order that eternal rest
~ ■ may be designated by it. Hence it is, that in the course of
years, the number seven multiplied seven times, with a unit
added, amounts to fifty, in order that the most holy rest of
Lev.25, the Jubilee, signifying perpetual blessedness, might be ob- served. Hence it is, that the Lord, rising again and fre-
John2i, quently appearing, is said at His last feast to have eaten
' Seven and ' eight," this life and that to come. 673
with seven disciples; because they who are now perfected in Book Him, are filled by Him with eternal refreshment. X^^^-
17. Again by the number ' seven' is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of Josh. 6, the Lord, carried round for seven days with the sound of^^~^^* trumpets, overthrew the walls of Jericho. Hence the Pro- phet says; Seven times a day have I praised Thee. And asPs. 119, signifying that he had said this for the whole and entire ^^^' season of his supplication, he says; His praise shall be ever^^'^i,^- in my tnouth. But that the whole of the present life is designated by the number ' seven' is shewn more plainly, when the number ' eight' is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. F'or hence it is that Solomon advises, saying; Give portions to seven, and also to eir/ht. 'Socles. For by the number seven he expressed the present time, ' which is passed by periods of seven days. But by the number * eight' he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord's day, which, as following the seventh day, that is, the Sabbath, is found to be the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said ; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judg- ment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully dis- charged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number ' seven' signifying temporal things, and the number 'eight' eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an Acts i,
674 ' Seven' indicates the ivhole Catholic Church.
Job 42, upper room. For fifteen is made up of seven and eight, and \]
'- — if in counting from one to fifteen we mount up by adding |i
the sums of the numbers together, we reach the number a 'A hundred and twenty. By this eff'usion of the Holy Spirit j-j they learned in truth both to pass through with endurance J things temporal, and eagerly to seek after those that are h eternal.
18. Again, by the number 'seven' is designated the whole Rev. I, body of Holy Church. Whence John in the Apocalypse ^ ■ writes to seven Churches : but what else but the Church universal did he wish to be signified by them ? And in order \.>^ that this universal Church might be signified to be full of
2 Kings the Spirit of sevenfold grace, Elisha is described as having ' ' breathed seven times over the dead child. For the Lord, coming to a lifeless people, opens his inouth seven times, because He confers on it in His mercy the gifts of the Spirit of sevenfold grace. Because then the whole body of Holy Church is typified by the number ' seven,' let the friends of blessed Job come to him, and offer the whole burnt offering commanded by God. But let them guard with all watchful- ness the mysteries of the number seven ; in order, namely, that they who are living without may first unite themselves to the general body of Holy Church, and then at length seek ;i pardon for the guilt of their former pride. Let them offer for their fault seven sacrifices, because they receive not the washing away of their guilt, unless by the Spirit of seven- fold grace they are united to that universal peace, from which they had been cut off". Let it be said then. Take tinto you seven bulls, and seven rams, and go to My servant Job, and offer for yourselves a whole burnt offering. But My servant \\ Job shall pray for you; his face I will accept, that folly be \\ ,y not imputed to you. As if it were plainly said to heretics on
4^^ their return ; Unite jourselves to the universal Church by
the humility of penance, and obtain from Me through her \i prayers that pardon, of which of yourselves ye are not worthy: i ( for when through her ye learn to be truly wise, ye are the i :* first to blot out before Me the foolishness of your wisdom.. 1 1 It follows; I
Ver. 8. For ye have not spoken before Me the thing which i ji is right, like My servant Job. \
The sentence repeated, JoVs prayer accepted. 675
19. The Lord used these words a little before, and vet He Book again repeats and adds the same words. What is this, ex- ^^^^' cept that, by again re]:)eating, He confirms the sentence which ^^* He had already pronounced in judgment ? And, in order
that the righteousness of blessed Job and the unrighteous- ness of his friends might be the more manifestly displayed, the praise of the one and the reproof of the other is brought Ibrward by a repetition of the words, so that by being repeated outwardly, it might appear how firmly fixed they are held within. For when the king of Egypt had known in two visions the fearful seasons of the coming famine under the I figure of kine and of ears of corn, he heard by the voice of I the holy interpreter; For tliat thou hast seen a second time Gen.41, \j 1 a dream pertaining to the same thing, it is a token of the^'^' certainty. From which it is plainly collected, that whatever is repeated in the word of God, is more strongly confirmed. I But since v.e have heard what the Judge has decreed, let us ! hear also what they do who are convicted. It follows;
Ver. 9. Therefore Eliphaz tlte Themanite,ancl Ualdad the Si(hite,and Sophar the Naamathite, ivent and did accord- ing as the Lord had spoken to them: and the Lord accepted the face of Job.
20. We say nothing concerning the interpretation of these x. names, because we remember that we discussed it at greater length in the beginning of this work. But it must be noticed,
! that the order of the pardon they received is so carefully observed, as had been announced, that the Lord is said to .
have accepted in their sacrifices not their face, but the face of blessed Job. But, because whoever endeavours to inter- cede for others, promotes still more his own interest from this very love, it is rightly subjoined ;
Ver. 10. The Lord also was famed at the penitence of Job, tvhen he prayed for his friends.
21. For he is before shewn to have been heard in behalf xi. I of his friends, when the circumstance, which we before
mentioned, is stated; TItey did according as the Lord had spoketi, and the Lord accepted the face of Job. But when it is immediately observed, The Lord also uas turned at the penitence of Job, when lie prayed for his friends; it is
676 JoUs charity. His losses doubly repaired.
Job 42, plainly shewn, that a penitent has deserved to be heard the
'- — more quickly in his own behalf, the more devoutly he has
interceded for his friends. For he makes his prayers more powerful in his own behalf, who offers them also in behalf of others. For that sacrifice of prayer is more willingly re- ceived, which, in the sight of the merciful Judge, is flavoured with love for one's neighbour. And a person then truly adds to its amount, if he offers it even for his enemies. For hence is that, which the Truth Who is our Teacher says ; Luke 6, Pray for Ihem that persecute and calumniate you. Hence ^- , again He says, When ye shall stand to pray, forgive if ye 11, 25. liave ought against any, that your Fattier also Who is in heaven may forgive you your sins. But how much he obtained for himself, who interceded for others, is imme- diately pointed out, when it is subjoined,
Tlie Lord added all tliat liad been to Job, twofold. xii. 22. He received twofold all that he had lost, because through the tenderness of the merciful Judge the assistance of consolations far surpasses the loss of our temptation. But the temptation tries us less than the reward consoles us ; in order that he, who used from the weight of the blow to consider that he had suffered some heavy trial, may learn I j^ J. from the recompense he has earned', that what he endured butionis yvas but light. Whence it is said also to afBicted Judaea; 18.54 7. -'^or a small mome)d liave I forsaken tltee, and in great mercies will I gatlier tliee. But sometimes the measure of consolation is dispensed in proportion to the weight of af- Ps. 94 fliction. Whence it is written elsewhere. According to the ^^' multitude of my sorrows in my heart, Tliy comforts have rejoiced my soul. For he, who exclaims that he had been made joyful according to the multitude of his sorrows, points out that he was consoled in the same measure as he had been afflicted. But the reader is not slightly instructed, if he considers the very oi'der of the remuneration. For cor- rection follows excess, penitence correction, pardon peni- tence, gifts pardon. But because he who had been smitten by permission of Divine Providence, was afflicted also by the words of his friends, when he is consoled by the gifts of the Divine mercy, he deserves to be cherished also with human
Presents of Job's Brethren. Allegory indicated. 677
love ; ill order that to him, whom the sorrows and ad- Book
varsities of pains wounded on every side, the joys of consola- '
tion may on every side correspond. Whence also it is added, Ver. 11. But there came to him all his brethren, and all his sisters, and all that knew hi^n before, and did eat bread with him in his house, and moved the head over him.
23. What is designated by the eating of bread but charity, xiii. and what by the moving of the head but admiration ? But it
is well subjoined,
And comforted him over all the evil that the Lord had brought upon him.
For to console the grief of one that had been smitten, is to rejoice with him on his pardon after he had been smitten. For the more a person is seen to rejoice on the restoration of his neighbour's health, the more does be give proof that he had grieved at its loss.
And tJieij gave him each one sheep, and one earring of gold.
24. Although all these things are truly stated according to xiv. the history, we are yet compelled by the very gifts which were offered to go back to the mystery of allegory. For we ought not to hear in a listless manner that they offered a sheep, and a single one, and a golden earring, and a single one. And if perhaps it is not wonderful in the mere letter why the sheep which was offered was one, yet it is very- wonderful why the earring was one. But what reference
has a sheep to an earring, or an earring to a sheep ? We are compelled therefore, by the very definiteness' of the 'fine, gifts, to examine in the mysteries of allegory the former statements also, which we have run through and treated superficially according to the mere history. Because there- fore Christ and the Church, that is, the Head and the body, are one person, we have often said that blessed Job some- times typifies the head, sometimes the body. Preserving then the truth of the history, let us understand that as performed under the type of the Church, which is written. The Lord added all that had been to Jab twofold. For though Holy Church now loses many by the stroke of temptation, yet in the end of this world she receives those things that are her own, twofold, when, having received the Gentiles in full
678 'Double recompense, in body and soul.
Job 42, number, all Judaea also which shall then bo found, agrees to
■„ ^^' run to her faith. For hence it is written, Until the fulness Kom.ll, 25,26. of the Gentiles should come in, and so all Israel should be
Mat.i7, gfjf.fj^i Hence the Truth also says in the Gospel, Elias
shall come, and he shall restore all things. For now the
-^- Church has lost the Israelites, which she was unable to
convert by preaching, but when, at that time, on the
preaching of Elias, she gathers together as many as she
shall have found, she receives as it were in fuller measure
that which she has lost.
25. Or certainly, for Holy Church to rejoice over each of us at both the blessedness of our soul, and the incorruption of our body, is for her to receive double at her end. For hence is that which is said of the Elect by the Prophet,
Is.61,7. /;y, their land they shall 2>ossess the double. Hence it is that the Apostle John says of the Saints who were seeking
Rev. 6, for the end of the world ; White robes were given, unto every one of them one, and it was said unto tliem that they sliould rest yet a little season, until the number of their fellow- servants and of their brethren should be filled up. For as
Pref. ^e have said a great way above, the Saints receive a single
^ ^^' garment before the resurrection, because they enjoy the
^"'happiness of their souls alone ; but in the end of the world
they are about to have, each of them, two, because, together
with blessedness of mind, they will possess also the glory of
the flesh.
26. But these words which are subjoined attest that they rather announce the conversion of the Jewish people at the end of this world. For it is added; There came to him all his brethren, and all his sisters, and all that knew him before, and did eat bread icith him in his house. For then do His brethren and sisters come to Christ, when as many as shall have been found of the Jewish people are converted. For from that people He took the substance of His flesh. His brethren and sisters therefore then come to Him, when from that people which is united to Him by kindred, either those who are about to be strong, as brethren, or weak, as sisters, flock to Him with devout congratulation through the
4^/ knowledge of the Faith. They then set forth in His house
a banquet of most crowded festivity, when they no longer
Job's ' brethren,' the Jews at last converted. 679
despise Him as a mere man, and, mindful of iheir relationship, Book
rejoice together in cleaving to His Godhead. They then — '
eat bread in His house, when they put aside the observance of the letter which is inferior, and feed, as it were, on the marrow of the grain of mystical teaching in Holy Church. But it is well subjoined; All who knew him before. For they knew Him before. Whom they scorned in His Passion as if unknown to them. For no one who completely learned the Law was ignorant that Christ would be born. Whence even Herod the king, when alarmed by the coming of the Magi, endeavoured to enquire diligently of the priests and rulers, where they knew Christ would be born ; to whom they immediately answered; In Bethlehem of Judah. They Matt. 2, therefore knew Him before. Whom they knew not, when they despised Him at the time of His Passion. And both their former knowledge and their subsequent ignorance is well and briefly signified by the dimness of Isaac. ForGen.27, when he was blessing Jacob, he both foresaw what would afterwards happen, and knew not who was standing before him. Thus in truth was the people of the Israelites, which received the mysteries of prophecy, but yet had eyes which were dim in contemplation, because it saw not Him when present, of Whom it foresaw so many things in the time to come. For it was unable to see Him when standing in its presence, the might of Whose coming it had long before announced. But, behold ! they come at the end of the world, and recognise Him Whom they knew before. Behold! they eat bread in His house, because they feed on the grain of sacred doctrine in Holy Chmxh, and shake off all the insensibility of their former torpor. Whence it is subjoined; And they moved the head over him. For what is under- stood by the head but the ruling power' of the mind? As is Pj"""*" said by the Psalmist; Thou hast made fat my head ttith oil. Ps.23,5. As if it were ])lainly said, Thou hast watered with the unction of charily my mind which is dried up in its thoughts. The head therefore is moved, when the mind, smitten with dread of truth, is roused from its insensibility. Let the kinsmen^ then come to the banquet, and having shaken off^ paren- their drowsiness, let them move their head ; that is, let those who are connected with our Redeemer in the flesh, enjoy at
G80 Christ whole after His Passion, His Body after its low estate.
I Job 42, last the refreshment of the word by faith, and lose the hard-|
— li^ ness of their former insensibility. Whence it is well said byj Hab, 3, Habakkuk; His feet stood, and the ear this moved. For the! earth is doubtless moved when the Lord stands, because when He imprints on our heart the footsteps of His fear, every earthly thought in us trembles. In this place, there- ; fore, to move the head, is to shake off the immoveableness of' the mind, and to approach to the knowledge of the faith by the steps of belief
27. But because Holy Church suffers now from the estrangement of the Hebrews, and then is relieved by their conversion, it is rightly subjoined; And comforted him over all the evil that the Lord had brought upon him. They, namely, console Christ, they console the Church, who repent of the error of their former unbelief, and abandon the depra- vity of life by which they had opposed the teachers of the ti'uth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to endure labour in setting forth the truth, but to find no fruit of our labour from the conversion of our hearers? But the subsequent progress of their hearers is on the other hand a great consolation to preachers. For the J profi- conversion of a learner' is a consolation to his teacher. And cientis. ^j -g ^^ |jg observed that they would not console him when exposed to the scourge, but that they come to console him after the scourge ; doubtless because the Hebrews, despising at the time of His Passion the preaching of the faith, dis- dained to believe Him to be God, Whom they had proved to be a man by His death. Whence the Lord says by the Ps. 69, Psalmist, / looked for one to lament with 3Ie, and there was none; I sought for one to comfort Me, and I found none. For He found no one to comfort Him in His Passion, because in His contempt of death He endured even His very enemies, for whom He came to death. After his scourging, then, his neighbours come to console him ; because the Lord now also suffers in His members, but in the last limes all the Israelites flock together to the faith, on hearing the preaching of Elias, and return to the protection of Him from Whom they had fled; and then is celebrated that splendid banquet by the manifold assemblage of the people. At that time Job is shewn, as it were, to be in health after his scourging,
The ChurclCs restoration. '■Earrings' of ohecUence offered. 681
when, to those who are converted and believe, the Lord is Book
by the certainty of faith known to live, after His passion and-^^^^'
resurrection, immortal in the heavens. At that time Job is as
it were seen to be rewarded, when in the power of His
Majesty He is believed to be God, as He is, and those who
before resisted Him are seen to be subjected to the faith.
Let the believing Hebrews therefore assemble together at
the end of the world, and offer, as if to Job in health, the
, vows of their oblations to the Redeeiner of mankind in the
; I power of His Godhead. Whence it is also well subjoined ;
[ I And they gave him each one sheep, and one earring of gold.
, I What is designated by a ' sheep' but innocence, what by an
i' earring' but obedience? For by a sheep is expressed an
innocent mind, but by an earring, hearing adorned with the
grace of humility.
; 28. But because a fit opportunity has offered itself for ; setting forth the virtue of obedience, let us examine into it with somewhat more attention and care, and point out how •great is its merit. For obedience is the sole virtue which implants other virtues in the mind, and keeps them safe when planted. Whence also the first man received a precept I to keep, to which if he had willed obediently to submit jhimself, he would attain without labour to eternal blessed- 'ness. Hence Samuel says; For obedience is better //<«» j^Sam. victims, and to hearken rather than to offer the fat of 23'. rams, because to rebel is as the sin of witchcraft, and to refuse to obetj as the sin of idolatry. For obedience is ijustly preferred to victims, because by victims the flesh of 'another, but by obedience our own will, is offered up ; a [person therefore appeases God the more quickly, the more jhe represses before His eyes the pride of his own will, land immolates himself with the sword of the commandment. And on the other hand, disobedience is said to be the sin of witchcraft, in order that it might be pointed out how great a virtue is obedience. It is shewn therefore the better from its opposite what is thought in its praise. For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an un- believer, though he seem to be a believer'. Hence it is said by ' fi^ehs VOL. III. Y y
682 Adam's disobedience repaired by obedience of Chri.st.
Job 42 Solomon in speaking of obedience ; An obedient tnan speaketh ^^- of victories. For an obedient man in truth speaketh of
28.°^ 'victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart. Hence
John 6, the Truth says in the Gospel ; Him that cometh to 3Ie I will ' not cast out, for I came down from heaven, not to do 3Iine own will, hut the will of Him that sent 3Ie. For what ? if He wei-e doing His own will, would He have rejected those who come to Him ? But who can be ignorant that the will of the Son differs not from the will of the Father ? But since the first man went forth from the joy of Paradise, because he wished to do his own will ; the second Man coming for the redemption of men, when He shews that He does the will of the Father, and not His own will, taught us to remain firm within. When therefore He does not His own will, but that of the Father, He casts not out those that come unto Him, because, while by His own example He brings us under the rule of obedience, He closes against us
John 5, the way of escape. Hence again He says ; / can of 3Iine own Self do nothing ; but as I hear I judge. For obedience is enjoined on us to be observed even to death. But if He judges as He hears, He obeys also at that time when He comes as Judge. Lest then obedience to the end of our life should a^^pear wearisome to us, our Redeemer points out that He practises it, even when He comes as a Judge. What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even i when He recompenses the obedient.
29. But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good ; in order that his conduct might be more truly virtue, the more humbly he shewed that he was subject to his Maker, by forbearing what was good. But
Gen. 2, it should be observed that it is there said, Eat ye of every
16. 17. 5 ^ ./
' Hou> the man's owmvill should go with obedience. 6F3
Wee of paradise, but touch ye not of the tree of knowledge of Book good and evil. For it is necessary that he who forbids those ^^^^- under him one good thing, should concede many, lest the mind of the person who obeys should perish utterly, if it is [famished from liaving been entirely shut out from all good jthings. But the Lord granted all other trees of Paradise for ifood, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.
30. But because sometimes worldly advantages, and some- times worldly losses, are enjoined on us, it should be espe-
Icially understood that sometimes if obedience has something of
lits own, it is none at all, but sometimes if it has not something
of its own, it is a very paltry obedience. For when success
I in this world is enjoined, when a higher rank is commanded
to be taken, he who obeys these commands makes void for
[himself the virtue of his obedience, if he is eager for these
jthings with longing of his own. For he guides not himself
I by the rule of obedience, who in attaining to the good things
{ of this life gives way to his own natural desire of ambition.
Again, when contempt for the world is enjoined, when the
endurance of reproaches and insults is commanded us, unless
the mind desires these things of itself, it diminishes the merit
of its obedience, because it descends reluctantly and against
its will to those things which are despised in this life. For
obedience incurs loss, when its own consent does not in a
measure accompany a mind in submitting to the reproaches
of this world. Obedience then ought both in adversity to
have something of its own, and again in prosperity to have
: nothing at all of its own ; in order that in adversity it may
I be more glorious, the more it is united even in desire to the
Divine ordinance, and may be more sincere in prosperity,
I the more entirely it is separated in desire from that present
j glory, which it obtains from God.
31. But we shew more clearly this value of virtue if we : mention the doings of two men of the heavenly country. I For Moses, when he was feeding sheep in the desert, was
j called by the Lord speaking to him in the fire by means of I an Angel, to take the lead in the deliverance of all the multi- I Yy 2
G84 Moses shuns glory, St. Paul courts 'bonds, both ohey.
Job 42, tude of the Israelites. But because he was humble in hisr
'- — own mind, he trembled at once at the glory of such authority
which had been offered to him, and immediately had recourse Exod. 4, to his weakness as a defence, saying, / beseech Thee, O Lordy I am not eloquent: from yesterday and the day before, since Thou hast begun to speak unto Thy servant, I am of a more:, hesitating and slower tongue. And, having put himself bid. 13. aside, he asks for another, saying; Send whom Thou icilt send, Behold, he is speaking with the Maker of his tongue, and. that he may not undertake the power of such great authority^ he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as Gal. 2, he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking icith me Barnabas and Titus ; hut I went up by revelation. And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem, For it is written that this Agabus placed Paul's girdle on his own feet, and Acts 21, said ; So shall they bind at Jerusalem the man whose girdle ib*i3 ^^''"^ ^''^' ^^^ Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem for the name Acts20, of Jesus; neither do I count my life more precious than ^^' myself. Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperit}-, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wash led on to suffering, because he gains a know- ledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for severer suffer- ings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.
32. But it must be observed, that in thfs place a sheep is
j Obedience, icith innocency, in unify. Israel restored. 685
)ffered with an earring, and an earring with a sheep; doubt- Book less because the ornament of obedience is always connected ^^^^- jwith innocent minds, as the Lord witnesses, Who says; Jit/ Johnio, \s1ieep hear My voice, and I knoiv them, and they follow Me.'^'^' No one therefore offered blessed Job an earrino- without a sheep, no one a sheep without an earring ; because, in truth, ]ie who is not innocent obeys not his Redeemer, and he can- not be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ' golden' earring, in order, namely, that in that
)bedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.
33. But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those nho come to the knowledge of the faith offer a lamb, but jnly one ; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unitv of Holy Church. For that which is ' one' cannot be divided by numbers, because also this very ' one' of which we are speaking, is not a niunber. Let them offer therefore a sheep, but only one ; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.
34. Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the peoj^le of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the clay of judgment draws near, either by the words of His fore- runner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their
a^-'
686 The Church's latter days enriched by conversions.
Job 42, oblatioii fulfxlling that which we behold already made good
'■ — in great measure, and which we believe is still to be made
Ps. 45, good in its fulness ; The dauyhlers of Tyre shall adore Him icith yifis. For then do the daughters of Tyre more fuUj adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession. And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains tlie hearts even o( "^Ihe strong ; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion. Whence it is now well subjoined;
Ver. 12. Bui the Lord blessed the latter end of Job more than his beyinniny. XV. 35. We believe that these things have taken place historically, we hope that they are to take place mystically. For the latter end of Job is blessed more than his beginning, because as far as concerns the admission of the people of Israel, when the end of the present world is pressing on, the Lord con- soles the pain of Holy Church by a manifold ingathering of souls. For then she will be the more abundantly enriched, the more clearly it becomes known that the temporal con- dition of the present life is hurrying to its close. For the Psalmist had beheld the preachers of Holy Church enriched Ps. 92, vvith the blessing of the latter times, when he said ; They shall still be multiplied in a fruiiful old aye, and shall be well patient to announce. They are in truth multiplied in a fruitful old age, because, when their life is prolonged, their strength is ever carried on to a better condition, and the gains of their merits are increased by means of the increase of their age. But they are well patient to announce, because, when preaching heavenly truths^ they endure ad- versities with greater firmness, the more abundantly they
Job's children hoxv doubled. Meaning of his flocks and herds. 687
bring back benefits for their souls by their very endurance. Book It follows ; XXXV.
Ver. 13, 14. Atid he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thotisand she asses; and lie had seven sons, and three daughters.
36. That he had had seven thousand sheep, and three xvi. thousand camels, five hundred yoke of oxen, and five hundred she asses, before the trial of his scourging, the preface of this same history points out to us. Those things which were lost through his scourging, were now restored twofold. But as many children were restored as he had lost. For he had seven sons and three daughters. But he
is now described as having received seven sons and three daughters, in order that those who had been destroyed may be shewn to be alive. For when it is said ; The Lord added all that had been to Job two/old, and yet He restored him as many children as he had lost, He also added to him a double number of children, to whom He afterwards restored ten in the flesh, but reserved the ten that had been lost, in the hidden abode' of souls. But if any one wishes, as an i vita, intellectual being, to put aside the chaff of the history, and to feed on the grain of mysteries, it is necessary for him to learn what is our opinion. For it is possible for us to understand that by these animals is designated the universal body of the faithful. For hence is that which is said by the Psalmist to the Father concerning the Son ; Thou hast put Ps. 8, 7. all things under His feet, sheep and all kine, and, moreover, the herds of the plain. Hence is it that the same Prophet, beholding the simple ones inhabiting Holy Church, says; Thine animals shall dwell therein. ^^- ^^'
37. What then do we understand by ' sheep,' but the innocent, what by ' camels,' but those who surpass the evil doings of others by the involved mass of their exuberant vices ; what by ' yoked oxen,' but the Israelites subject to the Law ; what by ' asses,' but the simple minds of the Gentiles? For that the innocent are designated by the name of ' sheep' the Psalmist witnesses, who says, But we Ps.95,7. are His people, and the sheep of His pasture. For those
688 The ' CameV typifies our Lord's humility^ or Gentiles'' sin. j
Job 42, who neglect to preserve their innocence, are not fed withl
— ^ — ^that refreshment of the spiritual pasture.
38. But by the name of ' camel' is expressed in Holy Scrip-I ture sometimes the Lord, sometimes the pride of the Gen tiles, tortuous, as it were, with a swellings excrescence from above. For since a camel bends itself of its own accord tol|'" take up its burdens, it designates not improperly the grace Ij of our Redeemer, Who, in deigning to bear the burden of ^ our infirmity, descended of His own accord from the height
Johnio,of His power. Whence He says also in the Gospel; / have power to lay down My life, and I have power to take it I up again, and no man taketh it from Me. Whence He '\
Mat.i9,also says again; It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the king- doni of heaven. For what does He mean by the name ' rich,' but any haughty person, what by the expression ' camel,' but His own condescension.? For a camel passed through the eye of a needle, when the same our Redeemer entered through the narrow straits of His passion to the suffering of death. And this passion was like a needle, because it wounded His body with pain. But a camel goes more easily through the eye of a needle, than a rich man enters the kingdom of heaven, because, unless He took on Him first the burdens of our infirmity, and shewed us the open-
'fora- ingi of humility by His passion, our haughty stubbornness would never bend itself down to His humility. Again, by the name 'camel' is designated the Gentile world, tortuous and full of sins ; as it is said by Moses, that when the day
Gen.24, ha(j already declined, Rebecca sitting on a camel beheld Isaac who had gone forth in the field, and that she imme- diately descended from the camel, and being ashamed at the sight of him, covered herself with a veil. For whom did Isaac designate, in having gone forth in the field when the day had already declined, but Him, Who, coming in this last age of the world, as if in the close of the day, went forth as it were into the field.? Because though He is invisible, "yet He shewed Himself to be visible in this world. And Rebecca when sitting on a camel beheld him, because the Church, coming forth from the Gentiles, when it was still
Various typical meanings of ' Oxen,' and ' Asses." 689
resting on its sins, and cleaving not to spiritual, but animal Book emotions, listened to Him. But she immediately descended ^^^^' from the camel, because it abandoned the sins, with which it had before been proudly elated, and was careful to cover itself with a veil,, because, on beholding the Lord, it blushed at the infirmity of its own conduct; and she, who was before carried by the camel unconstrained, is afterwards on descend- ing modestly covered. Whence it is said by the voice of the Apostle to this same Church, when converted from her former pride, as if to Rebecca descending from the camel, and throwing over her a veil; For what fruit had ije then zwRom. 6, those things ichereof ye are now ashamed?
39. But in ' oxen' is expressed sometimes the madness of the lustful, sometimes the laborious strength of preachers, sometimes the humility of the Israelites. For that by the name of ox is designated by comparison the madness of the lustful, Solomon points out. For when he had first men- tioned the wantonness of the seducing woman, he added; Immediately he folloiveth Iter, as an ox led for a victim. Prov. 7, Again, that the labour of preachers is expressed by the name
of ox, the words of the Law witness, which says; Thou shall ^^^^-
. 25 4.
not muzzle the mouth of the ox when treading out the corn. \ cor. As if it plainly said; Thou shalt not keep the preachers of^'^: the word from obtaining their stipends. Again, that the people 5, 18. of Israel is typified by the name of ox, the Prophet asserts, who says, when announcing the coming of the Redeemei*, 'Hie ox knoweth his otcner, and the ass his master^s crib. Is. i, 3. Signifying in truth by the ' ox' the people of Israel, brought into subjection to the yoke of the Law, but indicating by the ' ass' the people of the Gentiles, given up to pleasures, and more overwhelmingly brutish.
40. Under the name also of he asses and she asses is de- signated sometimes the wantonness of the lustful, sometimes the gentleness of the simple, but sometimes, as we have before said, the foolishness of the Gentiles. For that the wanton- ness of the lustful is expressed, by way of comparison, by the term he asses, is plainly declared, when it is said by the Prophet; Whose flesh is as the flesh of asses. Again, Ez. 23, because the life of the simple is typified by the name of she ^ * asses, when our Redeemer was going to Jerusalem, He is
aid to have sat on a she ass. For Jerusalem means thcMat.2i,
690 Divers classes in Holy Church signijied in the animals.
Job 42, vision of peace. What then does it signify, that ouv Lord
^ — sits on a she ass, and guides it to Jerusalem, except that
when He possesses simple minds by ruling over them, He
• sessi- leads them by His own sacred indwelling' to the vision of peace? Again, that by the name of he assas the foolishness of the Gentiles is designated, the Prophet witnesses, saying;
Is. 32, Blessed are ye that sotv upon all waters, sending in thither the foot of the ox and the ass. For to sow upon all waters is to preach to all people the fruitful words of life. But to send in the foot of the ox and the ass, is to bind the ways of the Israelitish and the Gentile people by the bands of heavenly precepts.
41. While preserving then the truth of the letter, we rightly believe that under the name of blessed Job, the people of Holy Church are designated by all these animals; in order that those things that are written, by the dispensa- tion of the Holy Spirit Which wonderfully orders all things, may both I'elate to us what has happened, and announce what is to come. Let us recognise then in the ' sheep' the faithful and innocent people from Judaea, which had been before fed with the pastures of the Law. Let us recognise in the ' camels' the simple-minded from the Gentiles coming to the faith, who before, when under sacrilegious rites, through a kind of deformity of limbs, from the foulness, that is, of their vices, appeared very hideous. And because, as we have before said, the Holy Scriptures take good care to repeat their assertions, the Israelites, who were crushed, as it were, by the yoke of the Law, can again be understood by the ' oxen.' But, as has been said, by asses, can be under- stood the Gentile people, who, when they used to bow down to worship stones, foolish!}', as it were, bent down their back, and, with no reluctant mind, served any idols whatever with brutish sense. Holy Church therefore which, when oppressed at her first beginnings with innumerable temptations, lost either the people of Israel, or many of the Gentiles, (those, namely, whom she was unable to gain,) receives double at the end ; because there springs up in her, out of each people, a multiplied number of believers. By yoked oxen preachers can also be understood. Whence, when the Lord sent them
Lukeio, forth to preach, He is described as having sent them two and two ; in order that either because there are two precepts of
Natural and Scriptural perfections of the Numbers. 691
charity, or that society cannot exist between a less number Book than two, the holy preachers might learn from the very ^^^^: mode of their sending forth, how much they should love the agreement of fellowship. By she asses, as we have before said, the minds of the simple can be designated. But Holv Church receives oxen and she asses in double number; because holy preachers, who from being oppressed with fear in the time of her temptation had hitherto remained silent, and the minds of the simple, which from being overpowered by terrors were afraid to confess her truth, now exert their voices with greater powers in confession of the truth, the more weakly they were before afraid.
42. We have briefly stated these points as typical of Holy Church. But how they serve to set forth the Head of this same Holy Church, we remind you that we have stated at greater length in the beginning of this work. Whoever therefore is anxious to be more fully satisfied on these points, should deign to read the second book of this work. But if we are now asked to discuss the number of tlie animals, why a thousand yoke of oxen, or a thousand she asses, and six thousand camels, and fourteen thousand sheep, are men- tioned ; we can state briefly, that in secular knowledge the number thousand is considered perfect, because it is the solid square of the number ten. For ten times ten are a hundred, which though a square, is a plane figure. But in order that it may rise in height and become solid, the hundred is again multiplied by ten, and becomes a thousand. But the number six is perfect, because it is the first number which is made up of its several parts, that is, its sixth, its third, and its half, which ai;e one, and two, and three, and these added together become six. Nor is any other number found before six, which, when it is divided into its several parts, has its whole amount made up. But because we transcend all this knowledge, by advancing through the loftiness of Holy Scripture, we there find the reason why the numbers six, seven, ten, and a thousand, are perfect. For the number six is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first. The number seven is perfect therein, because every good work is performed with seven virtues
692 Special meaning of the numbers of JoUi, cattle.
Job 42, through the Spmt, in order that both faith and works may '- — be perfected at the same time. The number ten is perfect
therein, because the Law is included in ten precepts, and no fault is forbidden fiuther than by the ten words, and as the Mat.20, "Pi^iflj relates, the labourers in the vineyard are rewarded with a denarius. For in a denary three are joined to seven. But man, who consists of soul and body, consists of seven qualities. For he flourishes in three spirituall}^ and in four bodily. For in the love of God he is excited in three qualities spiritually, when it is said to him by the Law ; Mat.22, jjiQii shall love the Lord thy God with all thy mind, and uith all thy soul, and with all thy strength. But he con- sists of four qualities bodily ; because, namely, he is com- posed of hot and cold, of moist and dry matter. Man therefore who consists of seven qualities is said to be rewarded with a denarius, because in that attainment of the heavenly country our seven are joined to the eternal Three, in order that man may enjoy the contemplation of the Trinity, and, by the reward of his work, live as though made perfect by a denarius. Or certainly, because there are seven virtues in which we toil in this life, and when the contemplation of the Trinity is granted them as a reward, the life of those that toil is rewarded with a denarius. But every one who is perfect receives a denarius even in this life, when he unites to these same seven virtues, faith, hope, and charity. The number thousand is also considered as perfect in Holy Scriptui'e, because universality is designated by its Ps. 105, appellation. Whence it is written ; The word which He commanded to a thousand generations. For since it cannot be believed that the world can be extended to a hundred generations, what else is set forth by a thousand generations but the whole number of generations.'' Blessed Job there- fore received fourteen thousand sheep. For since in Holy Church the perfection of virtues extends to both sexes, the number seven is doubled therein. And six thousand camels ; because they receive therein the plenitude of their work, who were before cut off from her by the filthiness of their sins. He received also a thousand yoke of oxen, and a thousand she asses, because she exalts Israelites and Gentiles, learned and simple, after the falls of temptations,
Number of Job'' s children. Names of his daughters. 693
to the height of perfection. He i-eceived also seven sons Book and three daughters, because to the minds of those whom ^^-^^- she had begotten with seven virtues, she adds faith, hope, charity, to complete their perfection, in order that she may the more truly rejoice in her offspring, the more she con- siders that there is no virtue Avanting to her faithful ones. But because we hav^e run over these points briefly, let us now turn to examine also the names themselves of his daughters. It follows,
Ver. 14. And he called the name of one Dies, and the name of the second Casia, and the name of the third Cor- tnistibii.
43. Because these names are derived from virtues, the xvi. translator appropriately took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue. For who can be ignorant that Dies and Casia are Latin words ? But in Cornustibii, (though it is not corniis but cornu, and the ])ipe of singers is called not tihium but tibia,) I suppose lie preferred, without keeping the gender of the word in the Latin tongue, to state the thing as it is, and to preserve the peculiarity of that language from which he was translating. Or because he compounded one word out of the two, [cornit, and tibia,) he was at liberty to call both words, which are translated in Latin by one part of speech, whatever gender he pleased. What is the reason then that the first daughter of Job is said to have been called Dies, the second Casia, but the third Cornustibii, except that the whole human race, which is chosen by the kindness of its Creator, and by the mercy of the same Redeemer, is designated by these names ? For man as he was made shone as bright as the day (dies), because his Maker overspread him with the splendour of innate innocence. But when he fell of his own accord into the darkness of sin, because he deserted the light of truth, he concealed himself as it were in the night of error ; because he is elsewhere said to have followed a shadow. Ps. 39, But because the bounteousness of His goodness failed not our Maker, even in spite of the darkness of our iniquity. He afterwards received him by a mightier redemption from his error, whom He at first mightily created for righteousness. And
694 ' Jemima,'' ' T)ay^ oriifmnl perfection. ' KeziaP
Job 40, because he wanted, after his fall, the strength of his original
'■ — creation. He supported him against the inmost assaults of
His opposing corruption with the manifold virtues of His gifts. And these virtues of those ^ho are advancing are doubtless fragrant, in the discernment of other men, as if with sweet odours. For hence is that which is said by 2 Cor. Paul, We are unto God a sweet savour of Christ. Hence ' ^ * it is that Holy Church, having scented a kind of fragrant sweetness in her Elect, speaks in the Song of Songs, saying, Sol. While the king is at his repose, my spikenard gave forth its 12. odour. As if he plainly said, As long as the king is con- cealed with himself from my sight in the rest of the heavenly 1 exer- retreat, the life of the Elect is regaled * with wonderful odours of virtues, in order that as it still beholds not Him Whom it seeks for, it may burn the more ardently with desire. For the spikenard gives forth an odour, as the king is taking his repose, because when the Lord is I'esting in His blessedness, the virtue of Saints in the Church supplies us with the delight of great sweetness. Because then the human race shone bright, on its creation, with the light of innocence, and afterwards, when redeemed, scattered the odour of sweetness by the exercise of good works, the first daughter is rightly named Dies, and the second is not unfitly named Casia. But she is well called Casia who is spread abroad with so strong an odour of a sublime life. For man, in his very beginning, in which he was created righteous, needed not such great virtues as he now requires. Because if he wished to remain as he had been created, he would have been able without difficulty to overcome his enemy placed without. But after that the adversary, through man's con- sent, has forced his way into his inmost parts, he is now cast out with greater labour as conqueror, who would, when still an assailant, be repulsed without difficulty.
44. For many qualities now need to be displayed, which were not necessary in Paradise. For now we require the virtue of patience, laborious instruction in learning, chasten- ing of the body, assiduity in prayer, confession of faults, a deluge of tears ; none of which man wanted in truth on his creation, because by his very creation he enjoyed the blessing of salvation. For a bitter cup is held out to a sick man.
Perfume of sanctity. ' Kerenhappuch,'' songs of joy. 695
that he may be restored to a state of health by the removal Book of disease. But a man in health is never ordered what to ^^^^' take in order to regain his strength, but what to avoid, lest he should be ill. We therefore display now greater zeal when we do not preserve the health we possess, but endeavour to regain that which we have lost. And because all these efforts for our restoration, are supported by great opinions in Holy Church, the name of the second daughter justly smells as cassia; in order that, as the first daughter existed as 'the dayi' through the dignity of her creation, the second may i Dies, be ' cassia' through the fragrance of strength by the grace of redemption. Whence also it is said by the prophet to the same Redeemer on His coming; Myrrh and amber andPs.45,S. cassia come from Thy garments, from the ivory steps, out of which the daughters of kings have delighted Thee in Tliine honour. For what is designated by the name of myrrh, amber, and cassia, except the sweetness of virtues } What is expressed by the ivory steps, except the ascent of proficients, which shines with great strength ? Our Redeemer, therefore, when He comes, uses myrrh, amber, and cassia in His garment, because He scatters forth from His Elect, with whom He mercifully arrays Himself, the fragrance of the myrrh of virtue. And in them this odour is led on by ivory steps, because, in them an opinion of their virtues arises not from the show of pretence, but from the ascent of true and solid deeds. But it is well subjoined ; Out of which the daughters of kings delighted Thee in Thine honour. For holy souls, which had been brought forth by the ancient fathers to the knowledge of the truth, delight their Redeemer in His honour, because they claim nothing to their own credit from all that they do well. But because the human race in its third condition, even when new fashioned for the resurrection of the flesh, is engaged in that concert of eternal praise, the third daughter is called Cornustibii. For what is expressed by ' Cornustibii' but the song of those that rejoice? For there is that truly fulfilled which is now said by the Prophet ? Sing unto the Lord a new song. It is there truly P«- 149, fulfilled, where the song of praise to God will be sung no longer by faith, but in a contemplation of His Person. There does our Creator receive from us the true songs of His
696 Inu'ard beauty of sanctity in Holy Church.
Job 43, praises, Who both made the human race 'Dies' by creating
'- — it, ' Casia' by redeeming it, and * Cornustibii' by taking it
to Himself. For we who were ' light' when created, and are now ' casia' by having been redeemed, shall at last be ' cornus- tibii' when engaged in the exultation of eternal praise. But before the Bride comes to the marriage chamber, she casts off from herself all filthiness of life, and preparing herself for the love of the Bridegroom, adorns and arrays herself with the beautifyings of virtues. For she studies to approve herself to the judgment of the inward Judge, and from being exalted in her inmost desires, to transcend the filthy habits of human conversation. Whence it is also well subjoined concerning the same daughters of blessed Job ;
Ver. 15. But in all the land were no women found so fair as the daughters of Job.
xviii. 45. For the souls of the Elect surpass, by the comeliness of their beauty, all the human race which lives after the fashion of men on the earth : and the more they slight themselves by outward affliction, the more truly do they array themselves within. Hence it is, that it is said by the Psalmist to Holy Church, which is adorned with the beauty
Ps. 45, of the Elect; The King hath greatly desired thy beauty.
Vis ^^ whom it is added a little after; All the glory of this daughter of kings is from within. For if she sought glory without, she would have no beauty within, for the king greatly to desire. And although many shine therein with the beauty of virtues, and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things, being conscious of their own weakness, are embraced in the bosom of her gentleness. For these, as far as they possess strength, avoid sins, although they do not fulfil higher excellencies as far as they desire. Yet God graciously receives them, and admits them to Him- self in proportion to the recompense they deserve. Whence it also follows ;
And their father gave them inheritance among their
brethren.
xix. 4^- Because then of the merit of the perfect they are said
to be beautiful ; but as being a type of the imperfect they
also receive, as if they were weak, an inheritance among their
Joh ^ full of days ^ well spent, and so abiding. 697
brethren. For the practice of life in former times admitted Book not females to obtain an inheritance among males, because ^^^^' the severity of the Law, selecting the strong, and despising the weak, studied to sanction what was strict rather than what was merciful. But on the coming of our gracious Redeemer, let no one who is conscious of his infirmity despair of obtaining the inheritance of the heavenly patri- mony. For our Father has granted to women also a right of succession among males, because amid the strong and per- fect He admits the weak and humble to the lot of the heavenly inheritance. Whence the Truth Itself says in the Gospel; In My Father's house are many mansions. ForJohnU, there are in truth many mansions with the Father, because in that equal life of blessedness each one obtains a different place according to his different desert. But he feels not the losses of this disparity, because that which he has received is quite sufficient for him. Sisters therefore come to an in- heritance together with their brethren, because the weak are admitted thither together with the strong ; in such wise that if any one through imperfection shall not be the highest, he may not through humility be shut out fi-om his lot of the inheritance. And these mansions Paul well teaches us are apportioned to each one according to his merits, when he says ; There is one glory of the sun, and another glory of the i Cor. moon, and another glory of the stars; for star differeth from ^^' *'• star in glory. It follows ;
Ver. 16. and last. But Joh lived after these scourges a hundred and forty years, and saw his sons, and his sons' sofis, even to the fourth generation, and he died an old man, and full of days.
47. In Holy Scripture a person is not easily recorded as xx. ' full of days,' unless he is one whose conduct is praised in
the same Scripture. For he is in truth void of days, who, even if he has lived ever so long, has wasted the time of his hfe in vanity. But he, on the other hand, is said to be 'full of days; whose days pass not away and come to nought, but by the daily reward of good works, are treasured up with the just Judge, even after they have been passed.
48. But because there are some who wish to mterpret these things also as typical of Holy Church, (whose wishes
VOL. III. Z Z
698 Holy Church sees children born to her children.
Job 42, we must the rather obey, the more we must also rejoice at 1— their spiritual understanding,) if we multiply fourteen by ten,
we come to the number one hundred and forty. And the life of Holy Church is rightly reckoned as made up of ten and four, because by keeping both Testaments, and living both according to the ten commandments of the Law, and the four books of the Gospel, it is carried on to the height of perfection. Wlience also, though the Apostle Paul wrote fifteen Epistles*, yet Holy Church does not retain more than fourteen, in order that the illustrious teacher might shew by the very number of his Epistles, that he had searched out the secrets of the Law and of the Gospel. But blessed Job is well said to * live' after his scourgings, because Holy Church too is first smitten with the scourge of discipline, and afterwards strengthened by perfection of life. And she beholds also her sons, and her sons' sons even to the fourth generation, because in this life, which rolls on through four seasons in the year, she beholds children daily born to her, by the mouths of preachers even to the end of the world. Nor is it inconsistent with the truth to say that times are designated by generations. For what is each succession but a kind of offshoot of a race ? And when the butler of the king of Egypt had seen a dream which was throwing Gen. 40, out three shoots, Joseph, who was endowed with the solution ' of dreams, declares that the three shoots designate three days. If therefore the space of three days is expressed by three shoots, why should not also the four seasons of the year be typified by four generations? Holy Church, therefore, be- holds her sons, when she beholds the first progeny of the faithful. She sees her sons' sons, when she beholds that sons are begotten to the faith by these same faithful ones. And she dies also old and full of days, because in the light, which follows as a reward for her daily doings, having laid aside the weight of corruption, she is changed into the incorruption of the heavenly country. She dies, namely,
^ He refers to the Epistle to the the Ephesians as ' to the Laodiceeans.'
Laodicffians, Col. 4, 16. which how- There is a spurious Epistle in Hutter's
ever is thought to he that to the N. Test. 12. Linguarum, and one held
Ephesians, including Laodicsea, as all by the Marcionites is rejected by
Achaia is associated with Corinth. St. Epiphanius. Ab.from Ben. Some Fatliers have quoted the Ep. to
The Church thusfutl of days. Mysteries in true History. 699
full of days, since her clays pass uot away as they glide on, Book but are made firm by the recompense of her enduring deeds. •^^^^' She dies full of days, who in this transitory state works that which passes not away. Whence it is also said to the Apostles; Labour not for the meat that perisheth, but for ^ohn 6, that uhich endureth unto everlasting life. Holy Church therefore loses not her days, even when she leaves the present life. Because she finds their lights more abundantly multi- plied in her Elect, the more cautiously and anxiously she now guards herself in them from all temptation. The Church loses not her days, because she neglects not to examine herself watchfully day by day in this life, and is not weighed down with any sloth in all things which she is able rightly to perform. For hence is that which is said of her by Solomon ; She considers the loays of her house, and eateth P^ov. not her bread in idleness. For she considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works. But she is said to ' die,' because when the contemplation of eternity has absorbed her, it makes her entirely dead to this vicissitude of her changeable- ness, so that there lives no longer within her any thing to impede the keenness of inward vision. For she then more truly beholds inward things, the more entirely she is dead to all outward things. Let us both believe therefore that this death, this plenitude of days, has taken place in blessed Job, who is in truth one member of the Church ; and let us hope that it is to take place in the whole Church together; in order that the truth of the history may be so maintained, that the prophecy of what is to take place may not be made void. For if the good deeds which we learn from the life of Saints are wanting in truth, they are nothing; if they contain no mysteries, they are of very little value. Let the life then of good men, which is described by the Holy Spirit, both shine upon us in its spiritual meaning, and yet let not its interpretation depart from belief in the history, in order that the mind may remain more firmly fixed in its under-
z z 2
700 The Author' s judgment of himself.
Job 42, standing, the more hope binds it to the future, and faith to
^^' the past, when standing, as it were, midway between them.
40, This work then being now completed, I see that I must go bacli to myself. For our mind, even when it en- dearours to say what is right, is much distracted from itself. For when we think on how our words are spoken, it takes from the perfection of the mind, because it draws it out of itself. I must therefore return from the outward utterance » curiam of words to the council chamber ' of the heart, to summon together the thoughts of my mind in a kind of council of consultation, to examine myself, in order that I may there see, whether I have either incautiously said wrong things, or right things in a wrong way. For a right thing is then rightly spoken, when he who says it, seeks by what he says to please Him alone from Wliom he has received it. And though I do not find that I have said any things that are wrong, yet I do not maintain that I have not said any at all. But if I have said any good things, by a gift from above, I profess that it is my own fault in truth that I have spoken them but imperfectly. For on returning to myself within, and putting aside the leaves of words, and the branches of sentences, when I look closely at the very root of my inten- tion, I find that I specially desired to please God thereby. But yet the desire of human praise, in some unknown secret way, blends itself with this intention with which I strive to please God. And when I discern this slowly and at last, I find that I do a thing in one way, which I knew I began in another. For the desire of human praise, secretly joining itself, and meeting with it, as it were, on the way, frequently comes up with our intention, when it is rightly commenced before the eyes of God. As food is taken indeed as a matter of necessity, but when gluttony stealthily creeps in, as it is being eaten, the pleasure of eating is blended with it. Whence it frequently happens, that we finish for the sake of pleasure the bodily refreshment we begin for the sake of health. It must be confessed therefore that a less correct intention, which seeks to please men by means of the gifts of God, sometimes insidiously accompanies our right intention, which seeks to please God alone. But if we are strictly ex-
He desires the reader's prayers. 701
amined on these points by God, what place of safety remains for Book us therein, when both our evils are purely evil, and the good ■ ' things we believe we possess, cannot possibly be purely good ? But I believe it to be worth my while, to disclose without hesitation to the ears of my brethren all which I secretly blame in myself. For since in my exposition I have not concealed what I thought, in my confession I hide not what I suffer. By my exposition I have laid open my gifts, by my confession I discover my wounds. And because in this numerous race of men, there are not wanting little ones, who ought to be instructed by my words, nor yet great ones, who are able to pity my infirmity, when made known to them; in both these ways I confer assistance on some brethren, as far as I can, and hope for it from others. The one I have told in my exposition what to do ; to the others I make known by my confession what to spare. From the one I withdraw not the healing remedies of my words ; from the others I conceal not the laceration of my wounds. I pray therefore that every one who reads these books, may confer on me before the strict Judge the solace of his prayers, and wash away with his tears every filthiness which he discover, in me. But on comparing the virtues of prayer, and of exposition, my reader surpasses me in his recompense, if when he receives words by my means, he gives me tears in return.
INDEX OF TEXTS.
|
GENESIS. |
vi.7. |
i. 603. ii. 496 |
||
|
viii, 21, |
iii. 298 |
|||
|
i. 1. |
iii. 250 |
ix. 1. |
ii, 634 |
|
|
3,6, |
i. 431 |
23. |
iii, 128 |
|
|
e,7. |
i. 549 |
25, |
iii, 161 |
|
|
7. |
iii. 250 |
xi, 7, |
i, 74 |
|
|
11. |
ii |
420, iii. 338 |
9. |
iii. 626 |
|
12. |
i. 353 |
xii. 1. |
iii. 278 |
|
|
20. |
i, 549 |
1—4. |
jii, 209 |
|
|
26. i |
.201 |
649. iii, 524 |
XV. 16. |
iii. 114 |
|
27. |
i. |
291, iii. 623 |
xviii. 1. |
i, 69 |
|
31. |
i. 628 |
2. |
i. 69, 573. iii. 265 |
|
|
ii. 3. |
ii. |
253. iii, 672 |
9, |
i,5"3 |
|
4,5. |
iii. 523 |
20. |
i, 256, ii, 434 |
|
|
7. |
ii. 381. iii. 24 |
21. |
ii, 434 |
|
|
15. |
ii, 424 |
27. i.l70,615.ii.382. iii,87. |
||
|
16, 17. |
iii, 682 |
663 |
||
|
21, 22, |
iii, 402 |
xix. 1. |
i. 69, iii. 220 |
|
|
23. |
ii. 167 |
9—11. |
i. 341 |
|
|
iii. 1. |
iii. 58, 660 |
xxii. 6—9, |
iii. 210 |
|
|
3. |
iii, 52 |
10. |
iii. 209 |
|
|
4,5. |
iii, 672 |
12. 1 |
i. 404, 524, iii. 270 |
|
|
5. i. 187 |
,283. |
iii, 58, 3J4, |
xxiii, 19, |
3. 355 |
|
609, 659, 660 |
xxiv, 64, 65. |
iii, 688 |
||
|
6. i. 283. ii. |
517. |
iii, 616, 639 |
XXV, 4. |
ill. 689 |
|
7. . |
i. |
283, iii. 153 |
27, Vulg. |
i. 256 |
|
8. |
iii. 265, 558 |
34. |
iii, 406 |
|
|
9. |
i. 71 |
xxvi, 15—18, |
ii. 239 |
|
|
12. |
i |
216, ii. 574 |
18. |
iii, 466 |
|
13. |
iii. 603 |
xxvii. 1. |
iii. 679 |
|
|
14. |
ii.518 |
6. |
ii. 9 |
|
|
15. Vulg. |
i, 63 |
25. |
ii. 9 |
|
|
17. |
i. 185 |
34. |
ii. 9 |
|
|
19. i. 106, 461. ii |
.4,49, 101, |
xxviii. 12. |
iii, 265 |
|
|
452, |
iii. 315, 475 |
20. |
iii, 43 |
|
|
23. |
i. 135 |
xxix. 15—30. |
iii. 210 |
|
|
23, 24. |
iii. 54 |
26. |
i. 360 |
|
|
24. |
ii, 53, 131 |
XXX, 37—39, |
ii, 573 |
|
|
iv. 5. |
iii. 616 |
xxxi. 30. |
iii. 413 |
|
|
4,5. |
ii, 570 |
33, |
iii, 414 |
|
|
7. LXX. |
i, 145,207 |
34, |
iii, 414 |
|
|
10. |
ii. 101 |
35. |
iii. 414 |
|
|
vi. 3. |
ii, 167 |
xxxii. 30. |
ii. 388. iii. 67 |
|
|
6. |
' |
i, 503 |
xxxiii, 14. |
i. 492 |
704
INDEX OF TEXTS.
xxxvi. 33. i. 14
xxxvii. 19, 20. i. 334
23, Vulg. i. 66
xxxix. 7, 8. iii- 210
8, 9. iii. 391
xl. 10. iii. 698
12, iii. 698
xli. 32. iii. 675
xlvi. 27. i. 144
xlix. 9. ii. 220, 358
14, 15. Vulg. i. 45
17. iii. 457
18. iii- 458 27. ii. 334
EXODUS.
i. 21. ii.ll, 12. iii.
2,4, 3. 4. 6.
14. i
iv. 10. 13. 21. V. 2. 21. vii. 1. 3. viii. 26. 26. X. 3. 13, 15. xii. 10. 46. xiii. 13. 17. xiv. 15. 21. XV. 11.
18. LXX. xvi. 3. 8. 15. xix. 3. 8. 13. 17. XX. 8 — 11. 13—16. 17. 24. xxi. 24.
33, 34. xxii. 25, 26. xxiii. 15. XXV. 29. xxvi. 1.
ii. 320 iii. 32 iii. 213 iii. 266 ii. 218 iii. 266 i. 16 231, 290. ii. 382 iii. 663, 684 iii. 684 ii. 9. iii. 345 iii. 659 iii. 332 iii. 314 ii. 9 i. 405 i. 614 i.405 iii. 461 ii. 462 iii. 670 iii. 227 iii. 70 i. 540. ii. 582 iii. 626 iii. 559 ii. 259 iii. 147 ii. 596. iii. 558 iii. 230 iii. 32 iii. 460 1.359 i. 68 iii. 672 iii. 294 iii. 295 i. 164 iii. 295 ii. 302 ii. 227 i. 395 ii. 448 iii. 129
XXXlll.
xxvi. 7.
32.
xxviii. 21.
XXX. 34—36. xxxii. 6. 7. 10.
27, 28. 52. 9. 11. 13. 14. 20. 21.
21, 22. 23.
7.
14. XXXV. 21, 23. xxxvii. 16.
xxxiv
iii. 129, 532
iii. 275
iii. 272
i. 64
i. 36
ii. 457
i.512, 540
ii. 457
i. 512
i.293
ii. 388
ii. 388
iii. 621
ii. 389
iii. 670
iii. 116
iii. 116, 670
ii. 210, 243
ii. 496
iii. 379
ii. 448
LEVITICUS.
|
i. 5. |
i. 555 |
|
6. |
i. 65 |
|
12. |
i. 555 |
|
17. |
i. 336 |
|
iii. 9. Vulg. |
i. 66. |
|
V. 6, 7. |
iii. 510 |
|
vi. 12. |
iii. 104, 105 |
|
13. |
iii. 106 |
|
xi.4. |
i. 43 |
|
10, 11. |
i. 255 |
|
XV. 16. |
iii. 24 |
|
xix. 23. |
i. 481 |
|
26. Vulg. |
i. 448 |
|
:i-v. 10. |
iii. 672 |
xxvi. 12.
ii. 352, 412. iii. 212
NUMBERS.
vi. 5. viii. 7.
24. X. 2.
5. xi. 5.
16.
20. xii. 3. xiv. 2.
6—9. xvi. 20—22.
47.
8. xix. 2 — 6.
15.
XVI
i. 125
i. 287
iii. 19
iii. 373
iii. 373
ii. 479
ii. 417
ii. 594
i. 15
iii. 460
iii. 210
iii. 210
i. 512
ii. 163
i. 355
iii. 16
INDEX OF TEXTS.
705
|
xxii. |
28. |
|
xxiii. |
10. |
|
xxiv. |
3,4. |
|
4. |
|
|
16. |
|
|
21. |
|
|
XXV |
11. |
|
xxxii. |
4,5. |
|
7. |
|
|
13. |
|
|
16,17 |
iii. 199, 266 iii. 597
ii. 211 iii. 244 iii. 117 iii. 496 i. 512 iii. 217 iii. 217
ii. 496 iii. 217
DEUTERONOMY.
V. 17—20. vi. 5. X. 12. 16. xi. 14. xiii. 3.
XV. 19.
xvi. 16.
20.
xvii. 11.
15, 16. xviii. 9. xix. 5, 6. xxii. 10. 11. xxiii, 10, 11. xxiv. 6. XXV. 4. xxxii. 1. i. 101
2. i. 505.
11.
22.
32—35.
34.
39.
40
iii. 294 i. 383. ii. 345 i. 383 iii. 270 ii. 448 ii. 404. iii. 270 i. 480 i. 395 i. 522 ii. 252 i. 498 iii. 438 i. 587 i, 44 i. 488 i. 554 iii. 579 i. 43 . ii. 300. iii. 341 ii. 300, 403. iii. 233, 340 iii. 514 ii. 341 iii. 114 ii. 58 i. 344 iii. 515
|
vii. 1 — 22. |
iii. 415 |
|
xiii. 22, 23. |
i. 285 |
|
XV. 16. |
ii.96 |
|
xvi. 30. |
iii. 319 |
|
XX. |
ii. 138 |
1 SAMUEL.
VI.
ix.
X.
xii. xiii. xiv.
XV.
xvi.
xvii
xviii.
XXIV
XXVI XXX
18.
5.
9.
10.
15.
10.
12.
2.
11.
24.
23.
2.
44.
17. ii. 359.
22, 23.
1.
2.
47.
10. 20.
25.
4.
15.
12-
13.
.16.
iii. 597 i. 315 i. 342 iii. 227, 315 iii. 406 i. 399 i.399 iii. 525 iii. 199 iii. 525 i. 514 i. 493 » iii. 405 iii. 126, 167, 650 iii. 681 iii. 211 iii. 211 iii. 634 i. 80 ii.319 i. 335 iii. 211 iii. 650 iii. 211 i. 300
2 SAMUEL.
|
42. |
ii. 331 |
i. 21. |
|
43. |
iii. 243 |
iv. 5 7. Vulg |
|
xiii. 9. |
i. 398 |
vi. 7. |
|
25. |
(bis) iii. 632 |
20. 21. 22. vii. 23. |
|
JOSHUA. |
viii. 13. xi. 11. xii. 7. |
|
|
V. 13- |
-16. iii. 220 |
11. |
|
13. |
iii. 598 |
12. |
|
vi. 12- |
-20. iii. 673 |
13. |
|
xvi. 10. |
Vulg. i. 211 |
xvi. 10. 11, 12. xxiv. 1 — 17- |
|
JUDGES. |
xix. 21, 22. XX. 9. |
|
|
iii. 1. vi. 11. |
i. 212 i. 169 |
xxiv. 10. 25. |
i. 181
i. 59
i.259
iii. 257
iii. 257
iii. 257
iii. 213
i. 161
i. 166
i. 406
iii. 125
iii. 637
i. 535
iii. 390
iii. 390
iii. 126
i. 156
ii. 179
i. 513
i. 512
706
INDEX OF TEXTS'.
I KINGS.
i. 23. iii. 16. -vi. 7. ■viii. 10, 11.
xi. 4. xiii. 1—34. 2. 4. 6. xvii. 1. xviii. 17, 18, 27. 44. xix. 4.
11,
18. xxi.2.
29. xxii. 19.
12.
2 KINGS.
i. 10. iii. 13, 14. iv. chap. 27. 35. V. 9. yi. 5. xiii. 17. xvii. 16. xix. 3. XX. 1. 17. XXV. 8.
408
445
636
362
616
iii. 48
i. 406
i. 408
i. 408
ii. 31
i. 406
i. 613
i. 612
ii. 401
i. 292
iii. 504
ill. 617
iii. 103
i. 94. ii. 388
i. 185
i. 406
i. 642
, 127, 408
iii. 674 i. 406
ii. 554 i. 367
ii. 550 i. 455 ii. 46 i. 483
iii. 404
1 CHRONICLES.
xxii. 8. xxviii. 3.
i. 410 i. 410
JOB.
|
i. 1. |
i. 32 |
|
2. |
iii. 2 |
|
5, |
i. 533 |
|
7. |
i. 76 |
|
8. |
iii. 81, 261,667 |
|
8, 9, 10. |
i. 20, 76 |
|
12. |
i. 76 |
|
19. |
iii. 552 |
|
21. |
i. 184, 400 |
|
22. |
i. 19 |
|
ii. 3. |
iii. 26, 85, 142, 261 |
|
5. |
ii. 140 |
|
6. |
iii. 662 |
|
9. |
iii. 5 |
|
ii. 9, 10. |
iii. 552 |
|
10. |
i. 184 |
|
iii. 3. |
i. 8, 178 |
|
6. |
i. 8 |
|
11. |
i. 563 |
|
11—13. |
i. 179 |
|
14. |
i. 180 |
|
iv. 10, 11. Vulg. |
i. 261 |
|
v. 13. |
i. 261 |
|
vi. 7. |
i. 8 |
|
vii. 1. |
ii. 452. iii. 36 |
|
15. |
i.7 |
|
19. |
i. 8 |
|
20. |
ii. 323 |
|
ix. 9. |
iii. 239 |
|
13. |
i.7 |
|
20. |
i. 578. ii. 323 |
|
X. 13. |
ii. 54 |
|
xiii. 2. |
iii. 27 |
|
3,4. i. 27, 160, ii. 298. iii. 4 |
|
|
xiv. 4, 5. |
i. 518 |
|
xvi. 19. |
iii. 134 |
|
xix. 24. |
ii. 358 |
|
25. |
ii. 261. iii. 3 |
|
xxi. 9. |
iii. 157 |
|
14, 15. |
ii. 234 |
|
16. |
ii. 235 |
|
xxiii. 7. Vulg. |
iii. 142 |
|
xxiv. 13. |
ii. 396 |
|
20. |
ii. 1 |
|
23, |
iii. 98 |
|
XXV, 5. |
i. 439 |
|
xxvii. 2. |
iii. 80 |
|
6. |
i. 8. iii. 26 |
|
14. |
iii. 630 |
|
xxviii. 8. |
i. 273. iii. 380 |
|
xxix. 8. |
ii. 532 |
|
9. |
i. 19 |
|
15. |
i. 533 |
|
25. |
i. 19 |
|
XXX. 1. |
ii. 406 |
|
11. |
iii. 472 |
|
25. |
i. 533 |
|
29. |
i. 32 |
|
xxxi. 9. |
i. 533 |
|
13. |
i. 19, 633 |
|
16—20. |
i. 9 |
|
17. |
i. 19, 533 |
|
20. |
i. 533 |
|
29. |
i.533 |
|
30. |
i. 633 |
|
32. |
i. 19, 533 |
|
xxxii. 1. |
iii. 9 |
|
xxxiii. 22. |
iii. 67, 73 |
|
26. |
iii. 67 |
|
32. |
iii. 88 |
|
XXXV. 14. |
iii. 102 |
|
XXX vi. 22. |
iii. 204 |
|
xxxviii. 1. |
iii. 8 |
|
2. |
iii. 5, 8 |
|
12. |
iii. 261 |
|
17. |
iii. 261 |
|
32. |
iii. 261 |
INDEX OF TEXTS.
707
|
3tl. 20. |
iii, 337 |
xvi. 2. |
i. 458, ii, 225 |
|
|
xli. 20. |
iii. 463 |
6. |
iii. 573 |
|
|
24, 25. |
ii. 308 |
7. |
i. 200 |
|
|
34. |
ii. |
242. iii. 166,312 |
xvii. 6. |
iii. 665 |
|
xlii, 5. |
ii. 388 |
7. |
iii. 521 |
|
|
7. |
i |
261, 313, ii, 142 |
8. 15, xviii, 1. 9—11, |
iii. 514, 558 iii. 181 iii, 521 ii. 304 |
|
PSALMS. |
11, i, 203, 250, ii. 20, 301. |
|||
|
iii. 202, 208 |
||||
|
i. 1. |
iii. 310 |
12. |
iii. 328 |
|
|
3. |
ii. 440 |
14. |
iii. 364 |
|
|
4. ii. |
27. |
iii, 277, 378, 436 |
27. |
ii. 242. iii. 653 |
|
5. |
iii. 116, 171 |
29. |
iii. 149 |
|
|
ii. 7. |
iii. 515 |
33, |
iii. 149 |
|
|
8. |
iii, 411 |
44, 45. |
ii. 430 |
|
|
9. |
i.377 |
xix. I. i. |
500. ii. 68, 196, |
|
|
11. |
i. 275, ii. 451 |
310, iii. 636 |
||
|
12. |
ii, 450 |
4. Vulg |
. i. 166. ii, 395, iii. |
|
|
iv. 1. |
iii, 322 |
636 |
||
|
2. |
ii. 399 |
6, |
ii. 280 |
|
|
3. |
iii. 433 |
12. |
ii.36 |
|
|
5. Tulg, |
i, 307 |
14. |
ii. 410 |
|
|
T. 3. Vulg. |
i |
462, ii. 269. iii. |
xxi. 5. |
iii. 639 |
|
34 |
9, |
i,348, ii. 195 |
||
|
7. |
ii. 320 |
xxii. 2. |
ii. 495. iii. 159 |
|
|
8. |
iii. 669 |
6, |
iii. 409 |
|
|
12. |
iii, 602 |
7. |
iii, 659 |
|
|
vi. 5. |
i. 440 |
12. |
i, 392 |
|
|
7. |
ii |
, 441. iii, 55, 613 |
15. |
i. 153 |
|
8,9. |
i, 275, 307 |
16, 17, |
iii. 628 |
|
|
vii. 2. |
i.349 |
21. |
iii. 448 |
|
|
4. |
i. 227 |
xxiii, 1, |
iii. 398 |
|
|
12, 13. |
ii, 442 |
4. |
ii. 456 |
|
|
14, |
iii. 290 |
6, |
ii. 307, 409. iii. 679 |
|
|
^iii. 2. |
i, 27. ii. 25 |
xxiv, 4. |
i. 395 |
|
|
5. |
iii. 220 |
7,8, |
iii. 416 |
|
|
6,7. |
i. 221 |
XXV, 2. |
iii. 557 |
|
|
7. |
iii, 687 |
17. |
ii. 470 |
|
|
8. |
ii, 4 |
xxvi, 2. i. |
81, 379, 430. ii. 590 |
|
|
ix. 9. |
iii. 159, 226 |
xxvii. 1. |
ii. 144, 429 |
|
|
9,10. |
ii, 488 |
4. |
i. 226. iii. 194 |
|
|
13, 14. |
ii, 416 |
xxix. 1. |
iii. 368 |
|
|
X, 3. Vulg. |
ix. |
24. i,218, ii. 77 |
3. |
ii. 400 |
|
5. |
i, 268 |
6. |
iii. 527 |
|
|
7. Vulg. |
i,268. ii. 179 |
XXX. 2, 3, |
ii. 338 |
|
|
7,8. |
iii, 601 |
xxxi. 7, 8. |
iii. 184 |
|
|
9. |
iii. 530 |
10. |
iii. 622 |
|
|
17. |
i. 75, ii. 682 |
20. |
i. 198, 248, 362 |
|
|
xi. 1. |
iii. 555 |
22. |
ii, 366, iii, 36, 222 |
|
|
2. |
iii. 473 |
24. Vulg. |
i. 195, 380. ii, 221. |
|
|
4. |
iii. 270 |
iii. 182, 269, 414 |
||
|
6. |
ii, 209 |
xxxii. 1. ). 202. |
ii. 264. iii. 414, 508 |
|
|
xii. ] . |
iii. 532 |
4. |
ii. 464 |
|
|
2. |
ii. 179, 448, iii, 74 |
5. |
i. 443 |
|
|
3. Vulg, |
i. 72 |
7. |
iii. 150 |
|
|
6. i. |
228 |
, 315. ii. 238, 332. |
9, |
iii. 151, 177, 456 |
|
iii, 275 |
xxxiii. 6. |
ii.312 |
||
|
xiii. 7. Vulg. |
ii, 369 |
7. Vulg. |
i. 501,ii. 407 |
|
|
xiy, 1. |
ii. 205, 318 |
9. |
iii. 516 |
|
|
5. |
i. 378. iii. 441 |
xxxiv. 1. |
iii. 673 |
|
|
7. |
ii. 369 |
S, |
ii. 391 |
708
INDEX OF TEXTS.
|
xxxiv. 10. |
ii. 177 |
1.16. |
ii. 15, 181, 404 |
|
16. |
ii. 279. iii. 518 |
17. |
ii. 404 |
|
19. |
ii. 199 |
li.3. |
ii. 59 |
|
20. |
i. 285. iii. 40 |
5. |
i. 179 |
|
XXXV. 5. |
i. 172 |
ii. 44. iii. 231, 328 |
|
|
6. |
ii. 429 |
14. |
ii. 99 |
|
10. |
i. 285 |
16. |
i. 153, 538 |
|
xxxvi. 6. iii |
, 202, 343, 555, 645 |
17. |
i. 537. ii. 505 |
|
xxxvii. 10. |
i, 401. ii. 285 |
Iii. 6, 7. |
i. 348 |
|
23. |
iii. 121 |
liv. 3. |
ii. 70 |
|
27. |
i, 34. ii. 111. iii. 39 |
Iv. 7. |
i.227 |
|
35, 36. |
ii. 218, 285 |
9. |
iii. 626 |
|
xxxviii. 5. |
i. 554 |
15. |
ii. 330 |
|
10. |
iii. 613 |
23. |
i. 298 |
|
12. |
i. 105 |
Ivi. 6. |
i. 63 |
|
17. |
i. 379, 564 |
7. |
ii. 300 |
|
18. |
1.564 |
Ivii. 4. |
!. 339 |
|
xxxix. 1. |
iii. 18 |
Iviii. 2. |
iii. 74 |
|
3. |
iii. 18 |
6. |
ii. 435 |
|
6. |
i. 594 |
8. Vulg. |
i. 566 |
|
6. Vulg. |
i. 594. ii. 576. iii. 36, |
lix. 3. |
i. 380 |
|
558, 692 |
10. |
iii. 594 |
|
|
9. |
iii. 29 |
Ix. 3, 4. |
ii. 442 |
|
xl. 2. |
iii. 309 |
Ixii. 10. |
iii. 658 |
|
xli. 3. |
i. 447. iii. 39 |
Ixiii. 3. |
i. 458 |
|
xlii. 1. |
iii. 389 |
5, |
i. 433. ii. 415 |
|
2. |
i. 424, 588. ii. 350. |
8. |
i.588 |
|
iii. 185, 305 |
Ixiv. 1,2. |
i. 349 |
|
|
3. |
i. 251 |
3. |
ii. 442 |
|
4. |
i. 251. iii. 377 |
7. |
iii. 633 |
|
6. |
iii. 567 |
Ixv, 11. |
i. 208 |
|
7. |
iii. 235 |
Ixvi. 18. |
ii. 550 |
|
8. |
iii. 46 |
Ixvii. 6, 7. |
ii. 351 |
|
9. |
i. 19 |
Ixviii. 4. Vulg. |
ii. 398. iii, 212, 658 |
|
xliv. 19. i. |
204. ii. 492. iii. 176, |
7. |
iii. 212 |
|
658 |
9. |
iii. 340 |
|
|
22. |
i. 423 |
10. |
ii. 4. iii. 427, 687 |
|
xlv. I. |
iii. 559 |
12. |
ii. 18 |
|
2. |
ii. 385, 395 |
23. |
ii. 459 |
|
3. |
i. 642 |
24. |
ii. 257. iii. 321 |
|
4. |
i. 39 |
30. |
iii. 671 |
|
5. LXX |
i. 367. iii. 663 |
31. |
ii. 384 |
|
8. |
iii. 695 |
Ixix. 1. |
ii. 400. iii. 362 |
|
10. |
iii. 414 |
4. |
i. 148 |
|
11. |
iii. 696 |
14. |
ii. 377. iii. 640 |
|
12. |
iii. 686 |
15. |
iii. 183 |
|
13. i. |
485. ii. 411. iii. 164, |
18. |
iii. 156 |
|
696 |
20. |
ii. 281. iii. 680 |
|
|
16. i |
. 228. ii. 357. iii. 189 |
23. |
iii. 130, 308 |
|
xlvi. 2. |
i. 497. ii. 352 |
27. |
iii. 114 |
|
9. |
iii. 602 |
Ixxii. 3. |
i. 497 |
|
10. |
i. 265, 284, 358. |
9. |
ii. 468 |
|
ii. 370. iii. 613 |
Ixxiii. 2, 3. |
i. 316 |
|
|
xlviii. 3. |
ii. 685 |
6. |
i. 268 |
|
7. |
1.206 |
7. |
ii. 215. iii. 660 |
|
xlix. 7, 8. |
11.80 |
9. |
ii. 79 |
|
10. |
iii. 157 |
18. |
ii. 285. iii. 518 |
|
18. |
i. 465. Vulg. ii. 30 |
22. |
i. 596 |
|
20. |
iii. 60, 152 |
26. |
ii. 198 |
|
1.3. |
i. 190,518.11.209, |
28. |
i.227 |
|
315, 338 |
Ixxiv. 15. |
iii. 675 |
|
|
4. |
ii. 197 |
Ixxv. 2. |
i. 621 |
|
11. |
iii. 410 |
4. |
iii. 425 |
INDEX OF TEXTS,
709
|
Ixxv. 5. |
ii. 335 |
xciv. 7. |
ii. 318 |
|
|
6. |
iii. 576 |
15. |
iii. 1 76 |
|
|
7. |
iii.576 |
19. |
iii. 676 |
|
|
8. |
ii. 306 |
xcv. 2. |
i. 442 |
|
|
Ixxvi. 3, |
iii. 602 |
4. LXX. |
iii. 420 |
|
|
4. LXX. |
iii. 209 |
7. |
iii. 398, 687 |
|
|
6. |
iii. 457 |
xcvii. 4. |
iii. 366 |
|
|
7. |
ii. 38 |
6. |
iii. 420, 555 |
|
|
lxxvii.2, 3. |
i. 368 |
xeix. 4. |
iii. 102 |
|
|
3. |
ii. 585 |
c. 3. |
iii. 9 |
|
|
10. |
ii. 651 |
ci. 6. |
ii. 155, 157 |
|
|
17. |
iii. .S34 |
6. |
ii. 262 |
|
|
Ixxviii. 1. |
i. 16 |
8. |
ii. 269 |
|
|
5. |
iii. 410 |
cii. 9. |
iii. 109 |
|
|
13. |
i. 445 |
24. |
ii. 258 |
|
|
30, 31. |
ii. 188 |
26. |
ii. 287, 382. iii. 310 |
|
|
34. |
ii. 26 |
27. |
ii. 382 |
|
|
36. |
iii. 566 |
28. |
i. 234. iii. 156 |
|
|
38. |
i. 550 |
29. |
i. 441 |
|
|
39. i. |
189, 550. ii. 167 |
ciii. I4.ii. 103 |
LXX.ii,382.iii.87 |
|
|
49, 50. |
iii. 114 |
14, |
15. |
iii. 47 |
|
57. |
iii. 255 |
15. |
i. 401. ii. 42 |
|
|
61. |
i. 484 |
18. |
ii. 181 |
|
|
Ixxix. 8. |
ii.421 |
civ. 1, 2. |
iii. 515 |
|
|
12. |
ii. 573 |
3, Vulg. |
ii. 399 |
|
|
Ixxxi. 2. |
iii. 589 |
4. |
ii. 6 |
|
|
7. |
iii. 149 |
6. |
iii. 209 |
|
|
12. |
iii. 157 |
8. |
iii. 555 |
|
|
15. |
i. 187 |
14. |
iii. 337 |
|
|
Ixxxii. 6, 7. |
i. 201 |
18. |
iii. 409 |
|
|
Ixxxiii. 13. |
ii. 274 |
20, |
21. |
iii. 237 |
|
Ixxxiv. 2. |
i. 233, 452 |
22. |
iii. 237 |
|
|
3. |
ii. 436 |
24. |
ii. 362 |
|
|
6. |
iii. 408 |
29. |
iii. 87 |
|
|
7. |
ii. 585 |
30. |
iii. 339 |
|
|
10. Vulg. |
i. 92. ii. 258 |
CV.8. |
iii. 692 |
|
|
Ixxxvi. IJ. |
ii. 451 |
18. |
ii. 191 |
|
|
13. |
ii. 54 |
cvii. 26. |
i. 517 |
|
|
15. |
ii. 496 |
33. |
iii. 336 |
|
|
Ixxxvii. Vulg. |
i. 543 |
35. |
ii. 359 |
|
|
1. |
iii. 272 |
40. |
ii. 418. iii. 479 |
|
|
2. |
iii. 599 |
eix. 23. |
iii. 462 |
|
|
xxxviii. 4. |
iii. 659 |
29. |
i. 545 |
|
|
4,5. |
iii. 318 |
ex. 1. |
i. 489 |
|
|
8. |
ii. 580 |
7. |
ii. 162, iii. 564 |
|
|
16. |
i. 368 |
cxi. 2, Vulg. |
i.337 |
|
|
17. |
iii. 362 |
3. |
ii. 365 |
|
|
Ixxxix. 1. |
i. 239 |
6. |
ii. 326 |
|
|
6. |
ii. 376, 378 |
10. |
ii. 405 |
|
|
8. |
iii. 314 |
cxii. 6. |
ii. 27 |
|
|
10. |
ii. 308 |
cxiv. 3. |
iii. 297 |
|
|
15. |
iii. 56 |
cxv. 8. |
iii. 342 |
|
|
37. |
ii. 103 |
11. |
iii. 325 |
|
|
48. |
ii. 38, 600 |
13. |
i. 237 |
|
|
xc. 6. |
iii. 337 |
cxvi. 5. |
iii. 651 |
|
|
11. |
i. 252, 591 |
6. |
iii. 216 |
|
|
xci. 3, Vulg. 4. |
i.346 iii. 513 |
11. 16. |
ii.577 i. 236, 564 |
|
|
xcii. 12. |
iii. 527 |
17. |
i.564 |
|
|
14. |
iii. 686 |
cxviii. 1. |
i. 437 |
|
|
xciii. 1. |
iii. 515 |
7. |
iii. 319 |
|
|
3. |
iii. 366 |
22. |
iii. 277 |
|
|
3,4. |
i. 502 |
27. |
Vulg. |
i. 626 |
710
INDEX OF TEXTS.
|
cxix. 6. |
ii. 322 |
cxlviii. 6. |
lu 254 |
|
|
15. |
ii. 284. iii. 121 |
cxlix. 1. |
iii. 695 |
|
|
43. |
ii. 16 |
5. |
i. 447. iii. 34 |
|
|
61. |
iii. 573 |
cl. 2. |
i. 609 |
|
|
81. |
i. 233, 462 |
|||
|
85. |
i. 375 |
|||
|
100. |
ii. 17 |
PROVERBS. |
||
|
105. |
ii. 409 |
|||
|
131. |
ii. 383 |
i.9. |
iii. 460 |
|
|
162. |
iii. 333 |
10. |
Vulg. |
i. 218 |
|
164. |
iii. 673 |
17. |
ii. 244 |
|
|
cxx. 5. Vulg. i. |
227, 424. ii. 350. |
20- |
-28. |
ii. 327 |
|
iii. 36 |
26. |
i. 525 |
||
|
6. |
ii. 350 |
26, |
27. |
ii. 338 |
|
cxxi. 1. |
ii. 264. iii. 555 |
32. |
iii. 158, 182 |
|
|
cxxv. 1. |
iii. 554 |
ii. 4. |
i. 247 |
|
|
cxxvi. 4. |
iii. 240 |
14. |
i, 332. ii. 476 |
|
|
6. |
i. 395, 606 |
iii. 5. |
ii. 552 |
|
|
cxxvii. 1. |
i. 458. ii. 8 |
12. |
i.343 |
|
|
2. Vulg. i. |
481, 605. iii. 414 |
U. |
ii. 45 |
|
|
3. |
i. 605 |
26. |
iii. 486 |
|
|
cxxix. 3. |
ii. 87 |
28. |
ii. 634 |
|
|
6. |
i. 471 |
iv. 23. |
i. |
60. ii. 423. iii. 110 |
|
cxxxi. 1. i. 227. |
iii. 192, 282, 651 |
V. 22. |
ii. 15 |
|
|
cxxxii. 9. |
ii. 144 |
Yii. 22. |
i. 43. iii, 689 |
|
|
15. |
iii. 42 |
viii. 1,2 |
, |
iii. 120 |
|
cxxxv. 6. |
i. 337 |
4. |
iii. 202, 269 |
|
|
cxxxvii. 2. |
iii. 564 |
12. |
i, 39 |
|
|
4. |
ii. 484 |
ix. 1. |
i. 28. |
ii. 306, 362. iii. 7 |
|
7. |
iii. 118 |
1— |
3. |
iii. 587 |
|
cxxxviii. 6, |
ii, 360 |
2— |
4 |
ii. 306 |
|
cxxxix. 6. |
i.590 |
4. |
iii. 651 |
|
|
8,9. |
iii. 676 |
8. |
i. 470. ii. 485 |
|
|
11. |
ii. 240 |
9. |
i.577 |
|
|
12. Vulg. |
i.243 |
17. |
i. 275 |
. ii. 262, 400, 466. |
|
15. |
i. 296 |
iii. 43 |
||
|
16. |
i.237 |
X. 19. |
i. 576 |
|
|
17. |
i. 619 |
25. |
ii. 487 |
|
|
21,22. |
i. 227 |
xi.21. |
iii. 99 |
|
|
cxl. 7. |
i.346 |
22. |
iii. 425, 463 |
|
|
10. Vulg. |
i. 87. ii. 90 |
23. |
i. 305 |
|
|
11. |
i. 411. Vulg. 576 |
29. |
ii. 448 |
|
|
cxli. 2. |
ii. 448 |
xii. 5. |
iii. 102 |
|
|
3. |
i. 413 |
15. |
ii. 425 |
|
|
cxlii. 3. |
i. 62, 367 |
21. |
i |
329, 608. iii. 469 |
|
5. |
ii. 78 |
23, |
LXX. |
iii. 341 |
|
i. 444 |
xiii. 12. |
i. 525 |
||
|
cxliii.2. ii. 373 |
. iii. 75, 304, 326 |
XIV, 3. |
iii. 81 |
|
|
6. |
ii. 366, 448 |
10. |
i. 244, 328 |
|
|
cxliv. 1. |
ii. 201 |
12. |
i. 249 |
|
|
2. |
iii. 196 |
24. |
ii. 552 |
|
|
5. |
ii. 358. iii. 397 |
26. |
i. 266. ii. 72 |
|
|
6. LXX. |
iii. 213 |
30. |
^ |
i. 310 |
|
10. |
iii. 630 |
XV. 1. LXX. |
i. 303 |
|
|
cxlv. 6. |
iii. 329 |
3. |
i. 70, 270 |
|
|
7. |
iii. 329 |
6. |
ii. 157 |
|
|
cxlvi. 4. |
i. 609. iii. 99 |
15. |
li. 72 |
|
|
cxlvii. 6. |
iii. 110,520 |
18. |
i. 304 |
|
|
8. |
iii. 337 |
19. |
iii. 400 |
|
|
9, |
iii. 383 |
xvi. 5. |
iii. 658 |
|
|
15. |
iii. 334 |
18. |
iii. 26, 110, 655 |
|
|
18. |
iii. 240 |
xvii. 3. |
iii. 181 |
|
|
cxh'iii. 5. |
i. 549. ii. 511 |
14. |
i. 264, 411 |
INDEX OF TEXTS.
711
xvii. 15. ii.321
24. ii. 450
28. ii. 24
xviii. 3. ii. 73. iii. 185
4. i. 411.ii, 10, 301
12. ii. 242
14. i. 304
17, i. 442. ii. 574.
17. Vulg. iii. 66
27. ii. 242
xix. 24. ii. 564
XX. 8. ii. 399. iii. 322, 420
24. iii. 326
27. i.456. ii. 85
30. iii. 34
xxi. 11. ii. 343
ii. 298
i. 228
5, 26. ii. 490
iii. 682
i. 337
iii. 458
ii. 178
25. i. 304
ii. 240
ii. 461
21. ii. 157
i. 598. iii. 482
31. ii. 490
ii. 229, 462
ii. 137
i. 412, 576
i. 411
iii. 5
ii, 563
i. 329, 608. iii. 409
1.302, 599. ii. 241, 327
i. 442. ii. 573
ii. 256, 451. iii. 306
16.
20.
25,
28.
30.
31. xxii. 6.
24,
28.
4.
20,
27.
30, XXV. 16.
XXlll.
XXIV.
XXVI.
, Vulg.
27.
28,
10
16. xxvii. 21. xxviii. 1.
9.
13.
14.
19. XXX. 13.
15.
17.
27.
28.
29—38.
32.
33. xxxi. 23.
24. 25. 27. 31.
ii. 490
ii. 242. iii. 166
iii. 653
ii. 351
iii. 461
i. 321
iii. 367
iii. 368
ii. 514
i. 318, 619, ii. 467, 480,
iii. 173
ii. 357. iii. 589
i. 489, ii. 492
iii. 699
i. 318
ECCLESIASTES.
i. 4.
7.
18. ii. 2.
i. 665. ii. 286
iii. 366
i. 51. ii. 366
ii, 368
11.
111. iv,
V.
vi, vii.
Vll),
IX,
14.
16.
24.
20.
12.
3.
8.
2.
4.
9.
18,
21,
23.
10.
14.
14,
1.
6.
8.
10.
18.
4.
7. , 1.
3.
4.
6.
8.
9.
9. . 5.
11.
Vulg. 19 22.
Vulg.
ii.450 i. 524 i. 177 i. 524 iii. 574 i. 449 iii. 305 i. 177 ii. 367 i.303 i, 33. ii. 431 ii, 563 iii, 507 iii, 117, 313, 525 i. 332, ii. 273 iii. 85 iii. 326 ii. 51 i, 124 1,572 i,34. ii, 422 i. 160. Vulg, i. 343 iii, 457 iii, 673 i. 437. li. 48 iii. 208 iii. 202 i. 563 iii. 55 i, 177 iii, 4G0 iii. 81
ver. 10. Vulg.
SONG OF SOLOMON.
i, 1. 2.
Ill
IV
3. 5.
7. 8, 12. 2. 3.
5. LXX. 10, 11. 1. 3.
3,4. 6. 7. 8. . 1. 2,
3. Vulg. 5,6. 8. 11. 16. .2. 6.
iii. 224
ii. 150. iii. 398
ii. 409. iii. 55, 643
ii. 351
iii. 420
iii. 403
iii, 694
i. 33. ii. 508
ii. 339, iii. 558
i. 344. iii, 633
iii, 233, 349
i, 246, 447. iii. 200
iii. 200
ii. 380. iii. 201
i. 65
i. 380
ii. 443, 451
i. 508
ii. 28. iii, 600
i. 123
iii. 61
ii.314
ii, 179
i. 507. iii. 247
i. 282. iii, 33
i. 233
712
|
2 |
INDEX OF TEXTS. |
■ |
|
|
V. 7. |
iii. 200 |
xiv. 29. |
iii. 613 |
|
11. |
iii. 638 |
xviii. 1. |
ii. 94 |
|
vi. 10. i. 197. |
ii. 273, 349, 386. |
XX. 2. |
i. 584 |
|
iii. 303 |
xxi.ll, 12. |
i. 338 |
|
|
vii. 4. |
iii. 488 |
12. |
ii. 269 |
|
12. |
ii.83 |
14. |
iii. 42 |
|
viii. 5. Vulg. |
ii. 240 |
xxiii. 4. |
i. 17 |
|
6. |
i. 608. iii. 309 |
xxiv. 16. marg. |
iii. 349 |
|
«. |
ii. 409 |
xxvi. 1. |
ii. 489 |
|
9. |
iii. 33 |
||
|
10. i. 198. LXX. i. 347. |
|||
|
ii. 453 |
|||
|
ISAIAH. |
11. LXX. |
i. 102. 402 |
|
|
14. |
ii. 298 |
||
|
i.3. |
i. 44. iii. 689 |
20. |
i. 214 |
|
14. |
ii. 304 |
xxvii. 1 Vulg. |
i. 194. ii. 313 |
|
15. |
1.537 |
2. |
i. 331 |
|
16. |
iii. 99 |
xxviii. 19. |
i. 388. ii. 26 |
|
16—18. |
i. 540 |
xxix. 13. |
iii. 566 |
|
17. 20. |
ii.23, 431 iii. 224 |
xxxii. 13. 17. |
ii. 295 i. 576 |
|
ii.2. |
iii. 554 |
20. ii. 400 |
,527. iii. 431, 690 |
|
10. |
iii. 466 |
xxxiii. 7. |
iii. 629 |
|
22. |
iii. 463 |
15. |
i. 534. iii. 500 |
|
iii. 9. |
i. 217. ii. 136 |
15, 16. |
iii. 42 |
|
14. i. |
318, 619. iii. 173 |
16, 17. |
iii. 500 |
|
16. |
iii. 620 |
31. |
ii. 361 |
|
V, 1. |
ii. 416 |
xxxiv. 5. |
iii. 551 |
|
6. i. |
505. iii. 208, 334 |
13. |
i. 391. iii. 563 |
|
13. |
i. 47, 101 |
14, 15. |
iii. 605 |
|
14. |
iii. 185 |
XXXV. 1. |
iii. 418 |
|
18. |
iii. 573 |
■ -7. |
iii. 338, 559 |
|
21. ii. 111. |
iii. 167, 216, 650 |
9. i. 349. |
iii. 236, 437, 556 |
|
22. |
i. 380 |
xxxvii. 29. |
iii. 576 |
|
vi, 3. |
iii. 351 |
31. |
i. 482. ii. 79. 359 |
|
5. Vulg. i 10. |
. 141.413. iii. 663 |
xxxviii. 3. |
ii. 67 |
|
iii. 308 |
xl. 6. i. 369, |
401, 471. ii. 285. |
|
|
vii. 9. |
i. 113 |
iii. 514, 624, 657 |
|
|
24. |
ii. 443 |
12. Vulg. |
i. 81 |
|
viii. 18. |
ii. 412 |
13. |
ii. 152 |
|
ix. 2. i. 204. ii |
430. iii. 251, 331 |
17. |
ii. 300 |
|
4. |
iii. 414, 419 |
31. i. |
380. ii. 348, 439. |
|
5. Vulg. 6. |
i. 538 |
iii. 64 |
|
|
i. 529 |
xlii. 3. |
i'i. 560 |
|
|
6. LXX. |
iii. 50 |
14. |
i. 520, 620 |
|
8. |
i. 107 |
xliii. 6. |
iii. 263 |
|
X. 21. |
ii. 486 |
19. |
iii. 336 |
|
22. i. 109, |
182, 500. iii. 218 |
20. |
iii. 433 |
|
27. |
ii. 415 |
24. |
ii. 262 |
|
xi. 1—3. |
iii. 355 |
26. |
iii. 102 |
|
2. |
i. 52 |
xliv. 4. |
iii. 564 |
|
3. |
i. 40, 97 |
xiv. 6, 7. |
i. 140 |
|
7. |
iii. 524 |
8. |
ii. 41 |
|
8,9. |
ii. 313 |
11. |
iii. 376 |
|
^7 15. |
iii. 574 |
xlvi. 8. |
iii. 180 |
|
xii. 3. |
iii. 576 |
xlvii. 1. |
i. 330. ii. 130 |
|
xiii. 2. |
iii. 555 |
8. |
i. 171 |
|
9. |
ii. 498 |
xlix. 15. |
iii. 514 |
|
xiv. 13. i. 171 |
. ii. 48, 339, 395. |
18. i. 16S |
'. ii. 493. iii. 247, |
|
iii. 616, 659 |
309 |
||
|
13, 14. iii. |
13, 252,312, 457 |
li.3. |
iii. 410 |
|
14. ii. |
308. iii. 90, 167, |
10. |
iii 317 |
|
314, 648, 659 |
23. |
ii.70 |
INDEX OF TEXTS.
713
|
liii. 1. |
iii. 224, 515 |
iv. 22. |
||
|
2. |
ii. 385, 395 |
V. 3. i. |
||
|
3. |
iii. 411 |
4. |
||
|
4. |
i. 39 |
,96, |
312. ii. 278 |
8. |
|
4. |
iii. 3, 188 |
22. |
||
|
5. |
i. |
529. ii, 278 |
24. |
|
|
7. |
i. |
153. iii. 351 |
vi. 7. |
|
|
8. |
ii. 387 |
29. |
||
|
11. |
iii. 499 |
vii. 3. |
||
|
12. |
iii. 188 |
9. |
||
|
liv. 2, 3. |
iii. 319 |
16. |
||
|
3. |
iii. 112 |
viii. 6. |
||
|
7. |
iii. 676 |
16. |
||
|
7,8. |
ii. 488 |
17. |
||
|
11. |
i. 360 |
ix. 4, |
||
|
11—13. |
ii. 354 |
5. |
||
|
12. |
i. 482 |
21. |
||
|
Iv. 1. |
1 |
.47, |
315. ii. 448 |
X. 20. |
|
2. |
iii. 43 |
xl. 15. Vulg. |
||
|
6. |
i. |
572. ii. 327 |
19. Vulg. |
|
|
8. |
ii. |
254, |
315. iii. 548 |
xii. 1. |
|
13. |
ii. 339 |
3. |
||
|
Ivi. 10. |
ii. |
459. iii. 117 |
xiv. 5. |
|
|
Wii. 1. |
i. 267, 298 |
6. |
||
|
17,18 |
ii. 399 |
8. |
||
|
Iviii. 14. |
iii. 497 |
11. |
||
|
lix. 5. |
ii. 183 |
XV. 1. |
||
|
8. |
iii. 102 |
7. |
||
|
10. |
i. 338 |
9. |
||
|
Ix. 8. |
ii. |
376, |
516. iii. 102 |
17. |
|
14. |
iii. 96 |
19. |
||
|
15. |
ii. 97 |
xvii. 1. |
||
|
Ixi. 1. |
i. 191 |
6. |
||
|
7. |
i. 30. iii. 678 |
9. LXX. |
||
|
10. |
i. 26 |
13. |
||
|
Ixiii. 9, |
iii. 50 |
16. |
||
|
Ixiv. 6, 7. |
i. 540. ii. 37 |
18. |
||
|
Ixv. 20. |
ii. 283 |
XX. 9. |
||
|
25. |
iii. 436 |
15. |
||
|
Ixvi. 1. |
i. 81 |
xxiii. 24. |
||
|
2. |
i |
. 154 |
, 304. ii. 369 |
XXV. 38. |
|
2. LXX. |
iii. 306 |
xxvi. 1, 2. |
||
|
16. |
iii. 262 |
7—9. |
||
|
19. |
i. 367 |
xxix. 23. Vulg. |
||
|
23. |
ii. 408 |
XXX. 14, 15. i. |
||
|
24. |
i. 569 |
15. xxxi. 19. 21. 30. |
||
|
JEREMIAH. |
34. |
|||
|
38. |
||||
|
1.6. |
iii. 663 |
xxxii. 18, 19. |
||
|
10. |
ii. 329 |
xxxvi. 18. |
||
|
13. |
ii |
. 339. iii. 615 |
xxxviii. 11. |
|
|
ii. 2. |
iii. 514 |
xxxix. 6, 7. |
||
|
8. |
i. 104 |
xli. 5—7. |
||
|
16. |
iii. 118 |
8, |
||
|
24. |
ii. 261 |
xhiii. 10. Vulg |
||
|
iii. 3. i. |
499, |
505 |
. iii. 207, 340 |
30. |
|
4. |
ii. 268, 455 |
1.23, |
||
|
12. |
ii. 455 |
Ii. 7. |
||
|
iv. 14. |
iii. 238 |
9. |
||
|
19. |
ii. 86 |
Iii. 12. |
||
|
VOL. III. |
a |
► A |
ii. 159 87. ii. 341. iii. 177 ii. 151 iii. 69, 456 i. 502 ii. 448 ii. 275. iii. 327 ii. 345 ii. 521 iii. 361 i. 513 iii. 103 iii. 457 iii. 633 i. 133 ii. 74 ii. 576 iii. 212 i. 105 i. 150. ii. 48 i. 268 iii. 233 iii. 389 ii. 507. iii. 338 ii. 149 ii. 455 i. 613. ii. 456 iii. 177 i.388 i. 227 ii. 360. iii. 590 ii, 158 i. 201 i. 529 iii. 110 i. 200. ii. 551 ii. 342 iii. 17 i. 181 i. 81 iii. 516 iii. 361 iii. 361 i. 520 24,514. ii, 146,341 ii. 455 iii. 87 ii 576. iii. 488 ii. 29 iii. 375, 398 iii. Ill ii. 523 iii. 263 iii. 106 i. 394 i. 62 i. 63 i. 146 iii. 13 iii. 634 iii, 639 iii. 177 iii. 404
714
INDEX OF TEXTS.
LAMENTATIONS.
i. 1. ii. 468
2. ii. 95 6. i. 61
6. iii. 671
7. 1.284
11. iii. 44
12. ii. 218 20. i. 1 72
ii. 6. ii. 17
6. iii. 212
iii, 1. iii. 622
15. i. 381.ii. 477
16. ii. 28 40,41. ii. 323 44. iii. 291 51. ii. .f>l7 53. ii. 338. iii. 183
64. iii. 603
65. iii. 605 iv. 1. ii. 355, 510. iii. 252, 639
3. ii. 419
4. i. 47. ii. 353 7,8. iii. 546 19. iii. 494
EZEKIEL.
13.
1.4. 9. 14. 18. 25. ii. 10. iii. 1. 12, 19. 26. iv. 1—3. V. 1. vi. 9. viii. 3. 8.
8—10, ix. 2. 4. X. 12. 21. xi. 19. xiii. 18. xiv. 14. xv\. 3. 4. 8. 42. 49. 61. xvii. 3, 4.
24. xviii. 2 — 4.
iii. 264 i, 602, iii. 352
i. 602
ii,410 iii, 663 iii. 151
ii. 535
iii. 63 iii. 140 iii. 422 iii, 139
i. 106 iii, 110 iii, 440 iii. 466 iii. 137 ii, 583 iii, 417 ii. 410
i. 361
i, 382, ii, 354
ii. 321
iii, 538
ii, 455
iii. 526
ii. 596
i.378 iii. 406 iii. 295 iii, 495
ii. 48 ii, 210
XX. 25. iii. 295
xxii. 30. i. 640
xxiii, 10, i. 44
20, i. 392, iii, 59, 689
xxiv, 7. ii, 196
xxviii, 12, 13, iii. 524, 549
13. iii. 549, 550
14. iii. 551 xxix. 9. iii. 659 xxxi. 8, 9. iii. 548
xxxii. 19. iii. 63
22. i. 571
24, 26. i. 565
27. i. 567
xxxiv. 4. iii. 21,90
19. ii. 596
31. iii. 59
xxxvi. 26. i. 697
xl. 5, iii. 401
xliii. 10, 11, iii. 62
xlvii, 3— 5. ii. 589
DANIEL.
i. 8. ii. 29. 31. iv. 27, 29, 30. 31. V. 5, vii, 8.
10.
■viii. 10—12.
12.
23, 24.
24, 25, 25, 27.
ix, 21, X. 9—12,
11.
13.
iii 392
i, 449
i, 449
iii, 405
iii, 655
i, 254
iii. 655
ii. 22
iii. 532, 533
i, 69. ii. 292
iii. 530
iii, 157, 396
iii. 531
iii 531
iii, 157,531, 620
i. 233
iii. 202
ii. 586
iii. 392
i. 221. ii. 290
HOSEA.
I
ii. 6, 7.
iv. 2.
V. 4.
5.
vii. 8.
9.
viii. 4.
7. Vulg. X. 11. xiii. 8. 11, 14, xiv, 4.
iii, 6-20
ii,99
iii, 153
iii. 153
ii. 12, iii, 619
iii, 104, 623
iii, 130
i, 473
ii, 478
iii, 566
iii. 125
ii. 56
iii. 694
INDEX OF TEXTS.
715
JOEL.
|
i. 4. |
|
|
5. |
|
|
*f |
|
|
4 • |
|
|
17. |
|
|
ri. I- |
3. |
iii. 614 iii. 615
i. 484
AMOS.
li. 13. iii. 8. V. 15.
18. vii. 4.
14. Vulg.
16, ir.
viii. J 1.
MICAH.
ji. 1.
ii. 411. iii. 74
NAHUM.
i. 3. 9. LXX.
10.
HABAKKUK.
i.518
ii. 34'i
iii. 607
|
i. 16. |
iii. 525, 567 |
|
ii. J. ii. |
451, 676. iii. 488 |
|
6. |
iii. 639 |
|
11. LXX. |
iii. 410 |
|
ii. 1. |
iii. 223 |
|
3. |
iii. 555 |
|
4. |
iii. 389 |
|
6. |
ii. 10. iii. 680 |
|
7. |
ii. 383 |
|
10. LXX. |
i. 523. ii. 305 |
|
iii. 320 |
|
|
11. |
ii. 294. iii. 365 |
|
13. |
ii. 581 |
|
15. |
iii. 468, 6^0 |
ZEPHANIAH.
iii. 9.
ZECHARIAH.
|
1 ii |
i.5y 316 |
|
iii. |
614 |
|
iii. |
521 |
|
ii. |
540 |
|
i. |
197 |
|
iii. |
568 |
|
i. |
127 |
|
i. |
127 |
|
i. |
345 |
ii. 542
3 X 2
|
i. 14. |
iii. 266 |
|
ii. 3. |
iii. 266 |
|
ii.3, 4. |
i. 221. iii. 267 |
|
8. |
iii. 613 |
|
10. |
iii. 262, 659 |
|
iii. 9. |
iii. 355 |
|
iv. 2. |
iii. 355 |
|
V. 2, 3. |
ii. 182 |
|
6—8. |
ii. 168 |
|
9-11. |
ii. 158 |
|
■vi. 12. Vulg. |
i. 46. ii. 486 |
|
is. 15. |
iii. 634 |
|
:iii. 7. |
i. 105 |
MALACHL
n. iii. iv.
1.296. ii. 6. iii. 629
iii. 212
i. 478
ii. 17
WISDOM.
VI
IX
X
xi
xii
xiii xvi. xvii
. t.
4.
]]. ,2.
12.
15.
24.
2.
5.
6.
7. .8,9.
91. ,6.
8, 9,
20.
5.
6.
8.
16.
16.
24.
26.
15.
i. 21:
16.
21.
23.
15. Vulg.
18. i. 303
5.
20.
n.
i. 81 ii. 120 ii. 360 iii. 661 i.56l i. 512 i. 310. iii. 349 ii. 47 iii. 47 iii. 79 iii. 88, 560 i.417 i. 267 i. 478. iii. 630 ii. 337 i. 322 iii. 98 i. 180 i. 667 iii. 145 iii. 27 iii. 318 i. 29i 34, 287, 446. ii. 30-1 462. iii. 233, 401 i. 25.". i. 81 i. 4,38 i. 146 ii.54. 434. iii. 514 iii. 144 i. 328 ii. 73. iii. 235
716
INDEX OF TEXTS.
|
ECCLESIA |
.STIC |
US. |
i, 25. |
i. 4 90 |
||
|
ii. 5. |
iii. 6 79 |
|||||
|
i. 13. |
i. 489 |
605. ii. 491 |
iii. 2. |
iii, 6 |
||
|
19. |
ii. 491 |
3. |
ii, 398 |
|||
|
26. |
i. 228 |
7. |
i, 136, iii. 81 |
|||
|
ii. 1. Vulg. |
i. 210 iii. 69 |
9. |
ii. 354. iii. 342 |
|||
|
3. |
ii. 344. |
10. |
ii, 280 |
|||
|
10. |
ii. 488 |
12. |
ii. 288, iii, 241, 431 |
|||
|
12. |
i. 52 |
17. |
iii, 266 |
|||
|
14. |
i. 65 |
iT. 1. |
iii, 69 |
|||
|
iii. 15. |
iii. 240 |
3. |
i, 98. iii, 672 |
|||
|
21. |
ii. |
229. ill. 152 |
4. |
iii. 572 |
||
|
iv. 17. |
ii, 488 |
7. |
iii, 572 |
|||
|
21. |
i. 205 |
V. 2, |
i. 183. ii, 150 |
|||
|
V. 4. |
i. |
268, ii. 434. iii. 97 |
3. |
i.341.ii.421,636.iii.l7l |
||
|
6. |
iii. 340, 578 |
4. |
ii, 367, 454 |
|||
|
7. |
iii. 578 |
6 |
i, 315. iii. 402, 499 |
|||
|
vii. 14, |
i. 600 |
8. |
i. 71. ii. 390. iii, 500 |
|||
|
36. |
i. 563 |
14. |
ii, 381, iii. 516 |
|||
|
X. 1. |
iii, 490 |
15. |
ii. 426, iii, 419 |
|||
|
9. |
iii, 425, 658 |
16. |
i.485.ii.30,426,555.iii.l81 |
|||
|
13. |
ii. 138. iii. |
38, 518, 653 |
19. |
ii. 404 |
||
|
xi. 25. |
ii, 113 |
22. |
i. 254, ii, 522 |
|||
|
xii. 8. |
i, 3S4 |
25. |
i. 561 |
|||
|
xvi. 5. |
ii. 428 |
27, |
28. |
i.l69, ii.517. iii. 294 |
||
|
xvii. 9. |
iii. 417 |
28. |
ii, 529 |
|||
|
xviii. 15, |
16. |
ii. 538 |
29. |
i, 357 |
||
|
XX. 30. |
ii. 552 |
38, |
39. |
iii, 295 |
||
|
xxi. 1. |
i. 208 |
39. |
iii. 259 |
|||
|
9. |
ii. 607 |
40. |
iii, 442 |
|||
|
xxii. 2. |
ii. 175 |
43, |
44. |
iii. 294 |
||
|
6. |
ii. 317 |
44. |
i. 514. ii. 251. iii. 647 |
|||
|
xxiv. 5. |
i. 81 |
45. |
ii. 251 |
|||
|
xxvii. 1. |
iii, 637 |
48. |
iii. 302 |
|||
|
xxix. 26. |
iii. 525 |
vi, 1. |
i, 485, ii. 425 |
|||
|
XXX. 23. |
(Vulg |
. 24.) |
ii. 428 |
2. |
i. 197, 472 |
|
|
xxxii. 1. |
iii, 90, 658 |
3, |
4. |
i. 485 |
||
|
22. |
Vulg. |
i, 138 |
5, |
i, 197 |
||
|
xxxiv. 2. |
ii.42 |
6. |
ii. 582 |
|||
|
7. |
i,448 |
9. |
i. 228 |
|||
|
xxxviii. 24. |
ii. 370 |
10. |
iii, 249 |
|||
|
xl. 1. |
i, 89. 461 |
11. |
iii. 68 |
|||
|
xlii. 14. |
ii. 40 |
12. 13. 15. ,16. |
i. 601. ii. 227 i. 134 i. 601 i. 475 |
|||
|
TOBIT. |
20. |
i. 284 |
||||
|
22. |
i. 609. ii. 103 |
|||||
|
7T, 15. |
i. 353, 581 |
22, 23. 33. 34. |
23, |
iii. 285 iii. 286 ii. 206, 453 i. 572 |
||
|
1 ] |
MACCABEES. |
vii, 6. |
iii. 670 |
|||
|
12. |
i. 353, 581 |
|||||
|
TJ. 46. |
ii, 424 |
13. 14. 16. 20. |
ii. 22J. iii, 647 iii 246, 274, 282 iii. 660 ii. 216. iii, 435 |
|||
|
ST |
. MATTHEW. |
21. |
iii. 666 |
|||
|
22. |
iii. 344, 682 |
|||||
|
i. 2- |
-16. |
iii. 573 |
22, |
23. |
i, 469, 477, ii, 460. |
|
|
11, |
12. |
iii, 277 |
iii, 568 |
|||
|
20. |
iii. 327 |
23. |
ii. 13, 271. iii. 8,344 |
INDEX OF TEXTS.
717
Tiii. 19. iii. 274
20. ii. 394. iii. 274
29. i. 98. iii. 22, 570
31. i. 79. iii. 552, 582 ix. 6. iii. 39
15. i. 100 17. iii. 19 25. ii. 370
30. ii. 425
37, 38. iii. 241 X. 5. i. 100
16. i. 33 27. ii. 18, 361 36. i. 138
xi. 7- iii- 560
11. i. 136
21. iii. 666
25. ii.lll.iii.123,201,216,651
26. iii. 123
27. ii. 102 28,29. i. 44. ii. 369, 478, 522 28—30. i. 232. ii. 228. iii. 399
29. iii. 658 xii. 29. iii. 255
34, 35. ii. 16 36. i. 178, 411. iii. 508
43. ii. 160
43—45. iii. 561
xiii. 3. iii. 431
4. ii. 494. iii. 155
6. iii. 330, 636
17. i. 231
22. i. 35, 396
28. ii. 108
30. i. 567
32. ii. 4
38. iii. 437, 557 41. ii. 404 47. iii. 590 65, 56. ii. 21
xiv. 16. i. 46. iii. 215
28, 29. iii. 209
XV. 14. iii. 479
19. iii. 110 32. i. 46
xvi, 13. ii. 379
13, 14. iii. 200
16. iii. 200
17. i.578
18. iii. 670
22, 23. i. 156 xvii. 1. iii. 71
4. i. 492 11. i. 600. ii. 501. iii. 678
20. i. 18 xviii. 3. ii. 346
6. i. 357
JO. i. 69. ii. 390
32. ii. 227
xix. 14. ii. 346
19. ii. 428
21. iii. 173
23. i. 181. iii. 426
xix. 24. iii. 688
25, 26. iii. 426
26. i. 181 28. i. 214, 318, 328, 618.
ii. 23, 480. iii. 173, 175 ii. 182
XX.
29
2.
10.
12.
13— 15.
16.
23.
29, 30.
32. xxi. 5.
12. xxii. 1.
13.
37.
37—39. xxiii. 2.
3.
5.
6,7.
15.
23.
24.
25.
27, 28. xxiv. 2.
12.
13.
21.
22,
23.
24.
26.
27.
28.
XXV,
43, 44.
3.
4.
8.
11.
12.
13.
27.
34.
35.
35, 36.
36.
40.
41. i.
42, 43.
45. 46. xxvi. 31. 33. 39. 50. 65 69. 75.
iii. 692
iii. 670
i. 424
iii. 123
iii. 112
iii. 659
ii. 397
i. 290
iii. 689
iii. 126
i. 566
iii. 112
iii. 692
i. 383
iii. 453
i. 319. iii. 422
ii. 174
i. 481
i. 44
ii. 463
i. 42
i. 314
. ii. 325. iii. 178, 433
ii. 42
68. ii. 275. iii. 327, 558
i. 38
iii. 528
iii. 528
ii. 466
ii. 133, 455. iii. 529
ii. 463, 466
ii. 466
iii. 221,305
ii. 338
iii. 17
iii. 164
i. 476
ii. 327. iii. 596
i. 487. iii. 596, 658
i. 401
ii. 593
i. 348. iii. 172
i. 319. 348
iii. 172
i. 348
ii. 225
566. iii. 171, 224, 593
ii. 187. iii. 171
i. 348
iii. 645
i. 105
iii. 119
ii. 55
i. 162
i. 110
iii. 71, 119
iii. 119
718
INDEX OF TEXTS.
|
xvii. 5. |
ii.9 |
ix. 23. |
i.452. iii. 417, 564 |
|
|
19. |
iii. 586 |
68. |
ii. 397 |
|
|
32. |
i. 476 |
59. 60. i. 218, X. 1. |
i. 397. iii. 274 397. ii. 431. iii. 274 iii. 690 |
|
|
ST. |
MARK. |
7. 17. |
i. 43 iii. 13 |
|
|
i. 6. |
iii. 4G0 |
20. |
ii. 455. iii. 110 |
|
|
ii. 11. |
iii. 39 |
24. |
i. 369, 525. ii. 115 |
|
|
jii. 17. |
iii. 335 |
41,42. |
i. 361 |
|
|
27. |
iii. 575 |
xi. 3. |
iii. 58 |
|
|
iv. 26—29. |
ii. 586 |
35. |
iii. 286 |
|
|
V. 19. |
i. 440 |
xii. 17, 18. |
ii. 189 |
|
|
vi. 40. |
iii. 378 |
19. |
i. 493. ii. 128, 648 |
|
|
vii. 6. |
iii. 566 |
20. i. 69, |
493. ii. 648. iii. 95 |
|
|
fiii. 33. |
1.578 |
31. |
ii. 313 |
|
|
ix. 23. |
i. S93 |
32. |
ii. 455. iii. 588 |
|
|
24. |
ii. 588 |
35. ii. 555 |
iii. 269, 368, 526, |
|
|
25, 26. |
iii. 537 |
589 |
||
|
26, 27. |
i. 616 |
47. |
ii. 204, 330 |
|
|
47. |
i. 357 |
47, 48. |
iii. 120 |
|
|
X. 23. |
i. 181 |
48. i. 180. ii. 24, 330, 553. |
||
|
xi. 25. |
i. 514, 601 |
. iii. 676 |
iii. 94 |
|
|
xii. 30, 31. |
ii. 345 |
58. |
i. 237 |
|
|
40. |
iii. 597 |
xiii. 18, 19. |
ii. 395 |
|
|
xiii. 22. |
iii. |
612, 644 |
24. |
ii. 43 |
|
31. |
ii. 254 |
25. |
i. 441. iii. 95, 582 |
|
|
xiv, 51, 62. |
ii. 153 |
26. |
i. 48 |
|
|
XV. 13, 15. |
i. 103 |
27. i. 71. i |
i. 279. iii. 130,268. |
|
|
28. |
iii. 188 |
519, 658 |
||
|
xvi. 16. |
588 |
xiv. 11. 15. 26. |
ii. 48, 242. iii. 53 i. 262 i.397 |
|
|
ST. |
LUKE. |
33. XV. 7, 10. |
i. 452. iii. 443 i. 154 |
|
|
i. 5. |
ii. 163 |
22. |
ii. 61. iii. 309 |
|
|
6. |
iii. 668 |
xvi. 9. |
ii. 336, 539 |
|
|
35. ii |
340, 384. iii |
51,558 |
12. |
i. 423 |
|
36. |
ii. 163 |
14. |
ii. 125 |
|
|
43. |
ii. 385 |
19—31. |
iii. 122 |
|
|
74. |
i. 542 |
24. |
i. 36. ii. 337 |
|
|
76. |
ii.398 |
25. |
i. 162, 241. iii. 658 |
|
|
ii. 13. |
ii. 292 |
27, 28. |
i. 436 |
|
|
14. |
iii. 220, |
277, 289 |
28. |
ii. 212 |
|
19. |
ii. 252 |
xvii. 5. |
ii. 589 |
|
|
29. |
i. 352 |
10. |
ii. 297. iii. 246 |
|
|
35. |
iii. 630 |
21. |
i. 447 |
|
|
iii. 9. |
ii. 280 |
34—36. |
iii. 538 |
|
|
jv. 6. |
iii. 659 |
37. |
iii, 503 |
|
|
34. |
i. 149 |
. iii. 682 |
xviii. 2. |
ii. 136 |
|
V. 3. |
ii. 302 |
8. |
i. 49. ii. 455 |
|
|
24. |
iii. 39 |
12. |
ii. 67, 423 |
|
|
29. |
iii. 421 |
19. |
i, 528 |
|
|
vi. 5. |
iii. 288 |
40. |
ii. 290 |
|
|
24. |
ii. 367 |
xix. 4. |
iii. 259 |
|
|
27. |
ii. 568 |
xxi. 19. |
i. 267. ii. 542 |
|
|
28. |
iii. 676 |
34. |
ii. 478 |
|
|
30. |
iii. |
259, 442 |
xxii. 28. |
i. 65. iii. 260 |
|
37. |
ii. 570 |
63. |
i.362 |
|
|
38. |
i. 601 |
57—62. |
iii. 238 |
|
|
46. |
iii. 566 |
61. |
iii. 618 |
|
|
viii. 39. |
i. 360. ii. 271 |
61,62. |
i. 437, .535. iii. 420 |
|
|
45. 46. |
ii. 482 |
xxiii. 8. |
i. 620. ii. 57S |
INDEX OF TEXTS.
719
|
xxiij. 9. |
ii. 678 |
viii. 36. |
|
11. |
i. 620. ii, 678 |
44. |
|
21. |
i. 103, 339 |
47. |
|
24. |
ii. 101 |
55. |
|
31. |
ii. 48, 50 |
58. |
|
39—46 |
iii. 230 |
ix. 2, 3. |
|
40, 41. |
ii. 365 |
6. |
|
42. |
ii. .^65 |
6,7. |
|
43. |
iii. 4 1 |
28. |
|
xxiv. 13. |
i. 15 |
33. |
|
21. |
ii. 154 |
39. i. |
|
39. |
ii. 166 |
X. 1, 2. |
|
46,47. |
iii. 319 |
7 9. i. |
|
49. |
iii. 381 |
22. 24. 27. 28. |
|
ST. |
JOHN. |
30. xi. 33, 38. |
|
i. 1. |
i. 278. iii. 234, 515 |
43. |
|
3. ii |
57, 330. iii. 224, 334 |
47. |
|
11. |
i. 154. ii. 148. iii. 234 |
48. |
|
14. |
ii. 167. iii. 611,234 |
60. |
|
29. |
i. 461. iii. 351 |
xii. 10, 11. |
|
47. |
iii. 587 |
19. i. 336. |
|
48. |
ii. 360 |
|
|
iii. 5. |
i. 179, 519 |
26. |
|
8. i. 589. ii. 382. iii. 229,332 |
28. |
|
|
13. |
iii. 221 |
31. |
|
18. |
iii. 171 |
32. |
|
29. |
i. 136 |
35. |
|
iv. U. |
ii. 49 |
43. |
|
21. |
ii. 522 |
xiii. 3. |
|
23. |
ii. 522 |
23—25. |
|
34. |
ii. 527. iii. 420 |
30. |
|
38. |
i. 628 |
35. |
|
V. 14. |
i. 24 |
xiv. 2. i. |
|
]8. |
iii. 362 |
6. i. |
|
22. |
ii. 583. iii. 264 |
10. |
|
27. |
iii. 412 |
16. |
|
28, 29. |
ii. 52 |
20. |
|
30. |
iii. 659, 660, 682 |
21. |
|
37. |
i. 47. ii. 102 |
23. |
|
43. |
iii. 124, 356 |
27. |
|
46.Vu\g. i. 167, 370 |
30. |
|
|
vi. 26. |
iii. 43 |
XV. 5. |
|
27. i. |
46. iii. 420, 503, 699 |
12. |
|
30. |
ii. 21 |
14. |
|
37. |
iii. 412 |
15. i. |
|
37, 38. |
iii. 682 |
16. |
|
44. |
iii. 215, 595 |
22. |
|
51. |
i. 347. iii. 42 |
24. |
|
70. |
ii. 108, 455 |
xvi. 2. i. |
|
vii. 6. |
i. 362, 620 |
7. |
|
12. |
i. 106. iii. 306 |
14. |
|
37. |
ii. 49 |
20. i. |
|
38. |
ii. 10, 184, 3.59, 400 |
22. |
|
39. |
ii. 184, 400 |
23. |
|
41. |
ii. 152 |
25. i. |
|
48, 49. |
i. 102 |
33. |
|
viii. 7- |
i.39. ii. 138 |
xvii. 1. |
|
12. |
i. 196, 231. iii. 67 |
24. |
|
34. |
i. 238. ii. 481. iii. 125 ; |
xviii. 6. |
ii. 373. iii. 53
ii. 101, 397
iii. 215
iii. 669
iii. 362
i. 24
i. 456
iii. 303
ii. 373. iii. 6
ii. 21. iii. 306
107. iii. 201, 308
i. 276
.314, 374. iii. 398
i. 68
i. 338. iii. 306
ii. 455. iii. 685
i. 133. ii. 455
iii. 362
i. 152
ii. 573
ii. 353
iii. 307, 338
i. 336. iii. 6
iii. 229
ii. 353. iii. 240,
306
ii. 284. iii. 660
iii. 264
iii. 237
ii. 55
i. 338, 566
iii. 313
i. 151. iii. 412
iii. 209
i. 69
ii. 461, 566
237, 568. iii. 697
291. iii. 312, 330
i. 397
i.278
iii. 659
ii. 390
ii. 398, 411
i. 352
iii. 368, 413
iii. 695
i. 580
iii. 219 250
619. iii. 219, 588
iii. 695
iii. 119
iii. 119
, 315. iii. 455, 643
i. 447
i. 291. iii. 225
, 328, 489. iii. 660
ii. 454
i. 489
280. iii. 375, 399
iii. 151
iii. 264
iii. 221, 305
ii. 580
720
INDEX OF TEXTS.
|
xviii. 18. |
i. 68 |
|
|
30. |
iii. 306 |
|
|
36. |
i. 422 |
|
|
six. 6. |
i. 339 |
. iii. 236 |
|
11. |
i. 151 |
|
|
16. |
iii. 338 |
|
|
26. |
1.15 |
|
|
27. |
ii. 153 |
|
|
30. |
ii. 6 |
|
|
32. |
iii. 41 |
|
|
XX. 2. |
i. 144 |
|
|
17. |
iii. 175 |
|
|
19. |
iii. 381 |
|
|
22, 23. |
iii. 215, |
225, 292 |
|
xxi. 2. |
iii. 672 |
|
|
6. |
ii. 412 |
|
|
18. |
iii. 477 |
THE ACTS OF THE HOLY APOSTLES.
i.7. 15.
-26.
ji.
Ill
15-
17.
18.
2.
2,3.
2—4.
4.
24.
6—8.
12
15.
15, 16.
17—19.
21. iv. 8.
18.
19, 20.
20.
32. V. 1—11.
28.
29. ii.
40.
40, 41.
41. rii. 51.
55, 56.
58.
60.
1.
19, 20.
20.
29. ix. 1.
1,2.
2.
4.
Till
i. 30
iii. 673
iii. 632
iii. 659
i. 538
i. 291. iii. 224
iii. 262
ii.SlO
iii. 19
iii. 318, 411
iii. 365
iii. 365
ii. 50
iii. 366
i. 407
i. 620
ii. 311
iii. 283
i. 407
iii. 283, 476
iii. 378
iii. 168
ii. 494
586. iii. 46, 283, 475
ii. 311. iii. 283, 475
iii. 46
iii. 322, 468
i. 407. iii. 81
i. 68
iii 329
i. 407. ii.512
iii. 330
iii. 311
i. 185. iii. 292
iii. 263
ii. 11, 12
iii. 331, 449
iii. 240
i. 147. iii. 363, 460
ix. 5. iii. 460, 606 (bis)
6. ii. 349. iii. 605
12. ii. 435
13. iii. 462
15. ii. 402, 452. iii. 325
16. i. 535
18. iii. 604 34. iii. 39
X. 1—4. iii. 253
10.11. iii. 265
11.12. iii. 589 13. ii.28,96,154,367.iii.383
19. iii. 263 26. ii. 535. iii. 168 34. iii. 254, 292
xi. 3. iii. 253
5—17. iii. 254
15. i. 107. ii. 58
18. iii. 254
xiii. 23 ii. 352
46. i. 100, 372, 497, ii. 484. iii. 336, 386
XIV.
XV.
xvi.
XVII,
xviii
XIX, XX,
XXI.
xxiii
-22.
12.
19-
22. . 10.
3.
7.
9. ,18.
29. .9.
9, 10.
10. .28—31. .24.
26, 27.
29.
31.
11.
13. . 3.
6.
XXVll.
xxviii.
8.
iii. 24 iii. 476
i.606
iii. 354
iii. 284
iii. 273
iii. 265, 273
iii. 24
ii. 480
iii. 422
iii. 242
iii. 422
iii. 470
iii. 471, 684
iii. 140
ii. 469. iii. 480
i. 260
iii. 684
iii. 471, 684
i. 407 iii. 626 iii. 313 iii. 213 iii. 226
|
ROMANS, |
||
|
i. 9— 11. |
iii. 384, 439 |
|
|
14. |
iii. 80 |
|
|
20. |
iii. 144 |
|
|
21. |
ii. |
268. iii. 113, 152 |
|
24. |
iii. 113, 152 |
|
|
26. |
iii. 6 |
|
|
28. |
ii. 268 |
|
|
ii. 4, 5. |
ii. 283. iii. 97 |
|
|
6. |
ii. 242 |
|
|
6,7. |
iii. 287 |
INDEX OF TEXTS.
721
vn,
vni
ii. 12. iii.171
13. iii, 417
15. i. 203, ii. 197. iii. 74
16. iii. 74 iii. 5. iii. 112
20. iii. 308 26. ii. 381
iv. 2, 3. iii, 353
V. 6. i, 232, ii. 263
8. ii. 363 12. iii. 52
vi, 6, ii. 441
9. ii. 166
10. i. 525 12. ii. 129, 620. iii. 484
19. i. 567
21. i. 42, 205. iii, 293 "M2, 13 i. 371
18. iii, 348
21. i. 351
23, i. 220, 539, 592, ii. 402.
iii. 20, 35, 304, 484
23, 24. iii, 48
24. i. 539 3, Vulg. i. 153. iii. 574
9, ii, 167, 195 15, i. 373,542.ii. 149.iii.225 18. i. 159, 425 20,21. i, 235 20—22, ii. 56 21. i. 424 24. ii, 185, 326, iii, 453 26. Vulg. i, 108. iii. 50 29. ii. 496
34. ii. 581
35. iii. 472 38, 39. i. 608
20. i. 511,580
10. ii. 365, iii, 481 7. i. 232 20. ii. 229. iii, 123 25,26, i,30, 109, 500.ii,383,
410, iii, 386 30—32, iii. 342
33. i, 580, (bis) iii, 343 33, 34. iii. 271
36. ii. 364 36. iii. 352 3. Vulg. i. 161, ii, 229, 276,
334,461, iii. 281
iii. 150
i. 185. ii. 668
ii. 111. iii, 167,216,650
iii. 658
iii. 167
i, 580
i, 282, 430. iii, 367
i, 454, ii, 349. iii. 304, 367
ii. 349, 513
iii. 407
IX X,
xi,
xn,
Xlll,
XIV.
12,
14.
16.
2.
4.
10.
11.
12.
13.
14,
6.
12.
4,
i, 46, 47 iii, 134 iii. 389
XV. 9.
18.
19. xvi. 18.
19.
iii. 243
iii. 282
iii. 212
ii. 244. iii. 452, 480
i. 33
1 CORINTHIANS.
|
i. 4, |
5, |
iii, 82 |
|
|
5, |
6, |
iii. 82 |
|
|
7. |
iii, 82 |
||
|
10. |
iii. 83 |
||
|
10. |
11 |
• |
iii. 82 |
|
21. |
ii. 151. iii. 302 |
||
|
24. |
i. 39. ii. 8, 362 |
||
|
25. |
i. |
404. ii. |
247,480.iii.234 |
|
26, |
27 |
, |
i. 45, 300 |
|
27. |
i. |
154,300,405.ii.282,360. |
|
|
iii. 25e |
i, 424, 587, 590 |
||
|
30. |
ii. 248. iii. 143 |
||
|
ii. 2. |
iii, 340, 602 |
||
|
6. |
iii. 397 |
||
|
8, |
i.527 |
ii. 580. iii. 291 |
|
|
9. |
i. 214. ii. 391 |
||
|
10. |
ii. 392 |
||
|
11. |
ii. 216, 378 |
||
|
13. |
ii, 375 |
||
|
iii. 1. |
2. |
ii, 301, iii. 397 |
|
|
3. |
i. |
201,323.ii.391.iii.59, |
|
|
81, 82, 83 |
|||
|
4. |
ii. 391 |
||
|
6, |
7. |
iii, 321 |
|
|
7. |
ii |
. 249, 336, 383 |
|
|
9. |
ii. 296 |
||
|
11. |
iii. 118,272, 286 |
||
|
12. |
iii. 617 |
||
|
17, |
i. 410 |
||
|
18. |
i. 405 |
ii. 111. iii, 288 |
|
|
19, |
i. 110, |
261. ii. 67, 481 |
|
|
iv. 3. |
i. 286 |
||
|
4. |
i, 257, |
286, 690. iii. 76 |
|
|
5. |
i. 38. ii. 378 |
||
|
7. |
ii. 664. iii. 12 |
||
|
21. |
iii. 84, 168 |
||
|
V. 5. |
iii. 671 |
||
|
6. |
i. 34 |
||
|
vi, 3. |
i. 329. iii. 165 |
||
|
4. |
ii. 421 |
||
|
6. |
ii. 432 |
||
|
7. |
iii. 442 |
||
|
9, |
ii. 530 |
||
|
10. |
i. 186 |
||
|
12. |
i. 264 |
||
|
ni. 2, |
iii. 640 |
||
|
6. |
iii. 541 |
||
|
25, |
i.223 |
||
|
28. |
ii. 63 |
||
|
31. |
ii. 287 |
||
|
33. |
iii. 166 |
||
|
35. |
iii. 166 |
722
INDEX OF TEXTS.
viii.
IX,
40.
1.
2.
4.
9.
10.
14, 16.
20, 21.
26.
XI
i. 47, 223 i. 475. iii. 165 iii. 247, 268 i. 192 iii. 689 iii. 450 iii. J73 i. 353 iii. 405 27. ii.452.iii. 35, 324,405, 452
. 2 4. iii. 3
4. iii. 498
7. i. 595
12. iii. 111,244
13. i.81,547.ii.l46,5 9.iii.73,
'290, 333 , 1. iii. 465
3. i. 456. ii. 450
16. i. 416
19. iii. 345
31. i. 202. ii. 31, 58. iii. 102
XI]
XllI
32.
8—10.
14—17.
19, 20.
23, 24.
27.
1.
3.
4.
4—6.
8.
11.
i. 545
ii. 312. iii. 279
iii. 280
iii. 281
ii. 91
iii. 625
i. 382. iii. 535
ii. 4G0
i. 415
i, 585
iii. 375
iii. 299
XIV
XVI
12. i. 280. ii. 104, 303, 389,
390. iii. 35,57,298,501
13. ii. 365 20. i- 33 22. iii. 226 1. iii. 66
9. iii. 35, 64, 271
10. ii. 243, 364, 440 19. ii. 52 31. i. 423 34. i. 282, 430. iii. 367 36, 37. ii- 167 41. ii. 294. iii. 697 60. ii. 167 51. ii.52
, 5. 6. iii. 384
2 CORINTHIANS.
|
i. 8. |
i. 425 |
|||
|
12. |
iii |
. 17, 164 |
||
|
22. |
ii. 226 |
|||
|
24. |
iii. 168 |
|||
|
ii. 10. |
iii. 571 |
|||
|
11. |
iii. 571 |
|||
|
14. |
ii. 161 |
|||
|
15. |
iii. 61, |
248, |
643, 694 |
|
|
15, |
16. |
iii. 357 |
n. iii.
IV
17. ii. 270, 579
5. iii. 271,595
6. ii. 18
15. i. 109, 527. ii. 361 17. ii. 189
6. i. 329, 407. ii. 427. iii. 83,
168
7. i. 139, 296,377. iii. 19 8,9. i.4(i5 9, 10. i. G06
16. i. 323, 605. iii. 493 , 1. i. 222, 296, 323. ii. 377.
iii. 35, 221.305 i. 213. iii. 477
4. Vulg.
6.
6,7.
10.
13.
14.
21.
111. 35
ii. 350
iii. 85
iii. 232, 397
iii. 232
ii. 381. iii. 175, 555
VI 1
viii.
IX. X
xi.
vi. 2. i. 437, 572. ii. 346. iii. 103
8. ii. 561
9. i. 405
10. iii. 116
11. iii. 164, 340
13, 14. iii. 322 16. ii. 352
■ 5. i. 157. ii. 142. iii. 468
9. i. 338. ii. 352, 503
10. ii. 503 i:?. ii. 503
14. ii. 639 6. ii, 503
10. i. 617. iii. 245
3. iii. 438 14. i. 188. iii. 413. 598
22. ii. 427
23. i, 425. ii. 427 23—25. iii. 484 26. i. 157. ii. 142, 401
28. iii. 484
29. ii. 408, 510. iii. 140 32, 33. ii. 402. iii. 470
. 2. i. 455. ii. 452
6. ii. 325. iii. 349
7. i. 24. iii. 581, 583
9. ii. 402. iii. 29
10. ii. 568
11. iii. 83 14. iii. 384
.3. i. 15
4. ii. 162. iii. 200, 234
5. iii. 479
Xll
xiu
GALATIANS.
i. 1. 14. ii. 1. 1,2. 9. 11—14.
ii. 220 iii. 449 ii. 684 iii. 450 ii. 306 ii. 331
INDEX OF TEXTS.
723
|
ji. 15. |
i. 107 |
|
20. |
iii. 87 |
|
iii. 1. |
iii. 81,396 |
|
3, |
iii. 396 |
|
iv. 4. |
ii. 40, 54. iii. 356 |
|
5. |
ii. 54 |
|
19, 20. |
iii. 396 |
|
20. |
iii. 381 |
|
T. 2. |
iii. 284, 451 |
|
7. |
iii. 397 |
|
13. |
iii. 280 |
|
17. |
iii. 348 |
|
vi. 2. |
i. 580. iii. 389 |
|
10. |
\.57-2 |
|
14. |
i. 244. ii. 389 |
|
15. |
iii. 395 |
|
EPHESIANS. |
|
|
i. 9, 10. |
iii. 499 |
|
18. |
iii. 176, 622 |
|
18, 19. |
iii. 36, 245 |
|
ii. 2. |
i. 94 |
|
3. |
i. 519 |
|
6. |
i. 147, 329. iii. 496 |
|
8. |
ii. 364. iii. 594 |
|
8,9. |
iii. 12 |
|
14. |
iii. 276 |
|
iii. 13. |
iii. 439 |
|
18. |
1.591 |
|
20. |
i. 591 |
|
iv. 1. |
i. 260 |
|
14. |
ii. 466 |
|
16. |
i. 26. iii. 3 |
|
16. |
iii. 281 |
|
18. |
iii. 99 |
|
19. |
iii. 427 |
|
23. |
ii. 551. iii. 104 |
|
26. |
i. 304 |
|
V. 8. |
ii. 305, 348. iii. 323 |
|
13. |
i. 202, 343 |
|
14. |
i. 430. ii. 216 |
|
16. |
i. 298 |
|
27. |
i. 106. ii. 493 |
|
vi. 12. |
i. 94. ii. 93 |
|
15. |
iii. 632 |
|
17. |
ii. 444. iii. 630 |
|
20. |
ii. 362 |
PHILIPPIANS.
i. 12, 13. iii. 322
21. i. 450. ii. 12. iii. 305,
477
23. i. 236, 424,450. iii. 176,
305, 477
ii. 3. iii. 651
5—8. iii. 658
6. iii. 659
|
ii. 6, 7. |
i. 97 |
|||
|
6—8. |
i. |
643 |
||
|
10. |
i. |
195 |
||
|
15. |
i.32. ii. |
294, |
509 |
|
|
16. |
609 |
|||
|
1». |
384 |
|||
|
21. |
444 |
|||
|
iii. 1. |
546 |
|||
|
2. |
437 |
|||
|
6,6. |
451 |
|||
|
7. |
176 |
|||
|
8. |
474 |
|||
|
12. |
325 |
|||
|
13. ii. |
557 |
.iii. 271, |
501," |
601 |
|
13, 14. |
iii. |
194, |
325 |
|
|
18. |
iii. |
437, |
452 |
|
|
18—20 |
. |
iii. |
155 |
|
|
20. i, |
55, |
297, 323 |
,476 |
. iii. |
|
10, |
250, |
496 |
||
|
iv. 8, 9. |
iii. |
465 |
||
|
17. |
ii. |
413 |
COLOSSIANS.
|
i. 24. |
i. 26, 147, 312. iii. 3, |
|
349, 451 |
|
|
ii. 5. |
iii. 384 |
|
8. |
iii. 152 |
|
iii. 3. |
i. 248 |
|
5. |
iii. 138, 152, 414,484 |
|
9. |
ii. 441. iii. 493 |
|
14. |
iii. 300 |
|
iv. 3. |
iii. 336 |
|
6. |
i. 376 |
1 THESSALONIANS.
|
ii. 5—7. |
ii. 427 |
|
6. |
iii. 91 |
|
6,7. |
i. 617 |
|
7. |
iii. 21, 168, 651 |
|
16. |
iii. 114 |
|
17. |
iii. 439 |
|
18. |
iii. 242 |
|
19. |
ii. 15, 441 |
|
iii. 2, 3. |
iii. 439 |
|
3, |
i. 158, 322. ii. 97 |
|
8. |
iii. 439 |
|
iv. 13, 14. |
i. 282. ii. 53 |
|
V. 2. |
i. 401 |
|
4,5. |
ii. 338. iii. 95 |
|
7. |
iii, 323 |
2 THESSALONIANS.
i. 4,5. i.257
ii. 4. i. 193. iii. 125, 314, (bi?.)
531, 632, 533
724
INDEX OF TEXTS.
ii. 6, 7. iii. 312, 640
8. ii. 133,220. iii. 316, 531,
696, 626
10,11. iii. 124
10—12. iii. 357
iii. 2. iii. 215
6. iii. 438
1 TIMOTHY.
i, 13. ii, 11, 363, 557. iii. 12,
119, 176, 232, 449
ii. 5. i. 336. ii. 385. iii. 365
12, i. 137
15. ii, 62
16, iii, 114 iii. 16. iii. 629 iv. 5. ii, 230
11. iii, 21
T. 18, iii, 689
22, 24. i. 301
23. ii. 511. iii, 226 Ti, 10, ii, 161, 187, 464
16. ii, 68, 391. iii. 100
20. ii. 344
|
2 TIMOTHY |
• |
|
|
i. 3, 4, |
iii. 439 |
|
|
12. |
i, 423 |
|
|
ii.2. |
iii. 388 |
|
|
4. |
i, 284 |
|
|
9. |
iii. |
334, 476 |
|
11,12. |
i, 606 |
|
|
19. |
iii. 215 |
|
|
21, |
ii, 431 |
|
|
25, 26. |
iii, 647 |
|
|
iii. 2. |
iii. |
182, 656 |
|
4, |
iii. 656 |
|
|
iv, 6, 7. |
ii. 657 |
|
|
6—8. |
TITUS,
|
i. |
6, |
ii. |
531 |
||
|
16, |
i. 196. |
ii, 282, |
482 |
iii. |
|
|
116, |
308, |
566 |
|||
|
ii. |
15. |
ii |
.21 |
||
|
iii. |
10. |
ii. |
485 |
||
|
PHILEMON. |
7.
ii. 413
HEBREWS.
i. 3, i, 291
14. i, 69, 515
ii. 7- iii. 220
16, i, 191
16, 17. iii, 62 iv, 13, ii. 299, 434. iii. 99, 508 vi. 7. iii, 278
vii. 10. iii, 526
19. i. 371,642
viii, 13, iii. 645
ix. 23. ii. 309
X. 26, i, 247
xi. 1. ii. 185
6. " i. 113
9. i. 492
13, 14, ii. 352
27. ii. 411
36, 37. iii. 106
xii, 1, iii. 106,392
1,2, ii. 524
6. i. 10, 545, ii. 139, 199,
331, 689. iii, 161
11. i. 343
12, ii. 342. iii. 269, 417
17. ii. 10 24. ii. 101
xiii. 7. iii. 107, 392
17. iii, 658
22. i. 260. iii. 25
JAMES,
|
i, 17. i. 5, 290. |
iii. 100, 516 |
|
|
19. |
i. 411 |
|
|
20. |
i. 303 |
|
|
26. |
i. 411 |
|
|
ii. 10. |
i.34 |
. ii. 422 |
|
11. |
ii, 423 |
|
|
15, 16, |
ii. 538 |
|
|
20. ii |
282. |
iii. 666 |
|
26. ii. |
282, |
iii. 353 |
|
iii, 1, ii. |
413. |
iii. 508 |
|
2. ii. 373, 413. iii. |
75, 304 |
|
|
8. i. |
411, |
iii. 508 |
|
14, 15, |
ii. 594 |
|
|
iv, 3, |
ii. 636 |
|
|
6. |
iii. 658 |
|
|
9. |
ii. 367 |
|
|
14. |
i. 401 |
|
|
17. |
ii. 330 |
|
|
V. 16. |
ii. 573 |
|
|
20. |
ii. 422 |
|
|
1 PETER, |
||
|
i. 4, |
iii. 221, 421 |
|
|
12. ii. |
390. |
iii. 288 |
I
INDEX OF TEXTS.
725
|
i. 13. |
ii. 98, 618. iii. 526 |
ST. |
JUDE. |
|
ii. 6. |
i, 350, 482. ii. 264, 354. |
||
|
iii. 498 |
5. |
i. 545. ii. 342 |
|
|
9. |
iii. 105 |
||
|
10. |
iii. 243 |
||
|
21. |
ii. 257 |
||
|
21- |
-23. ii. 524 |
||
|
22. |
i. 97, 110. ii. 101 |
REVELATION. |
|
|
iii. 9. |
ii. 568 |
||
|
15. |
iii. 21 |
i. 6. |
iii. 105 |
|
16. |
iii. 21 |
11. |
iii. 7 |
|
iv. 10. |
iii. 280 |
12. |
i.28 |
|
15. |
Vulg. i. 159 |
12-20. |
i. 503 |
|
17. |
i. 257, 267, 562. iii. 161 |
13. |
ii. 518. iii. 639 |
|
18. |
i. 257. ii. 117, 295 |
20. |
iii. 674 |
|
V.8. |
i. 272. ii. 436 |
ii. |
iii. 629 |
|
8,9 |
iii. 438, 489 |
13. i |
. 32, 561. ii. 509, 523 |
|
9. |
ii. 436 |
14. |
ii. 523. iii. 311 |
|
17. |
ii. 396 |
||
|
19, 20. |
ii, 623 |
||
|
20. |
iii. 311 |
||
|
2 PETER. |
iii. |
iii. 629 |
|
|
11. |
iii. 311 |
||
|
i. 19. |
ii. 409 |
12. |
ii. 306 |
|
ii. 2. |
iii. 483 |
14. |
i. 538 |
|
3. |
iii. 480 |
17. |
iii. 13, 622 |
|
4. |
i. 445. ii. 116 |
18. |
i. 228 |
|
7. |
ii. 508 |
19. |
i. 343, 545. ii. 341. |
|
7,8 |
i. 32 |
iii. 161 |
|
|
13. |
ii. 367 |
21. |
iii. 175 |
|
16. |
iii. 199 |
iv. 7. |
iii. 495 |
|
iii. 15, |
16. iii. 64 |
10. |
ii. 665 |
|
V. 5. |
i. 272, iii. 368 |
||
|
12. |
i. 74 |
||
|
vi. 8. i |
, 204 ii, 20, 129, 350, |
||
|
1 |
ST. JOHN. |
396. iii. 569 |
|
|
9, 10. |
i.74 |
||
|
i. 8. |
ii. 69, 351, 373, 531, |
11. |
i. 30, 75. iii. 678 |
|
iii. 75, 116 |
12. |
i. 499 |
|
|
ii. 1, 2 |
ii. 581 |
15. |
iii, 93 |
|
4. |
ii. 282. iii. 566 |
vii. 14. |
i. 606 |
|
15. |
ii. 328 |
viii. 1. |
iii. 401 |
|
18. |
iii. 312 |
ix. 19. |
iii. 601 |
|
19. |
ii. 66, 351, 458. iii. 11 |
X. 4. |
i, 506 |
|
27. |
i. 278. iii. 336 |
6. |
i. 187 |
|
iii. 2. |
i. 280. ii. 57, 318 |
xi. 2. |
iii. 274 |
|
4. |
ii. 35 |
4. |
i. 500 |
|
15. |
ii. 269 |
xii. 1. |
iii. 636 |
|
18. |
ii. 539 |
4. |
i. 196. iii. 630 |
|
21. |
i. 640, 599. ii. 322. iii. 235 |
5. |
iii. 628 |
|
22. |
i. 599. ii. 322 |
10. |
ii. 78 |
|
iv. 5. |
ii. 16 |
12. |
iii. 619 |
|
10. |
iii. 594 |
xiii. 11. |
iii, 610 |
|
12. |
ii. 387 |
13. |
iii. 612 |
|
18. |
i. 542. ii. 34 |
xiv. 14. |
ii. 576 |
|
20. |
i. 384 |
xvi. 8. |
iii, 637 |
|
V. 16. |
ii. 276 |
15. |
i. 123. ii. 51. 263 |
|
xvii. 16. |
ii, 299. 400 |
||
|
xviii. 7. |
i. 667 |
||
|
xix. 10. |
ii, 635. iii, 220 |
||
|
3 |
ST. JOHN. |
)4. |
iii, 446 |
|
11. |
iii. 438 |
XX, 1—3. 3. |
i. 194, ii. 368. iii. 528 ii, 406 |
726
INDEX OF TEXTS.
|
XX. 6. |
i. 495. ii. !28 |
xxi. 18. |
iii. 638 |
|
7. |
iii. 528 |
xxii. 11. |
ii.-14.iii. 114 |
|
12. |
iii. 60 |
12. |
iii. 85 |
|
18. |
ii. 377 |
16. |
iii. 356 |
|
xi. 1. |
ii. 287 |
INDEX.
A.
Aaron, resisted God's wrath when, between the living and the dead, he took a censer, i. 512. ordered to wear twelve stones on his breast when he entered the tabernacle, iii. 272.
Abel, a type of Christ, i. 152. resisted not his brother when he slew him, i. 230. the Blood of Christ speaketh better things than that of, ii. 101. how he refuses to be, whom the ma- lice of Cain does not exercise, ii. 503. the Passion of our Lord typified by, iii. 351.
Abondnatlun, carnal men's hope is, to good men, i. 610.
' Abortives,' holy men, who from the beginning of the world lived before the redemption, i. 229. by far the greater portion is hidden from our sight, Moses having mentioned only a few, i. 230. withdrawn from our knowledge, ib.
Abraham, a pattern of obedience, i. 25. the flesh to be subordinate, as Sarah to, i. 573. the humility of, who, at the very moment that he was speak- ing with God, reckoned himself to be 'dust and ashes,' i. 170. the signifi- cation of going forth by himself to meet the three Angels, and of Sarah standing behind the door in the tent, i. 573. teaches us obedience, iii. 209. while a pilgrim in the world, became the friend of God, i. 230. why buries his wife after death in a double se- pulchre, i. 355. the meaning of driving off the birds from the sacrifice, ii. 257- had two sons of different morals, ii. 508. how God questioned, by en- joining hard things, and how He questions us also, iii. 270.
Abstment men^ typified by the word ' wild ass,' iii. 404. hear not the words of the clamouring exactor, ib.
Abstinence^ the vain, of hypocrites, i. 475, the wicked, of heretics, who abhor those who take necessary nouri shment, ii. 230. d iseretion should rule in all cases of, ii. 510. with the stripes of, we heat not the air bnt unclean spirits, iii. 405. of youths unhurt by the furnace heated by order of the king of Babylon ; what its signification, ib. how great dis- cretion necessary in, ii. 511. iii. 406. to dig the earth with a hoof is to tame the flesh with strict, iii. 482. what good things, procures for us, iii. 404. in, the imperfections of the fiesh are to be done awaj', and not the flesh, ii. 510.
Abstraction, effort of, needed for con^ templation, i. 284.
Abundance, wont to make the mind so much the more slack to the fear of God, i. 35. is found fault with, ii. 207. all that is full of, without the vision of God, is destitution, ii. 506.
Abuse, the righteous never return, ii. 89.
Academicians and Mathematicians, error of, refuted, iii. 574.
Accursed, day of earthly prosperity, i. 200.
Accusation^ Satan .searches for matter of, i. 78.
Acquaintance, wont to be designated by the face, iii. 621.
Action, burial to the world in, i. 365. some minds fitter for, some for con- templation, i. 356. fear our safety in, i. 358. tests the spirit, i. 359. in heavenly creatures, i. 361. con- templation harder to maintain than, i. 602,
Actions, good, not acceptable to God when stained by admiration of evil deeds, i. 34. rending the mantle chastening of our, i. 123.
Adam, asked where he is, because from havinff sin he was hidden from
728
INDEX.
the eyes of the Truth, i. 70. but for sin the Elect only had been horn of, i. 229.
Adam, called fust man, iii. 96. red earth denotes, ii. 375. man, not the son of man, ii. 295. rottenness, and the son of man, a worm, ib. the sleep of, typifies the silence of the mind, iii. 402. as he was made, shone as bright as the day, but because of his own accord he fell, concealed, as it were, in the night of error, iii. 693. (v. Man.) Adam, created in the day of righteous- ness, i. 186. before his fall, by desert of a free choice, might have attained the blessedness of beaven, i. 220. when lie might have stood, would not, i. 429. enjoyed the light of inward contemplation, ii. 36. if he wished, he would have been able, without dif- ficulty, to overcome his enemy, iii. 694. by his very creation, enjoyed the blessing of salvation, ib. (v. iliart, his condition before the fall, state of innocence.)
Adajti, so created as to be immortal as long as he abstained from sin, i. 220. times passed, himself standing, ii. 43. iii. 96. first of human kind, while he seeks after the likeness of the Deity, loses the blessings of immortality, ii. 395. and Eve fell, both of them, because they desired to be like God, not by righteousness, but by power, iii. 314. had two sons, one was elect, the other refuse, ii. 508.
Adam, resisted the precept of his Creator, and was laid low, i. 496. when free, brought death upon him- self through food, and on being brought back to pardon he lives, shut up under discipline for his greater good, i. 559. why, and not the serpent, was asked concerning the sin of the fall, ii. 572. our ancient enemy ceases not daily to do the very same thing which he did in Paradise, iii. 53. whom sin there led to punishment, his own punishment now restrains from sin,ib. the Devil, through envy, inflicted the wound of pride on him, healthful in Paradise, iii. 424. held up the shield of most sinful defence against the words of most righteous reproof, iii. 604.
Adam, once voluntarily subjected him- self to Satan, lost the power of ab- staining from sin, i. 22. if he makes known what we have lost, he shews that to be grievous which we endure, i. 366. how great the infirmity of man's life since the fall of, i. 418, 459,
the instability of fallen man, i. 429. who, having abandoned God, thought to suffice to himself for his repose, finds nought in himself, but a turmoil of disquietude, i. 461. by his first sin brought penally of death upon his race, i. 524. the mind of man always bluing driven into something worse by the weight of its own changeable- ness, ii. 43. after his sin became more daring, i. 215. after committing sin hid himself, ii. 571. he endeavoured to palliate the sin through the woman, ii. 572. why the Lord reproved him walking, iii. 265. heavenly riches being lost, he fell into the poverty of this life, iii. 622. through following his own will, is ejected out of the joys of Paradise, iii. 682. the infirmity of, when divinely recalled, iii. 694, and supported by the manifold gifts of God, ib. needed greater virtues after the fall than before, ib. many quali- ties need now to be displayed which were not necessary in Paradise, ib. Adam, after the sin of, the flesh strives against the spirit, i. 220. might have possessed his fleshly part in quiet, if he had been willing, as created worthy to be possessed by his own Creator, i. 418. the sentence of the sinner written against, remains un- changeable, ii. 37. when created to life, in the freedom of his own will, of his own accord made debtor to death, ii. 308. unwilling to continue in that righteousness, which he had received from his Creator, iii. 58. life of man passes away since the fall of, but not so before, iii. 96. why, after the fall covered his shameful parts, iii. 153. refused to submit to his Creator, and lost his right over the subject flesh, ib. Adam, man in, as if rotten in the root, ii. 293. if no decay of sin had ever ruined, he would not ha\e begotten children of hell, i. 229. man should fear to add his own deeds to the ills propagated by the condemnation of, i. 523. very many imitate, by en- deavouring to cover their guilt, iii. 67. the sin of concealment aggra- vates the crime, ii. 572. (v. Original Sin, Man.) Adoption, by the grace of, we are called the ofi'spring of God, ii. 480. we receive the grace of, alone through the knowledge of Christ, ii. ,3. Adore, who may be said truly to, God, i. 125. in the Old Testament a man adored an Angel, but he is forbidden in the New, iii. 220,
INDEX.
729
Adulteress, brought before our Lord to tempt Him to injustice, i. 39.
Adultery, compared with heresy, ii. 270. spiritual, compared with carnal, ;b. to adulterate the word of God, ib. ii. 579. perpetrated by the look alone, ii. 630. wherein fornication differs from, ib. both prohibited, ib.
Advent, wherein the second, of our Lord differs from His first, i. 620. ii. 314. why ignorance of Christ's se- cond, called night, ii. 338. with the fire of judgment, God prevented the Sodomites before His second, ii. 434. every convert does not cease to con- sider secretly with what strictness the eternal Judge is coming, iii. 74. the conscience should set before itself the second, iii. 101. what examination of the conscience there ought to be in the discussion of the second, ib. some are not judged in the second, and yet perish, iii. 171. some are judged and perish, ib. some are judged and reign in the second, ib. those hear at least the words of the Judge, who have retained at least the words of His faith, iii. 172. God, calm in His second, will punish the ungodly, iii. 617. repentance of the wicked in the second, will be unavailing, iii. 582.
Advent, of Christ, first in humility, second in the mightiness of His Ma- jesty, ii. 314. the, and the abode of Divine wisdom in the hearts of men, are alike hidden, ii. 398. before the, of our Lord even the righteous did descend to the abodes of hell, ii.500.
Adversary, why the word of Truth is called, i. 561. how to conduct one's self in contest with, iii. 470. we should meet, outwardly with bravery, within mercifully, ii. 569. (v. Enemy.)
Adversities, the Church's outward, ii. 26.
Adversity, the ' Root of the Righteous' revives in, ii. 49. a greater trial for innocence than prosperity, i. 79. a friend not true who fails in, i. 384.
Adversity, is typified by night, i. 78, 300. ii. 112. a friend known in, i.3S4. and detects enemies, ib. i. 418. those who use to good advantage both the, and the prosperity of this life, i. 299. to the good man, becomes success, i. 430. ii. 195. the wicked accuse God's justice in, i. 465. God sometimes brings down, upon us when He is favourable, ii. 29. in, we ought anx- iously to fear God, ii. 254. any just man, does not smite whilst happy in this life, but comes to redouble in
VOL. III.
him the pain of the wound, ii. 245. the righteous man who meets with mis- fortunes is seen indeed to travail in, but he is finished complete in the everlasting inheritance, ii. 274. many in, do not believe that God is, ii. 318. the bad man in, injures the good by his counsels of wickedness, ii. 270. no, throws down the man whnm no good fortune corrupts, ii. 500. he who seeks not prosperity, doubtless dreads not, ii. 580. in, we learn the progress we have made; in, concealed virtues shew themselves in us, iii. 46. bless- ings of, iii. 218, 349. increases virtue, iii. 467. Advice, motives for ill, i. 156. Advocate, God called Job's, i. 20. Affection, the kine with the Ark shew, felt, but controlled, i. 399. how made large for obtaining the things of heaven, ii. 495. they who yield to the, of the flesh are called beasts, iii. 59. Affections, the asses are our innocent,
*i. 115, Affliction, does not always keep out bad thoug'hts, i. 172. withdraws the man from sin, i. 443. ii. 250. the certainty of, is revealed, but how long to be endured is kept back, i. 30. the suf- ferings of blessed Job typical of the, of the Church and the length of time under, ib. vices do not know us in, i. 174. the advantage of, in this life, i. 362. God in His infinite wisdom sends us, expressly that we may not love our road instead of our home, iii. 40. the afflicted know how to sympa- thize with others in, ii. 96. in this life, necessary and appointed, ii.97. the wicked imagine that those who are tried with, in this world are not good men, ii. 172, 173, 244. defects are removed, good points increased by, ii. 250. it is natural to the heart in, to consult God respecting those things which are hidden, iii. 29. moderate, gives vent to tears, excessive sorrow checks them, i. .^-63. to him that feareth God it will go well at the last, though now the days of, take hold upon him, ii. 491. Job repre- sents the times of Holy Church under, in two ways, ii. 318, 319. {v. Ad- versity, Tribulation, Rod.) Afflictions, of good men mistaken for
judgments, ii. 121. Agahxs, the prophecy of, iii. 684. Ages, the various, of man, ii. 38, as of the body, so of the mind, they are various, ib, of the world likened to
3 B
730
INDEX.
those of man, iii. G19. and its tribu- lations increase with its age, ib, we flourish vigorously until we arrive at old nge, when we begin to fail daily more and more, ib.
A/tab, an evil spirit served to deceive, i. 94. made himself worthy to be de- ceived on account of his previous sins, i. 95.
Anns, false, after repentance to be feared, i. .534.
AiVy called heaven, i. 115. is governed by the quality of the heaven, i. 221. relatively to the light of heaven the, is infernal, ii. lifj. the minds of worldly men designated by, iii. 251.
Allegorical, senses, i. 7. S. Gregoiy requested to give the, of the Book of Job, i. 5. historical sense tlie root of the, i. 31.
^All Things; what denoted by, i. 327. (v. Universality.)
Abnond tree, flower of, denotes, iii. 460.
Alms, giving, after sin is as a price for bad actions, ii. 80. from the plunder of another, evil, ib. the, of the proud man have no efficacy to redeem, ib. given from fear is the first step of beginners, ii. 430. which are perfect, ii. 502. must proceed from a heart cleansed, and not bound with wicked- ness, ii. 570.
Alms, with what end, .ind how, should be oflered, i. 583. ii. 80. the price of, then profits us, when we lament and renounce things we have been guilty of, ii. 80. all things earthly we keep by bestowing them in, to the poor, ii. 335. he that bestows his substance in, but keeps not his life from evil, gives his estate to God, but himself to sin, ii. 428. the most perfect way of giving, ii. 502. begged from the feeling of desiie, and not of neces- sity, to be refused, ii. 536. those who bestow, after letting loose words of insult, scarce!) repay satisfaction for an injury inflicted, ii. 538. loving aflection must be shewn at once by respectfulness of speech, and by the service of giving, ii. 639. giving of, is rather offering presents to pa- trons, than bestowing gifts on the needy, ib. seed of giving, here re- turns abundant increase hereafter, ib. must be given even to those who are unknown to us, ii. 540. conditions of meritorious almsgiving, ii. 570. accoruing to the heart of the giver is the, given received, ib.
Ahiisdeeds, Job cherished a bountiful
spirit in, i. 19. Altar, Ministry of the, S. Gregory found the, a heavy weight, i. 3. distinct from the Pastoral Charge, ibid. Altar, of earth built to God, meaning of, i. 164. daily and unbloody sacri- fice of, ii. 569. Amalekite, Christ finds the world's slave, as David that of the, i. 300. what the Egyptian servant of, turn- ing faint on the journey, should teach us, ib. Amber, what, signifies, iii. 264. why represented in ttie midst of the fire, ib. Ambition, used by the devil in various ways to spoil good deeds, i. 61. of Antichrist for a lasting name, ii. 132. two sorts of men that serve their own, ii. 468. he whose, leads him to be a judffe now, will feel no pleasure in beholding the Judge heieafter, iii. 93. Amended, when evils may be, by speaking, to be silent is to consent to them, i. 582. Amends, he ' flees out of the hands' of the smiter who, the wickedness of his behaviour, ii. 342. Ananehel, is interpreted the grace of
God, iii. 1 12. Anarchy in the soul, i. 223. Anati.ema, among the Hebrews, is termed estrangement among the Latins, and what it will be, ii. 521. Anchor of the lit art, the weight of
fear is an, i. 358. Angel, how, that appeared to Moses, mentioned at one time as an An- gel, at another as the Lord, i. 15. of the Church of Pergamos, i. 32. Angelic Princes, i. 221. Angels, visiting Abraham at even, a sign of the purpose for which they came, i. 69. though, minister to men, yet by virtue of their nature never go forth from God's presence, ib. spirits of, bounded by space, and in comparison with God as bodies, i. 70. speak to God when by contemplating His will they break forth into emo- tions of admiration, i. 73, 74. God speaks to them by inward revelation, ib. bad, ministers of God's will as well as the good, i. 94, 95. Satan's false light cursed of God, and good, i. 193. Leviathan to be loosed by, i. 195. bear the world, but bend to God, i. 515.
INDEX.
731
Angels, elect, called sons of God, i.69. kings and counsellors, i. 221. princes of the nations, ii. 290. fixed charges of, set to superintend the nations, ib. bow, tell His goings to those under Him, ii. 291. bow, come against each other, ib. can be num- bered by God, not by man , ii. 292, 293. days taken for, and months for their orders and dignities, i. 191. Christ took not the nature of, ib. the pillars of heaven, ii. 306. as well as men, tremble at His nod, ii. 307. why, called ' gold' and ' line gold,' ii. 372. no, sent in the stead of Wisdom's Self, ii. 373. marvel- led at the mystery of the Incar- nation, ii. 288. why, called ' morn- ing stars,' ib. abrupt flints, iii. 498. brightness of, inaccessible to sinful men, iii. 499. the mind raised by Divine grace to contem- plate the choirs of, not content with brightness of, uidess it be- holds Him also Who is above, ib. inaccessible rocks, ib. holy, beauty of God and His glorious garment, iii. 515.
Angels, how great the subtlety of angelical nature, i. 69. iii. 267. 549. how, come to God, ib. in what sense men were created with, iii. 523. in the work of creation, cre- ated first, and Satan their chief, iii. 548. Satan comely in the emi- nence of his superiority rendered more beautiful by the subject mul- titude of, iii. 549. nine orders of, ib. love the gold that unites the spiritual jewels, holy, iii. 550. Satan walked in perfection amidst the hearts of, ib. if even an, placed above other, is cast down, what does man deserve, iii. 551. nature of, liable to change, i. 295. iii. 100. perverseness found even in, i. 297. nature of man and, contrasted, i. 70. have no corporeal obstacle, i. 73. how God speaks to holy, ib. ho'y, speak to God, i. 74. an, is spirit alone, i. 189. why the apostate, should be driven to a farther depth, ib. fell by their own wickedness, ib. condition of, contrasted with that of fallen man, ib. overclouded with the shadow of death, i. 190. seized by a whirlwind for their pride, i. 191. God framed the nature of, good, with a free choice to remain so or not, i. 295. iii. 100. Job from the fall of, considers human frailty, i. 296. Archangels are set over, i. 221.
3
bow, become 'unchangeable, i. 295. iii. 101. immortality of God and, con- trasted, iii. 100. how perfect peace maintained among, that work seem- ing contraries, ii. 290. 292. the one ide-ntical Tictory of all tl>e, is the supreme will of God, ii. 292. elect of men joined to the heavenly host of, ii. 293. holy, never had any de- filement of sin, not so man, ii. 372. why no, sent as the Redeemer, ii. 373. exist with eternal stability in that state of grace, in which they were created, iii. 250.550. how fashioned and strengthened in comparison with man, ib. so created as to fear his Maker with love, and, vice versa, iii. 648. chief of the ways of God, iii. 548. Angels, how great the knowledge of, i. 70. how Satan could come amongst the Elect, ib. how ' "Whence come ye?' never said to the Elect, i. 71, 72. what it is for, to ascend and descend, i. 74. 283. they whom no love transports above can never see the, i. 283. talk and voice of, i. 73. various methods of speech used by Saints and, to God, and, vice versa, i. 74. 75, in how many ways God speaks to man by, iii. 263. by, in outward appearance; through, by deeds when nothing is uttered, iii. 264. by, in words and deeds at once ; through, by images, iii. 265. through, by heavenly sub- stances ; by earthly and heavenly substances ; by their secret pre- sence, iii. 266. Angels, what, on the right, what, on the left, serve God by their aid, i. 94. why, and the Lord, are said to appear to man in assumed bodies, iii. 266. Holy Scripture never calls the Father or the Holy Spirit an, nor the Son, except when preach- ing His Incarnation, iii. 267. why the nature of, not restored, but the human only, i. 189. the blest, point out to us the darkness of Satan's disguise, i. 193. Elect, imprison close Satan in the bot- tomless pit, i. 194. how it is that Manoab becomes fearful at the vision of, and his wife bold, i. 285. some, stand before the Lord, some, minister unto Him, ii. 292. what and how wonderful the mini- strations of, we do not perceive, ii. 305. good, serve God by the aid they render; evil, by the trials they inflict, i. 94, what it is to see,
B 2
732
INDEX.
ascending and descending, i. 283. Holy, in the contemplation of God tremble, ii. 307. glorify with re- deemed men, in the end of ihe world, the bounty of heavenly grace, iii. 289.
Atigels, by the fall of evil, the Elect, were alarmed and purified, iii. 628. by what means purified, ib. while some, fell, it must be granted that the rest could not fall, ib. iii. 250. 650.
Angels^ at once see and desire to see God, and thirst to behold and do behold, ii. 390. cannot fully contem- plate the power of the Creator, iii. 146. by ' heavens' ' cast in brass' holy, designated, iii. 249. why an angel is sent by an, iii. 267.
Angels, how, come to God, and are sent to minister, i. 69. Holy, always behold the face of the Father, and yet are sent to us, ib. offices of, in the salvation of men, i. 221. present with men, i. 222. how, sent forth to minister, bear the world, i. 515. why no, was sent to redeem man, nor sufficient to the work, ii. 373. why an, permits himself to he adored before the Incarnation, and after- wards refuses it, iii, 220. by the Incarnation we are made equal to, ib. assume for a time their bodies from the air, iii. 265. guardian, why called mountains of pasture, iii. 409.
Atigels, nature of, and men, pride smote, i. 189. iii. 653. fall of, admonishes men to place no con- fidence in heir own frailty, i. 296. iii. .'351. why, and not man, sinned without forgiveness, i. 550, iii. 314. rebel, that fell from the ethereal heaven, wander in the aerial heaven, i. 115. evil, do not see Wisdom, be- cause through pride they were not able to have It, ii. 396. the original folly of, was pride of heart, iii. 269. fell, because they desired to be like God, not by righteousness, but by power, iii. 314. exalting themselves through pride, continue to fall into a deeper degree of ruin, ib. iii. 649. from the fall of, God teaches man what to expect, if guilty of pride, iii. 551. aimed at the privilege of a fatal liberty of ruling over others, and being subject to no one, iii. 648. the liberty which, desired, fettered them, iii. 649. how great the loss of, who lost the fear of God, ib.
Angels, what the evil, snffer now, and what they will suffer after the judgment, i. 190. now held in chains by the holy, i. 195. why, for their sin condemned without pardon, i. 550. iii. 314. 551. Elect, terrified at the fall of the evil, in order that their fear might gixe them strength to stand more firmly, iii. 628. how Elect, more firmly built up even by the losses of their nature's ruin, ib.
Angel, apostate, blindness of, pre- vents him from rising up again to the light of repentance, i. 190. at first, sought the likeness of God by exalting himself, and now by pride he sets himself up above God, iii. 315. through hardness of heart, feels not that he has wrought wickedly, iii. 649. (v. Behemoth. Satan. Leviathan.)
Angels, evil, serve God in putting the Elect to trial, i. 93. let loose at the end of the world for the trial of the Elect, i. 194. display of the power of, keeps down pride in the Elect, iii. 551. God rei-trains the sword of, ib. continually accuse us before God day and night, i. 78. day by day, cease not by evil suggestion from prompting to worse things, (v. Tempter. Temptation.)
Angels, John speaks to the, of the Churches in Asia, i.e. to preachers of the people, iii. 629. why, of peace .=!hall fear and weep bitterly, ib. Holy Doctors understood by, i. 296. God's human, not free from folly, i. 297- princes of the nations are called, ii. 290.
Anger, used by the devil to spoil justice, i. 61. expels the Spirit, and overpowers reason, i. 304. effects of, in speech and in silence, i. 305. even when just disturbs the mind, i. 307. may serve, but must not be let rule, i. 308. destroys fools, i. 309.
Anger, often when our sense of justice has begun to act aright, joins it from the side, i. 61. great the sin of, i. 303. various ways in which peace of mind is lashed with, ib. expels the Spirit, and overthrows reason, i. 304. effects of, in speech and in silence, i. 305. four sorts of, by which the mind is affected, i. 306. different steps of, in the words ' Raca' and ' Thou fool,' ii. 522. mildew denotes the flame of, because it withers the
INDEX.
733
fruite of virtues, iii. 615. may ex-
j ceed in punishing, iii. 191. stiould
; serve, not command, in judgment,
iii. 192, what the employment of
I a man under the dominion of, i. 224.
' 304. how many the attendant evils
j of, i. 305. impedes contemplation,
! and prevents reason from exercising
any power on the mind, i. 304. 307.
good if from zeal for God's honour,
i. 307. the instrument of virtue,
should never gain dominion over
the mind, i. 308. subject to reason,
a handmaid to virtue, ib. what
the daughters of, iii. 490. envy
generates, ib. temptations of, iii.
491.
Anger, which hastiness of temper stirs,
one thing, and that which zeal gives
its character to, another, i. 307.
without utterance ; with utterance,
but not yet shaped by a complete
word; and, with excess of the voice,
ii. 522.
Anger, two remedies for, i. 306.
divers characters influenced by, ib. Anger, what the power of God's, i. 252. God vouchsafes some things in mercy, permits others in, i. 337. what it is for the Lord to be in, ii. 451. Saints have withstood the, of God, i. 512. no one can resist the, of God, ib. 615. God multiplies His, against us, i. 561. what it is to deserve, of God, iii. 178. what to provoke, of God, ib. (v. God, wrath
of.)
Angry man, the evils of, i. 303. diggeth up sins, i. 304. a description of, ib. thoughts of, a generation of vipers, i. 305. various steps of, ib. punish- ments of, ii. 522.
Angry, what it is for God to be, ii. 497. how God will shew He is, ii. 498.
Approach to God by steps, iii. 98.
Ansvjering, God's, the prayers of the happy souls, i. 76- iii. 664. one of a thousand answering God, i. 495. to answer God, ii. 57. iii. GGo. (v. Respond.)
Antichrist, the sinful man, the high arm, iii. 31 4. 'the cymbal of wings,' — ' beyond the rivers of Ethiopia,' ii. 95. that vessel of perdition, ii. 132. 222. Satan entering into the man, ii. 219. man possessed by the Devil, ii. 94. 219. iii. 527. 530. 596. 604. basilisk or king of serpents, ii. 183. that special vessel of Satan, ii. 220.222. iii. 223. 619. that damned man, ii. 220. iii. 236. den of Satan, iii. 236. the evening star, iii. 356. the sword of the devil, iii.
630. the tail of Behemoth, iii. 627. the snake and horned serpent iii. 457. '
Antichrist, comes of the tribe of Dan iii. 457. stretches out his hand against God, ii. 75. iii. 315. of, Daniel and Paul teach the eame things, iii. 531. and all the wicked, their brief glory, and eternal punishment in the end of the world, ii. 132. shades of darkness, his habitation into which he and his shall be driven, ii. 133. his vain ambition for a last- ing name, ii. 132. shall be reproved by the Elect, ii. 219. will reign be- cause of the sins of the people, iii. 124. in the hand of, what craft prospers, iii. 157. the pr'de and fall of, iii. 314. will appear a fool when lifted up on high, iii. 368. the snares of, from false miracles, iii. 601. 644. under the tongue of, are the labour and pains which mark his false doc- trine, iii. 644. through the means of the Devil inflames the minds of men, iii. 616. flame from the mouth of, shall have power to destroy nothing beyond wood, hay, stubble, iii. 617. strength of the saints as stubble against, iii. 634. van- quished by them spiritually, ib. laughs at threatenings of future judgment, and thence becomes more cruel, iii. 635. the path of, shall glitter with mirac'es, iii. 644. Antichrist, persecution of, ii, 95. 133. then the saints will have constancy derived from virtue, and alarm pro- ceeding from the flesh, ib. Christ alone will subdue, though lifted up with his wonders and pretended sanctity, ii. 219. in the last perse- cutions of, the light of faith will be withdrawn from those who had it in appearance only, ii. 311. tempt- ations of, even in the peace of the Church, are not wanting, iii. 313. may be said to bite with the tooth of a horse, iii. 457. will rage madly in the end of the world, but for a short time, iii. 528. more to be dreaded for the wonders which he will per- form, than for the tortures inflicted on the martyrs, iii. 529. tortures with scourges, glitters with mi- racles, ib. his contest against the Elect is by fraud and strength, iii. 530. 608. must be broken without hand, iii. 532. how great a com- motion awaits the Church from tli« wonders of, iii. 608. the mouth of, are his preachers, iii. 610. they burn with malice, and shine with
734
INDEX.
hypocrisy, ib. the Elect will be cli.«turbeil in mind, and will stagger at the sight of the wonders of, iii. 612. zeal of the Elect against, ib. makes fire come down from heaven, iii. 613. to the pride of, will be addtd the power of ac- complishing his wickedness with strength, iii. 620. liefore the coming of, signs of power are withdrawn from Holy Church, iii. 623. of such great strength as to blunt the keenness of preachers, and to over- come the long-suffering of the pa- tient, iii. 631, 632. Antichrist, all wicked men are the dis- ciples of, ii. 74. they are also crafty and subtle, ii.94. iii. 533. preachers of, ii.95. now lives and works in the hearts of the unrighteous, iii. 312. the members of, are all the wicked of whom he is the head, ii. 75. iii. 311,312. cause of, continually pro- moted amongst the ungodly, iii. 313. unbelievers justly subjected to the rule of, who of their own accord are sons of earth, iii. 356. testicles of, already very numerous, iii. 534. who are the flesh and bones of, ib. why bones of, compared to plates of iron, iii. 535. the weaker part in the body of, more hurtlul in working evil to the righieous, ib. unites all the reprobate with unani- mous cruelty aeainst the faithful, iii, 624,
Antichrist, the head of the repro- bate, ii. 184. preachers of, com- pared to torches of fire, iii. 610. descripticn of the preachers of, ib. exalts himself above God, iii. 314. will reign in the end of the world, iii. 356. w ill go Ibrth prosperously, iii. 369.
Antioclms, t\pe of Antichrist, iii. 630.
Ant-lion^ (Myrmicoleon,) what it is, i. 272. why Job called, ib. shews itself a coward towards the lofty, a bully towards inferiors, ib. why the Pevil is called, i. 274. terrible to the weak, ib.
Anthropomorphites, heresy of, iii. 613. how God may be said to have cor- poreal members, ii. 150. how eyes and shoulders, iii. 513.
Anxieties, whilst the mind expands to love of God, not torn by, i. 248. fares and, of this life shut out wisdom from the soul, ii. 369. desire has, without fruit, and anxiety has punishment, ii. 390. nci, to Argels in desire, in desiring tlic vi.sion of God
they are satisfied, ii. 391. (v. So- licit tale, Care.) Anxiety, the soul labouring with, chooses deaih rather than life, i. 450. Anjcivus, ' Truth' forbids ns to be, for
the morrow, i, 673. (v. Care.) Apocrisiarius, name of, office and
origin, i. 3. Apostles, how Job's seven sons typify the twelve, i. 40. influenced the numbers that helieved by their cause not their learning, i. 46. make a feast out of God's word for the refreshment of weak hearers, i. 47. did not know at first that the Gentiles were to be gathered to God, i. 99. feasting of Job's sons, the preaching of, i. 46. our Lord cleansed, after their preaching, i. 48. Apostles, called kings and coun- sellors, i, 229. rams of the flock, i. 105. the teeth of Christ, ii. 154. clouds, ii. 301. 376. iii. 208. heavens, ii. 310. sons cf the Prophets, ii. 357. doors of the Church, iii. 292. whelps of the lioness, iii. 381. young 'ravens,' iii. 385. their talk at the time of cur Lord's Passion, described as lips about the teeth, ii. 154. Apostles, stars of rain, iii. 207. typified by twelve stones in Aaion's breast- plate, iii. 272. before, preached the Gospel to the Gentiles, feasted in their elder brother's house, i. 100. at the Passion of our Lord, oppressed in the ruin of the synagogue, fear dis- persed, i. 105. rulers if the Churchj successors of, called kings and coun- sellors, i. 229. why God permit- ted, to be oppressed by the Jews, i. 501. foreknowledge of God held their spirits in life, meanwhile carnal fear cut them off from faith, i. 105. ii. 50. teeth of Christ at His Passion lost all their virtue, ii. 154. took greatest pains to preach to the unin- structed what was plain and com- prehensible, ii. 301. weakness of, before the day of Pentecost, ii. 310. with what gifts and virtues endued when filled with the Holy Ghost, ii. 311. thrust out of Judsea, apply zea- lously to the conversion of the Gen- tiles, ii. 357 Fathers of the Old Testament and of the New set forth ; the former preferring the mar- ried life, the latter celibacy, ii. 376. when the Lord had taken away Pro- phets, he sent, as showers and whirl- pools, iii. 207. then by holy Fathers, as expositors. He disclosed the
INDEX.
735
streams of Divine knowledge, ib. holy Fathers must not be pre- ferred to, in wisdom, ib. why, called ' clouds,' iii. 208, in truth become judges, who feared greatly the judgment of heaven, iii. 225. from air were gathered into clouds through the look of Divine grace, iii. 252. the world irrigated by preaching of, and clouds tied from our sight, iii. 252. built on the Pro- phets, and illustrate them, iii. 276. called the doors of the Church, iii. 293. Christ forsook the doctors of the law, and chose fishermen, iii. 306.
Apostles, outwardly straitened while standing at liberty in great width within, iii. 322. called the whelps of the lioness, the Church, iii. 380.
Apostolical See, i. 2. S. Gregory pre- sident of, i. 4.
Appetite, the, for applause like a foot- pad, i, 621.
Applause, human, called the house of the hypocrite, i. 4 76.
Aquinas, S. Thomas, settles the ques- tion of the hidden sense of Holy Scripture, i. 11, note a.
Arcturus, common name of, used for distinctness, i. 563. the Church, i. 50J. why denotes the Church Uni- ■versal, i. 503. iii. 352. why repre- sented as ever turned about, i. 604. denotes the Martyrs, ib. why, the Gentile people, iii. 239. meaning of, which turns itself in divers ways, but never sets, iii. 350. 353. what, with its seven stars, raising three and depressing four, and, vice versa, denotes, iii. 353. wliy, revolves, ib. the Lord breaks up at last the circuit of, ib. the Law designated by, iii. 354. what, turning itself, and pointing out the Pleiades to view, denotes, iii. 355. how the Creator, having become man, united the Pleiades in all virtues, and broke up, ib. God set, in his place, i. 507.
Arena, before the exhibition in Job's merits recounted, i. 34.
Arianism, prevalent in Spain in the time of Leander, i. 1, note a. he maintained the Faith against it, ib.
Aright, those things we think we do, we know not whether they are so in the strict Judge's eye, i. 249.
Arius, in receiving Three Persons in the Divine Nature, believed three Gods as well, ii. 418. doctrine of, overthrown, iii. 552.
Ark, the, the kine with, shew afi>c- tion felt, but controlled.!. 339. what is represented by, being inclined on one side, and the Levite struck dead, i. 259. tables of the Law, the rod, and manna, in the, of the tabernacle, ii. 456.
Arm, meaning of, broken in pieces, ii. 541, the Only-Begotten Son of God is said to be His, iii. 224.
Armlets, oS'ered for the adorning of the tabernacle, iii. 379. by, are un- derstood the adorning of the tirst works, ib.
^;vns,ofsinners, arethe members of the body, i. 567, glittering of, is the brightness of miracles, iii. 365. with arrows, are miracles with preaching, ib. the snapping of, iii. 602.
Aromatic^ an, a figure of Virtue, i. 18.
Arrogant persons, esteem themselves better instructed than the learned, and exact respect from holier men, ii . 69. studious of vain-glory, believe • themselves skilful beyond others, iii. 268. characterized, in Elihu, iii. 10. preferring themselves to all others, accuse some of heresy, others of evil living, ib. assail the one by preaching truth, the other by proud boasting, ib. shew greater regard to the eloquence of those without, than to the simple life of the innocent, iii. 11. four marks by which every kind of pride of, is known, iii. 12, Holy Church opposed by, in evil living, as by heretics in false teaching, ib. afraid of appear- ing proud, because they are so, iii. 79:. when they seek to learn what is just, they avoid being instructed by beginning to speak, ib. strive to say not only foolish, but many, things, iii. 142, imitate and feign the voice of the righteous, but know not its power, iii. 164. peculiarities of, and the character of their speech, iii. 186. 244.
Arrngnnt, for an inferior to extort a hearing from a superior, iii. 244, God's not knowing the, the same as reproving, iii. 268. are either converted from sin, or punished for sin, iii. 517. are poor, blind, and naked, iii. 623. want goes before the face of, ib.
Arrogant, closely resemble Satan, iii. 13, make a show of knowledge, which they do not really possess, iii. 14. 19. all, when they hear the voice of Holy Church, pretend that
736
INDEX.
it is not addresfed to them, iii. 15. on gaining any knowledge, uQuble to conceal it, iii. IG. like foolish virgins, have no oil in their vessels, iii. 17. pretend they are full of the Holy Ghost, iii. 19. height of pride in the teaching of, iii. 21. often pretend modesty of speech, iii. 23. and boast of their contempt of arrogance before men, ib. eager to talk wonderful things rather than consoling, iii. 25. not sen- sible how great a folly is their very pride, ib. wish to imitate holy preachers by their pretence to hu- mility, iii. 78. 135. 186. adopt that as a ground of defence, which the righteous urge as evidence of their purity, iii. 134. fear present reproof more than God's judgment, ib. know not how to take to them the feeling of another's infirmity, and to pity for another's weakness, iii. 136. speak falsely in reprehending others, iii. 143. nndtr pretence of honouring God, exact a hearing to show off, iii. 163. hearts of, prostituted to human praise, iii. 182. make light of the doings of others, even when great, admire their own, when trifling, iii. 187- under the guise of religion, puffed up with pride, iii. 188. wish rather to appear judges than consolers, iii. 197. the mighty words of, sometimes good, should be very cautiously heeded, iii. 199. called mighty with exalted thoughts, iii. 216. become the heralds of their own condemnation, iii. 255. God knows not, iii. 238. (v. Haughty J Proud.)
Arrogance, the daughter of Pride, ii. 517. in claiming gifts as our own or merited, iii. 12. in claiming falsely or exclusively, iii. 13. four kinds of, ib.
Arrows, what, denote, i. 367. iii. C33. what it is for the, of God to pass through, iii. 334. what are, of little children, iii. 633.
Arrows of preaching, and of visitation, i. 367. of God to go forth in light, iii. 365. of God, the words of truth preached, ib.
^As,' used in Holy Writ sometimes for affirmation, sometimes for similitude, ii. 324.
Ascending with pains, descending with pleasure, i. 386. meaning of to ascend over the setting, ii. 398. to, from the earth is to boast in earthly glory, iji, 610. (v. Christ, ascending of.)
Ashes, guilt of the flesh covered with, by penance, i. 100. man turned to, by penance, while yet living, iii. 87. after conversion touched with the spirit of humility, calls to mind that he is but, ib. to do penance in, iii. 666.
Asps, are small serpents ; what meant by little, ii. 183. to break the eggs of, ib. gall of, ii. 180. bread in the belly turned into the gall of, ib. hole of, denotes hearts of wicked men, ii. 313. title of Satan as covertly ravening, ii. 314.
Ass, shewn to signify in Scripture inertness of fools, or indulgence of the wanton, or simple-minded- ness of the Gentiles, i. 43. or Gentile world bearing the burthen of the commandments, i. 44. 45. un- reasoning, ib. feeding of, with oxen prefigures men of simple minds being fed by the understanding of the wise, i. 100. various moral meanings im- plied in their being carried oif by the Sabians, i. 113. 114. the, like the laity, i. 374. to exchange the firstling of, for a sheep, iii. 227. a symbol of uncleanness, ib. and lust, i. 392, wantonness of the lustful, and life of the simple, denoted by, iii. 689. what it is to possess she, i. 64. the she, uttered rational words to Balaam, ii. 199.
Ass, wild, denotes the Gentile people, i.369. the faithful, i. 373. those who dwell in solitude, iii. 399. Christ, iii. 410. God mercifully restrains many with the reins of discipline, like the colt of,i. 596. who is a? ii.262. here- tics, ib. God looses the bands of, iii. 400. what the house of, in solitude, iii. 402. for, to seek every thing green, iii. 409.
Assault, Satan's, completes Job's pre- vious character, i. 19.
Assaults, various, on Job without and within, i. 22.
Asses, our innocent affections, j. 115. what things denoted by, i.
43. 100. 114. ii. 260. iii. G87. 689. what it is for our Lord to come toward Jerusalem, sitting on, i.
44. a strong, crouching between the boundaries, i. 45. denote wanton inclinations, or simple thoughts, i. 44. 54. 114.
Asshur, the proud king, dtnotes the old enemy, i. 571.
Atldetc, Job an, i. 34. what an, is anxious to know before he engages in a wrestling match, ib. our, was
INDEX.
737
about to oombat the Devil, ib. how the spiritual merits of our, are de- scribed, ib.
Attainments, virtuous, trials spring even from, i. 419. Job's friends proud of common, i. 612. man's limited, ii. 47. God sets bounds even to spiritual, ii. 46. zeal and anxiety of the righteous after spiritual, ii. 252. of the Elect outwardly to age of body, so inwardly to age of virtue, ii. 537. as we advance in heavenly, so we retire from earthly, ii. 585. various steps of, exhibited in Daniel, ii. 587. of love gained through fear, ii. 588. no one knows what he makes, except in adversity, iii. 46. the more humility is mani- fested, the greater is the hope of, iii. 387.
Auguries, held in great abomination, i. 449.
Authority, all things that are, under the, of God, iii. 596. and aus- terity of rulers condemned, iii. 90. 91. when, properly exercised, iii. 93.
Avarice, the root and material of sins, ii.464. (v, Covetousness.)
Avaricious man, numerous torments of, besetting him like a vast popu- lation, i, 224. as the soul of, is on fire with avarice, so flesh will be consumed by fires of Hell, ii. 85. 190. every, on fire with thirst, and redoubles it by drinking, as one sick of a dropsy, ii. 125. 188, some, flatter, others, rob by force, ii. 468. straitened in his own fulness, ii. J 89.
Awake, those bent to do things of the world are said to be, i. 282. (v. Watchfulness.^
Awe Amq to God's Wisdom and Might, i. 496. pretended, in heretics, i. 277.
B.
Buhylon and her children, heretics fancy they conquer, i. 273. confused multitude of sinners denoted by, i. 171. sometimes represented by lion- ess, i. 272. and all the reprobate together, i. 273. lost souls, i. 330. human mind, when unproductive, called virgin daughter of, ib. king of our old enemy, master of in- ward confusion, i. 394. tower of, built in valley of Shinar, ii. 161. a golden cup, and glory of this world, iii. 639.
Bad, the bad man enjoys this life, and makes use of God by the by, i. 79. when God calls the, He invites' him to repentance, i. 72. minds of, ever awake to evil imaginations, and the conscience ever convicted, i. 333. the, the grave of the Devil, i. 57k souls of the, when separated from the body, krow not how things are ordered here, ii. 62. mind of, ever seeking the applause of men, ii. 475.
Bad, instead of their country they love their exile, which is their lot, i. 60. account themselves righteous through the fall of others which they escape, i. 171. ever engaged in the multitude of earthly business even when unemployed, i. 255. all speak with big words in praise of learning, i. 464. malignity of, against his reprover, i. 677. dissimulation of, ib. bad intention the, entertains against others, he fears is enter- tained by them against himself, ii. 72. sometimes God in mercy op- poses the will of, and again in anger allows it to be gratified, ii. 75. often become worse after admonition, ii. 485. (v. Wicked, Unrighteous, Reprobate.)
Bad men, oppress the good in Holy Church, i. 27, 156, 313, 374. iii. 147. deeds of their betters are not to be rashly censured by, i. 258. ac- customed to detract from the good, i. 342. what, do unjustly, God justly permits to be done, ii. 3. what the righteous endure from, ii. 135. whether the righteous speak or hold their peace, they endure, as adver- saries, ib. how, may be rebuked by tongue of the righteous, ii.219. while lifted high against one another, with one consent, press hard against life of the good, i. 288. when the wall is broken, burst through upon the good, ii. 490. life of, enlisted to the advantage of the innocent, ii. 488. iii. 327. why the good are mixed with, here, ii. 508. iii. 327, 447. purify the good by oppressing them, iii. 147. enslaved to visible objects alone, and have nought of inward sweetness, iii. 377.
Bad, why in this life it is sometimes ill with the good, and well with, and 'vice versa,' i. 241. what is meant by, being ' cut oif from morn- ing to evening,' i. 298. fixed in the love of earth with all his desires as it were made fast by taking root, i. 316. often meets with adversity
738
INDEX.
here, ii. 219. why God fills the house of, with good things, ii. 235, 241. prosperity of, more grievous than their punishment, iii. 158. how severely those must he punished whom not even torments keep from abandoned habits, iii. I/O. (v. Pros- peri fi/, Adversili/)
Bad, Christ's lying down is the patient endurance of, men ; and His rising, the abandonment of His persecutors to themselves, i. 105. why God s mie- times bears long with, and some- times strikes them quickly, i. 268. in this life to be tolerated, i. 509. God often tolerates the secret sins of, in order that He may so make use of their known virtues as to benefit His Elect, iii. 641.
Bad, now tormented by the fire of envy, hereafter by vengeance, i. 103. God finds means to correct, in those very things in which, committed sin, i. 140. at last unpitied, i. 349. by the very sin they commit, smite themselves, ii. 72. with how many and what punishments shall, be visited, ii. 211. flourish like willows, but bear no fruit, iii. 564. (v. Un- righteous, Ungodly.)
Bag, our heart is God's, ii. 59. our transgressions are sealed up in, about to come out in the last judg- ment, ii. 58.
Balaam, meaning of, lying with his
opt
245. an unworthy
person often receives holy words by the spirit of prophecy, as, iii. 200, Pergamos following the w^icked- ness of, reproved from above, iii. 311.
Balance, the, Christ, where grief out- weighs sin, i. 365.
Balances, the Mediator between God and man represented by, ii. 524. Christ the even, for weighing our our deeds, ibid.
Baldad, by interpretation ' oldness alone,' i. 27, 160. iii. 4. same as Bildad, iii. 9. (v. Bildad.)
Balthasar, vision of, but he was no prophet, and could not understand it, ii. 22.
Bands, the camels, or secular charges, assailed by three, i. 117- how every one's, loosed, i. 400. how the soul is fettered, and impeded by, ib. the, of Christ loosed, ii. 410. of the Church are the precepts of discipline, iii. 427.
Banquet, Elias coming to the last, of Holy Church, as inviter of the guests at the restoration of Israel, iii. 685.
Banquets, how S. Matthew fed Christ outwardly with a feast, and inwardly with, of virtues, iii. 421.
Baptism, original sin washed away by, i. 179,536. ii. 2 10. Though absolved by, from sin of first parents, we still undergo death of the flesh, i. 536. denoted by the word ' dyeing,' ii. 387. dyes us bright, ib.
Baptism, infants dying without, do not lose the punishment of original sin, i. 179. infants dying before, receive ererlasting torments, i. 518.
Baptist, v. John.
Bar, a, the lips need not, i. 413. the evil the mind commits, inserts itself to the soul as a, before the eye of reason, ii. 476. what is denoted by, iii. 292, 296, 299.
Barachel, signifies the blessing of God,, iii. 9.
Barbarisms, S. Gregory does not avoid j the confusion of, i. 11.
Barren, what it is to feed the, ii. 280.
Bar-serpent, (v. Serpent )
Bargain, bad, of hypocrites, i. 473.
Bars,^ the old Fathers held fast by the, of hell after death, i. 222.
Barren wordiness , forbidden in the in- terpretation of Scripture, i. 10.
Bases, holy Teachers designated by. Prophets also are bases of holy Church, iii. 275. of every single soul are its intentions, iii. 286, we must not consider what bases support, but where they are supported, iii. 287. the four columns of the tabernacle sup- ported by, covered with silver, iii. 275.
Basilcns, in Greek, ' basis laoic ;' in Latin, ^ populi ;' or, base of the people, i. 515,
Basilisk, king of serpents, Antichrist, head of the sons of perdition, ii. 184. iii. 613. does not destroy with its bite, but with its breath, ib.
Battering-ram, Job's trials compared to, i. 22.
Battle, Christ proceeds to, with those who while drinking streams of doc- trine distort not uprightness of ac- tions, iii, 417. to go forth with trumpets, with lamps, and with pitchers, the usual order of, ib. how the Martyrs were armed to, under their leader, iii. 418. to smell the, afar ofi", iii. 478, 488, 489.
Bear, what it is to, the world, i. 514.
Bear with, those things we have done willingly we should, against our will, i. 214. all is just that we have
INDEX.
739
to, i. 90. whatever annoyances we, are the desert of our sins, i. 322. all are not enabled to prefer crosses for the love of God, i. 375. we must, the weaknesses of those whom we would draw on to strong things, ib. the proud know not how to, their neighbour's weakness, iii. 136.
Beard, shaving the, sign of removing self-confidence, i. 62. of royalty shorn, i. 106. and the bead, how the Redeemer shaved, i. 106. denotes royalty, ib.
Beast of the earth, meaning of, i. 349. ii. 236. when ' a, touches the mountain,' i. 359. the Grecian god Pan terminates in the extremity of a, i. 392. man's ending in a, ib. the vessel of the Devil is the den and covert of iii. 236. hearts of the Jews who cried, Crucify, Crucify, the den of this, ib. all, of the woods, malignant spirits, iii, 237. den of lions the den of this, ib. meaning of, of the field, iii. 437, 556. these, play in the grass of the mountains, iii. 557- all these, satisfied with the grass of the mountains, ib.
Beasts unA fowls of the air, what denote, ii. 4. iii. 165. what, rotted in their dung denote, iii. 59. man compared to senseless, iii. 152.
Beauty, the, of skin is temporal glory, ii. 128. wherein, of the universe after the last Judgment, iii. 684.
" Bed,'" the, cf the heart troubled with '' visions" of Judgment, i. 447.
Bed, a couch, or lifter, denotes the secret depth of the heart, i. 447. what it is for the Saints ' to sleep on their, iii. 34. three meanings of, in Holy Scripture, iii. 38. what it is to seek the beloved by night on the, iii. 201 . what a man healed, and commanded to carry his, denotes, iii. 39.
Beersheba, why, is the 'seventh well,' i. 166. the law of the formal letter, ib.
Beginning, we must resist the, of temptation, i. 201. fruit of a good beginning, lost through heat of man's praise, ii. 83. time from, to the end, is short in duration, ii. 173. man comprehends neither his, nor h;s end, iii. 526. we must watch fromthe very, iii. 526.
Beginnings, man should kill his sinful life in its, i. 217. of good living should be kept secret, i. 480.
Behemoth, means animal, iii. 522,585. the old enemy denoted by, ib. iii. 527. how, conducts himself towards
the human race, iii. 527. what tail of, denotes, ib. like a cedar exalts himself, iii. 533. the head of, grass, his tail cedar, iii 536. wounds with his tooth, but binds with his tail, ib. the chief of the ways of God, iii. 548. said to be covered with nine stones, i. e. adorned with nine orders of Angels, iii. 649. created capable of love, iii. 550. spoken of as out- spread and covering, ib. what the sword of, means, iii. 551. the moun- tains, i. e. the proud men of the world briijg forth grass to, iii. 556. why the willows of the brook com- pass, about, iii, 565. in his eyes, taken with a hook, i. e. he kaevr Christ and seized Him as a bait, iii. 670. by detecting the sagacious snares of, Truth pierced his nostrils as with a stake, iii. 572,
Behemoth, compared to an ox, iii. 524. trial of, called Antichrist, iii. 527, expands his tail, iii. 529. what, the sinews of the stones of, iii. 538. what, the bones of, iii. 641. the counsels of, like pipes of brass, iii. 542, permitted to strike many, iii.' 652. the doctrine of Arius over- turned by being called the ' chief of the ways of God,' ib. called a sword bent back, ib. what, the nostrils of, iii. 570. strikes men with one sin to make them fall, binds them with another to keep them from rising, iii. 68 1 . the fraudulent temptations of, ib. (v. Devil, Leviathan, Satan.)
Behold, we say, of that thing we point out as present, iii. 204,
Being, the only blessedness is in eter- nal, i. 231, man stripped of in- nocency loses his true, ii. 51. (v, God.)
Belief, sitting with Job is a partial, i. 164.
Believer, Elihu a, but proud, i. 29,
Belli/, mind denoted the, i. 466. wish of, the cry of the exactor, iii. 404, Saints hear not the demands of, ib, chief of the cooks, iii. 405. if not restrained, destroys the virtues of the soul, and why, ib, a great effort of discretion is to give this exactor something, and deny him something, iii. 406. wild ass, the abstinent, supplies his, but restrains it from pleasure, iii. 407.
Belt, of kings, how God looseth, ii. 14.
Bend, rulers or Angels bear the world, but, to God, i. 515.
Benefit of correction, i. 342.
740
INDEX.
Benjamin, why all Israel conld not
avenge tte wicketlness of the tribe of,
until twice smitten down by it in the
attempt, ii. 139.
Besieging host, Job's trials compared
to a, i. 22. Bildad, meaning of his name, i. 27. thinks himself scorned, as heretics do, ii. 119. censures hypocrites, but is a pretender, i. 468. '■Birds', sometimes used in a good sense, sometimes in a bad sense, ii. 394. various meanings of birds ' of the air,' ii. 395. in what ' boughs the, of the air rest,' ii. 396. (v. Fowls.) Birds of heaven, why so called, i. 115. Birth, krst, of sin, i. 199. Bishops, by the example of Job, the, should be excited to care for the salvation of their dependents, ii. 415. Bishops or rulers of the faithful, ought not to correct the "deeds of those committed to them, i. 38. when, rejoice in temporal superiority, in- stead of eternal glory, ii. 15. ought to preach, ii. 415. Bitter things, what it is for God to write, ii. 37. what, of the wise, ii 367. meaning of the Elect placing, for themselves, iii. 488. Bitterness, in the sight of the Judge, does not stain charity, but kills it outright, i, 601. Bitterness of judgment eternal, i.
190. Black, they become, after whiteness, who, having lost the righteousness of God, fall into sins they understand not, iii. 647. Blast, of God's breath, what is meant
by, i. 270. Blessed, hearts of, denoted gold, like pure glass, gold as bright, glass as transparent, ii. 378. the. Angels far removed from anxiety, ii. 390. thirsting shall be satisfied, and being satisfied, shall thirst, ii. 391. shall see God, but not as He beholds Himself, ii. 392. joys of, in heaven, i. 507. the only, in Eter- nal Being, i. 231. Blessedness, ' in the land of the living,' the Saints possess the double, i. e. both of mind and body, i. 30. one, before the Resurrection, the double, after, ib. iii. 678. memory of past sin does not hurt the, of Saints in heaven, i. 239. by re-
all the Saints
the
ceiviDg, all cne saints copy tne thing they see, ii. 379. in the region of, God is beheld in His brightness.
but far more in His Nature, ii. 390. punishment and, never meet in one, ib. the dawn hastens to arrive at its place, when holy men long for eter- nal, iii. 305. of holy men after they are parted from the ties of the flesh, i. 222, 507. ii. 115. delay of, a cause of tears to the faithful, i. 374. of the Saints above, i. 507. the weak are called to the, of succession to the heavenly mansions with the strong, iii. 697. (v. Glory.) Blessing of God by sinners, cursing,
i. 49. Blessings, the Elect before the coming of the Lord after this life did not as yet receive the heavenly, ii. 115. Blind man from his birth, i. 456. Blinded, the soul becomes first dulled, then, and the willing slave of the flesh, i. 393. the mind, to the understanding of things, though what she undergoes be just, i. 532, 539. roan now of his own will, with dark- ness within, iii. 112. so, as not to be aware of sin he is committing, iii. 113. eye of the mind, by pre- vious sins, iii. 115. meaning of God's having, men in the night, ib. Blindness of the Jews, i. 199. penal, of the mind in the knowledge of every one, i. 522. ii. 105. iii. 116. man loses his eyes when by flying he is unwilling to stand in the light, i. 630. man in this life wishes to prolong his state of, ii. 41. stupen- dous hardness and, of some who, even smitten, cease not from the sin they love, ii. 212. how great the, of the wicked, ii. 476. a just, in- flicted on those whom God willed not to set free, iii. 113. blindness, which confuses the mind of the sin- ner, called night, iii. 115. Blood, meaning of " mixing garments in," i. 538. toucheth, when, ii. 99. when, is poured en a very smooth rock, ii. 196. to suck up, iii. 602. what is understood by, ii. 99. iii. 42. of sprinkling speaketh better things than that of Abel, ii. 101. Christ's, never hidden, ib. Blows, what are, in the secret parts of
the belly, iii. 34. Blue, denotes hope of heavenly things,
iii. 379. Boastful, pretend that they are full of the Holy Ghost, iii. 19. cannot teach rightly what they hold rightly through pride, iii. 21. Boasting, saints do not fall into the sin of, i. 21. by, of their good, men
INDEX.
741
point oat to evil spirits what to make spoil of, i. 483. the mind shewn to ■view in, called a fig-tree barked, i. 484. of the arrogant more un- necessary than is just, iii. 25. of ■virtue causes the mind to fall from the integrity of sound health, iii. 110.
Body, sufferings of, typified by those of the Head, i. 147. Job represents our Lord and His, ii. 2. peace for, i. 352. an imperfect organ to the soul, i. 10. worn by sickness affects the mind, 1. 9. its corruption and frail- ness set forth in the dunghill and potsherd, i. 135. man enslaved to his, while here, i. 235. this, our ' clothes,' to be kept pure, i. 538. the, that sinned tormented, i. 567. inward parts of, put for the mind, ii. 85.
Body, when the, is torn with sickness, the mind becomes faint, i. 9. how the, presses down the soul, i. 234. however the multiplicity of services may sustain the, the fretting care of frail nature weighs it to the ground, i. 235. the necessities of man enslaved to, while here, ib. in the way to corruption still weighs down the soul, and has no power to attach itself to the light for long, i. 457. the clothing of the soul, i. 552. devil and all the wicked are one, ii. 108. the Church the Lord's, ii. 109.
Bold persons, all, speak with big words even well-known truths, to appear learned, i. 4C4.
Boldness, in the world, begets strength, in the way of God engenders weak- ness, i. 266. towards God, i. 589. increased by vanity, ii. 596. averse to the reins of discipline, ib.
Bones, denote strong deeds, i. 285. strength of the flesh, i. 450. the strong, ii. 92, 492, 509. powers of the mind, iii. 40. virtues of the soul, iii. 46.
Books, sacred, a kind of veins of silver, ii. 343. not canonical, brought out for the edification of the Church, ii. 424. of life the very sight of the approaching Judge, iii. 60.
Booth, what the, of the keeper, iii. 335.
Born, the Patriarchal Saints untimely, i. 230. our Loid how said to be, iii. 302.
Bottom, what it is to sleep secure having dug to, i. 607.
' Bottomless pit' denotes the hearts of men, ii. 368. human mind, iii. 320. bars of the pit, iii. 317. judg- ments of God are a great deep, iii. 645.
' Bosom,' in Holy Writ put for the mind, ii. 573.
Bosom, the, of Abraham is hell where the souls of holy Fathers rested before the Resurrection of Christ, i. 222. ii. 53, 114, 500. iii. 317. how the deepest hell may be called the, of tranquillity, ii. 116. where souls of the good were confined, iii. 317. our Lord by coming to this, of hell made it a way for His Elect to pass over to heavenly places, ib.
Bound, why the Elect are said to be, i. 234.
' Boiv,' various things in Holy Scrip- ture denoted by a, ii. 442. the, of the Church, the, of the Lord, is Holy Scripture itself, ib. the Lord hath ' bent His,' ii. 443. in this, He ' made His arrows for the burn- ing ones,' ib. New Testament a string to bend the, of the Old, ib. what we are to learn from ' a bow in the hand,' and ' bow renewed in the hand,' ib. what a crooked, de- notes, iii. 255. denotes the snares of those who strike from far, iii. 602. when it is that the Lord breaks the, ib.
Box, colour, what signifies, iii. 452.
Bracelet, the meaning of, extends wider than that of a ring, iii. 577. the Lord bores through the jaw of Leviathan with a, ib.
Brain, many senses by one, ii. 6.
Bramble, what the, denotes, iii. 563,
Brass signifies the hearts of the insen- sate, i. 381. and perseverance, iii. 632. he that speaks but does not pursue good things through love is called sounding, iii. 535.
Bread, what, turned and, not turned under the ashes denotes, ii. 12. iii. 519. what to put the tree into his, ii. 48. the wages of the pre- sent life, ii. 73. of Holy Scrip- ture is the sense of, ii. 180. miracle of the multiplication of, by Christ, ii. 267. many things denoted by, iii. sometimes sustenance of the present life, ib.
Breastplate, by, is denoted the strength of patience, iii. 361.
Breasts, what are the two breasts of Holy Church, iii. 61. (v. Udder.)
742
INDEX.
Breath, what a light, denotes, i. 291. voice of a gentle, the voice of God ib. what is meant by the blast of God's, i. '270. Christ's, gives life, i. 543.
'■Breathe,^ to, mystical meaning of, of God, i. 269.
Brethren, J oseph's, brought about what they resisted, i. 33J. living with undivided aflection with the great wealth of their father is the praise of a father's training, i. 36.
Bridle, what it is to put a, in the mouth, ii. 485.
Brimstone typifies uncleanness, ii. 131. why the Lord rained brimstone upon Sodom, ib.
Britain subdued to the faith has long since begun to sing Alleluia, iii. 214.
Build, before we, we must pull down, ii. 329.
Bulls denote the neck of pride, i. 29, 392. why returning heretics are to present bulls and rams to be slaugh- tered, ib. meaning of ' bulls and rams' and (heir number, iii. 671. why friends of Job ordered to offer, ib.
Bulrush, what a, denotes, iii. 338.
' Bulwark,' the Prophets a, before Christ the ' wall,' ii. 490.
Bulwarks, Faith, Hope, and Charity, the, of Christians, ii. 18.
Burial to the world in action and in contemplation, i. 355.
Buried, joy of being, in divine con- templation, i. 248. ancients, their dead with their wealth, i. 249. treasures, with saints of old, ib. those, by contemplation who are dead to exterior life, i. 355. who is said to be, in the depth of the true light, i. 362.
Bushel, what is understood by, iii. 419. what it is to place a candle under, ib.
Butter, sweetness of Christ's Divinity and Incarnation denoted by, and honey, ii. 186. what it is to anoint the weary feet with, ii. 413, 414.
Buzite denotes contemptible, iii. 9.
Cabin of fishes, what a, denotes, iii, S90.
Cain, how, co\ild be admonished even by th€ voice of God, yet could not be changed, ii. 9. was a limb of Anti- christ, iii. 311. he refuses to be Abel, whom the malice of, does not exercise, ii. 508.
Cake, Ephraim an 'unturned,' ii. 12.
Calamities, heretics think the Church condemned by, i. 465.
Calamity, compared to the sand of the sea for weight, i. 366. what it is to be in, ii. 471.
Chaldeans, why, interpreted fierce ones, i. 103. who are denoted by the three bands of, ib. i. 117. how and why they are called fierce, i. 330.
Call, what it is for God to, i. 72. Elect called to their eternal country by the light of "Wisdom, i. 95. God calls men to Himself from every class, i. 327. God calls when He presents us with gifts, and we an- swer when we use them worthily, ii. 149. sinners called to faith, whose hearts were once the dens of lions, ii. 314.
Calling, God's, us is His having re- spect to us in loving and choosing us, our answering is our obedience, ii. 35.
Calumniating, the tongue of one, abases the heart, ii. 561.
Calumny, some praise given to gain credit for, i. 265.
Calves, meaning of, shut up at home, i. 399.
Camel, the various significations in Scripture of, i. 42, 43, 63. Godly steward." of temporal things, i. 53. 116, universal body of the faith- ful, iii. 687. those who surpass the evil doings of others by the mass of their exuberant vices denoted by, ib. expresses the Lord, the pride of the Gentiles, and sometimes the Gentile world, iii. 688. the simple-minded, iii. 690. a, passed through the eye of a needle, when our Redeemer entered through the narrow straits of His Passion to the suffering of death, iii. 688. he possesses, who subdues within him all that is high and crooked to the order of faith, and sympathizes with the weaknesses of others, i. 53. what may be meant by, i. 64. half believers, i. 103. the, or secular charges, assailed by three bands, i. 117.
Catnp, what it is for one unclean to go cut of, i. 55.
Canaanite, what does the, tributary to Ephraim denote, i. 211. who
INDEX.
743
is the, to whom Holy Church de- livered a girdle, iii. 5S9. what is signified by, receiving the sentence of punishment when Ham offended, iii. 161. Candle, set in the sun's rays, hu- man justice compared with divine, i. 294. in an earthen vessel denotes, . ii. 122. of the wicked quickly put oat, ii. 123. 208. what this, of the wicked, ib. light of Holy Scripture represented by a lamp, ii. 409. what it is to have a, burning in the hands, iii. 269. to place a, under a bushel, iii. 419. Candlestick, what the signification of, and a candle placed upon it, iii. 419. Cane or reed, various interpreta- tions of, iii. 559. of a, shaken by the wind, iii. 560. denotes temporal power of the Jews, ib. the bruised, ib. (v. Reed.) Canker-worm, denotes gluttony in
eating, iii. 614. Captive, sin first or last blinds its,
i. 393. Captivity, every one that is redeemed
set free from some, ii. 364. Carcase, {cadaver,) so called from its fall, iii. 502. the Lord's body called a, ib. every one who has fallen into the death of sin is a, iii. 503. Paul in gaining sinners found as it were his food in the, ib. Care, of thoughts to be practised with humility, i. 170. how injurious to the salvation of the soul is the it anxious, of domestic affairs, i. 396. ■« when the occupation of the pre- sent life engages the soul, it is buried under the heap of earthly, i. 572. this, not wholly to be cut away, but to be regulated, i. 573. of the flesh should always obey, and never rule, ib. how rest and toil act upon the minds of those holy men, who throw off the, of earthly things, i. 607. of earthly things, because it engrosses, utterly blinds the sight, ii. 76. holy men prefer to undergo sufferings, rather than be harassed with, of earthly ministering, ii. 113. employment of worldly dignities borne down with readier vices, in proportion as it is charged with heavier, ii. 299. crowd of worldly, must be cast forth with- out, that \\'isdom may be raised up, ii. 370o most of the old Fathers held fast this 'Wisdom in its life, and out-
wardly attended to, of the world in ordinary, ib. Wisdom can dwell with, borne for obedience, ii. 371. from the love of God the good may in- teriorly desire His Vision only, but externally bear, of the world charged upon them, ib. of the world com- pared to mighty waves and a tempest, ii. 543. men hear God's voice when asleep to earthly, iii. 32. wild ass a type of worldly, iii. 339. great drudgeiy of secular, ib. Cares, earthly, power and persecution
both bring, ii. 112. Carnal, life of, denoted by ' man,' i. 323. sore trouble with infinite pains attend the, but the spiritual enabled to rejoice even in their suf- ferings, ib. words and habits of, a grievous burden to the faithful bear- ing them down, i. 375. we must be on our guard, lest the favouring of, desires impede the efficacy of hea- venly love, i. 398. sea denotes the hearts of, i. 444. hearts of, bound in prison when they are unable to speak that which their mind prompts them, i. 445. how, speak who aie bound to silence, ii. 28. they commonly meet with worse troubles from the flesh who delight themselves in pleasures of, ii. 63. they, who attach them- selves to a proud man are scorched with the torches of, desires, ii, 79. the, because they do not see God, believe that He does not exist, or scorn to serve Him, ii. 205. delight in worldly engagements, with which they are eaten up as with worms, ii. 277. if the more holy cannot live without spot of sin, what the case of those who still lie under the loads of, habits, ii. 295. know nothing of desire of heavenly love, ii. 350. Scripture denotes the, by the term of men or being men, ii. 391. great the study of, after earthly things, but they have no desire for heavenly, ii. 437. in the heart of, Christ sits last, in the heart of the Elect He sits first, ii. 453. not satisfied with their own death, but seek (he death of others, ii. 471. a description of the life of, ii. 475. both the guilt and punishment of, are taken away by the coming of the Redeemer, iii. 55. Carnal, the crowd of, in the Church press Christ, i. 156. set them.selves to prompt wickedness sometimes from a principle of fear, and at another of audacity, ib.
744
INDEX.
Carnal, persecutions of, in the Church, i. 15G. minds of, men called women, i.l59. all, minds in the Church prove ahettors of the Devil, i. 312. hay and straw denote the life of, iii. 524. Carthagena, Leander a native of, i. 1 ,
note a. Cartilage, what is meant by, of the beast, iii. 535. compared to plates of iron, iii. 636, 644. Casta, what, the second daughter of
Job, denotes, iii. 693. Casting off sin, rouses the Devil's
rage, 1,2 10. Casting out of the Devil's power and
authority, ii. 313. Cause, Job smitten without, yet with, i. 130. Job suffered, in one sense, without, i. 519. the Father how ' moved' against Christ without, i. 148. Caution, the sins of David and Peter are recorded, that the fall of their betters maybe, to inferiors, iii. 578. Cedar, what is denoted in Holy "Writ by, wood, i. 356. various meanings of, iii. 527- (v. Behemoth, tail of.) Censure, he that is readier to lay down his life than to be reprimanded, made worse by, i. 470. the mind hurried into hate, if unmeasured, condemn it beyond what is right, i. 587. Cerastes, a horned serpent, meaning
of, iii. 457. Certain one, said of him whom we are unwilling or unable to express, i. 288. Chains, Saints deem themselves bound with, in their present pilgrimage, iii. 176. Charge, Pastoral, of S. Gregory, i. 3. of sinful speech not to be lightly brought against Job, i. 20. Charges, secular, assailed by three
bands, i. 117. Charily, Faith, and Hope, invited to feast of good worls, i. 57. the simple near to the wise by, i. 100. ruffled by over-much affliction,!. 122. God's law of, manifold, i. 580. manifold oflRces toward men of true, i. 582. can be severe as well as indulgent, i. 684. S. Paul's description of, il- lustrated, i. 585. Charity, oil a type of, i. 124. ointment on the head, in the heart, ib. law of Christ called, i. 580. compared to heat, ii. 275. the bond of per- fectness, iii. 303. understood by gold, iii. 638.
Charity^ two precepts of, how con- nected with each other, i. 383. sets out with two precepts, but extends itself to a countless number, i. 581. Holy Church enters upon its paths of simplicity and uprightness in fear, but finishes them in, i. 52. all virtues spring from, ib. three distinguishing marks of, i. 581. manifold examples of, in the Saints, i. 583. strength of, i. 608. fear passes away into, ii. 688. true, is to love our friends in God, and our enemies for God, ii. 568, Charity, two precepts of, i. 88. 581. duties of, explained, i. 585. towards our neighbour exhibited in two ways, i. 566. manifold virtues arising from, i. 683, 684. keeping of, the only proof that we are the disciples of God, ii. 566. proofs and signs of, ib. the Lord restrains sins of thought by the strength of inspired, iii. 300. ruffled by afflictions, i. 122. no true, out of the Church, ii. 384. Charity, a man ought to begin to practise, on himself by living justly, ii. 428. Changeahleness, whence, proceeds in the creature, i. 303. iii. 100. 193. a kind of death, ii. 68. iii. 100. of the soul of man in itself, for the worse ; by the grace of God, for the better, iii. 100, all creatures subject to, ib. Chasten, wicked, as servants, chasten
the young heirs of Heaven, ii. 489. Chastening, God's, not to be called in
question, i. 343. Chastisement, the reward of faults, i. 20. test of real love, i. 190. to be felt, but borne patiently, i. 87. of self, ill thoughts to be cleansed off by, i. 169. Chastity, without the love of our neighbour, nothing, i. 352. evil spirits endeavour to corrupt, of our thoughts, i. 136. that, of the flesh is as nothing which is not recommended by sweetness of spirit, i. 352. pride often the ruin of, ii. 14. not profited by pride, ii. 519. no genuine, without humility, ii. 646. humility and^ preserve each other, iii. 152. Cheek, wicked smite the, of Holy Church, when they persecute good preachers, ii. 96. Cherub, what denoted by, iii. 660. Children, seven gifts, i. 62. 56. Job bewails the loss of his, with com-
INDEX.
745
) posnrc, i. 23. our sinning is a birth of, to the world, i. 182. Job feared I sins of thought in his, i. 38. heretics fancy they conquer Babylon and h^r, i. 2/3. I Children^ the three Hebrew, unhurt in the furnace of iiie, i. 570. the fire changed to the three, i. 571. the sports of, of the rich, ii. 20,). who are called, of the Church, ii. 412. Children, multitude of, provoke the heart of the parents into avarice, i. 34. who are, of fools, ii. 481. iC'// *7V, see 'So«,' called Advocate, ii.581. Equity, ii. 248. the Lamb, iii. 410. the Angel of great counsel, ii. 14. i. 50. the Tree, ii. 395. the Eider of the horseman, iii. 456. ' the Bird,' ii.355. the Camel, i. 42. the Head of the Church, i. 26, 27. 147. &c. ' the Right H and' of God, ii. 57. the Horse- man, iii. 456. the Fountain of Mercy open to restore, iii. 499. the Founda- tion of fourdations, iii. 272. the suck- ling Child, ii. 313. a Lamp, i. 619. the corner Stone, iii. 276. the Law- giver,.iii.200. the Lion, the strongest of beasts, iii. 368. 410. Green Tree, ii. 50. 440. the true Morning Star, i. 25. iii. 356. the Light, i. 231. our Physician, iii. 61. the Mountain on the top of the mountains, iii. 554. the ' Death of death,' ii. 55. a Wall, ii. 489. the Wild Ass, iii. 409, 410. the East, i. 46. ii. 486. the Bread, iii. 42. the Sparrow, ii. 436. the Rock, iii. 409. 498. a Gate, i. 314. the Root, ii. 49. the V«"isdom and Strength of God, ii. 8. a Beetle, iii. 410. a Ser- pent, iii. 410. a Grain of Mustard Seed, ii. 395. the Sun, i. 478. iii. G.i6. * the Balances,' i.365. ii.524. Thun- der, iii. 335. tbe Bar, iii. 229. 292. the hidden Word, i. 278. a Worm, iii. 409. th-e Vulture, ii. 355. the Mouth of God, iii. 224. "Ohrist, Job a type of, whom by voice he proclaimed, and by sufferings shaiiowed forth what were to be the sufferings of, i. 26. 29. 580. foreshewn hj the Elect in the Old Testament, both in deeds and words, i. 26. like a camel, i. 42. iii. 688. why, came to Jerusalem, riding upon an ass, i. 44. flesh placed on a rock, why a type of, i. 169. alone pr'ncipally good, i. 528. the ancient Fathers shew themselves to be ships carrying fruits before the coming of, i. 528. why eagles are said to feed upon the flesh of, i. 529. Elisha, in raising the child of the Shunaraite was a type of, i.o42. Jews and Gentiles are united
in, as the Corner Stone, iii. g88. angels and men, iii. 276. life active andcontemplati\e,ib. Samson a type of, who in his death destroyed more enemies than during his lifetime iii. 319. wild ass set free, iii. 410. the bands of the wild ass loosened in the Resurrection, iii. 411. the four living creatures typical of, iii. 495. the most fine gold, i. e. God, the Head of, iii. 638. Christ, prefigured by the ancient Fa- thers, i. 26, one person with the Holy Church, ib. i. 196. ii. 412. iii. 3. how, naked came out of His Mother's womb, the Synagogue, i. 108. returns naked to His Mother's woaib, i. 109. represented in Holy Writ, by all the Elect, i. 318. fool- ish of the world are called before the wise, i. 45. they who die without knowledge of, delivered up to ever- lasting flames, i. 438. Job longs for, Who should deliver us by His own death, i. 461. 524. sitting as a King in the heart, comforts those that mourn, ii. 454. God-man in- tercedes with God on behalf of men, ii. 681. iii. 60. becomes our Inter- cessor, iii. 62. having undeitaken our concerns, united the highest with the lowest nature, iii. 220. joined together the Pleiades and broke the circuit of Arcturus, iii. 355. all things restored in, which are in heaven and in the earth, iii. 499. choosing the weak things of the world, has confounded the Devil, iii. 587. Christ the Mediator of God and man, wherein Job bears a likeness to, i. 147. ii. 580. Job longs for, seeking freedom from his sins, i. 461, 524. Job seeks, as a Helper and Mediator, ii 581. how is the Mediator between God and man, ii. 581. iii. 50. the union of two distinct natures in One, ii. 384. how, addresses the Father, and intercedes on our be- half, ii. 581. iii. 52. alone has freed us, and rendered God pro- pitious to us, iii. 63. no human in- tercessor appeared on behalf of man to justify man before God, iii. 54. by praying for us, inspires us witti the spirit of prayer, iii, 55. the ap- pearance of amber is pointed out as typical of, iii. 264. why in the midst of the fire, ib, Christ afflicted without cause as re- gards Himself, but not without cause as regards us, i. 148. alone without sin, because, had nothing
3 c
746
INDEX.
derived from carnal conception, ii. 44. Blood of, speaketh better things than that of Abel, ii. 101. Blood of, is His cry, ib. witness of, all the faithful, ii. 102. expectation of the righteous, ii. 115. not acknowledged in His own house, lived as an alien, ii. 149. became poor to enrich us, ii. 503. made like unto us, iii. 51. wherein, not like unio us, ib. un- dertook no punishment from neces- sity, ib. became an Intercessor for us, iii. 52. still suffers in His mem- bers, iii. 363. Incarnate, held sim- plicity with rectitude, i. 39. God by the light of, detected the devil's lying in wait, i. 53. how, Incarnate is perfect (simplex), right, &c. i. 97- as God with the Father giveth all things, as Man from theFatherreceiveth among the rest, i. 109. to have the Spirit abiding, His privilege, i. 127. had not the first roan sinned, the second, had not suffered, i. 148. heretics sit on the earth with us, when they agree about Incarnation of, i. 164. it was tit, siiould become what He redeemed, i. 191. the wicked by the benefit of, rescued from grievous labour, i. 232. alone, as born of a Virgin, had no uncleanness of con- ception, ii. 44. by Incarnation of, God held out His right hand to man, and raised him to the glory of incorruption, ii. 67. filled us with honey and butter, ii. 185. by, as weak, access is given men to obtain pardon, ii. 248. by, the world is quelled, its swelling pressed down, ii. 307. economy of the Incarna- tion, ii, 308. iii. 61. how ' over- shadowing' signifies the manner of the Incarnation of, ii. 343. Incar- nation of, signified by the figure of a vulture, ii. 355. the eternal Wis- dom alone sufficed to heal the grown up sick Iran, that is, mankind, ii. 374. Wisdom took human flesh with 3 rational soul, ii. 383. man- ner of the Incarnation of, ii. 384. kindness and compassion of, toward men in the Incarnation, ii. 502. became a way for man to return to God, ii. 581, sprung from the priestly tribe, ii. 584. neither took guilt from fault, nor punishment from necessity, iii. 51. differs from us in greatness of punishment, agrees with us in truth of notion, iii. 52. the ways of, by the Incarna- tion opened to all, iii. 121. of the Three Persons, the Son alone called Angel, because of the Incarnation,
iii. 267. man owes the more to God, in that He bore indignities for him, iii. 302. in taking human infirmities, gave men the knowledge of future glory, iii. 305. Christ in the form of a servant less than the Father, in which also He is less than Himself, iii. 410. became the Rider of tiie horseman when He assumed animated flesh, iii. 455. Christ took flesh by the medium of a soul, iii. 456. 687. Devil caught in the ' hook' of the Incarnation of, iii. 5()9. Body of, the house of Wisdom, iii. 687. Christ, the coming of, thirsted for both by Jew and Gentile, i. 3(i9. many of the Gentiles looked for the coming of the Redeemer, ib. Job was accustomed to seek the bodily presence of, ii. 35. the first Advent of, in humility, the second, in terrors, ii. 314. Christ in human nature like the rest of mankind, yet in His divine nature above all men without fellow, i. 46. sometimes speaks as it were with our doubts just as if He was doubting, i. 49. how in His humility, may be said to have fallen upon the earth, i. 107. why, after He was born, was laid in a manger, i. 369. Divinity bowed Himself down to man through human nature. He rose and we were lifted up, ii. 248. why, appeared in the flesh, ii. 624. in His eternal nativity not known by us, willed to be born in due time, to present Himself as an example for our imitation, iii. 302. the birth in the flesh, though despised by men of the world, is life itself, ib. in His human nature, passes on, in His divine nature, stands still, i. 290. Christ, how, feared God, i. 40. having become a pattern for preachers, employed the day in performing miracles, and the night in the devo- tion of prayer, i. 355. as a Lamp whose brightness was despised, i. 620. set at nought by Herod, ib. deep things were discovered out of darkness by, and the shadow of death brought out to light, ii. 18. sins which men~ were doing and knew not discovered to them by, ii. 35. i pure prayers to God were made by, \ alone of all mankind, ii. 101. alone .spoke with authority, iii. 22. Light shone forth to all through, iii. 251. confirmed in His actions the spi-
INDEX,
747
ritual precepts which He taught in words, iii. 296. all the operations of the Holy Ghost abide in, in an especial manner, i. 127. iii. 354. being made man amongst us, found one thing in our conversation, and taught us another by His life, iii. 412. shunned what all men greedily seek after, and sought after what all shun, ib. what the Author of life teaches, and what the Author of death, iii. 659.
Christ, the VVisdom of God and the Power of God, ii. 8. none of the race of men or angels must be compared with, iii. 375. 384.
Christ, certain heretics called, a mere man, but by grace made God, ii. 383. arguments of those who say that, was like all other holy men are refuted, ii. 384. Nestorius teaches that, became God as a reward for His good deeds, ib. one thing from the Father and another thing from the Virgin, is not another but the same, ii. 385. by His Witness, i. e. in His own flesh. He destroyed the poison of sin, i. 153. The Flesh of, was delivered into the hands of the devil, i. 526. the earth did not cover the Blood of, ii. 101. the devil tempted, externally, but had no power to touch the life of the soul, i. 151. from the beginning cf the world has been afflicted in His members, i. 153. suffered persecution from Jews and Gen- tiles, iii. 239. by His own ex- ample, brings us under the rule of obedience, iii. 682. practises it even when He comes as a Judge, ib. must be sought, since He is both Lawgiver and Judge, ii. 583. "none like among lawgivers," iii. 200. sought in the night, and found by none but the exalted minds of the Prophets and Patriarchs, iii. 201.
Christ, whilst the proud enemy beheld, in His humility, he doubted of His being God, i. 98.
Christ, sits upon a dunghill, and chooses the weak things of the world, i. 164. in His humility, raised to life him whom the terrors of the Law could not awaken, i. 542.
Christ, the 'way' of, humility, that of the world pride, ii. 232. Jews ig- norant of the pathway of His hu- mility, lost the benefit of His death, ii. 356. though humble in weak-
3
ness, remains lofty in strength, iii. 200,
Christ, united mercy w ith justice, i . 39. corrected us in love rather than in terror, i. 542. ruled us in mildness, not with severity, ib.
Christ, by His example, tatight us to bless God, even under His correct- ing hand, i. 109. of His own free- will, groaned in the Spirit, being troubled, i. 152. like Job, kept silence, and did not go forth out of the door, ii. 680.
Christ, Satan unable to overcome the life of the soul of, is thoroughly vanquished, 1. 151. the Wisdom and Strength of God, ii. 8. why, is Wisdom and Strength in His first coming, and why Strength and Wis- dom in His second, ii. 12. by reason of the weakness of our nature, moved with fear, that He might make us strong in His own power, ii. 55. whilst Job shews the might of, he desires His weakness, ii. 247. the Strong above all things came weak among all things, ii. 248. put His hand into the hole of the asp and inte the cockatrice' den, ii. 313.
Christ, while bearing stripes for the sins of others, blesses the Father, and thus shews us what a servant should do under correction, i. 110.
Christ, Satan is deceived in estimating the love and patiei ce of, i. 149. preferred being loved by us as a Father to being feared as a God, i. 373, 542. law of God and love of, i. 580. law of God is manifold, i. 581. the highest praise of His charity is that He should undertake for us those things which seem for Him un- worthy, ii. 65. Blood of, prayed for the life of His persecutors, ii. 101.
Christ, offers a Holocaust for us with- out ceasing, i. 50. His Divinity became doubtful to Satan on account of His humiliation, i. 98. great wind from the wilderness is the strong temptation of the faithful at the Passion of, i. 104. equal to the Father, is scourged in the flesh on our account, i. 147. how Satan moved the Father against, ib. the Father how moved against, without cause, i. 148. at Hia Passion given up into the hands of Satan, 150. many suff"erings, even now endures in His Elect, i. 156. by His one death, destroyed that double death of ours, i. 205. 524. 'in His Passion, is the tree cut down, but multiplied,
c 2
748
INDEX.
ii. 150. by the things He suffered we know our own woe and His mercy, ii. 368. rebuked tlie sin of man and moderated the wrath of C4od, i. 541. is described to have rent His garment, i. 105. the Sacrament of the Lord's Passion may not lie hid in us, ii. 102. without sin Himself, undertook the punishment of our sins, ii. lOG. made to abide in bitterness by His Passion, set free by the Resurrection, ib. in the season of His Passion the holy women cleaved to, like skin, ii. 154. died that we might not fear to die, ii. 163. what shall He do when He Cometh to judge the world, Who by one utterance smote His er.emies, even when He came to be judged, ii. 316. virtues for which Job was preeminent were carried out to per- fection in His mole of practice, ii. 680. His sufferings are called doors, against which waves of the world break and are scattered, iii. 297. human race first derided then trem- bled at the sufferings of, ib. by death of, we come to know what is to follow our death, iii. 317. 319. by His death, overcame the gloomy gates of death, iii. 318. by death of, the Church is in- creased, iii. 319. from eternity, foreknew and foreordained the be- ginning, end, and order of His own human life, iii. 327. dying, did not hear the shout of the Devil, the exactor of His punishment, iii. 413. Laban a type of the Devil, the exactor ; Jacob, a type of Christ ; and Rachel, of the Church, ib.
Chrht, we should feed upon the con- templation of the sufferings of, iii. 502. Devil anxious to swallow up, is as it were pierced by the sharp hook of His Incarnation, iii. 569. it was expedient that the death of One just Man dying unjustly should be a ransom for the death of sinners dying justly, iii. 58G.
Christ made known to His disciples the Resurrection by little and little, i. 92. what the lying down and rising again of, i. 105. overcame the tongues of the Jews and the sword of the Gentiles by His re- surrection, i. 338. established the hope of His own people, i. 339. rising from Hell, drew whom with Him, ii. 55. Job expressly fore- tells the Resurrection of, ii. 164.
■ rose that we might have a sure hope of rising also ourselves, ii, 162.
by His ascending into the heavens Holy Church is made strong upon earth, ii. 294. to ascend over His setting is to rise again, ii. 398. how, becomes a Mediator for us with the Father, ii. 581. difference be- tween the Resurrection of, and ours, iii, 51. ascended alone to heaven, which is open only to His members, iii. 221. by His rising again, pointed out a life which we know not, iii. 319. became the Morning Star to us, iii. 356. loosened the bands of our mortal state, by which, wished of His own accord to be bound, iii. 411. the locust de- notes the Resurrection of, iii. 462. Ascension of, expressed by • Eagle,' iii. 495. reigning in heaven, exalts the souls of the Elect to heavenly places, with Himself, iii. 503. what His rising on the eighth day signi- fies, iii. 673.
Christy why, repaired human nature, and not that of angels, i. 189. made known to us the weight of our punishment, i. 365. alone was able to free us from the woes of death, i. 541. ii. 309. the effect of sj Christ's Passion toward God and man, i. 541. sought with longing desire by the Righteous of the Old Testament, ii. 1 15.
Christ, Job plainly foreshews Him the Redeemer, ii. 161. while He took upon Him human nature travailing in this mortal state, also became our Helper, ii. 581. guilt and punish- ment of sin blotted out by the coming of, and souls of the Elect renewed by th*^ grace of Baptism, iii. 55. in, all things are restored that are in heaven and in earth, iii. 499. he loves his Saviour too little who does not under- stand the perils he has escaped, iii, 521.
Christ, still suffers in His own Body, the Church, i. 147. one Person with the assembly of the good, i. 196. ii. 412. 450. iii. 3. 677. Job prefigures Christ and the Church, i. 312. ii. 2. iii. 3. 677. the Husband of the Church, i. 318. ' Death of death,' the ' Biting of hell,' ii. 55. how, the ' heart's asso- ciate' (conscivs) of the Church, His own Body, ii. 102. our Head aids, "Who by our good deeds in His members is aided, ii. 226. the Lion, His Church the Lioness, ii. 357. transforms into His own members even the proud, iii. 419. the Church the house of Wisdom, and the Body
INDEX.
749
of, iii. 587. the Elect shall possess double, iii. 678.
Christ., sits down upon a dunghill, and chooses rhe weak things of the world, i. 154. suffers much in His mem- bers from faithless and carnal Chris- tians, i. 155. chose the poor and simple for His disciples, ii. 94, 151. His disciples called the flesh of, ii. 15o. truly died, yet saints die net, ii. 50.
Chriit, how now persecuted, i. 339. the unbelievers in, subjected to dark- ness in the day-time, i. 338. as blind men they grope in the mid- day, ib. opened not His nic uth to His persecutors, ii. 580. endured the proud while still living in a suffering condition, but overthrew them when dead to a life of suffering, iii. 319. endured sufferings in Himself before His death, but in His own people after His Ascension, iii. 363.
Christ, those who persecuted, without, compelled to serve the end of His own interest within, i. 151. 520. persecutors of, called hands of the Devil, i. 526. their minds veiled with a cloud of wickedness by the Devil, i. 527. offered His Body to suffering on behalf of the Elect, and would not make Himself known to His enemies, ii. 580. endured suffering in His own people even after His Ascension, iii. 363. fell down icto the earth, and pours into the hearts of believers the breathings of humi- lity, i. 107. example of, must be followed, ii. 251. the righteous eager to follow the footsteps of His goings, ib. what it is to be weighed in, ii. 525. the watchers find the Bride and wound her, and take away her cloak, iii. 201. where, the Head is gone before, thither the members rejoice to follow, iii. 220. came in human nature for our imitation, iii. 302. servants of the enemy may by grace become willing subjects of, iii. 426.
Christ, foreknowledge of, designated by nostrils: whence it is, iii. 464. how the breath of, is said to be in His nostrils, ib.
Christ, the Jews beholding the miracles of, but unwilling to believe in Him as God, staggered like drunken men, ii. 21. how great His wisdom and strength ! ii. 12.
Christ, Grief and Counsel, Mercy and Uprightness, foreshew, i. 39. His Perfect Humanity a rebuke to Satan,
i. 97. the Jewish Church the heri- tage and firstborn of, i. 99. Job's rising, judging of, i. 105. cleanses away sin by flesh as -Job with pot- sherd, i. 153. rests on the dunghill by coming to the penitent, i. ]o4. David in his sin a type of, i. 166. His members preparing for like, but different, lots, i. 237.
Christ, finds the world's slave, as David the Am;ilekite's, i. 300. the Jews wrought God's purpose toward, i. 336. the " Poor Man," i. 338. His " needy ones" have hope through Resurrei tiou of, i. 339. the Balance where grief outweighs sin, i. 365. fallen man's misery only known through, i. 366. a Mediator able to meet God, i. 541. Person and Breath of, give life, i. 543. they who chouse poverty shall judge with, i. 619. as a Lamp despised, shall shine out in judgment, i. 621.
Christ, cleansed the Apostles after their preaching, i. 48. how, re- ceived, and lost, the Jews, i. 109. permitted as God what He bore as Man, i. 151. raised the dead, but not those of the dead, i. 218. why a Lion, i. 272.
Christians, Job's three daughters typify several orders of, i. 41. carnal press our Lord, but only the faithful touch Him, i. 156. li. 444. Job's wife a type of the carnal, i 155. either the things they do are bad, or they follow good deeds with no good heart, i. 196. iii. 565. the devil exercises fury through the carnal, ii. 93. the Church is as a mark set up for the enemy to shoot at, ii. 97. many aim not to be out to seem, ii. 412. ought to give good testimony to Holy Church to be witnessed ia words and deeds, ii. 420. lad in Holy Church not her sons, not known of God, ii. 481. they who profess to kuow God, but in works deny Him, ii. 482. who open their eyes in faith, but see not in works, iii. 117, 215. peace in the Church conceals many false, iii. 117. they are the chaff' in the tlireshing floor, ib. knowledge of good living adds to the amount of their punishment, iii. 119. in these, the seal of faith converted into clay, iii. 309. Holy Church more grievously afflicted by assaults of, than from the blows of strangers, iii. 432. false, discerned from the true, by their fiuits, iii. 435,
k
750
INDEX.
jealousy of the saints against certain, who are, only in name, iii. 441. nobility of, how great, ii. 480. called the offspring of God, iii. 480. keeping of charity the only proof that we are, ii. 666. various orders of, iii. 378. Chrysostoin, S. Homilies on S, John
referred to, i. 7. note h. Church, Holy, the dawn, i. 197. ii 349. the king's daughter, all glorious within, i. 485. Arcturus, i. .503. 504. iii. 352. why, called fatherless, i. 414. ii. 260. th« widow, ii. 26). the field, ii. 262. the vineyard, ib. iii. 670. the Holy Catholic, called the city, and Churches called cities, ii. 267. iii. 111. the moon, i. 294. the earth, ii. 300, 421. iii. 308. pillars, ii. 306. lione.ss, ii 356. iii. 380. the place of beholder?, iii. U6. Rachel, iii. 414. floor, iii. 431. heaven, iii. 530. a mountain, iii. 554. nets, iii. 5S0. the kingdom of heaven, ib. a sling, iii. 633. the aik, iii 670. the Incar- nation of the Redeemer the root of, ii. 440. flower of the almond designates the beginnings of, iii. 460. the beauty and ornament of God, iii. 515. preachers called teeth of, iii. 600. clothed with the Sun, and treads the moon under her feet, iii. 636. prerogatives of, iii. 670. house in which the lamb was eaten, and vine- yard wherein the labourers wrought, typical of, iii. 670. by seven is de- signated the whole body of, iii. 674. coming from the Gentiles, typified by Rebecca descending from the camul, iii. 688. rulers of, called princes, i. 228. what the bowels of, i. 98. ii. 99. iii. 504. how, likened to mire and to dust and ashes, ii, 494. the garment of Christ, iii. 493. Church, Holy, now contains many re- probates, ii. 92. one body with Christ, i, 26, 27, 147. ii. 412. iii. 3, 281. consists in the unity of the faithful as a body with its members, ii. 432. made up of the good necessarily united with the wicked, iii. 447. Christ the foundation of, iii. 273. why heretics know not, i. 162. a multitude of the Gentiles converted into, i. 182. not minded to hear true sayings relating to practice, from those who lead men to false belief, i. 404. well trained in the school of humility, i. 415. in her weak members, numbers months of vanity, and in her strong weari- some nights, i. 426. toils in earthly
practices of her wicked sons with-. out fruit, i. 427. leading a life of corruption, does not cease to bewail the inconveniences of her mutability, i. 429. flesh of, by wanton prac- tices wasted with corruption, and by evil thoughts defiled with the stains of dust, i. 432. the Apostles, then the Martyrs, and after them Masters, flourished in, i. 506. how God di- vided the spoils of the synagogue to, ii. 18. judges the wicked, not only when the day of final judg- ment shall come, but even now, ii. 23. has Christ in heaven a Witness fo her own resurrection anticipated by faith, ii. 103. God cannot be truly worshipped except within, ii. 120. commands her words to be written on the hearts of sinners as it were with a pen of iron, ii. 161. upon the Gentiles, i. e. ' nothing,* the Lord founded His, ii. 300. committed to Peter denoted by Peter's ship, ii. 302. considers the man who believes in profes.sion only in the light of an unbeliever, ii. 324. and smitten by God as ungodly, iii. 116. they are at variance with, in faith who do not agree with her in practice, ii. 324. what stones the Lord hath laid in, ii. 354. harvest of, must be watered by dew of grace, ii. 440. reprobates collected in, beyond the standard of measure, iii. 1 12. Church, Holy, the last time of, ii. 406. different ages of, ii. 409. in old age, calls to mind the bygone fruitful- ness, as in the days of her youth, ii. 410. how, receives twofold in the end, iii. 676. duration of, iii. 698. does not lose her days, iii. 699. when full of dnjs she dies, ib. Church, Holy, has three distinctions of the faithful, i. 40. iii. 538. two sorts of men in, i. 432. various orders in, iii. 378. Church, one Holy Catholic, constituted by the Churches of the true faith settled in the different parts of the world, ii. 266. whence this harmony arises, ii. 267. heretics go about to dissolve this unity and harmony, ib. suffering, no martyrdom out of, the ' place' of unity, ii. 345. with how great diligence the unity of, must be preserved, ib. all the Churches which constitute One Catholic, called 3'oung maidens, ii. 409. holy Doctors the bases and columns of, iii. 275. they are fastened on Christ the foundation of, iii. 276. there
INDEX.
751
can be no innocence, no true obe- dience, except in the one true, iii. 685. no salvation out of, iii. 670. it is the Church alone in which any good work is fruitfully carried out, ib. of Jews and Gentiles will be found at the end, agreeing in her ore faith, iii. 678, t)90. Cliureh, Holy, members of, corrupt throufjh faith not carried out into practice, i. 432. grief of, when she does not see the wicked amended by her speaking, ii. 92. the strong
make offerings to the completion of the worship of, iii. 377. enemies of, in her own bosom, against whom she seeks the aid of princes, iii. 430. tolerates many hypocrites, iii. 44 7I why in, the evil is mixed with the good, ib. how great joy theie will be at the conversion of the Jews, iii. 685. in the multiplying of Job's flocks and herds is typitied the in- crease of the faithful in, iii. 6S6. has a double beauty, i, 456. how, has not a wrinkle, ii. 93.
in, deno-^ed by ' bones,' the weak by Churchy Holy, sometimes even while
' limbs,' ib. double-dealing Christians in, denoted by ' wrinkles,' ib. suflers in the strong, while grieving with the weak, penitents, ii. 100. weak members of, sometimes deprived of righteousness for a time, ii. 145. meaning of the crown being taken from the head of, ib. who called servants of, li. 412. who, the feet of, 11.412.489. when holy Doctors 'wash the feet' of weak ones in, ' with the butter' of utterance.-' ii. 414. her activity and uprightness the immature are afraid of, the aged magnify, ii. 417. both feeds and protects her children, ii. 420. members of, at
' as if sparing,' is far from sparing the wicked, and, vice versa, ii. 90. eyes to the blind and feet to the lame, ii. 429. snatches prey from the devil whenever she recalls any one froin sin and error, ii. 435. joins her tears and prayers wuh those of her penitent children, ii. 504. oppressed with grief when she beholds the per- verseness of the wicked, ii. 92. re- calls sinners to repentance by a voluntary self-ehastening, ii. 100. receives back all who turn to her from heretics, ii. 227. bewails those whom she is not able by exhorting to draw, ii. 511.
once distinct in office, and united Church, Holy, confesses the very and
in charity, ii. 433. iii. 231. while all in, possess separate gifts and offices, they become by a connect- ing bond of charity the property of each one, iii. 280. 281. children of, in times of peace said to remain in her rest, and cherished in her bosom, ii. 436. weeps for her children when she sees them return to their old life, ii. 441. the army of, ii. 454. comforts the hearts of the mourners, ib. no real approach to God in, with- out obedience, ii. 482. the weak in, sometimes turned into the snares of the adversary, ii. 487- the gar- ment of, is the life of the faithful, ii. 493. iii. 247. 309. what it is for ' the bowels' of, ' to boil,' iii. 504. the righteous few in, compared with the numbers of wicked, iii. 190. enemies of, in contempt unjustly confound the righteous with the un- godly, iii. 190. those who adhere to, glow with the inspiration of the Holy Ghost, iii. 247. various gifts of the members of, iii. 280. the harmonious diversity of the members of, iii. 281. each member discharges the office assigned to it, and does not exceed these limits, ib. the various orders of the faithful
true flesh, and the very and true death of God, ii. 65. thought by heretics thus to put indignity upon God, ib. first refutes what is false before she teaches what is true, i. 417. does not, like heretics, teach one thing in public and hold another in secret, ib. in all the really wise, keeps low the level of her view in humility, ii. 136. 229. we are watered by the voice of the holy Fathers of, as by a flowing stream, ii. 264. from the idle and care- less in, heretics withdraw the doc- trine of the holy Fathers, ii. 265. teaching of, streams both broad and open, ii.36l. good actions and the seat of learning, signs of, ii. 416. between the opposite and false sentimerits of heretics, takes the middle path of truth, ii. 418. always intent upon spiritual knowledge, ii. 439. the faithful hear the teaching of, ready to follow her counsels with- out judging of them, ii. 447. and they add nothing to her teaching, ib. how teaching of, received by the humble, ii. 448. mixes hope and fear in her ministry to believers, ii. 454. after contests with heretics, needed some subtle dart-points of thought,
752
INDEX.
oppositionsof arguments, and a more involved research of words, in. 11. teaching of, by Patriarchs, Pro- phets, Apostles, and Holy Fathers successively handed down, iii. 20f>. teaches the nefes.sity of faith and good works, iii. 353. Vhnrch, Holy, gains ground even by adversity, i. 162. how, reteives a double reward for her labours, i. 30 corners of the house smitten, i. e. the Apostles scattered, when the Jews were enraged against the Lord, i. 105. how great the tri- bulations (f, in the time of her p'l- grimage, i. 160. profits by persecu- tions, i. 502. ii. 483. oppressed by false friends who pretend to be com- forters, ii. 88. suffers persecatkina from reprobate children, ii. 93. 4S6. iii. 188. 190. how the wicked smite the cheek of, ii. 96. what is intendtd by the bowels of, being poured out upon the ground, ii. 99. wicted in vain persecute Christ on earth since He is now sitting in heaven, ii. 107. day of, her prosperity, night of, her adversity, ii. 112. enemies of, whom neither fear of God nor regard of man withhold from com- mitting sir/, ii. 136. endures perse- cutions of enemies by words and swords, which she resists with wisdom and patience, ii 318. 407. iii. 190. alone has martyrs, ii. 344. having secured peace without, she begins to be afflicted with heresies within, ii. 383. what, will have to sufl'er in the last time from heretics and ear- rial persons, ii. 406. though now experienced in persecutions, there are more afflictive dispensations in store for, ii. 407. brought to a pass by the weak ones falling, ii. 408. persecution distinguishts the citizens of, from her enemies, ii. 444. oppressed outwardly by heretics, within by bad Catholics, ii. 468. iii. 188. 190. the wicked trample on the Elect as if they were mud or dust and ashes, ii. 494. prayers of, why not at once heard, ii. 495. affliction of, even in time of peace having to suffer persecution trom within, ii. 504. knows how either to convert the wicked or to bear with their disgrace, ii. 188. night of, when the unlearned and weak go up in the place of the strong, iii. 191. persecutors of, devoted to this world, and savouring of the things of childhood, restrained by a
Divine dispensation from stretch- ing their hands where they please, iii. 291. how God holds and shakes the ends of, iii. 308. some- times He does, and sometimes He does not shake, ib. in the persecu- tions of, He shakes the wicked out of her like chaff", ib. now arrayed in appearance only with many orna- ments, who seem faithful, but when persecution takes them, will be laid bare, iii. 310. persecutors of, become afterwards snpporters and defenders of sound fa-th, iii. 429. he is now promulgating laws for, who was just lately raging against, with various torments, iii. 431. they who, through fear of earthly princes, dare not vex, now attack her with variovis arguments of fraud, iii. 432. cannot pass through the season of her pilgrimage without an enemy, ib. terrible persecutions will come upon, and her members fr.im Anti- christ, iii. 623. 631. 632. in the last persecution the rage of Antichrist shall boil like a pot against, iii. 643. those who fight with Antichrist against, persuade themselves that they are doing God service, ib. some- times receives twofold for her perse- cutions, iii. 677. 690.
Church, Holy, why God afflicts, with various adversties, ii. 66. in time of peace, suffers from liars, ii. 93. beset with lances by her enemy, ii. 98. what it is for, to be broken with breach upon breach, ii 99. why, suffers the adversities of this present life, ii. 102. persecutors of. like those who tread the wiue-press, ii. 266, in time of affliction, becomes a proverb to the wicked, ii. 483. knows how to gain ground in sufferings, ib. the children of perdition tie up, as with the collar of a coat, ii. 493. in time of persecution, stands by faith and cries by longings, ii. 495.
Church, Holy, temporal power of, in all parts of the world, iii. 187. enemies of, unjustly rail at her for this power, iii. ISS. seme in, serve not God, but their own glory, ib. he who is raised outwardly falls within, iii. 189. when the princes of this world had been brcught low, the Lord exalted, on the top of the world, iii. 290.
Church, Holy, sin of eating the bread of, without labour, ii. 593.
Church, Holy, typified sometimes with lier Head, i. 26. how travails of, typi-
INDEX.
753
fied by Job's sufferings, i. 27. the whole Catholic represented by the seven Asiatic Churches in the Apocalypse, i. 28. heretics reconciled through, ib. Job represents counsel and grief in, i. 50. from the strictness of life of, in thought and deed compared to a pillar of smoke rising from spices, i. 65. heretics think her proud, Tiolent, and exclusive, ii. 120. Job's wife a type of the carnal in, i. 155. looking above, reviles not when wronged, i. 159. kings in, i. 223. the real door of truih, the public teaching of, i. 276. princes of, i. 228. wicked in Judgment shamed at sight of, i. 402. can spare the wisdom of misbelievers, i. 404. eaithly minds in, as withered skin, i. 433. heretics think, condemned by cala- mities, i. 465. glory of, within, i. 485. heretics accuse, of presumption and ill-living, ii. 64, 65. persecution hum- bles weak members of, ii. 97.
Cinile, (Kenite,) the meaning of, iii. 496. what " strong is the dwelling- place of the," denotes, ib.
Circuitous motion, toilsomeness of la- bour represented by the round of, i. 72.
Circumcise, meaning of to, the fore- skins of hearts, iii. 270.
Circumcision, as the water of Baptism avails to absolve us from the guilt of original sin, so circumcision availed for the Jews, i. 179. spiritual, always necessary, i. 287.
Cistern, meaning of, to open and co'ver the, ii. 302.
City, Job compared to a, i. 22. Job's trials a besieging host, ib. Job's wife a treacherous citizen, ib. Cain built the first, i. .316. the guarding of the heart compared to a city in a state of siege, ii. 423.
Clay, I odies of men called houses of, i. 296. from, was man formed, i. 650. Holy Scripture wont to use, for iniquity, iii. 309. by, worldly in- fection is set forth, ib. many other things denoted by, iii. 639.
Clean, no man in this life perfectly, either by tears of compunction or the courses of good works, i. 537, 538. that the mind may be clean, iniquity of work must first be plucked up, and then iniquity of thought, i. 598. He alone that is, Himself can cleanse the unclean thing, ii. 44. whilst a man follows after what is, he endeavours to get the better of that which he is, ib. no one in God's
sight, ii. 69. he that would cleanse another, ought first to be, himself, ii. 138. cleanness of hands befo.'e God ii. 243. (V. Ptiriti/.) '
Clergy, how the, follow the Lord for the sake of bread, iii. 43.
Clods, what the, of gold denote, ii. 355. what, bound together in the earth, iii. 378. 429, 430.
Clothes, rending of, sign of careless- ness about self, i. 62. our, this body, to be kept pure, i. 538. (v. (iar- 7nents. )
Cloud, men addicted to vanities com- pared to a, i. 439. hearts of the de- spairing like a, i. 440. the righteous said to fly as a, ii. 516. God lifts up His Voice in a, by the tongues of His preachers, iii. 361. God's Voice raised in a, by mystical teaching, iii, 362. in what light a, mystically ussjd, iii. 362, 363.
Clouds, various significations of, in Scripture, iii. 208. we are covered by the life of the Fathers like, iii. 211. for, to scatter their light, iii. 241. denote preachers, ii. 301. iii. 241. 364.
Coals, denote the minds of men kindled with reprobate desires, iii. 616.
Coat, a, reaching to the ancles, signi- fies perseverance in righteousness, i. 66.
Cock, denotes preachers, iii. 367. why girt in the loins, iii. 368. who hath given understanding to iii. 369. preacher discerns sins, as the cock night-hours, iii. 3/0. cries loudest to deepest sleepers, iii. 372. meaning of, clapping his wings before uttering his note, iii. 373.
Cocytus, in the Greek tongue, term for lamentation, ii. 221.
Coin, the examination of, denotes, iii. 611.
Cold, what, denotes, i. 68. iniquity on what account compared to, ii.275. iii.
327. Collar, given as a reward of bravery,
iii. 459. of gold the reward of
wisdom, iii. 460. Colt, wilful man like a wild ass's,
1. 596. Combat, Job's person described before
his, i. 34. Come before God, we, in two ways,
ii. 31. Comfort, Job reflects on his tenure of
earthly goods for, i. 89. God's gifts
are in sorrow, i. 141. Comforted, disci etion to be used with
754
INDEX.
those to be, compared to that of a physiciaa with his patient, iii. 198.
Comforter, Christ the, of those that mourn, ii. 454. burdensome, ii. 88.
Commentary, undertaken by S. Greg, at requfSt of others, i. 4. should be like a river, i. 6. different kinds of, i. 7.
Cotnmiseratii,7i, what i.s, (mi>'ericordia,) ii. 497. he that would shew, to his neighbour, must first shew it to him- self by living justly, ii. 428. he who disinterestedly feels, for the sins of others, perfectly washes out his own several acts, ii. 504. in giving suc- ceeds that in sparing, ii. 5G9.
Commiseration, the, of God is the chief consolation to the troubled mind, i. 126. without, of God no one can resist the temptations of evil spirits, i. 457. life cannot be had with- out, of God, i. 553. we continually need, of God, ib. the bountifulness of divine, in bringing man to such a light of glory after his sin, ii. 67. of God said to ' forget him' who has forgotten God's justice, ii. 276. and long-suffering of God towards sinners, iii. 315. how great the, and pity of God, iii. 528. we must not despair of, of God, iii. 576. (v. Mercy. God, mercy q/,)
Common folk , who are the, of the poor, ii. 265.
Communion, the blessing of, com- mended to the Corinthians by S. Paul, iii. 571. this, is the binding of hearts, ib.
Communities., meaning of desolate, and deserted houses, ii. 77.
Companions, in misery, hell has lights to shew, i. 570.
Compassion, excellence of, and not the abundance of good things, should create the be?tower of a benefit, ii.
502. he who gives a benefit to his neighbour, gives something without himself; but he that bestows com- passion, gives of his very self, ii.
503. true, move than the gift and never barren, ib. haughty men know not how to feel, for their neighbour's failings as for their own, iii. 136. holy men feel even for those justly smitten, iii. 137.
Composition, style of, i. 6,
Compulsion, what we do from, un- fruitful, not flowing from a heartfelt devotedness of love, i. 47P.
Compunction, sheds a light on the mind, i. 58. fire of, not attained
except by those who know how to restrain with a manly guard the in- ward motions of their hearts, i.59. vices in the guise of virtues minutely ^ examined by, i. 175. the virtue of, 1 moves us in our inward parts, ib. how great the force of, i. 207. dis- closes to us many things to bewail, i, 443. brings home to >is our in- gratitude for the good gifts of the Creator, ib. the mind tortured by, under the visitation of God is roused to heavenly things, i. 560. various hindrances to, i. 564. sorrows of, j like the stripes of a blow, iii. 34. | called discipline because it wounds j the mind, iii. 35. four modes in ' which the righteous man is affected by, ib. a perfect mind more deeply i affected by, iii. 36. makes us seek to 1 be fashioned after the pattern in which we were first made, iii. 38. opens the pores of the heart, and pours forth the plumage of virtues, iii. 494. under, man humbly re- turns to the order of his creation, and flies from his own evil deeds, iii. 38, twofold nature of, exciting tears of pain and sorrow and tears of joy, iii. 56. the paddle of, or the sharp sting of, conceals the fetid- ness which breaks forth from us, iii. 467. the mind raised by, of prayer starts from its torpid and lukewarm state, aims at things above, iii. 506.
Conceit of knowledge breeds foolish contempt, i. 611.
Conception of sin, i. 215. the very, called nativity, iii. 327-
Concord, he who neglects to refrain his tongue dissipates, i. 4 1 1. patience necessary to the maintenance of, in a social life, ii. 542. of the repro- bate most hurtful to the righteous, iii. 625. experience of S. Paul when he broke this, between the Phari- sees and Sadducees, ib. dividing of the Ked Sea denotes the de- struction of, amongst the reprobate, iii. 626.
Concupiscence, our consent set open the doors of, whence are countless evils, i. 214. we carry about us worms of, from our already corrupted origin, ii. 114. great inward ad- vantage derived from the mutual, of flesh and spirit, ii. 403.
Concurrence , gives power to temptation to wound, ii. 98.
Condemned, various punishments of the, i. 347. suffer torments without
INDEX.
755
( and death within, ib. those once, ' never return to the benefit of work- I ing, i. 439. return not to their own j home or what they love, i. 4J0. His ■ pity in sparing never any more sets them free, whom the God of justice has once, i. 565. every one of, whilst consumed vtfith everlasting fire in darkness to the internal light, i. 5G6. the torments of, how just, and none ' without order,' i. 5(57. what it is for the, to be bovmd in bundles to be burnt, i. 508. Angels and men in- volved in the same punishment, i. 57 1 . always dying, but always kept alive in death, ii. 186. who found out many things in order to sin, tor- mented with new inventions in pu- nishment, ib. if that man is, for not giving away of his own, what punish- ment does he deserve who takes away what is another's? ii. 188. the more the, display shining bright- ness here, the more they will be blasted at last, ii. i93. bodily fuel necessary to consume the, with bodily tire, ii. 194. Condemned, burn with fire both within and without, in body and spirit, ii. 195. unwilling to train their flesh by mortification here, shall hereafter be detained in the flesh against their will, ib. consigned to punishment, pay the penalty of their sins even to the very last farthing, ii. 193. in whatever number, here shoot forth, consumed with eternal damnation, iii. 630. shall see, by the flame lighting them, all their followers whom they loved, in torment, i. 570. often the patience of God bears for lontr with, ii. 217. (v. He/L) Confession to the Church a means to lv receive again the seven-fold Spirit of grace, i. 28. advantage of, i. 442. the righteous forestall the wrath of the Judge in words of self, ib. the Elect prosecute with tears of severe self-condemnation those sins they disclose in, ib. necessity of, iii. 119. gates of death opened by our, iii. 321. he that lays not open his old deeds by, brings not forth the works of a new life, iii. 494. evil, of the sinner, i. 465. when, possesses true merit, ib. ii. 57.S. to every sinner the first step to enlightenment is the humility of, ii. 572. to conceal iniquity in the bosom is not to uncover it by, ii. 573. tokens of true, ii. 574. Job not afraid to disclose his offences in the voice of, ib. (v. Penitence.)
Confidence, self, in good works to be avoided, i. 57. 120. good men wish, cured by suffering, i. 378. how injurious, i, 383. "the saints so doubt that they trust, and so trust as not to slumber in, i. 536. whence we derive, of the mercy of God, i. 554. (v. Security.)
Confusion, by the discipline of inward, we learn not to attribute wise coun- sels to our own powers, i. 120. Ishbosheth means a man of, i. 59. man of, one without a strong guard over his mind, i. 60. twofold cause why, clothes the enemies of the good in the final judgment, i. 490. the wicked work their own, ii. 123.
Conscience, brought into trouble when virtues are beaten by temptation, i. 119. sometimes struck with guilt, that the mind may learn humility and watchfulness, i. 122. notes thoughts, ii. 34. a house full of silver denotes the, well stored with the word of God, i. 228. bitterness of, from the knowledge of sin, i. 442. the evil doer makes of himself a prison-house of his own,ii. 9. of holy men, even in their good works, finds cause to accuse them, ii. 33. why, always on slippeiy ground, ib. lie is ' consumed in silence,' who is gnav,'ed in his own heart by the tooth of, ii 34. because the wicked know the sin they commit, they have conscience as a witness, reason as a judge, iii. 235. fear assails the, of the wicked, from which they can- not tlee, ib.
Consent, how, of the spirit, in carnal gratification, a^lmitted, i, 216. in the spirit's, to sin, the senses are drawn into the service, ib. degrees of, incur degrees of judgment, ii. 622. needs more penance than un- willing gratification, i. 206. sin born through, i. 214. God helps us to v/ithhold, iii. 299. (v. Sin.)
Consideration, we should not dwell on, of our real virtues, if we have any, iii. 48. of the good qualities of others, enlightens our own deeds by a wonderful ray of humility, iii. 504.
Consolation, how, must be sought in affliction, i. 89. iii. 159. of Job under the loss of every ttiing, i. 89. and hope, the soul in suf- fering by reflecting on the many gifts already received, strengthened with, iii. 160. while we patiently wait for the grace of, the wicked
756
INDEX.
break out into greater wickedness, ib. the order of, is to mourn with the mourners, i. 143. true, sets a measure to grief ; Job's friends grieved too much, i. 144, he, who departs from meekness of speech, ignorant of the rules of, i. 261. straining of unregulated, increased the stroke manifold, i. 244, rich ones of this world in afflictions used to derive consolation from the good gifts of time, ii. 367- such, the holy man refuserl, ib. haughty- men dtsre more to smite wirh re- proof than to cherish with, iii. 191. sometimes the measure of divine, dispensed in proportion to the weight of affliction, iii. 676. so also the measure of human love, that the joys of, may on every side correspond, iii. 6/7. not rightly divided, unless it be made out with exact discrimination, i. 145 wherein, of the wicked burdensome to the good, ii. 88. of the afflicted, words of upbraiding must never be used in, ib.
Console, the arrogant are more eager to convict than to, iii. 26. 196. temptation tries us less than the reward consoles, iii. 676. what it is to, the grief of one that has been smitten, iii. 677.
Constantinople, S. Gregory, at, i. 1. when sent to, i. 3. note d.
Consuls, those are, who do not cease by their words and deeds to consult the good of others, i. 226. build for themselves solitary places, ib.
Consulship, David shone forth in the magnificence of the, who by the ex- ample of his own conversation casts before us so many of virtue's count- ers, i. 227.
Contemplation, i. 6. 282. joy of being buried in divine, i. 248. effort of ab- straction used for, i. 284. Elijah on the mount a type of, i. 293. burial to the world in action and in, i. 355. some minds fitter for action, some for, i. 356. love our safety in, i. 368. spittle of, not yet swallowed, i. 456. eagles of, feed on the Incarnation, i. 529. harder to maintain, than action, i. 602. when the pe-ace of mind is lashed with anger, the world of, broken up, i. 303. 307. heavenly, a kind of spiritual grave wherein the soul rests dead to the world, i. 284. he that seeks inward, eschews the riot of this world, and has his earthly desires trodden under foot, i. 282.
as the mind withholds itself from temporal desire, the more deeply it enters into, of the interior, i. 283. to tlie work of, it is not sufticient to withdraw from this life's sphere of action, unless we exercise virtues, ib. in the sweetness of inward, the mind does not remain fixed for long, i, 286. 288. 456. 457. how the mind of the Elect is already carried away into the sweets of heavenly, i. 456. the mind on the tower of, the more cruelly torments itself for its super- fluities the more it perceives why it loves to be infinitely refijied, i. 287. called the mount upon which God descends to us, i. 292. in the height of, whatever the mind has power to see perfectly and completely is not God, i. 293. it does not suffi -e him who subdues the flesh to do great things, unless by, he has power to penetrate interior mysteries, i. 354. the life of, called a grave, i. 355. the right eye denotes the life of, the left eye the active life, i. 357. power of fear and love in exercises of, i. 358. fear and love of God necessary to, ib. what is neces- sary for those who in, aim at the summit of perfection, i. 359. strengthened by charity towards our neighbour, i. 376. man in leaving the, of his Creator, lost the stiength of his health, i. 429. we have here but the savour of, and not the satiety of, i. 456. iii. 37. power of, to raise the mind to the invisible things of God, i. 588. and temptation of the flesh, are heaven and hell in the same mind, i. 592. heretics deride, of the Saints, being them- selves never exercised thereby, ii. 66; what the streamlets of the river, and what the torrent river itself, denote in the soul given to, ii. 185. advancement of, ii. 286. Contemplation, must sometimes be in- terrupted in order to minister to the wants of our neighbour, ii. 433. troubles of the flesh do not oppose the internal calm and, of Saints, ii. 577. we arrive by steps to, of the immensity of wisdom, ii. 590. of the Divine Nature, and of inward objects, seen, as " in a vision of the night," obscurely, iii. 33. the mind at times suddenly refreshed by an unusual sweetness of, within, iii. 37. because, of the glowing Spirit beyond its reach, it counts it sweet to weep, and sinking back
INDEX.
757
into itself it mourns its weakness, ib. the mind in, driven bacic within itself, when directed towards the in- exhaustible fountain of truth, iii. 67. result of this, or this semblance of a -vision called the face of God, ib. eager longings of Daniel in, exhibited as a pattern, iii. 392. silence of, cannot be perfect in this life, iii. 401. we do not all reach the height of, if we cease not from the oppression of outward care, iii. 402. the more holy men abase themselves outwardly with contempt, the more supported within with, of reve- lations, iii 408. vision of God alone in, the true refreshment of our mind, iii, 499. in, we behold God here only darkly, iii. 500. what heights of, we can ascend by the steps of active life, ib. wings of the four animals in Ezekiel are, of Saints raising them up to heavenly things, iii. 664. the more holy men advance in, the more they despise what they are, and know themselves to be nothing, or next to nothing, ib.
Contempt, conceit of knowledge breeds foolish, i. 611.
Contend, what it is to, with God^ i. 23. 495. iii. 504.
Contest o/v;restluig, condition of com- batants described before, i. 34.
Continent, life of, represented by Daniel, i. 41. every elect and con- tinent person scorns to go after the footsteps of herds, iii, 403.
Co)itradictio7i, what it is to be proved at the waters of, iii. 149.
Contraries, grace given turns men to, ii. 11.
Contrarieties, strange, left in us for our trial, i. 692.
Contumely, when bad men assail the good with words of, they hold rheir peace, ii. 88.
Corn usiibii, what denoted by, the third of Job's daughters, iii. 693. song of those that rejoice expressed by, iii. 695.
Conversation, of the good, how com- mendable, i. 55.
Conversion, spoken of as the effect of grace, i. 2. of S. Paul, ii. 12.
Co7iversion, beginnings of, should be kept secret, i. 480. and why, ib. begins by removing iniquity from the ' hand,' then proceeds to the ' tabernacle,' or purpose of the heart, i. 598. impos- sible if the heart be not filled with the grace of God, ii. 8. when the
grace of the Koly Spirit is bestowed from above, the earth is ' overturned,' and conversion of the heart from pride to humility manifested, ii. 11. fruit of, ib. 18, 439. S. Paul as one example among many of true, ii. 11. confirmed in heavenly desires by long application in good'practice, ii. 81. to God is by faith, but we must come to Him by practice, ii. 111. mode of, always beginning and last- ing unwearied in newness, ii. 439. God waits for every one for his, ii. 198. through the preaching of Holy Church the mighty of this world fell by, into the adoring of Almighty God, ii. 358. in the beginning of, sorrow of a man great, when the Spirit calls him on the one side, flesh calls him back on the other, iii. 68. brings the greater joy the more the pain of bursting chains of sin is remem- bered, ib. Red Sea crossed at, but enemies still oppose in the wilder- ness of this life, iii. 69. why tempt- ation permitted to assail us after, iii. 68. produces security of which the enemy takes advantage, iii. 69. God's dealing in, like His wedding Israel, iii. 70. comfort granted first to prepare for heavy temptations which follow, iii. 7l. of Peter an example, ib. why temptations are more bitter after, than before, iii. 72. after the struggle of, there remains hard temptation, iii. 74. after the grace of, man calls to mind that he is but ashes, iii, 87» after, first fear then love reigns over the heart, iii. 295. Conversion, light of, irradiates the soul successively and is perfected with invisible grace, iii. 332. how seeds of, first conceived in the womb of the heart consolidates by studious meditation, iii. 393. pro- duced in the heart by look of the Lord as in S. Peter's case, iii. 420. our Lord satisfied with, of the wan- dering as with meat and drink, ib, beginnings of, as good and evil ha- bits, iii. 481. in every beginning of, the Lord tolerates some weaknesses to lead US' at length to he ivenly things by perfection, and rouses us at first as locusts, ib. why God permits the Elect after, to fall from their integrity, iii. 581. order of, iii, 676. brethren, and sisters, and friends, of Job coming to him an- nounce the, of the .Jews at the end of the woild, iii. 678, Holy Church
758
INDEX.
relieved by, of the Hebrews, iii. 680. of sinners a consolation to Christ and the Church, ib. (v. Contrition. Penance.)
Convert^ ways which God makes use of to, His people to saving health, i. 344. a man once converted, so as to see a thing to delight in, perceives also a thing to grieve over, i. 366, 427. rain of preaching and lighten- ing of miracles, to divine love even the farthest boundaries of the world, iii. 213. the Lord converts whom He looks on, iii. 420. the Church un- able to, the Israelites by preaching, iii. 678.
Convert, a gentle commencement soothes the life of every, a rugged course proves it in the way, and full perfection gives it strength, iii. 70. the, fails at first from believing that he has received the confirmation of perfection, iii. 71. why first nourished in quietness and peace, ib. the new, beholds his I'fe to be a mixture of good and evil, and confuses his thoughts with hope and fear, iii. 481. must tame the flesh with strict abstinence if he would exult boldly, iii. 482. how, may meet the enemy by high aims or by aiding others, iii. 483. has to encounter un- clean spirits with their countless stratagems, ib. makes a wound of his remedy, and God makes a remedy of his wound, iii. 580. comes to know for certainty that the Lord alive after His Passion and Resurrection is im- mortal in the heavens, iii, 681.
Converted., hereafter free from past sin, i. 240. three states of, iii. 69. the soul, endures the labours of the contest against those things in which while perverted it sought the delight of pleasure, iii. 74. " Thou hast, me ;" the more a man begins to live to things above, the more he tegins to die to things below, iii. 87. carnal life dies in those wholly, to God, ib. why the newly, still covered as it were with a cloud, iii. 294. those who are, addressed by the preacher in the gentleness of sweet- ness, iii. 372.
Convict, what it is to ' convict God,' i. 640.
Cooked, first fault of the sons of Eli arose from their refusing to receive, meat for the priest, iii. 406.
Cooks, belly called the chief of, iii. 405. Paul was withdrawing the strength of the chief of, when contending
against the walls of Jerusalem, iii. 405.
Cords, what denoted by, in Scripture, ii. 15. iii. 573. whose reins the strict Judge has bound with, ii. 15. or lines, where fall to us in goodly places, iii. 573.
Corn, the Elect are the, of God, iii. 241. what it is for the thistle to grow instead of, and the thorn in- stead of barley, ii. 595,
Corn, cars of, what it is to take away, from the hungry, ii. 265, signify the sentences of the Fathers, ib. evil- minded rich ones compared to, ii. i{87. beards of, spring up on high, and grains of, lie hidden, ii. 288. when beards of, broken, the white- ness of the grain made to appear, ib.
Cornelius, the conversion of, iii. 254.
Corners, four, four orders, i. 105. of the house, cardinal virtues, i. 119,
Correct, three modes of being sinners easy to, the fourth difficult, i. 218. he must be pure from evil himself who makes it his business to, others, i. 409. the evil, the good not with the ardour of purifying but with firebrands of envy, ii, 156. to, others rightly what is to be considered, iii. 21. the means holy men adopt to, faults of others, iii. 137. charity which they maintain while endeavouring to, the evil around them, and their minute scrutiny to detect all the evil which lurks within, iii. 138. every one who is required to, vices of others should carefully look into himself, iii. 191, 192. if he, who is endeavouring to, is overcome by anger, he oppresses before he, iii. 192. those whom holy men cannot, by preaching, they suffer by submitting to their slanders, ii. 87. they who might be corrected if divided, persevere, when united in the obstinacy of iniquities, iii. 607. when our neighbour has no power to, his misdoings, how to pass them by, i. 682.
Correction, (v. Chastisement,) benefit of, i. 342. desired here for fear of future judgment, i. 379. holy teach- ers ofttimes inflamed by love exceed the due measure of, in their reproof, i. 586. how the preacher should spare, or not spare, for the general well- being of all his hearers, ii. 90.
Correcting, the righteous when se- verely, do not lose the grace of inward sweetness, iii, 83.
INDEX.
759
Corruption., bad practice, i. 432. hu- rnau nature has its own moth of, i. 296. man since the Fall clothed in, i. 429. of nature keeps us from perfect purity, i. 539. man's, ii. 114, Corruption, in how many ways the soul draws near to, and the destroyers, iii. 47, 48, 53. he would rightly go down to, who considers that by his own strength he is far removed from it, iii. 53. Counsel and grief foreshew Christ, i. 39. represented by Job in the Church, i. 50. Counsel, gives a feast when by stay- ing us from acting precipitately, it fills the mind- with reason, i. 5rt. worthless when it lacks fortitude, ib. (v. Fortitude. Virtue.) while it multiplies itself, may grow into con- fusion, i. 58. bestowed by Holy Spirit against rashness, i. 119. and tutored by means of It, i. 120. God helps not the permitted, of the wiiked, i. 147. the Elect resist foes by patience, sustain friends by, i. 157. man framed of God's special, in His Image, i, 549. Counsellors, may cultivate holy soli- tude, i. 237. turned to folly, ii. 14. preachers of the counsel of life, ib. Counsels, our wise, must not be attri- buted to our own power, i. 120. what it is to live in the, of know- ledge and what without, i. 51. all, against the Lord vain, i. 337. those who givebad, called Apostate Angels, i. 156. right, to His own members Christ reputes to Himself, ii. 152. how God hath, and what the naming of, denotes, ii. 8. what is ' the, of the wicked,' ii. 2 i7. is one thing, ' sen- tence' another, ii. 235. to give, to the foolish an office of chariiy ; to the wise, of ostentation ; but to Wisdom Itself, of wrongmindedness, i. 297. we must not rashly discuss the Divine, concerning the call of one and the rejection of another, iii. 123. bones of Behemoth denote his, iii. 541. how his suggestions differ from his, ib. plausible, Satan's chief strength, ib. the crafty, of Satan to be chiefly guarded against, ib. this made plain hy e samples, iii. 642. the Angel of great, ii. 14. Country, Holy Church after her toils here attains to behold the inner depths of the, above, i. 506. he that is replenished with the fervour of
the Holy Spirit kindles to love of the spiritual, i. 507. Chambers of the South are depths of the heavenly, ib. man willingly forfeits his, and is unwillingly dr.ven from his exile in which he delights, ii. 51. those who esteem this life their, despise the grief of the Elect, ii. 218. some, like the sons of Reuben and Gad, vindicate their heavenly, without loving it, iii. 216. .remem- brance of the heavenly, of great use to sinners, iii. 219. by con- sideration of its eternal, the mind is moved from its place, iii. 222. when the mind despises earthly things it aspires after the heavenly, alone, ib. iii. 305. Courage, bestowed by the Holy Spirit against fear, i. 119. and tutored by its means, i. 120. Court, the breadth of this life denoted by, iii. 274. vk by, without the temple was not to be measured by the Pro- phet, ib. Covetousness deceives us, i. 522. the root of all evil, ii, 161, love of, i.e. money, the root of evil, ii. 464. compared to fire, ii. 188. what two causes the source of, li. 191. denoted by lead, ii. 158. by an ephah, ii. 159. the weight of sin from, ' a talent of lead,' ib. the impiety of, ib. effects of pride arising from, ii. 1 60. ' Shinar' the house of, ii. 161. denoted by the ' root of the juniper, 'ii. 464. material of sins, ii. 465. special sins that spring from, iii. 490. nature of its temptations, iii. 492. Craftily, he that is always dealing, calculates that there is no single dealing towards himself, ii. 73. Craftiness, called a snare and a trap, and why, ii. 125. how the wise taken in their own, i. 333. Joseph's bre- thren in their purpose of destroying him were caught by their own, i. 334. Saul in demanding an hundred foreskins of the Philistines of David caught in his own, i. 336. of Jonah in sailing to Tarsus instead of Nineveh, and the Jews in crucify- ing our Lord, i. 336. by quiver is denoted the. and clandestine machi- nation of the wicked, iii. 472. they prepare arrows in the quiver who conceal their schemes by, iii. 473. Created, good things, by God out of nothing, which when lost He re- stored "by the mystery of His In- carnation, i. 189. all things that have been, are good, i. 528, all
7(50
INDEX.
things, out of nothing and receive impulses from God, ii. 253. we learn from, objects how far distant we are from God, iii. 145. all things, have had a beginning, and some do not cease to be for ever, iii. 205. in what sense men said to be, with angels, iii. 523. every, thing is made out of nothing and tends to nothing, i. 289, Createf!,,m what sense God, evil, i. 140. God, all things that they should sub- sist in Himself, ii. 253. some He, with life, and some He preserves for last and lowest being, ib. how God, all things at once, in substance, severally in form, iii. 522. Creation, Divine whispering has as many veins for our ears as the works of, i. 280, man's spiritual, i. 551. works of, are the footsteps of out Creator, iii. 145. how these footstep? of, when considered, are the ways to God, iii. 146. how the six days, compatible with the, of all things at the same time, iii. 522, Creator^ ignorance of, source of all evils, i, 32. by the love of things present we are led away from the love of, i. 140. had man attached himself by love to the obedient fol- lowing of his, he might have reached heaven without the death of the flesh, i. 220. holds all things by Him- self alone, i. 221. while we con- template works created we are lifted up to admire the, i. 280. to ' stand,' the attribute of the, alone, i. 290. the, that He might make Himself comprehended by us, took our nature, ib. all men acknowledge God to be, of all things, ii. 5, how every creature bears witness to its, by the mere form it bears, ib. how we have daily before us the power of, i. 326. said to pass by as well as to stand still, i. 29o. who they are who ' run against, with erected neek,' ii. 76. the wonderful works of visible creation are footsteps of, iii. 144. how the, in drawing us to His own things humbles Himself even to ours, iii. 513. various resercblances the, ap- plies to Himself, and why so applied, ib. " Creature, every," meaning of, i. 327- every sort of, bears witness to God, ii. 5. Creatures, mutually subordinate, i, 221. how, made subject to vanity not willingly, i, 235, how, rescued from the slavery of corruption, i.
236. how a, endowed with reasoil fixed that it cannot pass into nothing, i. 289. no irrational, ever fixed but delayed in passing away, i. 290. some, look down on the enjoyments of the present life and in love of the eternal tread them under foot, i, 299, rational, formed in the image of their Maker, i. 289. the division of, into various classes, i. 326. meaning of ' every,' i, 327. heavenlj', action in, i. 361, angelic, unable to comprehend God, i. 515. every sort of, bears witness to God ii. 5. in comparison with the Being of God, their being is not to be, ii. 253. all, so far moved as they are influenced by a secret impulse from God, ib. rational, of his own nature changeable has a down* ward tendency, but by the grace of God it becomes unchangeable, iii, 100. how the beauty of, may be a lesson to the mind, iii. 145. by which we fall made steps to our re- covery, ib. all the wisdom of, foolish- ness when compared with Divine wisdom, iii. 663. Creatures, living, what is meant by, having hands under their wings, i. 3G1. and by, full of eyes round about and within, ii, 410. the flying, in Ezekiel's vision denote holy men, their minds, &c. iii. 64, wings of, are the virtues of Saints, ib. what the flving and wings of, designate, iii. 664. Crib, Holy Scripture a, iii. 427. Crime, how many are without, but none without sin, ii. 531. occasional sins pollute the soul, crime slays it, ib. Criminality , the fall of every man is of worse, in proportion as before he fell he had the power to be of greater excellency, ii. 353. Crimes and offences, how differ, ii.
35. Crooked, the heart, when it seeks after
things below, iii. 86. Cross, bearing the, not always fruitful of spiritual good, i. 475. what it is to bear the, with the man of Cyrene, ib. by tree we have the, represented, ii. 48. Crouch between the boundaries, mean- ing of, i. 45; Crotvn, reward of victory, ii. 145. ' a, on the head' is the reward from above in the mind, ib. taken from the head when the leaders in Holy Church abandon heavenly
INDEX.
761
rewards, ib. why the Saints east their, before the throne of the Lord, ii. 565. if the precepts of Revelation are now borne in practice, they after- wards set forth to us the, of victory, ii.585. God 'crowns as with a shield;' i. e. whom He assists by protecting He crowns by rewarding, ill. G02. Crushing, what the, of the ungodly, iii. 109. the greatest, of the reprobate soul is having forsaken the Creator to seek the creature, iii. 1 10. first steals on in the mind, then advances in outward act, ib. (v. Reprobation.) ' Cri/,' ' Blood' of our redemption is ' the,' of our Redeemer, ii. 101. ' His, finds a place to lie hid in us,' ii. 202. what we must do that His, may not lie hid, ib. Cubits, what a reed of six, and a span
denotes, iii. 401. Cup of the Passion presented before the eyes to teach them the way of humility, ii. 285. Cups, what, prepared for the table
of the Tabernacle denote, ii. 4-iS. Curiosity deceives us, i. 522. Curse of Job, and wish, if literal, were
impious or unmeaning, i. 179. Curse, to, God, i. 60. why God is said to, i. 185. God may, but man for- bidden, ib. how far the saints per- mitted to, ib. what to, the day of our birth, i. 186. to, the beauty of the fool, i. 317. Cursed, why the Jews were, i. 181. Curses, what the, of sacred Scripture import, ib. Holy Writ commands one, prohibits another, i. 185. Cursing', there are two kinds of, i. 185. we are commanded to abstain from, ii. 568. Custom, how the eye of the understand- ing first dulled, then taken captive by desire, and after long custom in forbidden courses closed, i. 393. how great the force of depraved, ii. 178. of sinning is like a most con- tracted well, from which nothing but the grace of God can enable us to
escape, iii
183. this, is the stone
placed over the well, ib. it is as it were a narrowness of a confined opening to wish and yet be unable to rise from evil, ib. the infernal pit swallows up him whom evil, hurries
away, in.
184.
D.
Danmalion, eternal, denoted by sword, iii. 630.
Damned, the, return not to their old home, i, 440. (v. Condemned, Hell.)
Dan, Antichrist is coming out of the tribe of, iii. 457. why, called a ser- pent in the way, and a horned snake in the path, ib.
Danger, of elders' feasting, i. 86. of pride, i. 574.
Dangers, spiritual, earthly fears the way to, i. 387.
Daniel, we should imitate, in loEg- ing after inward knowledge, and in self-control, iii. 392. in preferring harder fare to sumptuous diet, ib. the life of the continent represented by, i. 41. a pattern of wisdom, and moderation, iii. 392.
Darkness, Satan's, penetrated by God's Light, i. 93. man conceived to sin in, i. 201. in the Light, i. 338. and flames for the wicked, ii. 79. man encompassed with, i. 250. how great the interior, of man in this life, i. 251. what it is to meet with, in the day-time, i. 337. miserable man bears with delight the, of bis condemnation, i. 366. ii. 4 76. what it is to speak in the light what we have heard in, ii. 18. he who seeks not the light of righteousness dt'parts not out of, ii. 79. what it is to make a bed in, ii. 114. denotes sorrow, ii. 122. and sinners, ii. 305. ignorance, iii. 99. how God appoints, and it becomes night, iii. 237- and iniquity, iii 323. when the mind is stricken with, it is carried beyond itself, iii. 507. Daughters, how Jon's three, typify several orders of Christians, i. 41. represent three sister virtues, i. 53. feasting with their elder brother a type of the Apostles' joy in getting in Jews to the faith, i. 99, 100. of kings, holy souls called, iii. 694, of Job, represent three states of the human race, iii. 696. David, spoke by inspiration of his law, and of his people, i. 16. his fall should teach cautious humility in good deeds, i. 67- in his sin how a type ot Christ, i. 166. despised with- out, bright within, i. 617. finds the Amalekite's slave, as Christ finds the world's, i. 300. his sudden fall, ii. 61. what the history of, with Uriah and Bathsheba, denotes, i. 166. why forbidden to build the temple, i.4l0. how enabled to abate the wrath of God on behalf of the people, but not of himself, i. 513. looked down upon by his own father, but chosen by the prophet Samuel, i.
VOL. III.
3 D
702
INDEX.
G17. asa'liigh mountainslippeddown' a ?udden fall,ii. (iO. what, cutting oif the head of Goliath with li is own sword denotes, ii. 333. four ways of com- punction by which, is affected, iii. 35, o6. well learnt to govern his kingly power, and subduepride. the attendant on tlie powerful, iii. 169. teaches us mercy and humility, iii. 211. great gilts of virtues he obtained, and his great humility, iii. 256. S. Gregory more surprised at, dancing than fighting ; by the latter, subdued his enemies, but by the former he over- came himself, iii. 257. rightly con- fined the foot of his heart within the measure of God's bounty, iii. 2S2. the humility and patience of, iii. 390. 650. 651. smote not bis deadly enemy when in his power, but esteemed him better than himself, iii. 650. God terrifies us by the fall of such as, hut strengthens us by bis recovery, iii, 578.
David, why, curses the moujitains of Gilboa, i. 181. love of, towards God, i. 227. sacrifice of, humility offered from his inmost heait, iii. 169. fre- quently repeats this sacrifice, iii. 170. regarding the chastening of Holy Church, writes a Psalm for the wine-pre.-ses, ii. 267. correction of, by Nathan, ii. 573. merciful- ness and humility of, set forth as examples to us, iii. 211. 650.
Dawn of true Light hidden from sinful eyes, i. 213. rising of, is the brightness of inward truth, i, 213. ]98. with reference to Angels, ib. with reference to men, i. 214. a title of the Church, i. 197. the enemy condemned seeth no daj' spring of the rising, ib. when Holy Church become« full, i. 198. at the Judgment she is still a, ib. what is meant by, i. 454. Holy Church seeking the rewards of a heavenly life designated by the rising, iii. 303. while in this life we are in the, not in the full day, ib. the meaning of the place of, iii. 304. various persons and things which point out the place of, iii. 305. how Christ shewed its place to, after His birth, ib. (v. Moryiiiig.')
Day, the eighth, typical of the Hesur- rection, i. 37, 8. "Resurrection, " the Lord's day," third from the Ee- deemer's death, in order of creation eighth, first in the work of creation, ib. used in relation to God, in order to transfer our minds to eternal things gradually, i. 92. one, God's
Eternity, ib. that. Job cursed is this life, which his friends loved, i. 186. Satan is, in shew, night i in result, i. 187. false, darkened when Satan is detected, i. ])^8. Satan cursed bcth as night and, i. 192. of earthly prosperity accursed i. 200.
Dai/, the understanding properly styled the, i. 46. 56. 1 63. each one's, is the shining of virtue in its sevenfold grace, i. 56. prosperity, i. 78. 200. ii. 113. apostate Angel, i. 188. minds of the Elect, i. 191. angelic spirits, ib. Antichrist, i. 193. Holy Church, i. 198. pleasures of sin, i. 200. man conceived in, i. 201. how, be- comes darkness, i. 188. 201. what it is 'to halve our,' i. 298. of mnn compared to a shadow, i. 4()r. eternal country, i. 499. of God, ii. 258. ' a happy,' ii, 524. when the, of Holy Chuich will arise, iii. 30::!. Church of the Elect will then be fully, when the shade of sin will no longer be blended with it, iii. 304. name of Job's eldest daughter, iii. 693. who is void of, and who ' full of,' iii 697.
Days, Job grieves that his, pass away before his time, i. 527. man's, pass without seeing God, i. 530.
Day-time, an emblem of peace, i. 19.
Deacon-, Cardinal, S. Gregory ordained a, when appointed the Pope's Am- bassador at the Imperial Court, i. 2. note b.
Dead, our Lord raised, but not those of the dead, i. 218. what is denoted by the three raised to life again by Christ, ib. for, to bury their, ib. formerly were buried with their riches, i. 249. know nothing of the life of the living, ii. 62. how effi- cacious is the consideration of, ii. 277.
Dead, we find the mind's wealth among the, i. 249. every perfect preacher is, to desires of this life, i- 355. bodies, heap of, the very; multitude of the wicked, ii. 221.
Deafness, the insensibility of inward, pierced by the voice of God's inward power, iii. 229. God takes away, of the soul by the interior voice, iii. 230.
Dealers or Traders, who may be called,; ii. 357. '
Death, present, a punishment for sin, i. 462. men obnoxious to the punishment of a double, i. 524. ex- ternal, divides the flesh from the
INDEX.
703
soul ; internal, the soul from God, i. 566. hecoTies to the wretched ua- goilly, without extinction, i. 5ti9. sin, which kills the soul, ii. 128. who seek for, i. 248, 401, 422. holy men live as undergoing daily, i. 401, 435. meditation on, how useful, ii. lOo. in the approach of, the soul is fright- ened at the thoughts of strict retri- bution, iii. 74. the various changes of life ought to excite us to the con- sideration of, iii. 619. there is no more power of absolving sin after, ii. 276. how thoughtful he is who looks forward to his own, and the strict judgment of theeternal Judge, iii. 74. in original sin could not be wished for, i. 180. the shadow of, on false day is Satan's final perdition, i. 189. temporal jdeasure the shadow of eternal, i. 204. Christ by shadow of, rescued penitents from, i. 205. to the world more longed for the nearer gained, i. 247. bodily, sleep used for,i. 282. hopes of earthly men here, sometimes till, i. 435. good men choose, to the world, i. 450. no return for work ormercy after, i. 437. of the "Redeemer longed for by Job, i. 625. our Lord the death of, ii. 55. man defaced by, knows not things on earth, save in God, ii. 62. alms redeem not bad men from hell or, ii. 80. pride, the " first- born of," consumes the wicked, ii, 128. Death^ separation of the soul from the body the shadow of, i. 204, 566. the desire of him who longs after heavenly things, i. 376. all are sub- ject to,"i. 524. ii. 500. internal and external, i. 462. 566. of the body a shadow of the, of the soul, ii, 19. man daily driven into, moment by moment, ii. 42. why called a sleep, ii. 52. ought always to be appre- hended inasmuch as it cannot be fore- seen, ii. 71. he who bethinks himself what he will he in, is always rendered fearful in practice, ii. 1 05. all things belonging to us shall follow us in, li. 117. the snares of the wicked in- extricable even in, of sinners, ii, 125. opens the eyes of the sinner, when he beholds temporal goods leaving him, and punishment suc- ceeding them, ii. 336. what it is for, to come up by the windows, ii. 516. what must be feared when, is immi- nent, iii. 75. souls of the righteous, purified from trifling pollutions by the fear of, iii. 7Q- souls of the righteous having conquered the fear
3 D
of death and judgment enjoy security, ib. takes away the light of the un- godly, iii. 95. of all the wicked sudden because unforeseen, iii. 95. which restores the Elect to their light, takes away their tight from the reprobate, iii. 317. why the hour of, should be hidden from us, li. 72.
Deceit, how, mingles itself with our good works, i. 534. three ways of practising i. 534.
Decrees, men e\en unwillingly accora- .piish the, of God, i. 333. 336. of God immutable and eternal, ii. 45. (v. Will.)
Deed, sin to be renounced in thought and, i. 593.
Deeds, 000^^ proceed from fear at first, at last from charity, i. 52, (v. Sin.) ajit to beget in the mind mirth, se- curity, sloth, and self-elation, i. 57- spoiled by Satan in their beginning, as they proceed, or at their end, i. 60. good, must proceed from a good intention, ib. and i. 61. 64. must not be too hw, nor unexamined, ib. necessity of persevering in good, to the end of life, i. 60, 66. a man may speak humbly of his own, ii. 67. good men fear God's judgment of their l)est, i. 257. strong, of Saints explained by gentle ones, i. 407. may be rendered of greater worth by appearing worthless in a man's own esteem, i. 253. may manifest the baseness of a soul which while at rest was accounted great, i. 332. this world's action compared to a mill, i. 331. the season for action comes first, for contemplation last, i. 360. in the hearts of lost sinners, of the flesh are in the first place, of the soul in the second, ii. 453. quality, shape, and weight of good, must be carefully examined, iii. 611,
Deep to call on deep, is to pass from one judgment to another, iii. 235, the meaning of the Devil being bound in, ii. 368. what it is for God to walk in the lowest parts of the abyss, iii. 320. to congeal the face of, iii. 439. how the, said to grow old, iii. 645.
Defend, when a Christian may, his worldly possessions, iii. 443. how sinners defend themselves with stub- born hardness, iii. 602.
Defenders of God called heretics, i. 97. every heretic to God an enemy and defender, ii. 25. 278,
Delays, why God, to regard the wislifie
O
764
INDEX.
of Holy Church under tribulations, ii, 495.
Delicacies, what it is to abound with, over the Almighty, ii. 239.
Dcliylitj what it is for the soul to, in God, ii. 328. the soul can never exist without, ib. (v. EnjoymentJ)
JDelivcrancc from famine, sword, and scourge, i. 346.
DcDivus or impure spirits, the, wander in the aerial heaven, i. 115. those whom they captivate, they drive to infidelity, i. 100. denoted by the Sabarans, ib. the illusions of, through dreams, i. 449. called robbers lying in wait, i. 484. ii. 147. do not see the wisdom of God, ii. 396. lead the minds of men from vice to vice, iii. 557.
DerMrivs, (v. Penny.)
Departed, present and former rest of souls, i. 222.
Departure of those acknowledging the truth a greater sin in proportion to their knowledge of the secret judgments of God, ii. 26.
Description, S. Paul's, of charity, il- lustrated, i. 585.
Desert, liearts of men, like the earth of, watered by the shower of grace become fruitful, iii. 339.
Desert, punishment, well ordered for, yet confounds, i. 56b. patience the result of knowing, i. 586.
Desert of man. one thing in the way of justice, another in respect of grace, ii. 3G3. by natural reason God teaches man to know whether his works are, of good or ill, iii. 235.
Desire, of the righteous to behold perfectly the face of their Creator delayed, that it may gain increase, i. 246. ii. 245. iii. 158. the great cry of the Saints and their great, i. 75. ii. 582. of the righteous increases, as they draw near their end, i. 246, when the, is set on high, it covets the rewards above, i. 330. the mind sits in the dust when it quits heavenly scenes to grovel in the very lowest, ib. good, fruitless, which does not produce its proper efieot, i. 388. how the pains of the innocent are the, of the just, i. 525. bad, holds fast in terror, and prevents the feet from stepping into right practice, ii. 127. punishments lead them on to good, whom rev>ards do not invite, ii. 177.
Desire, what it is to rule over, i. 207. not the food, but the desire is in fault, iii. 406.
Desires, evil, repressed, bring peace, j. 351. worldly, cause worldly fears,
i. 608. holy, grow by the check of labour for others, i. 246. heavenly, have no place for envy, i. 311. earthly, ctowd us with needless troubles, i. 225. holy men never cease to mortify themselves with the sword of the word against the calls of earthly, i. 248. how men of de- praved, engaged in this tumult of cares, i. 255. 491. how good men are engaged in them, i. 491. ii. 1 12. God beats the, of the poor, i. 582. earthly, abandoned at conversion, must not be sought again, ii. 81. earthly desires compared to worms, ii. 277. a life fevered with earthly, parted from the tranquillity and steadiness of interior wisdom, ii. 369. iii. 31. by opening the ear to, without, we become deaf within, iii. 32. he that has freed the neck of his mind from temporal, enjoys already a kind of liberty even in this life, iii. 399.
Desolate jjlaces, to build, for one's self, i. 226.
Despair arises from tribulations from above, and from the reproaches of men, i. 21. of the sinner denoted by bell, i. 440. what it is for the right eou.'i to, i. 4-51. he who con- siders the past gifts of God will not, of the future, ii. 160. one in, com- pared to a man in the bottom of a well, ii. 185. the more a man despairs of future happiness, the more he falls into present evils, iii. 427. one swal- lowed by Leviathan despairs not be- cause he can escape through the holes of his jaws, iii. 577.
Despairing, hearts of the, like clouds, i. 440. miserable state of the mind despairing of salvation, ii. 73. 124. the mercies of God must be kept in our memory to prevent us from, ii. 160.
Despised, God chooses the, of this world, i. 299. some are afraid to be, ii. 578.
Detraction, idle talk breeds, i. 410. and envy spring fiom love of praise, ii. 85.
Device, Jonah's turned contrary, i. 335.
Decices, bad men know that their, may fail them, ii. 74.
Devil, (v. Satan,') entered the lists against God in attacking Job, i. 20. proceeds against good actions by attacking them either in the intention, as the action proceeds, or at its end, i. 60. his way of entrapping souls set forth in Ish- mael, i. 62. (v. Ishmael, Jeremiah.)
INDEX.
765
asked whence he comes, hecause Truth knows nought of darkness, i. 71- has no power of his own to tempt or afflict men, i. 79, 80. has power in tlie elements, i. 85. his being said to come befo-e God on a daij, may signify that his darkness could not change the I^ight of God's eternity, i. 93. comes before God among the sons of God, because in urging on the wicked in their sins he obeys His strict decrees, i. 94. his being questioned of his ways, may signify the restraint that was put on his wickedness by the Advene of Christ, i. 95.
Devil, has no power to do any thing, unless God permits, i. 79. ii. 147. 155, 156. ill. .051. the will of, always evil, but his power never un- just, i. 80. li. 148. "319. went out from the presence of God, when he had received the power to tempt, i. 83. 99. hand of, his power, i. 150. had uo power to shake by temptation the mind of the Re- deemei, i. 150. destruction of, at the end of the world, i. 193. fast bound in prison, prevented from tempting as much as he desires, i. 445. more successful when his evil instigations are not known, ii. 94. afflicts S'lmetimes by secret and sometimes by open persecution, ii. 94. what the teeth and eyes of de- note, ib. he who does not resist the first suggestions of, submits patiently to be oppressed by him as by a giant, ii.99. whom he before deceived by soft persuasions, at last he hurries off to punishment in bonds of violence, ii. 129. interior power of, whereby he held us fast, killed by the death of our Lord, ii. 309. driven out of the hearts of unbelievers by the hand of God, as out of his own dens, ii. 313. strength and crafts of, iii. 521. bound by Divine power to be loosed at the end of the world, iii 528. will perform many wonders by means of Antichrist, ib. iii. 617- works by craft and pretended sanctity, iii. G20. utters things both true and lofty, i. 278. permitted to strike many as their merits deserve, iii. 552. defeated the more powerfully by the Elect, with the greater humility they bow before God, ib. the omnipotence of God opposed to strength and craft of, iii. G62.
Devil, rules those proudly, like a tyrannizing king, who are subject to his will, i. 210. man having
once yielded himself to, of his own accord, serves him in some things even against his will, i. 220. first dulls the eye-sight, then blinds his captive, i. 393. surveys the tempers of each individual, and tempts the mind with those objects it is most readily inclined to, ii. 12G. how the will of, though bad, is wonderfully ordered by God, ii. 255. having lost his dominion in the interior, sets on foot wars in the exterior, ii. 313. possesses the hearts oi all repro- bates, iii. 236. . Devil, called day and night, i. 187. how night, i.e. made solitary, i. 192. why called Le\iathan, i. 194. a bar, ib. a serpent, ib. the exactor prompting With evil temptations, 1. 238. iii. 404. 413. ' the lion,' 'tiger,' and ' myrmieoleon,' i. 271. ii. 314. iii. 524. to some the, is 'a lion,' to others ' an ant,' i. 274. ' a whale,' 1. 445. ' death,' ii. 129. a robber, ii. 147. ' terrible ones,' ii. 193. the north wind, i. 507. ii. 300. 339. crooked serpent, ii. 313. the scorching wind, ii. 339. iii. 208. birds and powers of the air, ii. 394. foxes, ib. destruction and deatli, ii. 396. beast, iii. 236. 437. 556. gates of death, iii. 318. gloomy doors, ib. the ancient enemy, iii. 463. nostrils denote the instigation of, ib. armed enemies, iii. 483. behemotJi, iii. 522. 524. 584. lying in wait as a lion, iii. 530. how this lion shall eat straw like an ox, iii. 524. servant of God for ever by agreement, iii. 5><3. four-footed animal by the folly of his unclean doings, iii. 585. a dragon by his malicious injuring, ib, a bird for his pride, ib. why an anvil, iii. 627. by the sword is expressed the wrath or malignant persuasion of, iii. 630. a hammer, i i. 634. the wicked one, ii. 435. a seal of the likeness of God, iii 549. a moun- tain, iii. 554. ' a beast,' iii. 585. a basilisk; iii. 613. (v. Behemoth^ Satan.)
Devil, the first of God's creation, iii. 548. in what great beauty and delight created, ib. so created as to fear his Maker with love, and love Him with fear, iii. 648.
Devil, why sin of, without forgiveness, i, 550. the fall of, iii. 314. what the fall of, teaches man, iii 551. by his fall, lost the power of his high estate, but not the subtlety of his rational nature, i. 70. iii. .524. 528. G46. (v. Evil Anyel, sin of.)
766
INDEX.
Devil, doubted the civinity of our Lord, i. 98. 149. knew that the Redeemer of man had come into the world to subdue him, i. 9/. does not attain to the smiting of the soul so as to bend the set intent of holy uprightness, i. 108. God has four
of, iii. 540. when, seized the flesh of our Lord as a bait, the sharp sting of His Godhead pierced him through, iii. 572. Christ shewed, the bait but concealed the snare, iii. 586. the Lord, by the discreet minds of the Elect, examines the crafty words of,
ways of speaiiing to, and he has iii. 599. how craft in the hands of,
three ways of speaking to God, i, 76. heard the fame of Christ, but did not see His wisdom, ii. 396.
Devi/, has not seen God, i. 71. suffers one punishment now, and another in the end, i. 190. what, fast bound in prison denotes, i. 445. the day is, who so wishes the day to i>erish that it may go ill with it, i. 187. in dying subsists in the life of essential being, ib. how, presents liimself as the day and as the night, ib. what Job meant by wishing the, to perish, i. ]88» with what a fearful tempest, will be carried off to suffer eternal woe, i. 190. why, when sinning was con- demned without pal don, iii. 549. the, and all reprobates, consigned to eternal fires in sight of all the Elect, iii. 593. (v. Satan, Behemoth, Le- viathan )
Devil, the talk of, with himself and with his followers, i. 150. spake with the mouth of a serpent, ii. 313. what, author of death teaches us, iii. 659.
Devil, assaults of, by inward tempt- ations, outward temptations having failed, i. 22. crafty search of, for matter of accusation, i. 78. why we must not fear, i. 79. subtle snares of, i. 62. 71. 85. God detects the snares of, by the light of incar- nate Wisdom, i. 95. how, said to go to and fro in the earth, i. 96. 111. the humility of our Lord confounded the pride of, and restrained his power, ib. iii. 553. how God dis- covers to us the ambush of, i. 111. in the order of Job's tempt;itions the manifest craft of, exposed, i. 138. threatens the wicked cruelly, and works upon Saints also by representations of dreams, i. 449. how great the craftiness of, in de- ception, ii. 125. who they are whom, hunts down, ii. 147. destroys the capti ve .--oul first by secret suggestion, afterwards by violent temptation, ii. Ib3. plots of, to deceive our Lord by temptation, fruitless, ii. 309. jaws of, his hidden plots, ii. 435. our spiritual persecutors denoted by eagles, iii. 494. how gteat peril awaits us from the critfty persuasion
IS fraud in his strength, iii 620. Divine Wisdom opposed to the hidden machinations of, iii. 662. hides him- self under the gui>e of virtue, i. 62. skilful to choose a fitting season to work our overthrow, i. 83. crafty in spying out the serious thoughts of our heart and corrupting them, i. 114. craft of, in setting out vices cloaked under the guise of virtues, i. 174. virtue of compunction a remedy against the plots of, i. 175. how the secret suggestions of, ren- dered sweet, ii. 222. daily softena down the threatenings of God, iii. 58 presents what is
the
guise
wrong before us iii.
of virtues.
under 483.
Devil, accuses us day and eight before God, i. 78. Christ strikes down the pride of, by His own ex- cellences, i. 97- pines away at seeing man coming to God by the preaching of the Apostles, i. 98. how the im- potent pride of, is chidden by God, i. 131. stirs his whole bowels, and discharges the bane of spite, i. 310. immense pride of, and his mem- bers, iii. 649. by pride, fell, and by it, overthrows all his followers, iii. 653.
Devil, will of, always evil, but his power never unjust, i. 80. being evil can never believe good to exist, though proved by experience, i. 130. so overwhelmed by errors, that he can never rise up again to repentance, i. 190. Christ now destroys the wickedness of, but at the end He will extinguish the power of, i. 193. hardened im- penitence of, iii. 627. seeks for ground of accusation first in our works, then in our words, and finally in the purpose of our hearts, i. 78. then blackens the intention, as though our good deeds did not arise from a good mind, ib. the mind variously affected by dreams through the in- fluence of, i. 448. the cunning of, to scatter discord and other evils among the righteous, iii. 570.
Devil, the more, grieves at being van- quished by the Elect spiritually, the more fiercely does he prevail against
INDEX.
767
them bodily, iii. 634. sicorns to dread the blows of the heavenly punish- ment, iii. 635. how, seduced Adam through the instrumentality of Eve, i. 137. the crafty manner in which, deceived Adam, i. 194. four strokes by which the first man was dashed down by, i. 215. while promising falsely things impossible, he really stole away things possible, i. 194, first steals upon men gently, but afterwards he drags them by force, ii. 183. by pride, overthrows them that follow him. iii. 653.
Devil, how, could leave God's presence on receiving power to tempt Job, i. 83. chose his seasonable time for tempting, ib. by hand of, is understood not the power but ex- tent of his tempting, i. 99. though worsted still assaults with fresh temptations, i. 130. why, commanded to save the life of blessed Job, i. 133, 134. the order in which, tempted blessed Job, i. 137. purpose of, in afflicting Job, i. 547. Job though smitten by, does not ascribe the per- secution to, ii. 156. by the many wounds, inflicted, he furnished so many triumphs to the holy man, iii. 2. soon moved Job's friends severally against him, ib. various afflictions brought upon Job by, iii. 552.
Devil, put the divinity of our Lord to the test by afflictions, i. 99. Flesh of Christ, by permission, de- prived of life by, for three days, i. 526. by assailing Christ with three temptations, unable to defile the Heart of God, ib. strength of, not reaching to the interior of our Lord, betook himself to His Flesh, ii. 309. knew that Christ was in- carnate for our redemption, but quite ignorant of his being pierced by His death, iii. 569. at the Passion of our Lord His Godhead was con- cealed from, in order to kill him, iii. 572.
Devil, the Lord in lovingkindness per- mitted that to be done which was required by, i. 19. proceeds against our good actions in three ways, i 60. not only casts about what to do, but when to do it, i. 83. power of, more effective against us when he observes the keepers of discipline abandoned to joviality, i. 86.
Devil, strikes us with as many darts as he inflicts temptations, i. 90. comes about tha hearts of men that he may carry oft' all that is good in them,
i. 111. two ways in which, tempts men, i. 137. bends the upright state of our mind not only directly by his own power, but also through those that are attached to us, i. 138. why and when, ceases from temptations, i. 168. strong against those that yield to him, weak against such as resist him, i. 2/4. in every evil that is done the venom of, infused into man's heart, i. 310. appears some- times as an armed man and some- times unarmed, i. 320. engages with with us in a inanifold form, i. 347. prevented from tempting the good as much as he desires, i. 445. assails us on every side with the wounding of temptation, ii. 98. under earthly gain, hides the snares of sin, ii. 125. various suggestions of, ii. 147. iii. 616. artifices of, will promote the welfare of the good, ii. 255. knows not how to rest from tempting, ii. 493. insidious craft of, in tempting, iii. 407, 485, 539, 540, 541, &e. 565, 570, 598, 599. temptations of, gentle at first, become strong and difftcult to escape from at the last, iii. 536, 537. tempts with the sem- blance of good, iii. 5J4, 698, 599. when expelled from the heart, en- deavours to inflict sharper wounds of sin, iii. 537. various illusions of, iii. 559, 644. three sins by which, principally tempts, iii. 585. tempts the righteous in one way, the wicked in another, iii. 651. two ways in which he deceives and intercepts the righteous, iii. 640.
Devil, how tempts in prosperity and in adversity, i. 78. heavenly pity of God in allowing and with- holding, from tempting, i. 81. as he approaches us, struck down by our humility and patience, i. 90. in how many ways he endeavours to circum,- vent the righteous, i. 110, 111. in what various ways, plots against the virtues of the pure mind, i. 114. often undoes the life of those praised for excellence of knowledge, i. 320. en- deavours in vain to make the saints afraid in their death, i. 349. how- comes and goes over the wicked, ii. 193. lays siege to the city of our
, minds, ii. 238. because he reigns not in the Saints within, fights against them without, ii. 313. what it is for, to be brought up out of the bottom- less pit in which he is bound, ii. 368. 406. sometimes enters the minds of the righteous, but cannot abide there, iii. 237.
768
INDEX.
Devil, care of, not to buffi-t those of whom he holds quiet possession, iii. 69. crtifty subtleties of, iii. 88. tempts the wicked more openly, iii. 698. (v. Tctiijitation.) Devil, how we must resist the tempta- tions of, i. 89. from the hands of, no escape unless we speedily hasten back to repentance, i. G3. with what diligence we must meet the attacks of, i. 116. the soul most truly abases herself before God when she considers the most violent plots of, i. 350. conquered when man is humbled in penitence and fear, iii. 655. Devil, all members of, who live frowardly, i. 150. iii. 312. one per- son with the whole company of the damned, i. 196. 527. ii. 108. shadow of death anamefor the invita- tion of, i. 203. entertains fury against Holy • Church, by means of the wicked, ii. 94. has some as associates, some as children, ii. 108. the leader of the army of, is pride, which has .seven principal sins, iii. 489. the luxurious are members of, iii, 494. the eternal punishments of, and his members, promote the glory of God and His Elect, iii. 683. mem- bers of, cut in pieces as often as sinners are severed from him to be associated with Christ, iii. 588. body of, compared to ' molten shields,' iii. 602, the, and his vessels add to their iniquity by being able to carry out more wickedly what they wickedly desire, iii. 620. members of, those who are united to him by acting wickedly, iii. 625. who are members of the Hesh of, ib. tkose who are strewed by, although they appear gold, are as mud, iii. 641. teeth of, the persecutors of the good, ii. 94. apostate Angels associates of, ii. 108. bad men the children of, ib. the haughty are imitators of, iii. 13. men imitating the wickedness of, lost the bowels of charity, iii. 323. Devils, fire of envy from, suffered to
try our purity, i. 116. Devotion, weak, chilled by outward
employments, ii. 82. Dew, the, falling from above is the
grace of God, ii. 440, Diamond nail, the eternal end, ii.
158. Dictation, S. Gregory used, when treating of the latter portion of Book of Job, i. 5. Die, what it is perfectly to, to the world, i. 217. man was so created
mortal that if he sinned not, he should even never be liable to, i. 220.
Dirjging the earth, abstinence, iii. 482.
Dignity, a horse denotes temporal, iii. 467. men buoyed up with, of tem- poral honours neglect to consider their own frailty, i. 135.
Dignities, longed for, cannot be ad- ministered w'thout sin, ii. 299. how perilous, to those weak in virtue, ii. 82. iii. 91. those who seek praise from men on account of, are without the praise of God, iii. 90. dominion of, given to man not over men, but over inferior animals, ii. 534. fear is not of man over men, but over beasts and the bestial, i. e. those under authority who are subject to them- selves, ii. 534. it is very difficult to use, advantageously, iii. 1. power of, should be considered not an honour but a burden, iii. 92. necessity and not our own desire should chiefly impose them on us, iii. 93. how God makes the hypocrite to reign, iii. 130. abased frustrate the preaching of the ancient Fathers, iii. 190. misery of usurped, iii. 540.
Dimensions, how four, attributed to Gud, ii. 589. 591. how God exer- cises these lour attributes towards each one of us, ib.
Diinness and light to the spirit in turns desired, i. 431.
Discernment, very exercise of, tends to unite us to Angels, i. 55. strength- ened in its perception of good and evil by temptation, i, 122.
Disciples, love alone makes us, of God, ii. 566. the modesty of, towards their teacher compared to young ravens, iii, 387.
Discipline, exercised by .Tob in his prosperity, i. 19. those whose heart is far from, not exalted to the de- lights of heaven, ii. 107. wicked keep ' far from,' and in low pursuits, and God permits it, ib. defences of, being pulled down, the enemy enters into the heart, ii. 490. should be mixed with mercy, ii. 456.
Di&cretv.n, alone escapes the peril of temptations, i. 116. in our actions how necessary,' ib. iii. 370. how a gainer in temptations, i. 123. we must not only observe what we do, but with vehat discretion we perform it, i. 145. the discreet person, when he sees he has done amiss, quickly re- turns to the rule of, ii. 40. represented by th3 fingers, ii. 20). necessary to
INDEX.
769
a preacher, ii. 447. both what and how much to be done marked out by the line of, iii. 282. in the narrow way of life, most necessary, ib. we abandon tbe line of, in the same virtue, if we know not how to perform it at one time and defer it at another, iii. 284. we must take anxious care lest we seek personal ' advantage under the r:ame of, iii. 285. of the preacher denoted by the understanding given to tbe cock from above, iii. 370. fruit of, in the teacher of truth, iii. 388. tongue must be bridled by, ii. 201. to be used in eating, iii. 406. Disease, madmen take, for strength, i.
332. Disgrace and glorj'^ of priests, ii. 1.5. Displat/, vain, exposes us to evil spirits,
i. 483. Disrjuietude, wicked when changed ' cease from,' i. 232. Christ bids us shun every desire that causes, ib. (v. Solitude.) Distinctness, common name of A re- turns, &'c. used fo", i. 503. Ditch, when we may be hid in, iii.
466. Divine Light whilst we have sin is ter- rible, i. 281. Divine Word, i. 6. (v. Scripture.) Do, vain is the good that we, unless persevered in till the end of life, i 63. to, a good work without discrimina- tion, even when well intended, sin, i. 145. we must not only regard what we, but also how we put it in execu- tion, i. 146. all we do in this world punishment and misery, i. 330. it is by the doing outwardly that what- ever lies concealed within, is brought to light, ii. 216. (v. Work to, Works.) Doctors, \io\y, sometimes understood by Angels, and sometimes by ser- vants, not without folly, i. 297. denoted by the Hyades, i. 505. genuine, like a kind of senators within Holy Church, ii. 265. why every learned, cries with a loud voice like a raven, iii. 387. God speaks of, under the type not of stags but hinds, iii. 394. of Holy Church designated by the name bases, and why, iii. 275. disciples of Holy Church, iii." 382. why, called ' ibices,' and hinds, iii. 388. the skill of learned, expressed by a 'reed,' iii. 559. (v. Teachers, Preachers.) Doer, passing applause often causes the mind cf, in a good work to swerve by crookedness in intention,
I. 61. foregoes to do good deeds of his own who refuses to bear evil deeds of others, ii. 642. (v. Practice.)
Dogs, of Holy Church, how the tongue of, goeth forth from enemies, ii. 459. holy teachers, ib. Jews com- pared to dumb, ib. heresiarchs not numbered with, of the Hock, ib.
Doing, what God's ' doing' a thing is, iii. 130.
Dominion of tbe rabble of unrestrained thoughts, i. 224.
Donatus, a grammarian of the fourth century, i. 11. note s. was the pre- ceptor of S. Jerome, ib. 8 Gregory accounted it wrong to suhmit worcLs of Holy Scripture to the rules of, i.
II. and notes.
Door, the lips need a well-kept, i. 413.
Doors, Holy Treachera are, of the Church, iii. 292. these, open to the humble and closed to the proud, ib. precepts of the Law and Gospel are, shutting out the sea, i. e. the world, iii. 293. of the Church in a moral sense are virtues, iii. 299. the gloomy, iii. 318. 321. the Lord beholds these gloomy, and makes them visible to us also, iii. 321, 322.
Double, Job received back, what he had lost, in proof that evil was not in his words, i. 20. reward of the Church, like that of Job, i. 30. what it is to receive the, ib. iii. 677. he that regards things on high with a genuine love, for- swears to walk with adoub'e-minded affection, i. 233.
Douhle-mindedness forfeits God's help, i.488.
Doubts permitted in good men to hum- ble them, i. 593. how the man in, should choose, iii. 541.
Dove, by, simplicity is indicated, i. 33. and the Holy Spirit, ib. iii. 516. what the anger of, ib. the mourning of, iii. 51 1.
Dragon, denotes malice, i. 391. ii. 6U7. iii. 433. what it is for the tail of, to cast down the stars of heaven to the earth, iii. 530.
Dreams, six causes of, i. 448. from illusion, thought, or revelation, ib. i. 449. we must not readily believe, i. 449. why the devil permitted to atflict the hearts of the holy with, i. 450. what, in the night by which man is polluted, i. 554.
Drink, how Holy Scripture is, to us, 1. 47. what for the Lord to mingle,
770
INDEX.*
with weeping, i. 109. Holy Writ supplies, as well as strong meat, i. 316. when it is healthful to the body even that, pleases which is offensive in the draught, iii. 478.
Drops, what are thf, of dew, iii. 340. of dew and rain both Irom God, ib.
Drops;/, greediness like, ii. 125.
Drunkayils confused with the love of this world feel not the evils they suffer, iii. 615. meaning of, ' Awake ye, and weep,' ib.
Drunken, what to be, with worm- wood, i. 477.
Dumb, who called, ii. 218,
Dunghill, meaning of, i. 135. what Job thought while humblmg himself by, and potsherd, ib. meaning of Job sitting on, i. 154. Christ rests on, by coming to penitent, ib. what it is •to sit down upon,' i. 170. how Abraham sat himself upon, ib. the hypocrite's soul shewn at least as a dunghill of vices, ii. 175.
Dust- thoughts of heretics like, i. 163. evil thoughts, i. 432. what it is to contract, in the fact, i. 49. what to sprinkle, on the head to heaven, ii. 163. denotes sinners, iii. 277. 378. 436. the life of the wicked hid- den under, iii. 519.
Z)tf^/e*, seeming conti ary , sinful failures, i. 420.
Duty, relatives to be served in, not partiality, i.398.
Dwelling, God the, of Saints, 1. 234, God is no longer the, of those who forsake Him, 1. 441.
Divellings, wicked build their, to fall on them, i. 491. what the, of the wicked, ii. 134. (v. Tabernacles.)
Dyes, what the purest, ii, 386.
E.
Eagle, gazes at the sun's rays with unreco ling eye, i. 529. iii. 495. old Fathers compared to, i. 529. of con- templation feed on the Incarna- tion, ib. righteous lifted up to the Divine Nature, hasteth suddenly from on high like an, ' to the prey,' ib. various typical meanings of, as malignant spirits, powers of the world, understandings of Saints or the Incarnate God, iii. 494, king of Babylon an, iii. 495. by, is denoted
the flying of our Lord's Ascension ; and John, the fourth Evangelist, ib. John beholding the Nativity of the Word gazes like, at the risen sun, ib. the Word called, from His asi'endirg to the heavens, iii. 496. mounts up at God's command when the life of the faithlul is suspended on high, lb. has his nest in high places, because his mind is ardently fixed on things above, ib. hasteth to his prey, i. 531,532. what it is to take wings of, ii. 439. what, de- notes in Holy VVrit, iii. 494.
Ear, tribulation opens, iii. 182. what to stop the, lest he should hear of blood, iii. 42.
Earnest, Elect, to be strong in spiritual practice, ii. 4.'i9.
Earnestness, spiritual minds may rise high through, i. 321.
'Ear-ring,' symbol of obedience, iii. 681.
' Earth,' called the mother of all, i. 89. denotes sinners, i. 106. sinful Gentile world, i. 107. Incarnation of our Mediator, i. 164. flesh, i. 526. why, a land of misery and not of darkness, i. 666. denotes the sinner delighting in earthly things, ii. 4. 10. 196. what it is for Gcd to overturn, ii. 11. propagation of Holy Church called, ii. 300. soul of the just man, iii. 278. remains essentially the same though in appearance it is continually parsing away, ii. 287. denotes man who savours of things below, iii. 315. by the grace of the Spirit the face of, renewed, iii. 339. Word of God, iii. 448. what the lower places of, iii. 497. high places of, ib. Satan walks on, i. 72. work of Satan on, i. 96. Christ falls to in taking our flesh, i. 108. strong heavenly affections weaken those of, i. 233. man, defaced by death, knows not save in God things on, ii. 62.
Earthly things, care of, affects the mind with inward disquietude, i. 54. 120. rightly managed by some, i. 54. those addicted to rewards of, not upright, i. 168. he who cares nothing for, is without any mixture of envy, i. 311. affection of the reprobate about, 1. 491. those who seek after glare of, have no rest, i. 607. care of, blinds the sight, ii. 76. ministrations of, more bur- densome to the righteous, ii. 112. righteous captivated by love of the Creator despise, and pant after heavenly, ii. 239. the carnal cease
INDEX.
771
not to long for, even when without ability to possess, ii. 281. riches of, a dream, ij. 336. affairs of, must not be committed to men endowed with spiritual gifts, ii. 432. ' the light of the eountenaace falls to the ground' when we covet, ii. 450. the wicked covet, which the righteous despising abandon, ii. 474. those who delight in, stung by the same care that oppresses them, ii. 447- great as- suredness of mind, to be freed from concupiscence of, ii. 575. iii. 484. the heart, when they are despised, fixed alone on heavenly, iii. 222. multiplicity of goods denoted by clay, iii. 639. contempt of,isunbroken virtue, iii. 469. East, the, famous for wealthy men, i. 36. Redeemer called, and Chris- tians, men of, ii. 46. 48G. Angels are the Orientals amongst whom the Elect dwell in heart and affection, i. 55. what it is to go to, ii. 249, Eating, greatest discretion necessary in, iii. 406. pleasure veils itself under necessit}- of, iii. 407. 700. strangers said to be eati n g the strength of him who knows it not, iii. 623. of bread denotes charity, iii. 677. Effects of anger in speech, and in
silence, i. 305. Effort of abstraction needed for con- templation, i. 284. Eggs, how God warms, left in the dust, iii. 436. denote offspring yet tender in spiritual life, iii. 435. Egypt, signifies the present life, iii. 147. oppressed us when flattering, may aid when pressing us, ib. Eighth, why, day called the Lord's, i.
37. ' Elders,' danger of, feasting, i. 86. Holy Seriplure calls, those ripe not by amount of years alone but by ancientness of character, ii. 417- E/ea.~ar, those, who overcome bad habits, represented by, wdiom his own victory bore down, ii. 424. Elect, the, God upholds, but inwardly, i. 112. learn by temptation their own frailness and dependence on God's aid, i. 112. sometimes more tirmly established fur being shaken, i. 1 15. Satan forced to spare Christ's, as Job's life, i. 152. treat ill sug- gestions, as Job his wife, i. 173. re- sist foes by patience, sustain friends by counsel, i. 157. but for sin they only had been born of Adam, i. 229. leave earthly cares at times for heaven, i. 255. prepared against the last judgment, i. 147. strength of.
patience, i. 380. glad at judgment, i. 348. anxiously labour to ensure their reward, i. 423. long for the liberty that befits them, i. 446. God's witnesses against all sin, i. 561. sufferings of, l;ere transient, i. 603. now raised up from temporal sorrows, i. 605. if they ever feel pride, leare it off, ii. 71. falsely charged, ii. 88. Elect, Angels called sons of God, i. 69. by the life of Christ's Soul may be represented the life of, i. 152. com- pared to corn in the fieli, i. 262. iii. 241. multitude of, denoted by day, month, and year, i. 191. 198. Church of, arises like the dawn, i. 197. shine upon us from on high after the manner of stars, i. 212. why, called stones of the countries, i. 350. every one of, spends ' months of vanity' and ' numbers wearisome nights' while subject to vanity, i. 426. days of, compared to those of an hireling, ib. 422. 425. why, of the Old Testament called posts, i. 527. fatherless, ii. 260. ' soldiers' of God, ii. 293. land of God's People^ the mind of all of, ii. 295. the ' pil- grim People,' the number of all, ii. 350. called twin kids, iii. 61. like harts, iii. 149. by 'heaving' is ex- pressed the minds of, raised up by inward love, iii. 250. evening stars, the, as morning stars, the Angels, iii. 289. Church of, called ' heaven,' iii. 401. character of, denoted by the heron and hawk, iii. 434. Elect, God's, despised of this world, i. 299. in number infinite, ii. 293. yet shewn to be fixed and de- finite, iii. 111. all that perish not reckoned in the number of, ib. some of, judged, some not, iii. 172. some of, are not judged, but reign, iii. 173. let none discuss why one is, and another repelled, iii. 123. 342. Elect, how God allows His, to be tried, i. 112. how God grants persever- ance to His, ib. iii. 315. the pitiful Helper keeps the, in His hand whom He yield-i up to the Adversary, i. 133. always accomplish more in finishing, than they purpose in set- ting out, ii. 439. soul of, withers now, but afterwards made green in eternal triumphing, ii. 491. op- pressed by the arm of tyranny and examples of tyrants, makes progress by adversity, iii. 14b. impossible for, to be fully involved in error, iii. 612. beholding the wonders and miracles
772
INDEX.
of Antichrist, suffers a kind of mist of doubt, iii. 611, G12. flames of zeal pour forth from the heavenly souls of, iii. 613. Elect, how God abso'ves the sins of, i. 536. life of, hero blended with the shade of sin, iii. 3('4. God watches more anxiously over the closing deeds of His, iii. 31.5. some appear, befo-e men, but not so in the sight of God, iii. .525. why God ketp not His, uninjured by bodily sins, iii. 680. Devil permitted to tempt, lest they perish through pride, iii. 581. how possible for, to be led into error, iii. 612. when rushing headlong into unlawful desires, restrained by the hand of the Divine gift, iii. 620. Elect, how mind of, moved with re- gard to things earthly and hea- venly, i. 50. the more the mind of, strives to live by counsel, so much the more worn with the grief of so narrow a way, i. 52. God the Place of, without locality, i. 234. daily conflicts of, both with inward and outward foes, i. 235. Holy Scripture represents the Redeemer by all, as by His members, i. 312. security of, at the hour of death, i. 349. not the present life but the future, the seasun of, i. 362. like the hireling, longs for the fulfilment of his days, i. 423„ and looks for the reward of his work, i. 425, penalty of corruption harasses, here, i. 426. inflamed with the love of Truth, lament their confinement in the prison-house of corruption, i. 446. way of, conducting to eternal bliss described, i. 616. have no wrinkles, ii. 93. compaied to the stars, ii. 294. like pilgrims in this world, ii. 350, why mixed with the reprobate, ii. 508. what is their first, and what their second and heavier cause of groaning, ii. 244. in pain here, and more when ill consoled, ib. painfully long to be- hold God, ii. 245. have recourse to the hidden judgments of God to learn the regularity of His ordering, ii. 246. by contemplating these, wrung with penitential fears, ib. God qualifies the glory of vir- tuous achievements of, with inter- mixed infirmity, ii. 400. ' waters,' meaning here souls of, kept to mea- sure, ib. three times in which, af- flicted with sorrow and called back to security of joy, iii. QJ. pro- geny of, live, being produced at the
proper time, iii 394. Holy Church situated on the mountain of, iii. 401. like eagles despise all earthly things, iii 497. build their nest in rocks, i. e. in the loftiness and constancy of mighty Fathers, iii. 498. a stranger in this world by seeking after things he beholds is already fixed on things above, ib. God re- veals to His, the craft of the Devil, iii. ()00. smoke from the nostiils of Leviathan sometimes aft'ects the eyes of, iii. 613. barrenness of, watered b}' the fatness of heavenly grace, iii. 461. God often tolerates secret sins of some, that He may use their virtues to promote the interests of His, iii. 642. fall of some of, a warn- ing to others who follow, ib. without pride, i. 492. iii. 650. houls of, sur- pass all by the comelinesss of their beauty, iii. 696. amongst the strong and perfect of His, God addiits the weak and humble to the lot of the heavenly inheritance, ib. Elect, that every, soul may escape eternal woe, he must be bruised with continual stripes, that he may be found purified, i. 342. prosecute their sins with tears, i. 442. when our Lord returned from Hell, He drew all, to Himself, ii. 55. the •more, approach the judgment, the more stricken in their minds, ii. 105, arrive at the mansions of heavenly blessedness through prosperity and adversity, ii. 113. tremble at the persecution of Anti- christ, ii. 133. sometimes from in- firmity, sometimes ignorance, commit sin, ii. 144. set themselves more work than the Lord thought fit to bid them, ii. 1/6. supported by God to have power to withstand the Devil, ii. 220. stid bound with the fetters of frailty, ii. 294. tempted with furtive sin of vainglory, creep back into their own hearts, ii. 554, dread their own praises, ii, 563. never cease to converse on the judg- ment, iii. 102. in what, resemble harts, iii. 149. it is so ordered, that life of reprobate benefits the life of, iii. 328. do not pride themselves on those virtues in which they are powerful, iii. 661. Elect, difterence between, and repro- bate, i. 60, 51, 173. how the faults of others act upon, and how upon reprobate, i. 172. trials carried on in the case of reprobate in one way, and of, in another, i. 173. iii. 171. but for sin of our first parent all
INDEX.
773
Would have been born such, and in a state of salvation, i. 229. difference between the bitterness of, and of reprobate, i. 243. reprobate die without wisdom, and the, with wisdom, i. 302. shall see and laugh when reprobate are in eternal woe, i. 3 49. iii. 593. words and practices of reprobate a grievous burden to, 1. 375. weak in those things in which reprobate are strong, i. 381. under the scourge of God reprobate are strong unto weakness, elect weak unto strength, i. 382. reprobate in- different to take account of their soul, elect otherwise, i. 395. con- stancy of, causes shame to repro- bate, i. 401, 402. never cease to meditate on death, but reprobate even at death's door still think they may live here for ever, i. 434. dif- ference of confession by, and by re- probate, i. 442. God punishes repro- bate in one way, elect in another, i. 545. 55". children of perdition hear the v\ords of wisdom, elect hear ard taste too, ii. 7. in the judgment God will first destroy reprobate, then shine into the souls of, ii. 13. end their life in humility, reprobate, in pride, ii. 71- how differ from reprobate while considering the ap- proach of the Judgment, ii, 104. difference here and hereafter be- tween rich reprobate and elect poor, ii. 190, 191. Eiect^ life of, and reprobate unlike, but corruption of fiesh in death not unlike, ii. 214. reprobate drawn to perpetual grief by sweetness of vices which elect hate, ii. 291, 222. sons of perdition dedicate themselves in this life, elect await the dedication of their building in the end of time, ii. 234. now see children of perdition and groan, hereafter, shall see and laugh them to scorn, ii. 236. God scourges here that He may spare, but scourges of wicked commence here and last on to eternal smiting, ii. 341. iii. 37. God sees the end of, and of reprobate, ii. 349, with repro- bate temporal things are managed first, with elect last, ii. 453. by work- ing ' touch' Truth, reprobate by learning, without practismg, press it, ii. 482. reprobate fight against, as deriding them, ib. leprobate fight against, for their good, ii, 4r'8. by a rough road make their way to heaven, and reprobate tlirouj h plea- sant meadows to the pit, ii. 521.
reprobate turn their eyes to examples of those worse than themselves, elect to virtues of their superiors, iii. 65. let no one discuss why, is drawn on as of free gift, and repiobate repelled according to his deserts, iii. 123. wrath of judgment commences with the punishment of, here, that it may cease to rage in the dannation of reprobate, iii. 161. placed within ineasuies by Christ, without them are the reprobate, iii. 274. when the power of, is advanced, the fury of the excited reprobate is restrained, iii. 290. the secret Judge looks fa- vourably on and ransoms, and passes over and ruins others, iii. 305. death of the flesh, which restores, to their light, takes away their light from reprobate, iii. 317. how the word of God is morning star to, and evening star to the reprobate, iii. 357. harmony of heaven sleeps to reprobate, but revealed to, iii, 376. every visible object in this life which arrests the reprobate, urges onw ard to better things, iii. 376. have few things here to weigh them down, but many things which raise them on high, vice versa, with the repro- bate, iii. 434. our Redeemer in judgment beheld as Man even by leprobate, elect alone behold His Divinity, iii. 501. God will appear calm to, but wrathful to reprobate, iii. 517. find something to piaise in God's mercy, and reprobate have nothing to blame in His justice, iii. 595. God does not display mercy to, without justice, nor to reprobate justice without mercy, ib. smoke proceeding out of the nostrils of Leviathan disturbs the minds of, in one way, and blinds the eyes of reprobate in another, iii. 614. it is the gift of God that, are restrained in their unlawful desires, not so with the reprobate, iii. 620. lightening in the judgment strikes reprobate, elect unhurt and rejoicing, iii. 626, how great will be the agitation of reprobate when even elect tremble, iii 630. when reprobate lapse into sin, they shew the pitfall to be guarded against bv, iii. 642. God knows how to use aright the sin of the reprobate for the comfort of His, ib. evils of service to, g-.od things injurious to reprobate, iii. 652. pride most evident token of reprobate, humility of elect, iii. 660, (v. liicjli- teoun and Wicked compared,')
774
INDEX,
Elect, evilsj dealt out to, bj- the won- derful graciousness of the Creator, i. 81. profit by temptation, i. 112. what the Devil prepares to ruin the, God converts to their glory, ib. at the same time in the hand of Gcd and by temptations in the hand of the Devil, i. 133. preserved from the wicked dominion of Satan, i. 152. reprobate fight against the life of our Eedeemer in the person of His, i. 165. God so forsakes, that He guards His, i. 168. God comforts His, even here, under afflictions, i. 329. wicked by mocking the good words of, persecute them with the scourge of the tongue, i. 346. God in this life wipes oif spot^ of sin from, by afilictioas, i. 536. under oppression of adversaries, cast to the ground, ii. 88. given up for a time to the pcisecutions of our ad- versary, ii. 96. God tries and proves, by the burning ot tribulation through and through, ii. 250, God reproves with strict justice, whom He pre- serves alive, iii. 260. howling of reprobate against, iii. 480.
Elect, all the, bitter in soul, i. 243. purified here to escape eternal pu- nishment hereafter, i. 342. God permits not His, to be tempted be- yond their strength, i. 346. light of, not put out by temptation, i. 431. God often binds, with the reins of adversities, i. 596. burst forth after temptation like the sun from shades of darkness, i. 604. overwhelmed here by the reprobate, i. 616. often with continued ad- versities, ib. what adversities they suffer from false brethren in tlie season of grief, ii. 92. scourges re- cover to life, ii. 213. suPer perse- cution in two ways, ii. 407. cleared from chaff of sins like grains, ib. in this life never hold out to themselves assurance of security, ii. 461. God allows the adversaries of His, to grow to a height in time, ii. 488. in time of persecution more ready to die than hold their peace, ii. 494. dying for the faith accounted un- happy by reprobate, ib. all, taught by inward reflecting to fight against temptations of outward superiority, ii. 505. earthly good in this life denied to, ii. 521. never rejoice in their great abundance, ii. 649. frequently placed under reprobate, iii. 125. God frequently subjects His own, to the tempter in order to be instructed,
iii. 583. (v. Persecutio7is of Holy Church , Adversity, Scot/rge, Tempt- ation, &)C.)
Election, and reprobation, just, iii. 123. not of foreseen merit, iii. 203. 594. 595. and reprobation marked out by measures and lines stretched forth by the hand of God, iii. 274. what the token of, and reprobation, i. 618. iii. G60. ignorance of man as to his own, and reprobation, iii. 325.
Elements, Satan's power in the, i. 86.
Elecerdh horn of the beast, what de- noted by, iii. 532. fault signified by the, number, ib.
Eli, why the word of reproof to his Sons withdrawn from, iii. 422.
Elias and Enoch to be slain by Anti- christ, ii. J33. mighty, coming as inviter of guests at the last ban- quet, when Israel is restored, iii. 685.
Elihu, youth of, made his words more disturbing, iii. 2. (v. Hclihu.^
Elijah, curse of, proved right by the event, i. 185. on the Mount a type of contemplation, i. 293. and S. John as stars sealed up till the end, i. 500. bold freedom of, i. 406. struck king Ahab with a free rebuke, ib. how- turns hearts of children to their fathers, ii. 17. Enoch and, destined to be laid low in death of flesh by Antichrist, ii. 133. fled from Jezebel, ii. 401. in miracles, brought out to view, in weaknesses, preserved se- cure, ib. virtue and great gifts of, made safe by weaknesses, ib. though transported to heaven, did not escape death, ii. 601.
Eliphaz, meaning of, i. 27. 160. iii. 4. to what class, belongs, i. 264. pre- cipitate in his discourse, ib. takes occasion of reviling Job, i. 265. subjoins the virtues of Job, i. 267. says of this world what is true of next, i. 269. thinks the righteous perish not here, i. 267. knowledge of, i. 278. right in condemning an angry temper, i. 303.
Elisha, i.l27. bold freedom of, i. 406. the law ineffectual as staff of, i. 542. approached Joram with true loftiness, i. 406. did not raise the dead son of Shunamite with the staff but through the ministering of compassion, i. 542. vihat prefigured by, sinking the wood of the axe and raising the iron upon the surface, ii. 654. what denoted by, breathing seven times over the dead child, iii. 674.
INDEX.
775
Eloquence must not be used in inter- preting Holy Scripture, i. 10. Employments, outward, weak devotion chilled by, ii. 82. (v. Stexvardships, Charges. &,'C. ) 'Emptiness,' all ways, that earn not
life, i. 395. E?id, or aim, of man ultimately is to enjoy God, i. 79. we ought to enjoy God alone as our chief, and use this life as stewards of the gifts of God's bounty, ib. of the world, S. Gregory speaks of, as at hand, i. 3. also note f. revelation opens as it approaches, i. 506. Elijah and S. John as stars sealed up till, i 500. it is well to l(ok to it, i. 563. longing for, ii. 47. wliy we look for, of our work, i. 425. whilst the, of all things awaited, all that passes away accounted al- ready to have been, i. 236. they can never stay for long who are daily tending to their end, i. 3S6. 400. 436. ii. 173. God wishes to conceal our, from us, ii. 72. of wicked men, ii. 288. Ends, various, for which troubles are pent, i. 24. worldly, good men will not suffer for, i. 381. earthly, morti- fication for, counts as compulsory, i. 475. what, of the earth denote, iii. 225. 227. of earth or of sinful men, when some return to God, iii. 227. (v. Penitence.) Enemies, the Chaldeans fierce, i. 103. the persevering helped on by, i. 350. power in prayer of those who pray for their, i. 514. evil spirits our, ii. 23B. we cannot rise up to the spiritual contest unless, within us first subdued, iii 404. 483. while we attack, we must be careful not to slay the citizen whom we love, iii. 408. conquered have recourse to stratagems in vain, iii. 473. schemes of, sometimes concealed, sometimes disclosed to inspire terror, ib. from threats, burst forth to open punish- ment, iii. 474. meaning of to go and meet armed, iii. 483. Enemy, the, (v. Devil,) put forth his strength against Job, i. 20. in doing this he entered the lists against God, ib. striving to conquer Job, tempted him, spoiled his substance, slew his children, smote his body, instigated his wife, and urged his friends to upbraid him, i. 21. reserved one friend who was more cruel in his reproaches to the last, ib. he per- secutes an, even when standing, in wish, who congratulates himself about his fall, ii, 566, how without
sin both ruin of, may gladden, and glory of, may sadden us, ib. one thing to bear an ungodly man. and another, to bear an, ii. 5P7. cautious respecting sadness at the glory, or joy at the ruin of, ib. must not be assailed with curses, ii. 568. war in vain waged against out- ward, if we spare inward, iii. 404. our, must be loved for God, ii. 566. Enjoyment, commencement of evil, severely chastised by the keen la- ments of penance, i, 202. chasten- ing of penance with befitting sorrow because of evil, i. 205. in God, ii. 328. soul cannot exist without, ib. what it is to be full with, of God, ii. 239. of this life called Ijread, iii. 44. soul abounding in spiritual, contemplates the likeness of the Creator, and despises earthly things, ii. 239. of outward foofl must be re- strained in order to attain the de- light of inward nourishment, iii. 192. (v. Delight.) Enoch, an example to teach purity of practice, i. 25. and Elijah being brought back in the flesh, shall perish by the crue'ty of Antichrist, ii. 133. in the stock of Cain, born the first, in that of Seth, the seventh from Adam, and why, ii. 234. mean- ing of, ib. Entanglements of earthly relations, i.
396. Envious, tortures of the, i. 109,. 310. man, evils of, i. 309. he bears wit- ness to himself that he is less than the man he envies, i. 309. Satan stirs his whole bowels and discharges his venom into envious mind, i. 310. a description of, ib. da^-kness and anxious jealousy of, i. 340. Jews, at the miracles of our Eedeemer, ii. 353. the nature of, iii. 312. (v. Envy.) Envy, Satan speaks against the Samts from, i. 77. fire of, from devils suf- fered to try our purity, i. 116. ruins any virtue we may have, i. 310. the darker for light in others, i. 311. heavenly desires have no place for, i. 311. and detraction, spring from love of praise, ii. 85. implies infe- riority, i. 309. the ' httle one' slain by, ii). wounds the conscience, ib. diminished and utterly destroyed by the love of eternity, i.311. hypocrite by entertaining, conceives woe, by uttering slanders brings forth ini- quity, ii. 85. fault of the weak that they envy the glory of bad men, ii. 110.
770
INDEX.
wont to be engendered from pride, ii. 353. pride, ambition and, make members of Satan, iii. 312. five daughters of, iii. 490. temptations of, iii. 491. {v.-Etwious.')
lip/ia/i, what ' lift up the, between heaven and earth' denotes, ii. IfiO.
Epiiraim, a " cake unturntd," ii. 12.
J£rrof, heretics, like Job's friends, mix truth and, i. 262. must be silenced to make room for truth, i. 417.
Errors^ some, cannot be corrected without sin in the corrector, there- fore must be winked at, ii. 6t)9. when esteemed virtues, difficult to be corrected, iii. 54G.
Esau, denotes lo\ers of this world, i. 256. why found no place of repentance, ii. 10. lost his birth- right through the desire of common food, iii. 406.
Eternal light, place of the Elect, i. 234. world should be in our thoughts and intents, this world for our use, ii. 206. meaning of light, or light of the living, iii. 77- (v. Eternitij.)
Eter?ii/i/, God's one day, i. 92. the very length of, called ' years,' iii. 204. temporal things compared with, little and contemptible, i. 231.405. ii. 45. longing desire for things of, weakens our attachment to temporal things, i. 233. 452.453. ii. 47. 217. iii. 409. lessening of envy is the feeling of inward sweetness arising, and utter death of it, the perfect love of, i. 311. he that is rooted in desire of, dreads nothing from the world, i. 607. happy or miserable, according to our works, succeeds this life, ii. 61. by seeking, with the mouth and not with the heart, in crying out we keep silence, ii. 582. some things have begun to be, yet they do not cease to be through all, iii. 205. Eterniiij of punishments wicked do not believe, iii. 645. of rewards and punishments maintained, iii. 645. by the number seven the perfection of, designated, iii. 672. Eterniti/, has neither past nor future, i. 222. ii. 259. 497. by dint of great jiains we learn things of, which we soon forget, if we cease to take pains, i. 460. days of man compared with, i. 548. past and future viewed as present by, ib. consideration of, oveicomes lust of present things, i. 608. conceptions of, ii. 259. how without a past before all ages, with- out a future after all agts, long
without delay, everlasting without looking forward, we know not, ib. hope of, destioys the power of 1 worldly oppressions to afflict, iii 450. we cannot return to joys of, except through temporal los.-^es, ib. it is necessary to endure bitternesses here while we are seeking for the sweets , of, iii. 151. (v. God, Eternity of, Time, Temporal tilings.)
Et/ian, interpreted strong, iii. 575, how the Lord dried up rivers of, ib. '
El/iiopia, what we take to signify, ii. 383. '
Eucharist, daily sacrifice of, feeds the ' hungry soul with the Flesh of Christ, ii. 569.
Eiitychius, error of, concerning the ; resurrection of palpable bodies, ii. ' 166. refuted, ii. 167- book of, con- demned to flames by the Emperor '. Constantine, ii. 168. confessed his error before his death, ib.
Evangelists, the four, designated under i the appearance of living creatures, i iii. 495. ;
Eve, comparison of, with the wife of ; Job, i. 139. drunken from a golden • cup, iii. 639.
Evening, denotes adversity, i. 298. and shades of temptation, i. 431, Antichrist, the star of, iii. 356. star of, rules the reprobate, iii. 357.
Event, the, S. Peter's and Elijah's curse proved right by, i. 185.
Evil, in what sense God sends us, i. 140. nature of women not, i. 141. weak limbs of the Church ' brought to nought' when, prospers, ii. 92. ninn's good made useless by, ii. 69. virtue in the historical fact some- times evil in its meaning, just as an action evil in the doing sometimes in the writing and prophecy of merit, i. 165. God never leaves evil things in us without rebuke, ii. 523. judges our ways, good and evil exactly, ib. when God may be said to create, i. 140. we must be carefid never to do, and never to do good negligently, i. 146. things by nature good ren- dered, by sin, i. 140. those whom present evils do not amend, conducted to those which ensue, i. 645. which cannot be corrected must be tolerated, i. 582. of the present life not severe to him that takt-s account of eternal good, i. 603. every, has no found- ation nor subsistence, iii. 184. (v. Punishment, Adversity, Tribula^ tion.)
Evil-doers seldom recompensed in this life, i. 2C8.
INDEX.
777
Evil-spirits, created void of fleshly infirmity, i. 404. do not see the Wisdom of God, ii. 396. permitted to beset the soul as robbers, ii. 147. armed enemies girded with countless frauds against us, iii. 482. encircle the mind on every side with their temptings, li. |47. know not how to rest from tempting, ii. 493, the more we resist, the more eagerly they strive to conquer us, iii. 69. terrible ones, go and come over the bad man, ii. J 93. Exactor, Devil called, i. 236. iii. 403. we hear the voice of, when smitten with his temptation, i, 237. by tempting lends the money of sin, and by multiplying sin exacts usury, i. 137. iii- 403. when we resist temptation we hear not the voice of, ib. by persuasion introduces sin, by cruelty exacts punishment, iii. 413. how Christ overcame the sceptre of, iii. 415. Exa7nination, humility aided by close, i. 171. danger to be apprehended both from sifting ourselves more than is meet and from backwardness in, i. 522. Example, evil infused by speaking but
held by, of conduct, iii. 534. Examples, given to teach man to take God into his thoughts, i. 17. set forth under the Law for our imitation, ib. manifold, of God's Law in His Saints, i. 583. powerful influence of, of Fathers and ' Elders,' i. 86. of those hot in the emotions of love to God caujse the indolent to take shame for their dulness of sloth and stir them up, i. 560. iii. 390. God recalls us to Himself by, of His witnesses, i. 561. iii. 62. what motions of mind good things we see in holy, ought to excite in us, i. 562. iii. 61. ditterent virtues of the Elect each one should imitate in the, of the other, iii. 63. to strike one another with wings is to excite by, of holiness, iii. 64. Peter and Paul roused each other by mutual, ib. we are delivered from the depths of this life when aided by divine warning and, of Saints, iii. 106. of the good how useful to us, i. 661. ii. 559. iii. 60. 62. reprobate fix their eyes ever • on, worse than themselves, iii. 65. of the Fathers and precepts of Scrip- ture assist us much in being renewed in the spirit of our mind, iii. 104. 209. 282. Exhurtaiion to humility, iii. 658. Exile, we prefer the punishments of
our, to the love of our heavenly country, i. 376. ignorance of itself causes the soul to be weary of its i. 528. many causes of mourning in this, but none of rejoicing, ii. 366. (v. Country.) Explanation, a man may seek, but
humbly, i. 260. Exposition, various kinds of, i. 7. should
vary as the passage requires, i. 9. Expositors, Holy, succeeded the Apo- stles, iii. 207. discourse of, com- pared to whirlpools, ib. External things, how the righteous
manage aright, iii 255. {y. Care.) Extraordinary gifts ^ we may take Job's
family to represent, i. 126. Exultation, meaning of, iii. 56. 289. why, becomes men and not Angels, ib. 'Eye,' ' the, of man,' is the pity of the Redeemer, i. 437. may mislead the heart or the heart the, ii. 526. Job guarded, to keep the soul from lust, ii. 516. of a needle, a type of humility, iii. 688. JSj/e, anger that comes of evil blinds the, of the mind, but holy zeal disturbs it, i. 307. zeal renders clear for seeing in a more genuine way, i. 308. what the right denotes, what the left, i. 357. better lose the right, than truth, ib. energy of intention, i. 609. iii. 285. Eyelids, what we understand by, of God, iii. 270. what for God's, to question the sons of men, ib. eyes, i. e. counsellors of Leviathan com- pared to, of the morning, iii. 609. by, of the morning we understand the last hours of night, ib. Eyes, dawn of true light hidden from sinful, i. 213. of the wicked fail when their objects perish, i. 609. Satan's, ii. 94. ravishers unto sin, ii. 517. Job ' made a covenant with' his, ii. 616. holy men when assailed with wrong enjoyment withhold the verj', by the tutorage of discipline, ii. 526. who employs his external, carelessly, justly blinded in the internal, ib. evil Christians have their, opened in faith but shut in works, iii. 1 16. the Elect open their, before thtir ftill, the wicked, after, ii. 211. punish- ment opens and sin shuts the, ib. iii. 109. we should turn our, within and not keep them closed in the sun- light, iii. 101. what it is to bend down the, ii. 242. how difierent the in- clination of the wise man's, from the fool's, ii. 284,285. should be guarded, ii. 516. 526. what to he lull of, round
»
3 E
778
INDEX.
about and within, ii. 410. our out. ward deeds open to, of men, but meditation of our hearts open to, of God, ib. of Satan as the eyelids of the morning, iii. G08. who the, of Satan, iii. (idO, Ezekiel, the Prophet, mentions Job, along with Noah and Daniel, i. 18.
Face, what the, of God, i, 80. ii. 34. iii. 57. soul is the inner, of man, i. 699. what to take the,in secret, ii. 25, may be taken in two ways, ib. bent of the mind denoted by, ii. 76. every man in thinking or acting badly hides his, ii. 271. ac- quaintance designated by, iii. 621. and faith, iii. 622. what to go forth from, of the Lord, i. 82. what to lift our, to God without spot, i. 599, 600. ii. 240.
Failures, seeming contrary duties, sin- ful, i. 240.
Faintheartedness in adversity a sign of impatience, i. 86.
Fnith, Hope, and Charity invited by good works, i. 57. the virtues feasted by, as eldest born in us, i. 113. more reasonable than curious questioning, i. 325. denotetl by zeal, iii. 309. by a cord, iii. 673. earth and sea toge- ther denote the certainty of, and breath of doubt, i. 59.S. first of all the graces, i. 113. hope and charity of the righteous sometimes almost slain by the rod of afflictions, i. 122. vravering how confirmed, i. 325. in the secret counsels of God some nations come to the, others He leaves in their own infidelity, ii. 20. alone of old availed among the Gen- tiles to absolve infants from guilt of, original sin, i. 179. and note a. what the mind believes by, the tongue is not silent about, ii. 102. all men have not, iii. 215.
Faith, the principle of every good, i. 113.
Faith, our, concerning the Resurrection of Christ must be regulated by that of the Apostles, ii. 166, 167. begin- nings of, advanced by the accession of steps, ii. 589. the foundation of the earth, i. e. of the soul of the just man, iii. 278. on each one of His soldiers the Lord confers above all things the strength of, iii. 480.
Faith, sometimes beaten down by questioning, i. 122. of Christ passes over from the Jews to the Gentiles, i. 372. some lose sight of, and fall into error through too much question- ing, ii. 276. every bad man though he may seem to be in the, is by his works convicted of unbelief, ii. 288. when the wicked are gaining ground, shall be for a reproach, ii. 483. some inwardly maintaining, care not to live faithfully, and often lose, iii. 117. 310. how, received may be preserved, iii. 278. what it is to lose, iii. 118. light of God does not illumine those who veil the malice of their iniquity with the name of, iii. 310.
Faith without works reproved, ii. 282. iii ]17. 310. 565. most persons even in Holy Church retain, but retain not the life of, iii. 215. 565, true, the foundation of works, iii. 118, the adversary presumes not to break in upon hearts stamped by the Bridegroom with the seal of, iii. 309,
Faithful, daughters of Job denote the weaker multitudes of the, i, 41. three divisions of, ib. all the, are members of our Redeemer, ii. 152. why the, bear w^ith heretics, i. 414. groan the more they see the wicked using the act of flattery, ii. 244. People, declares that itself suflers that, wherein those whom it loves it grieves should suffer, ii. 491. order of, in Holy Church, ii. 454, the lofty is the assembly of, iii. 10. end of those who are, in appearance only, iii. 31 1. many insensible to the words of God though concealed under the name of, iii. 339,
Fall, man's life since, a trial and war- fare, i, 418. man cannot remedy his own, i. 458. man clothed in cor- ruption since, i. 429, of man, i. 532. a, n'ay bring us under the bars of humility, i. 559. of the Jews and calling of the Gentiles foreshewn, ii. 17. David's sudden, ii. 61. of such as Paul and Peter recorded that, of betters may be a caution to inferiors, iii. 5/8. of the strong increases the destructions of the weak, iii. 637.
Fall, the Holy Spirit said to, i. 107. what to, backwards, or, on the face, iii. 458, the, of the mind arises from earthly desires, i. 330. one, taking occasion from another pre- ceding, ensnares the soul, i. 393. as .soon as the mind falls into transgres- sion it is still further removed from.
INDEX.
779
the knovrledge of self, ii. 476. how- one and the same is both the punish- ment of the preceding and cause of the subsequent, iii. 115. Fame, praises of our own, on accovmt of good works not to be given heed to, ii. 559. Famine, deliverance from, i. 346. Fat, what, hanging from the sides of the wicked and powerful denotes, ii. 77- signifies pride of heart, ii. 215. Fate, the, man knows not of his works,
ii. 63. Father, how God the, is said to have been ' moved' against the Son, i. 147. what we know of the, we see by the Son, i. 291. is the witness and ' heart's associate' of the Son in heaven, ii. 102. ' place' of ' Wisdom' is ' the,' and ' the place' of the, is ' Wisdom, ii. 397. Wisdom is the Likeness and Word of, ii. 405. the Coeternal Son begotten fro.ii the Eternal, before all ages, iii. 30. Holy Scripture never calls the, the Son and Holy Spirit, Angels, iii. 267. (v. God, Son of.) Father, how the son not burdened with
the sin of his, ii. 210, Fathers, the, heretics talk of, i. 467. but smelled the fruits they carried for us, i. 528. heretics boast of, superior to temptation, ii. 70. Fathers of the Old Testament pre- figured Christ, i. 26. before Christ called abortives and why, i. 229. ancient, shew themselves ships car- rying fruits, i. 528. compared to eagles, i. 529. the Old, longed to pass from the fear of the Law to the liberty of the Gospel, i. 542. how profitable to turn in our minds the sentences of, ii. 265. called vessels of gold high and overtopping, ii. 386. fruitful trees, iii. 3. abound in allegory, ib. rocks, iii. 389. (v. Patriarchs.) Fatherless, people of the Church called, i. 414. ii. 421. Elect, ii. 260. weak Christians, ii. 264. who hath no helper, ii. 421. Fnitlt, the first sin of consent, a, which betrays us to the restings of tempt- ations, i. 221. nourished by a])plauses continually growing, i. 219 two wajs in which man is drawn into, of sin, 341. he who adds the support of vindication to the darkness of his, adds sin to sin, i. 208. of our own will laid us low once, but the punish- ment of our, sinks us lower day by day, i. 458. (v. &in.) Faw/ff*, chastisement the reward of, i. 20.
Favour, from the heart, the mouth, the hand, i. 534. ii. 84, the righteous shaketh his hands clear of every, i. 534. the hypocrite seeks a, from the mouth, ii. 84. (v. Rnvard.) Fear, riches tend to slacken, i. 35. the first motive for departing from evil, i. 52. (v. Sin.) stifles sin, ib. makes a feast, keeps the mind down, lest it pride itself m present things, and strengthens it with the meat of hope for the future, i. 56. unless joined with six other virtues, can- not rise to do any good action, i. 57. (v. Piety, Virtue.) while un- duly alarmed, may plunge one into despair, i. 68. bestowed by Holy Spirit against pride, i. 119. the mind tutored by means of, i. 120. good begun in, i. 52. leads to strength, strength to patience, i. 266. without hatred of sin, humbles not, i. 216. our safety in action, love in contem- plation, i. 358. sonship should end, i. 373. God not fully served in, ii. 34. wicked feel, but put it off for the present, ii. 73. washing of spirit through, ii. 105. Fear, what to, God, i. 33. for us to, i. 79. the judgment of God is to be, not only for what we have done amiss, but for what we have done well, i. 146.219.251.438.534.536. holy men in prosperity, the divine judgments for themselves, i. 242. 403. being encompassed with dark- ness we ought to, the divine judg- ments f)r ourselves, i. 250. iii. 325. the higher the mind is elevated to God the more she, for her deeds, i. 281. we should, lest God tie the hand of His aSection instead of striking our sins, i. 378. we should always, death as the hour is uncertain to us, i. 401. some know not how to, God except by adversity experienced in themselves, or known in others, i. 403. elation on account of our very virtues must be, i. 421. 430. why holy men always, i. 518. 534. ii. 246. 254. 524. iii. 75. in their good works holy men,, deceit and sloth, i. 534. lest present punishment should be the forerunner of future doom, i. 545. the righteous, God before His indignation is stirred up again.st them, the wicked, otherwise, ii. 26. evade God's judgments while they, fear them, ii. 246. God is more heedfully to be, as He is not discern- ible, ii. 249. righteous always, while wicked bear security before them, ii. 266. he who does not, God as just
8 E 2
780
INDEX.
will never fiiiil Him merciful, ii. 276. iii. 579. God alone powerful and to be, ii. 290. Fear, he who performs good deeds from, does not entirely depart from evil, i. 52 what is good and what bad, i. 216. of holy men, i. 238. 242. iii. 481. way of God begins with, i. 266. of God expels ah other, ib. holy men rejoice with, over thei'r subdued vices, i. 275. of God in life expels the, of the Devil in death, i. 349. a weight of, is an anchor of the heart, i. 358. earthly, the way to spiritual dangers, i. 387. how useful the, of the last judgment to our sal- vation, i. 462. unable to raise us from the death of sin, i. 542. does not pay back lo God deeds worthy of His doings, i. 543. ' responds not,' ib. from the consid' ration of the strict judgment penetrates the soul, i. 597. who is free from, i. 601. who serves God from a principle of, can- not be righteous, ii. 34. of God is His gift, ii. 256. of God is the begin- ning of wisdom, ii. 405. what is, ' in the night,' ii. 451. Job ever in, of God as of mighty waves, ii. 543. of God, how great the power of to per- suade us to despise all things here, ib. from, we advance to love. ii. 588. of being in the Church beyond the number of the Elect, iii. 111. of the Elect from the uncertainty of per- severance, ib. God first chastens us with, of the strict judgment, then refre.shes us with consolation of hea- venly sweetness, iii. 223. sound from the mouth of God is the power of, rushing into us from heavenly inspiration, iii. 224. divine, the foundation of faith, iii. 278. God opposes to the evil motions of our heart the barrier of, iii. 298. God holds firm him whom He shakes with, iii. 306. safety in humble, iii. 423. must be united with hope, iii. 325. 422. 481. 579 . hope of our pre- suming should have the biting of, iii. 578. one, chaste, another servile, iii. 648. very manv do not, God, ii. 231. what is, iii. 2*22.
Fears, earthly, the way to spiritual dangers, i. 387. worldly, worldly desires cause, i. 608.
Feasting, there can scarcely be, with- out offence, i. 36. danger of Elders', i 86. sons of Job not accustomed to offend in thought or deed in their, manifest, i. 38. of Job's sons is the Apostle's preaching, i. 46. enemy gains more advantage while, in the
elder brother's house, i. 86. animated earnestness of the mind dulled even in moderate, ib. talkativeness almost always a companion of, i. 36. of the reprobate is the delight of temporal pleasures, iii. 607. last, of Holy Church, when Israel shall be re- stored, iii. 685.
Feathers, what casting off old, and assuming new, denote, iii. 493.
Feet, who are, of the Lord, ii. 352. 412. what it is to wash, with butter, ii. 413. of Holy Church are ministers of inferior works, ii. 414. what it i3 to send, of the ox and the ass, iii. 690.
Fellow -creature called our likeness, i.
352. love of, necessary to salvation, i.
353. wherein love of our, consists, ib.
Females, in former times, not admit- ted to an inheritance among males, iii. 697.
Fervour, too much, in the sublimest virtues unless restrained by discipline exposes us to the peril of elation, iii. 347.
Field, what a, signifies, ii. 262. this world denoted by, iii. 437. 556. what it is, when the ' work is prepared,' to till the, diligently without, i. 598.
Fiftieth, denotes the repose of the mind when the contest is past, iii. 20.
Fifty tens denote perfection of rest, i. 43.
Fig-tree, what it is to bark, of God, i. 484.
Figurative, some imprecations in Holy Writ, i. 181, (v. Senses, Scrip- ture. )
Finger, denotes discretion, ii. 201. meaning of placing, upon the mouth, ib.
Fire, Holy Spirit manifests His pre- sence in the form of, i. 33. indi- cates zeal, ib. ruler's envy, i. 102. of envy from devils suffered to try our purity, i. 116. changed to the three Children, i. 571. w'hat the, of God, i. 116. the twofold na- ture of the punishment of hell, i. 671. light and darkness may exist together in hell, ib. property of, modified by the Creator so as to burn chains but not garments, ib. reprobate men and angels involved in punishment of hell, i. 671. of hell a bodily, ii. 194. (v. Hell, Infernal.)
First-born, Jewish Church Christ's, i. 99. of death, i.e. pride, consumes the wicked, ii. 128.
:
INDEX.
781
First frifils of well-doing not to be
held clean, i. 481. Fix/i that liave fins wont to make leaps above the water, i. 255. of the sea denote inquisitive ones of this world, ii. 4. Fishermen^ God chose orators by
means of, iii. 590. Five senses der've the power of per- ception and discrimination from the brain, ii. 6. Flagons, what cups and, for the use of
tabernacle denote, ii. 448. Flame of Vim fire of the ungodly, i. 122. j of the righteous diflers from that of
the ungodly, ib. Flames and darkness for the wicked,
li. 79. Flatterers said to bury their dead, i. 218. tongue of, profits not hypocrites I in the Judgment, ii. 177. how in- I jurious to wrong doers, ii, 321. by Jocust is expressed the tons-^ue of, iii. 461. injure the fruit of good men, ib. Fle.-ih of our Lord, Satan how let loose against, i. 150. Synagogue our Lord's Mother in the, i. 108. Christ cleanses away sin by, i. 153. hairs i of, superfluous thoughts,!. 287- both . righteous and wicked die in, i. 52 4. Christ's, gi\en up to the " hands" of the wicked One, i. 526. to be subordinate, as Sarah to Abra- ham, i. 573. man's nature may be the root of Christ's, ii. 59. spirit perishes by what, delights in , i. 6 1 0. sins of, commonly denoted by flesh and blood, i. 158. in Holy Writ, named in two ways, ii. 167. what it is to be as if no longer in, ii. 195, why, subject to so many evils, iii, 54. motions of, tempt us in their low mutterings, yet do not mount so high as to madness of open biting, i. 35L when motions of, make peace for us with God, ib. time of, compared to a web, i. 433. law of, defilement, i. 539. haras- sing temptations of, though useful, i. 557. ii. 402, spirit often lifts the mind on high when, assails it with temptations, i, 592. as, is sus- tained by soft treatment, so the soul by hard dealing, i, 610, as hardsliips wound the, so softness kills the spirit, ib. by bone we have strength, by flesh, weakness of the body de- noted, ii. 153, what to feed on, of another, ii, 156. in Holy Writ, named in one way according to nature, in another, according to cor- ruption, ii. 167. what fleshpots of
Egypt signify, ii. 479. will be pal- pable after the resurrection bv the reality of its nature, ii. iGti. not to be in, is not to love carnal things ii. \d^. our, rottenness and a worm, ii. 277. thought of our decay most pow^erful to subdue the appetites of, ii. 277. how denominated barren, ii. 280. by abstinence imperfections of, and not itself to be done away, ii,5IO. iii. 407. we are torti'red by that very, which we prefer before thecoiumands of God, iii. 54. drowns those whom the wing of knowledge had raised on high, iii. 152. the spirit refused to submit to its Cre- ator, and lost its right over the sub- ject, iii. 153. those whom the valley of humility outwardly imprisons in
tears, ascentofcoutemplation elevates within, iii, 408,
Flics, with which Esiypt was smitten, ii. 369,
Flies, he is a precipitate leader who always leads against the enemy, he a timid one who always, iii. 472.
Flint denotes the Gentiles, a plate of lead, Judaja, ii. 158. what it is to give for earth, and for flint goldea torrents, ii. 238,
Fluck, ot Holy Church, ii. 459.
Flocks, ignorant multitude denoted by, ii. 260.
Flooih, writings of the Old Testament compared to, ii. 361.
Floor, by threshing, denoted the Church, iii. 43 L God will purge His, ib. in the threshing of, grains squeezed under the chatf, ii. 508. iii. 241. quantity of chaff, i. e. un- godly, greater in, than the fruit, i, e. righteous, iii. 190, chaff will bound forth from the heap of grain in, by the fan of strict judgaient, iii. 303. 626.
Florentina, sister of Leander, i. 1, note a. he wrote a rule for Virgins to, ib. devoted herself to a life of virginity, ib. locally honoured as a saint ib.
Flower, man called, ii. 41. the world filled with as many, as there are human beings to be ciushed in a short time, ii. 42.
Flying, what it is to meet with bread him that is, iii. 43. from the wolf comiug, is to be silent wiien one ought to speak, iii. 313. why the Apostle at one time seeks the ranks of armed enemies, at another flies them, iii. 4/0. 471. of animals de- notes the sublimity of Evangelists and Doctors, iii. G64.
782
INDEX.
' Flying foil,' denotes Holy Writ,
ii. 182. Follinvers, evil, sitles of the wicked ' fat' with, ii. 77- Satan's delusive promises to his, ii. 108. Folly, God's human anj^els not free from, i. 297. coun'^ellors turned to, ii. 14. those whom their own, does not satisfy, i. 472. the senseless repents of his, too late in everlast- ing torments, i. 474. wisdom of the righteous called, laughed to scorn liy the world, i. 6i4. silence useful to conceal, ii. 24. what the, of the Word of God, ii 1.^1. 480. iii. 356. how great the, of man in pre- ferring his own to the wisdom of God, ii. 297. of those who delight in lesser good and lose greater, ii. 368. of two sorts, some fools and noble, others fools and base, ii. 480. wise, to be maintained, iii. 259. wisdom of God known by means of a wise, ib. Christ corrects, of the carnal while He manifests Himself in, of the flesh, iii. 356. the original, of the Angel pride of heart, iii. 269. de- signated by nostrils, iii 463. Food, spiritual, comes not till sighed after, i. 251. Holy Scripture, to the Gentiles, i. 37 i. of the righ- teous the conversion of sinners, iii. .503. Food, not itself, but the desire of it is in fault, iii. 406. we must not sin in eating forbidden, ib. Foolish, the, here may mean the Jews,
i. 314. Foolishness, wise, of Saints, i. 405. Fools, anger destroys, i. 309. how they are called who are persecuted for God 's sake, i. 405. who.-e end is foolish, ii. 14. reproof necessary to put down, ii. 24. pass judgment on the concerns of others the more eagerly, the more deeply they are ignorant of their own, ib. memory of, com- pared to ashes, ii. 27. two kinds of, ii. 481. they, and ignoble whom God professes not to know, ib. how the, is servant to the wise of heart, ii. 488. Footpad, appetite like a, i. 5?.\. ' Footsteps,' what it is to see only the, of God, i. 588. of God are His loving- kindness by which we are stimulattd to advance to things above, ib. of God are incomprehensible, i. 689. what the marks of our feet denote, ii. 39. what the, of God, i. 688. ii. 251. iii. 144. Foreknowledge, denoted by ' nostrils,' iii. 463. knowledge of our Redeemer
existed in His, iii. 464. of a holy preacher, ib. meaning of, ii. 496. Foreskins, to ' take off the, of trees,'
i. 481. Forget, when God said to, ii. 279. what God both beholds and, ib. in- juiions to a convert to, his own in- firmity and h s former wickedness, iii. 278. Forgive, we must, our neighbour his trespasses, if we would have forgive- ness of God, i. 601, not to, is a ' spot on our face' in God's sight, ib. why we must, oiir neighbour before sun- set, ii. 227. Fornication, to delight outvrardly in for- bidden objects is to commit, within, iii. 110. Forsake, when God may be said to, His Elect, i. 133. 168. God's succour never, our strivings ^ i. 170. in what state the soul forsaken by God, i. 560. why God sometimes, us, i. 552. God does not even when re- jected, iii. 364. he who made that which was not, forsakes it not when made, iii. 150. Fortitude, .Job endures personal af- fliction with, i. 23. engendered by Patience, i. 24. gives a feast when fearless of adversity it sets viands of confidence before an alarmed soul, i. 66. much broken down if not sup- ported by counsel, ib. (v. Counsel, Virtue.) while, gives confidence may lead to precipitation, i. 58. spoiled by fear, i. 119. (v. Strength.) Fortune not in fault, but the feeling,
i. 615. Foundation, what it is to set a, in the earth, ii. 234. Christ the, of the Church, iii. 272. Apostles and Preachers the, of Holy Church, ib. Four different qualities, nature of every thing that is said can be distin- guished by, iii. 5. Fotvls of the air denote those skilled ia
sublime truths, ii. 4. Folds of heaven search into lofty J things with the eagerness of proud' curiosity, iii. 151. 154. holy men instructed more than, iii. 155. (v. Birds.) Foxes, what, denote, ii. 395. Frajne, our Lord knows our, ii. 103. Frankincense 2LnA gifts, sign of prayer j
in union with works, i. 62. Free will, preceded by free grace, and works in union with it, i. 537. ii. 243. a 364. iii. GQ. 594. no one prevents! God by, so as to hold Him as his! debtor, iii. 595. harmony between | preventing grace and free will
INDEX.
783
' which follows it, iii. 67. the good we do is borh God's and ours, iii. 5P5.
; by eomplif.nce of, we choose good
i deeds to perform, iii. 596.
\ Freedom and power kept hy sparing
' the use of them, i. 254. b ild, of
I Moses, Nathan, Elijah, and Elisha,
i. 406. Friend, not true who fails in adver- sity, i. 384. the stroke meant for sin, misguided may kill a, i. 587-
' Friends, Job's, made a temptation to
i him by the devil, i. 22. not evil- minded, but wanting in discernment, i. 2;i, 25. not restored to the favour of the Divine Justice except by him whom they had despised, ib. a type of heretics, i. 27. their names typical of the ruin of heretical souls, i. 28. reconcilement of Job's, through his intercession typical of the re- storation of heretics to the unity of the Church, ib. meaning of their several habitations, i. 161. believed him stricken for his guilt, i. 25. endeavoured to vindicate God's justice in smiting, ib. so were driven to reprove him of unrighteousness, ib. ignorant of the cause of his afflic- tion, ib. sinned through ignorance, therefore sooner restored to pardon, ib. Satan's last resource, i. 142. good men, ib. make themselves like him in sympathy, i. 14.';. too much grieved for him, i. 144. sinned hy doing a good work ill, i. 145. here- tics, like Job's, mix truth and error, i. 26?.. Job's, erred in judging him and not themselves, i. 258. though in the wrong, utter much truth, i. 261. disguised temptations come like Job's, i. 174. the ' day' Job cursed is this mortal life, loved by his, i. 186. the Elect by counsel sustain, i. 157. Job's, proud of common attainments, i. 612. bear the like- ness of heretics, ii. 2. not void of understanding in all which they say, ib. Job reproves bis, as speaking falsely for God, ii. 24. Job's wish for his, to be like him, a kind one, ii. 89.
Friends, very traitors are sometimes called, i. 162. sin of despising, in adversity, ii. 384. every neighbour denoted by, ii. 383. Job declares himself forsaken by his, ib.
Frost, hearts of the Jews denoted by, and ice, iii. 240. 341. what it is for, to be turned into water, iii. 240. and ice denote Satan, iii. 343. adversity denoted by, iii. 348.
Froward, account nothing right, but
what they themselves think, i. 576. add misery to their affliction, ii. 471.
Fruit, by care for others the righteous bear, i. 354. rich, hypocrite's waste of, i. 473. what it is for unclean, to be put forth, i. 481. what, of Paradise denotes, i. 531. who are ships carrying, i. 528. 531. of a pood beginning lost through heat of man's praise, ii. 83.
Fruits, the Futhers but smdled those, iliey carried for us, i. 528.
Fulijentius, Bishop of Carthagena and Eceja, i. 1, note a. brother of Let.,nder, ib. locally honoured as a Saint, ib.
Furrows, what denote, ii. 592. what for, to weep, ib.
F'ury, Satan's gathered, ii. 94.
Future, why the heart is ever stretch- ing itself out to the, i. 429.
G.
Gor/, sons of Reuben, Gad, andManasseh, represent those who defend the faith but do not love it, iii. 216. prefer ease of this life to their heavenly country, iii. 217.
Gain, constancy of many Saints tried by, of this life, ii. 473.
Garmeyit, what, woven of woollen and linen together denotes, i. 488. the body is, of the soul, i. 538. 552. what the, of Holy Church, iii. 309.
Garment, what it is to rend, i. 123. earthly body denoted by, i. 538. of the teacher his disciples, iii. 248. (v. Mantle.)
' Garments,' what it is for us to ' keep our,' ii. 51. what the single and double, of the Saints, i, 30. iii. 6/8. (v. Robe.)
Gate, Christ denoted by, i. 314. what it is to sit in, ii. 416. 540. what the, of the city denotes, ii. 541. of death bad actions, ii. 416. and adverse powers, iii. 318. of Zion good actions, ii. 416. and holy men, iii. 599. Elders of old sat in, of the city to decide quarrels, ii. 540. false teachers are, of Leviathan, iii. 699. of false teach- ers open to admit, but closed in order to seizej ib. narrow, that leadeth unto life, iii. 274. 283. what this narrow, is, ib.
Gedaliah, the son of Ahikam, i. 62,
Gedeon, what the battle of his three hundred against thi M adi an ites de- notes, iii. 415. denotes ' going about
784
INDEX.
in the womb,' hence the Incarnation of our LorJ, iii. 416. what rejected soldiers of, who bent their knees while drinking the waters, denote, iii. 417. what designated by trum- pets, lamps, and pitchers of the army of, iii. 418. what by army of, having trumpets in their right hand but pitchers in their left, iii. 419.
Generation, man's natural, i. 551.
Generafiuns, the four seasons of the year typified by four, iii. 698.
Getitile, Job called a righteous, i. 18.
Gentiles became more wicked in pro- portion as they shut their eyes to their Creator i. 32. Christ's younger son, i. 99. our Lord fell down to, i. 107. Scriptures loathed before made food to, i. 371. loathed, at last received by Jews, i. 372. fall of Jews and calling of, foreshewn, ii. 17. life of, brought forward as an example to Christians, i. 17. why called blind, ii. 430. five hundred she asses denote the Elected, i. 45. iii. 687. eat the harvest of the Jews in that they take in the words of the Law, i. 315. after conversion made eager hungerers for the food of Holy Scripture, i. 371- lifted up from their fall through faith, ii. 17. Christian religion most powerfully propagated by, iii. 213. 253. denoted by the North, iii. 252. a desert rained upon by heavenly grace as by a shower, iii. 336. without a way of prophecy find the way of grace, iii. 337. pro- duce the works and doctrine of eter- nal life. ib. hardened in unbelief com- pared to stones, iii. 342. from stones made children to Abraham, ib. com- pared to a raven of whose young are holy preachers, iii. 383. called soli- tude and the land of saltness, iii. 411. in which land of, Christ re- ceived a house from the Father, ib. Christ forsook Judtea and possessed the hearts of, ib. iii. 461. glorify God under the title of dragons and ostriches, iii. 434. denoted by wild honey, iii. 460. and locusts, ib. re- newed, designated by a hawk, iii. 494. foolishness of, denoted by asses, iii. 689. camels denote the simple minded of, coming to the faith, iii. (J90.
Giants, apostate angels or all proud men denoted by, ii. 298. what it is for, to groan under the water, ii. 299.
Gibbon- TeL to, i. 2, note b; 3, note f.
Gideon, (v. Gedeon.)
Gift received of the Lord in tranquillity made manifest in tribulation, i. 19,
of Living Water, i. 326. Footsteps of God are the tokens of His, by which He elevates the mind with holy desires, i. 588. that keeps us safe one thing, that ornaments another, ii. 17. merits of good deeds to be weighed by the speediness of the, ii. 536. God wisely distributes His, to each one, iii. 279. ad- mirable regulation of separate, to each one separately, iii. 2S0. (v. Spirit, Holy, gifts of.)
Gifts, seeming loss of, teaches whence they come, i. 120. children seven, j. 1 19. we may explain Job's children by extraordinary, i. 126. external, withdrawn to aid humility, i. 129. 155. ii. 15. joy arising from, should be tempered by remembrance of sor- row, i. 141, of God a comfort in sorrow, ib. of virtue necessary, i, 128. God judges man for those that magnify Him, i. 454. small, tempt to idleness, greater, to pride, i. 421. God's, when not improved by us, pass to others, i. 315. spiritual, bad men hold them as robbers, yet from God, ii. 4. first forfeited, then grace itself, ii. 18. man's pride in, of God brought down, li. 19. God's, and His influence renew and change man, ii. 10.
Gilboa, denotes running down, i. 181. mountains of, represent the uplifted hearts of Jews, ib. the evil-minded, i. 182.
Girdle, what ' she delivered a, to the Canaanite' denotes, iii. 6S9. what ' to have a golden, about the paps,' iii. 639.
Glass shews without what it contains within, ii. 377. typifies the mutual knowledge of the Saints above, ib.
Glories, the hidden, exceed all weknow, i.508.
Glory, worldly, even now scorned by the wise, i. 317- hypocrites work by grace but for their own, i. 469. the weak find their way dark and are stripped of, ii. 144. of the Church within, i, 48f. of God to be our rule, ib. and di.sgrace of Priests, ii. 15.
Glory, holy men dead to, of this world, i. 244, 245. compared to spiders' webs, ii. 183. nothingness of, of this life, i. 317. ii. 217. human, how short, ii. 285. is hay, ib. no sted- fastness in, ii. 286.
Glory of their Maker by the work shewn in them belongs to the perfect to seek, i. 486. here, of God known in part only, ii. 304. when by loving
INDEX.
785
we learn more of heavenly, we then fee] the sins committed more burden- some, iii. 176. God promises hea- venly, to those ready to despair, iii. 219. loftiness of heavenly, denoted by cedar, iii. 527.
Glory of the heavenly country con- sidered, i. 456. good works to be concealed yet seen for the, of God, i. 485. of God to be sought for by His ways, ii. 284. way to solid and eternal, shewn to those who seek, ii, 285.
Glory, vain, sometimes arises on ac- count of wickedness committed, i, 391. the property of the vain mind, ).til2. pride and, two principal vices, ii. 159. pride and, joined with im- piety, ib. he who is elated with, holds on only for a very little while, ii. 285. by self-exaltation removes far from the true essence of God, ib. must be guarded against where the gift of understanding is vouchsafed, ii. 553. tho«e in the Church desirous of, denoted by Eliu, iii. 268. fruit of the Egyptians, a type of the doings of, iii. 461. brilliancy of temporal, denoted by a reed, iii. 560. bright- ness of secular, by gold, iii. 638. who most liable to shafts of, iii 568. denoted by locust, iii. 614. by Baby- lon, iii. 639. hy a golden cup, ib. sisters and offspring of, iii. 490. nature of the temptations of, iii. 491.
Gluttony, evils of, iii. 404. those who neglect to tame their, proceed at once to spiritual battles, ib. all vir- tues at once overwhelmed by, ib. tempts us in five wa3's, iii. 405. not food but, of desire is in fault, iii. 406. what the five daughters of, iii. 490. temptations of, iii. 492. denoted by cankerworm, iii. 614. we often finish for sake of, the bodily refreshment we begin for sake of health, iii. 700.
Gnat, meaning of, in Scripture, i. 42.
Gnawers, greedy, without goodness, ii. 468. two sorts of, ib.
Good denotes a life of contemplations, iii. 510.
God, ( V. Christ, Son, Spirit ) man forsook the place of, through his own disobedience, i. 4J1. two extremes, man and his Creator, i. e. dust and, ii. 43. somethings spoken of concern- ing God on account of the effect of His work, some to indicate the sub- stance of His Majesty, iii. 515. said to be arrayed in beautiful gar- ments, ib. clothed with light as with
a garment, ib. gold designates the inmost brightness of Divinity, iii, 038. God, various methods of speaking made use of by, i. 73, 74. face of, i. 80. ii. 34. iii. 67- how said to be moved, i. 132. how to breathe, i 269. what for, to answer, i. 302. iii, 664. came down in fire and smoke, i. 359. what for, to laugh, i. 525. ii. 449. when said that wrath of, passes by, and when that it quite passe." by, ii. 54. what it is to remember, and' what to forget, ii. 279. how, escapes us, ii. 304. what for God to see, li. 360. to stand, ii. 397. to regard from above, ii 279. 399. iii. 420.' passions of the mind improperly attributed to, ii.
496. how called" 'jealous,' ' wroth,' compassionate, ' repentant,' ii. 4!J6,
497. ' cruel,' ii. 498. for God to speak is to have begotten the Word, iii. 30. how, enters and penetrates the depth of the mind, iii. 320. we must imagine nothing corporeal in, iii. 513. fre- quently applies to Himself a resem- blance to things created, ib. likened to things animate and inanimate, to shew the effect of His doings and indicate the substance of His 11 ajesty, ill 514, 515. when an eye, shoulders, a foot, and wings said to be in God, His operation is meant ; hut by tha words, hand, arm, right hand, and voice, the Son, ib, what for, to hear, iii. 664.
God how said to have members of the body, ii. 150. iii. 513. His soul, ii. 254. is that thing which He hath, ii. 258, 381. strength is the same as the wisdom, and wisdom as the essence of, ii. 30S.
God, to enjoy, above we must deal with this life like stewards, i. 79. on the contrary, some to enjoy this life make use of, by the by, i. 79. sought above all things bv prayer, ii, 206. he remains with un'jroken integrity, who having lost all beside outwardly, has not lost Him Whom he has loved within, ii. 215. we go to, by rugged places as well as by the smooth road, iii. 149. men see, such as their characters shew Him, iii.
517.
God, knowledge of, in this life is called ' a vision of the night,' i. 281. iii. 33. the soul by a knowledge of it.self raised to a knowledge of, i. 289. iii. 203. comes to, through the phan- tasms of divers images, i. 289. chiefly known by slight intimations, i. 292,
786
INDEX.
ii. 303. we know, imperfectly, and speak of Him as it v\ere witli stiim- luering utterance, i. 292. iii. 254, a man wishing to discourse of, speaks as a blind man of light, iii. 251. whispers to us, because He has not fully manifested Himself, i. 279. presents Himself to our admiration through His creatures as through certain chinks of contemplation, i. 25i0. then only we come to know any thing of, when we discover we can know nothing of Him wor- thily, i. 292. iii. 205. 254. know- ledge of, shews us very little con- cerning Him, and is as the voice of a light breath, i. 294. ii. 258. secret judgments of, when He leaves us to be ttied, i. 579. iii. 203. height and depth of, past tracing out, i. 589. ii. 117. 248. one thing to know something of, and another to taste with understanding the thing known, ii. 7. incomprehensible, ii. 206. 248. Whom they know by faith, all the Elect long to see by His own form, ii. 245. what must be shunned by those who seek to know, ii. 249. 305. when thou hast come to know the fear of, what is it but "Wisdom in theeP but thou canst not yet find out what she is in herse'f, ii. 405. knowledge of God called the face of, iii. 57. we come to the knowledge of, through created things as by footsteps, iii. 144. only seen here afar off, even by His own Elect, iii. 203. we know, works, but cannot discern how, iii. 204. cannot be recognised, ex- cept by a tranquil mind, iii. G13. by acknowledging, man comes to know him.self, and his own life is weighed, iii. 234.
God^ men arrive at the knowledge of, through His creatures, i. ?,80. through visible things, ii. '?0(i. twofold knowledge of, ii. 245. traced here by the footsteps of His love, i. 588. can never be found out to perfection, either by men or Angels, i. 589. here seen through certain semblances, but by actual appearance of His nature, cannot be seen, ii. 388. never seen by any that live to the world, ii. 389. whether seen by Saints and Angels in His brightness and in His na- ture, ii. 391. how seen in heaven, ii. 392. every man ought to con- clude from reason that there is a, iii. 203. known by His works, ib.
God, no one here able to see, as He
is, i. 213. ii. 388. we see invisible things of, but by a hasty glance, i. 2SG. here, not seen manifestly, i. 588. we see, only by His footsteps, ib. invisible nature of, btcomes known by the ladder of reflection, ii. 206. invisible, incoraprt hensible, must be sought every where, ^i. 248. how Fathers of the Old Testament saw, ii. 387, 388, 389. in what sense, dwells in light that no man can approach unto, ii. 391. sees Himself in a way far unlike to that in which the creature sees, ii. 392.
God, here we more imderstand what He is not thun what He is, i. 289. not even the Angelic powers attain to comprehend, under whom they are bowed down, ii. 515. neither Angels nor men can fully pene- trate the vision of His infinite loftiness, i. 589. alone IS of Him- self, all else has being frum Him, ii. 253. 384. in, it is not one thing to be and another thing to have, ii. 258. they who are severed from the solid basis of the Eternal Es- sence unable to hold on, ii. 285. the wicked say, ' There is nn God,' ii. 205. meaning of, Is, ii. 253. alone truly Is and has the power To Be unchangeably, ii. 382. what the Place of, ii. 397. who believed, to be corporeal, iii. 513.
God immutable, how to understand that, was moved against Job, i. 132. tranquil in Himself, seems in com- motion to them that perish, i. 270. 289. iii. 516. ' to stand' an attribute of God, i. 290. ii. 397. how, said to repent, i. 503. ii. 497. immutability of, from eternity maintained, i. 548. how, unchangeable moved, ii. 26. alone free from change, ii. QS. iii. 100. outwardly the sentence of, seems altered, inwardly not so, ii. 254. 497. unchangeable in His na- ture and purpose, ib. iii. 516. how said ' to remember' and to forget, ii. 279. iii. 614. to be 'jealous,' ' wroth,' ' commiserating,' and to ' foreknow,' ii. 497. this changing, not a quality of the Judge, but in the mind of the sufferer, ii. 499. how God alone may be said to have immortality, iii. 100. immortal in that He is unchangeable, iii. 516.
God, within, without, above, and be- neath all things, iii. 82. immensity of God, i. 82. ii. 232. 248. tran- scends all things in every point of view, i. 589. His immensity with-
INDEX.
787
ont space. His eternity without beginning or end, iii. 204. every where present with all, and every where equal, iii. 225, ' higher than heaven,' ' deeper than hell,' ' longer than the earth,' and 'broader than the sea,' i. 589. as, is every where, so He is not in a part, ii. 248. "W'ho of Himself is, not locally, in every place, walks locally into the regions of the world bv His preachers, iii. 212. God unchanareable orders all things subject to change, i. 91. those things remain fixed in His eternity, which having no fixedness out of Him issue into existence, 1. 92. ii. 498. not Himself difterent in the things He sets in different order, i. 93. every creature little in com- parison of the Creator, i. 231. dif- ference between days of man and days of Eternity, i. 648. ii. 258. tilings passing away stand with, ii. 44. days of. His Eternity, ii. 258. iii. 304. in eternity no time past or future, but all present, ii. 269. 497. perfect knowledge of eternity vouch- safed to none in this life, ii. 305. eternity of, ineffable to man, iii. 251. alone by nature immortal and un- changeable, i. 289. ii. 68. 254. by cane or reed is designated the eternity of the Word of, iii. 559. alone primarily and unchangeably He, Who Is, ii. 254. Eternity of, cannot be known, iii. 205. God reveals not His perfections to the human mind with full power at once, but by certain piogressive steps, i. 92. we should follow His foot- steps, ii. 251. why utters His own praises to men, ii. 326. we not worthy to speak or even to think any thing worthy of, ii. 496. njan cannot either benefit or injure, iii. 144. great in power, judgment, and justice, iii. 255. not strictly called 'perfect,' because not made, iii. 302. whatever creature compared to, vanity and folly, iii. 663. breadth, length, height, and depth of, i. 591. His excellency cannot be dis- covered, ib. needs not man's good deeds, ii. 225. how God may seem to change His Will, ii. 254.498. God in the light beholds the darkness, in unchangeableness He beholds all things changeable, i. 93. destroys both the righteous and the wicked, i. 524. penetrates all things, iii. 101. difiference of sight between man
and, i. 548. how counsel and un- derstanding of, differ, ii. 8. both knows the wicked, in that He finds out his artful contrivances, and knows him not in that He acknow- ledge him not in likeness of His own Wisdom, ii. 13. whatever things are, in His Eternity are not there- fore seen because they are, but therefore they are because they are seen, ii. 498. His knowing is His affording the know-ledge to us, ii. 524. iii. 270. when we believe He sees us not, we keep our eyes closed iu the light of the sun, iii. 101. know- ledge on part of, is approval, iii. 268. God, what ' the not knowing' of, 1. 71. ii. 13. iii. 8. 254. comprehends at the same instant, and without extension embraces the evil and the good, i. 93. what ' the knowing' of, ii. 13. 404. 524. iii. 268. before the world foresaw and decreed how all things should be ordered, ii. 45. includes in Holy Scriptare whatever can possibly befall each one of us, iii. 30. all things naked and open to the eyes of, iii. 99. unacquainted with nothing, forgetful of nothing, ib. first planting of the righteous con- sists in the foreknowledge of, second in the practice of good, ii. 49, in the foreknowledge of, time of every one's life unalterably fixed, ii. 80. sees the end of the wicked and penitence of the disciplined, ii. 81. God, known Will of, we ought devoutly to obey, i. 337. face of, the regard of His favour, i. 80. whoso resisteth, hath no peace, i. 496. permits justly what man docs wrongfully, ii. 3. we must be ready for the Will of, to be done, even in opposition to our own will, ii. 56. the Will of, ac- complished in all the righteous, and in all sinners ii. 196. must be searched out in the Scriptures, ii. 252. things which seem contrary to, do not oppose Him, ii. 254. by * quiver' sometimes denoted just and hidden counsel of, iii, 472. Will of, unchangeable in counsel, ii. 233. 245. God, ungodly resisting the counsels of, do but execute those counsels against their will, i. 333. too ' wise' to be deceived, and too ' mighty' to be escaped, i. 496. why called ' Wise,' ib. what the public works of His Supreme Wisdom,
788
INDEX.
what the secret works, i. 579. but few have strength to investigate, and none to find out, these secrets, ib. Wisdom of God dispensing even evils, ii 3. 290. 349. Devil stricken by Wisdom rather than Power of, ii. 308. neither place nor price can be assigned to, ii. 362. man did not of himself deserve Wisdom at the hand of, ii. 363. pleasures of this life exclude tiue \Visdom, ii. 3G6. Wisdom of, essential and subsisting, ii. 381. Wisdom drawn from out of sight, ii i82. has a ' way' in one sense, and a ' place' in another, ii. 397. they who seem to themselves wise cannot contemplate, iii. 258. Wisdom of, in the distribution of His own gifts, iii. 279. God called mighty, in that He smites our secret hearts forcibly when known , i. 496. why called great in power, iii. 255. God alone born Holy, ii. 384. righ- teous fear for every thing even their good works, whilst they consider the holiness of, i. 438. they acknow- ledge the filthinesses of their own life, i. 538. the Author of nature, not of sin, iii. 34 1. Gor/, power of, manifested in the tempt- ations of the righteous, i. 25. won- derful works of, become cheap in men's eyes from custom, i. 324. silence concerning the works of, best speaks infinite praise, i. 509. how, in us overturns ' heaven,' ' hell,' ' the earth,' and ' sea,' i. 591. ap- points in what condition the soul of every living thing should be, Who vouchsafed that to be vphich was not, ii. 5. things nonexistent, creates, things existent He keeps together by looking on them, iii. 514. breaks down the heart of man, when He forsakes it; builds it up when He fills it, ii. 8. we come before, in two ways, ii. 31. in Holy Scripture a question by ' Who' sometimes de- notes, ii. 220, alone truly to be feared, ii. 290, bestows life, gives prudence as well, ii. 297. in con- sidering the Omnipotence of, we are reminded of our own weakness, iii, 350. 354. a ' ring' in the ' no-trils' of the devil denotes Divine Omni- potence, iii. 575. enemy sometimes loses those whom he has seized, and they, as it were, fall from his mouth, who after commission of sin return to innocence, iii, 5'J7. all things under, iii. 596.
God, providence of, even in our afflictions, which come from Him, always just, always lovely, i, 90. so forsakes that He guards us, i. 168. iii. 581. brings it about in a marvelljus way, that things which oppose, render service to, His design, i. 337. why God depresses some with grief and allows others to be puffed up with prosperity, i. 268. 384. preserving hand of, necessary to defend us in the face of the secret Adversary, i. 458. nothing can hap- pen to man without the secret counsel of, ii. 45. brings Satan to serve Him as if by covenant, iii. 583. shuts His ears to mourners, that He may add to their advantage, ii. 143. descrip- tion of the providence of, ii. 232. so minds all things that He is present to each one, ib. the principles of cases just whilst the cases them- selves externally seem unjust, ii. 246. 290. 305. some beholding the Church in adversity deny, or His ruling, ii. 232. 483. iii. 226. does and orders what is good, and that done by the wicked. He regulates to good ends, ii. 349. present to govern the world, Who was the first cause at its crea- tion, iii. S6. provides for the least as well as greatest, for each as well as for the whole, iii. 124. the weak should trust in, in their troubles, iii. 150. 160. providence of, in punishing wickednesses here, iii. 161. Ilis watch- ful rule over the highest as well as the lowest concerns of man, iii. 225, ordering of man depends not on human strength, but on the power of, iii. 274. forsakes not His own work, both bears with the sins of men, and at last remits them by their conversion, iii. 3!5. God, makes use of various methods to reform man, i. 280. ii. 316. 455. His own people when in adversity, raises on high, i. 328. counsels of the wicked render good service to His provident ordering, ii. 333. how Joseph with his brethren a good example of this, ii. 334. examples of Saul and Jonah confirm the same, ii. 335. why, created one He fore- saw would perish, ii. 532. disposed all things from the ages of eternity, ii. 45. foreknowledge of, never de- ceived, ii. 46. why, sutlers those to thrive, whom He sees still com- mitting worse things, ii. 217. alarms at one time with sharp excite- ments, and at another comforts
INDEX.
789
with gentle consolations, li. 455. iii. 569. how bears Himself towards His Elect, ii. 488. how towards sin- ners, ii. 499. why sometimes re- gards not immediately the cries of His Elect, ii. 495.
God, long-sutFering and loving-kindness of, towards evil doers, i. 543. one day to be revealed, as a strict in- flictor of punishment, was for long the silent witness of the sin, i. 520. iii. 97. the wicked foolishly think, from tlie forbearance of, their con- duct not observed by, or not dis- pleasing to, iii. 97. patiently retains the wrath which He at length pours out irrevocabl)", iii. 160. bears a long time here with those whom He con- demns for ever, iii. 161. power of His anger incomprehensible, i. 252. breathing of, may denote that very visitation of His, i. 270. we should fear lest, would not be angry and smite us for our vices, i. 3/8. the Elect foiestalling the wrath of, refrain not their mouth from con- fession, i. 442. man cannot answer to questioning of, whether he be sifted or smitten, i. 510. how no man resists God's wrath, i. 51 2. how great severity of, against those whom His patience has long borne with, i. 518. willing to reason with us, i. 540. we have nothing to propitiate the strict Judge, i. 648. wrath of, at the end of the world finally consummated, ii. 54. who they are whom, strikes with the wound of an enemy, ii. 146. 341. wroiig desire granted by, a mark of greater indign:ition, ii. 188. no sin hidden from the wrath of, ii, 299. all smiting from, either a purifying of the present life in us, or a com- mencement of the punishment that follows, ii. 340. how it comes to pass that, made a way for His wrath out of a path, iii 1 14. how the hypocrites and crafty men have not only de- served, but even provoked, the wrath of, iii, 178. because no inequality of fury can steal in upon, Job calls fury of, anger of the Dove, iii. 516. why so called, ib.
God vouchsafes some things in mercy, and permits others in anger, i. 336. wounds those whom He is minded to bring back to saving health in two ways, i. 344. very often, begins to work on the mind when it alrealy exalts itself as on the ground of its virtuous attainments, i. 377. the man whom mercy does not
rescue now, hereafter justice of, alone consigns to punishment, i. 437. the righteous expect their salvation only from the mercy of, i. 439. 453. 510 636. ii. 247. 294. iii. 325. mercy of, necessary to fallen man, i. 458. for', to ' laugh' is His refusing to take pity upon the suffering of man, i. 525, from mercy preventing us, vouchsafes life, from mercy follow- ing us, protects that life, i. 553. what He vouchsafes in His mercy one thing, and another what in His wrath He suffers men to have, ii. 3. His bowels of mercy towards penitent sinners, ii. 268. mercy of, bestowed and neglected at last turns to punish- ment, ii, 283. ' the Hand' of God 'hard' to the weak when striking redoubles the strokes when they look for clemency, ii. 499. renders to each man according to his own ways, iii. 85. man humbled by ob.-erving the power of mercy of, iii. 316. how the loving-kindnesses of, becomes wonderful to us, iii. 521. before sinning let a man fear His justice, after, let him presume on His mercy, iii. 578. Go^/, justice of, in bereavements, i. 89. permits the Elect to be justly smit- ten for sins by injustice of sons of perdition, ii. 267. Just, allows His own people to be oppressed in their worldly goods, and malice of the violent sinfully to increase, iii. 156. how, condemns Him, (Christ,) Who destrveth not to be punished, i, 149 Who was without sin, ib, sometimes slays the unrigh- teous with sptedy destruction, i, 269, afflicts man in two ways, i, 344, judges man here in two ways, i. 645, brings the coun- sellors also to a foolish end, ii, 14. whom, loves for eternity, sometimes forsakes for a time, i. 136. ii. 488. will not condemn without cause, iii. 85. in His secret justice moves men to lament and fear, i. 252, aptly said to ' breathe,' i. 269, cor- rection of, to some a trial of proba- tion, to others a trial of purification, i. 343. righteous themselves know that they shall perish in the judg- ment without the fear of, i. 438. ii. 247. iii. 325. coming and going of, not at all discoverable by our faculties, ii. 510. no one secure from the visitation of, ii. 34. what it is for, to open the eyes, ii. 43. regards not what evil each person is able to
790
INDEX.
do, but what he has the mind to do, ii. 71. called cruel, who smiting with severity spares not, ii, 498. neither passes over our good without recompense, nor leaves our evil with- out rebuke, ii. 523. we must believe that what we suffer from, is just, though we do not know the grounds, iii. 28. man smitten by, consider- ing the rank of his creation, finds out the justice of the blow, iii. 29, His judgments just, although secret to us, iii. 85. 124. in what sense said to harden, iii. 345. Who by the gift of the Holy Spirit ealleth to knowledge of Himself from every class of men, i. 327. two ways in which, wounds that He may heal, i. 344. calling is His having lespect to, in loving and choosing, ii. 35. when He enriches His Elect within, often uplifts them with exterior ho- nours too, ii. 474. rescues His own Elect of His own free grace, iii. 504. chooses the despised or ' left' of the world, i. 300.
God, condemns those He does not know, i. 71. iii. 8, what for, to destroy the reprobate soul, ii. 8. for, to harden, ii. 9.
Gof/, some, promotes to the very topmost heights of virtuous at- tainments, the rest He deserts, ii. 346. no worship of, true out of Holy Church, ii. 120.
Gotd^ denotes wisdom, i. 228. bright- ness of life, ii. 343. tried in the fire, ib. meaning of, tried in the furnace, ii. 250. dimmed with the blackness of unbelief, ii. 355. iii. 253. 639. chaff added to, in the furnace, ii.508. faithful souls expressed by, iii. 252. why, said to come from the north, iii. 253. when prayer with alms went up from the Gentiles in sight of God, iii. 254. denotes splendour of sanctity, iii. 639. the brightness of Divinity, Charity, &c. iii. 638. Angels called fine, ii. 372. wit of a bright understanding, ii. 551. the mind fined by the fire of love, ib. holy men count not, their strength, and why, ii. 648. 552. nor bullion their confidence, ii. 548. splendour of the heavenly city and brightness of secular glory, iii. 638. to strew, as clay, is to trample down purity of life by unlawful desires, iii. C40.
Goliath, what David defeating, and beheading him with his own sword, denotes, ii. 333. killed by a stone from a sling, iii. 634.
Good, things, to fear God is never to pass over any, that ought to be done, i. 33. actions of men stained with mixture of evil deeds not ac- ceptable in God's sight, i. 34. by the very, we do we sometimes draw near to the woise pait, i. 57. Satan bruises in the heel, or end, i. 62. Satan's evil will made to work , out, i. 80. God receives back His own, and not ours, when we lose our, i. 89. service a friend having received from us here, effectually aids us in attaining the eternal country, i.383. inprosperity doubtful whether, fortune of the individual is the ob- ject of love, i. 3S4. what we begin with good desire, we should carry on with good aim, i. 145. vain toil of sighing after transitory, ib. righteous not bound in affections to goods which they keep in possession, i. 451. living beginnings of, should be kept secret, i. 480, living com- pared to a fresh brick wall, easily destroyed till firm with age, ib. beginnings of, compared to the first- lings of sheep and bullocks, ib. long- ing after the eternal world quickly done away by transitory gratifica- tions springing up in the mind, ii, 491. som.e thir.gs of the highest, some of a mixed kind, iii. 256. evil things not evil in comparison with worse, so good things not good compared with better, iii. 295. Good, how a good thing is ill, and how well said, iii. 6, 700. bad should be carefully separated from, i. 494. why God filleth the houses of the wicked with, things, ii. 235. Satan proceeds against our, actions in three ways, i. 60. how our, works pleasing in the sight of God, i. 64. men lifted up in their excellency, allowed to be tempted that they mnj' be more esta- blished in hope of Gcd's aid,i. 1 12. all our, referred to God, i. 113. iii. 365. how, intentions turned into evil , i. 1 44. deeds must be practised with purity of heart, i. 196. lesser, must give place to the greater, ii. 431. by whom extraordinary, cannot be sup- plied, the lesser, may, ii. 432. in- ferior, should not always be neglected by superior minds, ii. 433. God re- compenses all our, deeds, ii. 523. our, works from God, iii. 12. when any, deed is taken in hand, all pride on account of it must first be over- come, iii. 19. from the knowledge of,
INDEX.
791
works in ourselves, a way is opeu to our pride, iii. 194.
Good, a mighty solace in our tribula- tions, if when under affliction we recall our Maker's, gifts to us, i. 141. righteous rightly u^e temporal, i. 45] . bad men rendered worse by temporal, ii. 2. very often good things befall the bad, and, vice versa, ii. 121. meaning of to hold good things, ii. 207. why God withholds, from the righteous, ii. 241. how, of this world sting the wicked, ii. 477. how the mind of the wicked voluntarily submits itself to earthly pains and toils, ii. 478.
Good, to enjoy God the, deal with this life like stewards, i. 79. why in this world afflicted, i. 135. 241. why sometimes prosperous, i. 241. God advances the, to merit, when He permits the bad to rage Against their life, ii. 290. desire not to receive a portion from the Lord, but to have the Lord Himself for their portion, ii. 198. the truly, enabled to hold on in the midst of bad men, i. 32. ii. 508. good man and hypocrite contrasted, i. 469. ii. 508. sinners mingled with, to try them, ib. (v. Just, Wicked.)
Goodness, sin so subtle that we cannot make sure of, i. 521.
Good Works invite Faith, Hope, and Charity, i. 67- (v. Works.)
Gospel, the Law " unsavoury" without the salt of, i. 370. rejected by Jews, diflused amongst the Gentiles, i. 501. special commands of, surpass general precepts, iii. 173. preaching of, not conferred on Jews only, but also on Gentiles, iii. 243.
Governs, he rightly, in high place who exercises authority over sins rather than over brethren, iii. 1G8.
Goths received into the Church at the third Council of Toledo, i. 1. note a.
Government, diversity of, to which the body is subject, i. 235. those appointed in, should hide from them- selves then- greatness, i. 253. what, of rulers ought to be, iii. 91. power of, cannot be exercised without care of temporal concerns, iii. 129. what questions a man should put to him- self when offered a post of, iii. 131.
Grace, kept by confessing our own nakedness, i. 125. hypocrites work by, for their own glory, i. 4G9. Saints can scarce think their in- firmities allow of, i. 517. given turns men to contraries, ii. 11. gifts
first forfeited, then grace, ii. 18. Job righteous through, in all that man could see, ii. 33. year of, and mouths, wherein Satan is not counted, 1. 191. that often the gift of, which the mind takes to be wrath, i. 609. union of, with free will, ii. 364. necessity of, which our own free will must accompany and follow, ii. 243. concord of preventing, and subsequent free will, iii. 66. good works are God's by pi eventing, ours by the free will which follows, iii. 695. '
Grace, gift of, not given for our pre- ceding deserts, iii. 12. with what- ever virtues we may be filled, they belong to us only through the pre- venting, of God, ii. 384. all men are born without, ib. if, withdrawn, the heart is dried up, ii. 10. the heart wise in earthly things overturned and changed by the inspiration of, ii. 11. of cleanliness, he that has ob- tained, must attribute the gift to Him Who alone is clean, ii. 44. the Lord enlightens us with, of His visitation, not for our merit, but of His own free will, ii. 453. God of His own will directs the crooked hearts, and raises them up to right action, iii, 86. then the flesh fails, and man is touched by, of humility, iii. S7 . he whom, lifts up, refreshed by inward satiety, iii. 185. God's, sounds won- derfully, because silently and by a secret impulse, iii. 230. God refreshes the soul with the, of heavenly sweet- ness, ib. necessity of, to subdue every temptation in the heart, iii. 300. God alone opens the heart by His, iii. 335,
Grace, how, sometimes withdraws itself for our good, i. 120. 127. 128. with- drawn to aid humility, which must be our consolation, i. 129. man by,' as clay,' by evil deeds becomes ' dust,' i. 551. of God more especially guards and instructs His Elect at the very time when He seems to smite and forsake them, iii. 49.
Grace, necessity of cooperating, ii. 243. necessary to restrain the waves of our hearts, iii. 298. unless God add mercy, Grace of life which He vouch- safes cannot be preserved, i. 553. God vouchsafes preventing, to will, and following, to enable us to do, ii, 565.
Grace, by,of Godwe puton the plumage of virtues, and ca.st off the old fea- thers of pride, iii, 494. no one has first given any thing to God, in order
792
INDEX.
that the Divine, should follow him, jii. 594. face of God is regard for His, i. 80. sometimes withdrawn for our trood, i. 120. 455. God waters all things with the fulness of His, i. 326. Joh ascribed all his powers not to himself, but to the, of God, i. 383. of Christ dues not wet him free after de;ith whom it has not reformed before death, i. 437. blind man counts that anger which is, i. 510, why, poured into thr; soul, i, 652. we must not regard what holy- teachers are or were in themselves, but what they have become by the, of God, ii. 347. by fire of, we are at once softened into love, and invi- gorated to practice, ii. 348. harvest of, attributed to the dew of, ii. 440. we should always consider what we have been, and what we owe to the, of God, iii. 278. Grace, preventing, called the light of God, ii. 293. in our good works God prevents us by His, i. 551, ii. 243, iii. 12. 66. 594. of God penetrates to the centre of the heart, and causes us to bring forth good practice, ii. 440. iii. 292. calls the soul of the righteous, hut temptation puts it to the proof, ii. 473. of God necessary for all, iii. 293. one that is going on to righteousness God never forsakes, Who by His, prevents even him that is sinning, i. 552. by the inspiration of, and from free will, right conduct follow, ii. 364. the principle of merit, ib. iii. 594. God forsakes us not even when we reject His, iii. 364. no one prevents God's, by his merits, iii. 594. the good we do is God's by, ours by free will which follows, iii. 695. Grace, necessity of actual, to good living, i. 553. ii. 293. 294. 565. does not desert the righteous in tempt- ation, i. 604. the heart cannot be converted which God's, in due of his sins, has deserted, ii. 8. no one withstands, of God in calling, so no one withstands His justice in for- saking, ii. 9. arrogance in claiming, as our own or merited, iii. 12. why the sprinkling of free, called a vo- luntary shower, iii. 40. why a di- versity of, i. 128. why these, with- drawn without detriment, i. 129, God distributes His gifts of, in di- verse iianner, iii. 63. 70. 279. Graces, some conspicuous are for the ornament of the mind, not for a fortification, ii. 18. of the Spirit given for ornament, ii. 312. iii, 25G.
withdrawn from Holy Church at the coming of Antichrist, iii. 624. very few, left, ib. hence there is heaped up more abundant mercy for the good and just anger for the evil, ib. Grape, what the sour, denotes, ii. 29. Grass, man's life as ' the flower of,' ii.
42. ' Shadow,' man's life as a, ib. Gratification; consent needs more pe- nance than unwilling, i, 206. Grave, wherein the body is buried, so the spiritual, wherein the soul is buried, i. 248. why a man ' rejoices when he has found the,' i. 249. denotes a life of contemplation, the place of those dead to exterior life, i. 248. 355. active life also a, ib. how the perfect ' comes to, in abun- dance,' i. 360. men full of good works reach, of Eternal Rest, i. 362. de- notes the lost, ii. 220. graves of the wicked one about him, ii. 221, bad men Satan's, i. 571. Gravel, very little stones of rivers, ii. 466. what, mystically denotes, ib. ii. 475. what it is to dwell upon, ib. Gravity spoiled by immoderate joy,
i. 62. Great one, he is a, who longs after things of eternity, i. 311. performs deeds, and knows that his doings are great, iii. 194. Greatness, God's, foils our best attempts at knowledge, i. 589. God's, how dis- cerned, i. 591. Greediness like the dropsy, ii. 125. man's, most punished when most filled, ii. 188. Green, what things called, iii. 409. Greenness, what, of the reed and rush
denotes, iii, 659. Gregory, S., secular life of, i. 2. ordination of, i, 3 retirement of, i, 2. legation of, i. 3. and note d. pastoral charge of, i. 3. accom- panied on his legation by monks, i. 4. expounds the Book of Job at their request, i. 5. his Epistle to Leander, i. I. diffident of himself, placed his confidence in God, i. 5. compares himself to a leaden pipe for the service of better men, ib. his weak health, i. 9. compares himself to a pipe gaping with crevices, i. 10. presided over Apostolic See, i, 11. condemns those who had cure of souls in his time for not knowing the sinful acts their disciples com- mitted, i, 38. when appointed Apo- crisarius, was ordained deacon, i. 2, note b. unwillingly took charge of the ministering at the Altar, i. 3.
INDEX.
793
took it because thvi Church required it, ib. long declined the grace of conversioa, i. 2. after conversion still retained the secular habit, ib. detained in Constaniinople by the atfairs of the Roman See, ib. calls the Roman See the Apostolical See, ib. detailed to Leander all that dji^pleased him in himself, ib. when, received Ordinatton, many of his brethren followed him from the mo- nastery, i. 4. writes on Book of Job attheir's and Leander's importunate requests, ib. used dictation when treating of the latter portion of Book of Job, i. 5. arranged what he had dictated in Books with amendments, ib. often left the order of exposition, that he might employ himself in the field of contemplation and moral in- struction, ib. composed Morals on Job in sickness, i. 9. enumerates the diseases under which he laboured, i. 10. did not bring the third part of his Book to a likeness and ac- cordance with the others, ii. 1. left much of the third part as he had delivered it, without amending, ib. i. 6. wrote three Epistles to Leander, i. 1, note a. conversion of, and his leaving the secular life for the haven of the monastery, i. 2. changed his affection and purpose first, then his habit, ib. laments having lost the quiet of the monastery, i. 3, why accompanied on his Legation by Monks, i. 4. dejection of mind, and trust in God, i. 5.
Gregory, S. gives an example of mo- desty and humility in himself, iii. 422. 700.
Grief; Christ the Balance where, out- weighs sin, i. 365. excessive sorrow checks tears, and takes away the sense of, i. 564. followed by joy three times; in conversion, in tempt- ations, in death, iii. 68.
Grief, and Counsel foreshew Christ, i. 39. represented by Job in the Church, i. 50.
Griefs, what to sow and reap, i. 268. insensibility to, in the chastised con- demned, i 87. proof of saving health lies in the force of, i, 343. by calmly declaring the annoyance, will flow away from our consciences; by being over-ailent, we are driven into bit- terer, i. 412. sadden the heart in experience of the present, while it is ever stretching out to the future in expectation, i. 429. every sin stains the life of the soul, grief against our neighbour slays it, i. 601. how God
VOL. III.
neglects to heed the, of the mourning soul for his good, ii. 143.
Groan, holy men, in misery in this wearisome exile, and shrink from shining in its prosperity, i. 243. he ceases not to, here who knows him- self an exile, i. 335. mind of the righteous, in its exile, aud whv, i. 368,
Groin represents the delights of the flesh, i. 59.
Guests, the poor should be hospitably received and entertained as, ii. 537.
Guile in the mouth is with God sense- less folly, but with men crafty wisdom, i. 110. (v. Crafty.)
Guilt, secret sinners justly let fall into open, i. 196. of the first sin was a b.ir to any one entering into heaven before the death of Christ, i. 222. (v. Original Sin, Bosom of Abra- ham.)
H.
Habit, force of evil, renders us unable to bewail our sorrows, i. 564. the Spirit lifts us up to righteousness, the flesh holds us back to, ib. bad, when once begun, keeps hold of a man, and daily becomes more hard- ened, i. 178.
Habitations, meaning of the several, of Job's friends, i. IGl.
Ji?a6/;5,good,mustbecarefully watched, or they may overthrow us by making riot, i. 65. different kinds of, iii. 370. same kind of, bind not all, ib.
Hail, denotes cold hearts of wicked, iii. 327. why it represents the bold reproof of Saints, iii. 328.
Hair, custom of nourishing, and of cutting it off" in time of affliction, i, 88. wandering thoughts denoted by, i. 123. what, shorn denotes, i, 106. how the Lord is said to have shaved the haad and beard, ib.
Hairs, what, of the Levites denote as commanded to be shaven, not plucked out, i. 287. what goats', for the worship of the tabernacle, iii. 379.
Hairy ones, who are called, i. 392. ruggedness of every one's sin denoted by, ones, ib. satyr called, one; mean- ing of satyr to cry out to satyr, ib.
Hammer, hy,i\\e devil sometimes de- signated, iii. 634.
Hand, what the, of Satan, i. 99. 133. 150. what to be in God's, and in Satan, i. 133. strength of Satan's is his, i. 404. what the, of the mighty, ib. signifies deeds or works, i. 361. 637. 597. ii. 342. iii. 99. 508. what
3 F
794
INDEX.
to stretch the, against God, ii. 76. what the, of the stroke, ii. 244. hy, power of God denoted, ii. 5. Christ called the, of God, ii. 330. what it is to bind up the, ii. 342. God's, seems hard to some, ii. 499. ' hand in hand,' iii. 99. idle words of mouth covered by good deeds of, iii. 508. what to lay ihe, on the mouth, ib. what to lav the, upon Leviathan, iii. 591.
Hand., Right., man enabled to answer God through His, ii. 67.
Hands, God saves the righteous from evil, i. 341. Christ's flesh given up to those of the wicked one, i. 526. clean, strengthened, ii. 111.
Hanging, what for the afflicted soul to choose, i. 450.
Hard?iess of the heart, i. 597.
Hartns, one thing when our enemy, ourf-eives, and another when he, ourselves and the rest of the world, ii. 567.
Harp, right practising denoted by, ii. 610. by chords of, the bent of those living right, ib.
Hart, swiftness of, iii. 149. the Elect compared to, ib. what the custom of, destroying serpents denotes, iii. 388. how the, crosses rivers, iii. 389.
Harvest, spiritual, of bad men goes to others, i. 319. what the, of Holy Church, ii. 440. of Holy Church attributed to the dew of Grace, ib.
Hate, what to, ourselves and our kin- dred, i. 397.
Hatred to our neighbour slays the soul, and destroys the efficacy of prayer, i. 601.
Haughty men often make a show of avoiding that very pride which they entertain, iii. 23. prostitute their hearts to human praise through self- love, iii. 182. Holy Church harassed by, as her enemies, iii. 188. called mighty in pride who in Holy Church retain the faith, and yet retain not the life of faith, iii. 215.
Hau'k, signification of, iii. 434. 453. 494. the meaning of, getting its plumage in the south, iii. 493. certain things worthy of note re- specting, ib.
Hay, glory of the world compared to, ii. 285. life of the carnal, iii. 514. 625.
Hazards, open sin to be rebuked in all at all, ii. 91.
Head, the Church sometimes typified with her, i. 26. sufferings of the body typified with those of, i. 147. of Priesthood shorn, i. 106, shaving
of, cutting off self-assurance, i. 124. serpent's, signifies the beginning of evil suggestions, i. 63. type of High Priesthood, i. 106. what shaving the, denotes, i. 124. what the mean- ing of Nazarite shaving his, i. 125. mind denoted by, i. 124. ii. 409. ointment on the, denotes charity in the heart, ib. what our, is said to be, i. 455. what to move the, ii. 89. iii. 677. 679. to lay, on a stone is to cleave to Christ, in mind, i. 283.
Health, no one placed here in peifect, i. 432. the very state of body called, straitened by its own sickness, i. 469. the, of the wicked passes away as a cloud, ii. 491. (v. Salvation.)
Hear, he ' hears' that feels the tempt- ation, but he effectually who yields to it, i. 237. meaning of to, a hear- ing, iii. 223. voice of the Lord heard in terror, but afterwards changed into sweetness, ib. how God hears us, iii. 664.
Hearing is not lasting, ii. 7.
Hearers, {\. Preachers in their Teach- ing.)
Heart, yields to empty joy when the body is delighted with feasting, i.36. another's, not to be lightly con- demned, i. 38. the, i. 59. (v. Mind.) solitude of, admits God, excludes vanities, i. 226. '• bed'' of, troubled with " visions" of judgment, i. 447. hardness of, i. 597.
Hearts, why we should not judge harshly of other men's, i. 38. of the insensate compared to ' brass' and 'stones,' i. 381. stones denote some- times, of the good, and sometimes of the bad, ii. 354. great assuredness of, to have nought of earthly con- cupiscence, ii. 575. no tranquillity in the, while panting after earthly things, ib. crooked when it seeks for things below, iii. 86. what the place of, iii. 222, those who are eager to protect their eartlily interests quit the repose of, i. 396. blames and condemns us in our prayers, i. 599. when God ' breaks down' or ' builds up,' of man, ii. 8. God is said to shut up a man when left to the blindness of his evil, ii. 9. when God is said to ' harden the,' ib. how a man 'lifts up his, with his hands, 'ii .323. ' the bottomless pit' denotes the, of men, ii. 368. the necessity for the eyes of, to be stretched out in watching, and for strong defences of, ii. 423. the altar of God is our, in which the fire is ordered always to burn, iii. 105.
INDEX.
79.3
roused by so maDT examples, let us tarn back from outward thicgs to our, vritbin, iii. 107. what digging into the wall of, denctes, iii. 137. among men our, judged of from our words, but with God our words judged of from our, iii. 142. withiu us when distracted v.irh evil thoughts our, wander far awayfrom us, iii. 180. what the lust of the ■flesh and lust of the, iii. 269. what ' circomcise the foreskin of your,' denotes, iii. 270. unrestrained by Divine power, com- pared to the sea when it rages, iii. 297. the Lord alone shuts up the sea of our, with doors, iii. 298. how this tumultuous sea (our,) is covered with a cloud and darkness, ib. the Lord keeps low within the limits of contemplation our, still agitated with the piague and trouble of its corruption, iii. 290. the raging sea of corruption rends our virtues asunder, unless charity of, and mind holds them together, ib. ' snow' and ' hail' denote the cold and hard, of the wicked, iii. 327. God alone by His grace can open tbe, iii. 335. they who suffer not the words of life to pass through to the inward places of, like destit land, iii. 339. when God gives a course to His shower, the, strung with grace within, opens its ears to the words of life, ib. God speaks to our, bui concealing His shape, forms His voice as it were in a cloud, iii. 36.3. we east as many waters over God, as many forbidden thoaghts as we dwell on in, after the inspiration of His grace, iii. 364. the Lord deserts the parched, and searches for those «ho are living by faith and hope, iii. 421. what we are to understand by the Lord's harden- ing the, iii- 445. while, of men seek to be ever thinking on earthly things they throw themselves down for the devil to trample on, iii. 454. how Paul digs the soil of, iii. 465. Holy men endure frequently in their, a thick dust of thoughts, iii 466. hard- ness of. signified by a wall to be dug in and broken through ; and the rock to be penetrated and entered, ib. (v. Minn, Will.)
fi^ea^, persecution described by, iii. 330.
Heaven, Satan fallen from, i. 72. pre- figure-! the Pharisees ; fire from, envy burning up the good which was springing up in the people, i. 102. our Redeemer, in dying goes down into hell and brings back to, all His followers, i. 222. if man had refused
3
sin he would have reached, without help of a Redeemer, i. 223. for love of, the mind loves the very pains which for k ng he had feared", i. 376. what for God to spread out the, i. 501. what meant by the 'hosts of,' ii. 550. what, cast iu brass denotes, iii. 249. the harmony of, inwardly wakeful slumbe.s outwardly, iii. 376. what the system of, and how God sets it forth, ib. this harmony of, sleeps to tbe reprobate, iii. 377. how, and earth pass away in their figure not in their essence, ii. 287. while love invites the righteous, torture hastens them on to their, rest, iii. 14". difficult for a man born on the earth to ascend the heights of, iii. 219.
Heavens, spiritual, God spread out, and trode down the sea, i. 501. all who hold the office of preaching de- noted by, i. 101. 500. iii. 225. 397. Saints called, and why, ii. 68. and the righteous, ii. 196. meaning of ' the, shall reveal his iniquity,' ib. Apostles called, li. 310. Angels and angelic powers, iii. 249. minds of the Elect, iii. 250. soul of the just, iii. 341. Church of the Elect, iii. 401. 530. what the system and harmony of the, iii. 374. 375. what to make the harmony of, to sleep, ib. and to call the, fro.n above,' ii. 195. what to declare the system of, iii. 376.
Heavenly afiections weaken those of earth, i. 233. preachers of the Church not separated from their, inheritance after death as the Fathers before Christ, i. 222. Saints of old detained in hell from their, country though not in torments, till our Redeemer had paid the penalty of man's sin, ib. things, holy preacaers lead earthly minds to, i. 223. minds, bitter things grow sweet to, i. 376. the heavens dei-ote the, life of preachers, i. 500. rewards, the recompense of, un- ceasingly laid open to the minds of the Elect, iii. 37. tears which flow from desire for the, country blessed to the longing soul, i. 537. on look-
« ing at, joys, man is strengthened with a kind of hope and security, iii. 56. godly sorrow prepares for, joy, ib. how many causes of grief to the soul breathing after, joys, ii. '666. when the eyes of onr heart are purged from sin, joys of our, home are dis- closed to tiiem, iii. 56. Gold denotes the splendour of the. City, iii. 63S.
Hedgehog, denotes the defeuceof wicked
minds, iii. 606. Heel, Satan bruises the good in,
796
INDEX.
i. G2. marking the, signifies the spoiling the end of a good action, i. 63. end of an action denoted by, ib.
Heifer^ what for us to slay a, i. 356. what the sacrifice of, with hyssop and cedar, and scarlet wool denotes, ib. (v. Calves. Kine.) what a, ac- customed to labours of threshing denotes, ii. 4/8.
Heliv, what signified by, i. 29. ' That my God,' or, ' God the Lord,' iii. 9. a type of Teachers, faithful, but airogant, iii. 5, 2G8. why no sacrifice offered in behalfof,i. 29. (v. E/i/iu.)
Hell burns within and without, i. 348. a ' land' for abiding, a ' lake' for drowning, i. 565. what ' order' is in, i. 567- punishments of, are beyond this world's order, i. 569. how di- ■vided, ii. 53. Job prays for safety in, ii. 54. our Lord the Bifing of, ii. 65. Saints of old not punished though in, ii. 1 14. the lowest, how Job could speak of, ii. 116. alms redeem not bad men from, ii. 80. all the damned given over to the fires of, which issue in diverse lines and are felt in many vsays, i. 569. double nature of the torments of, i. 570. has light to shew companions in misery, ib. the fire of, a bodily fire, ii. 194. fire of, wonderfully unextinguishable, ib. created from the beginning of the world, ib. (v. Infernal.)
Ucll-fire consumes, but enlightens not, i. 566.
Help, double-mindedness forfeits God's, i. 488. never wanting to the just in their afflictions, though sometimes suspended, ii. 488. corruptible crea- ture by God's, able to hold fast in- corruption, ii. 67.
Help, to, one that is weak is an act of sharity, one that is jiowerful an act of pride, ii. 296. how we may be said to, God, ib. they who have high thoughts in their ov\u mind will not, God,''ii. 297.
Herbs denote three things in Scripture, iii. 337- what by the, of the wild ass and the ox's fodder, i. 369. why Saints denoted by, i. 478. what to chew, and the barks of trees, ii. 463. upon the mountains denote un- stable pleasure, iii. 656. Heresiarchs, fathers of heretics called, ii. 459. net numbered with the dogs of the flock, ibid, masters of erroneous teaching, of whom heretics insolently boast, ii. 70. heretics boast of superior to tempta- tion, ib. bones of Antichrist, iii. 634. compared to ' the moth,' ii, 334. de-
noted by the gates of Leviathan, iii. 599. teeth of Leviathan, iii. 600. Holy Church reckons not the old, in the number of her Teachers, ii. 460. framers of wrong doctrines called ' torrents,' ii. 465- fathers of heretics called children of fools and base- born, ii. 467. corrupted powers of this world protect, iii. 600. some rage with words and others with swords, ib.
Heresy, to the Church, ' yoionger' in time, ii. 458. iii. 11.
Heretics, Jon's friends as, while de- fending fight against God, i. 27. re- conciled to God, through the Church, i. 28. thoughts of, like dust, i. 163. rend those they put on, i. 163, begin gently, but end in violence, i. 263. pretended awe in, i, 277- ianoy they conquer Babylon and her children, i. 273. promise rewards of earthly prosperity, i. 466. talk of Fa- thers, and give out old truths as unknown, i. 467. accuse Holy Church of presumption and ill living, ii. 64, 65. take trouble for judgment, con- templation for hypocrisy, ii. 66, boast of lathers supeiior to temptation, ii. 70, like Bildad think themselves scorned, ii. 119. think the Church proud, violent, and exclusive, ii. 120.
Heretics, the friends of Job types of, i. 27. 159. 313. iii. 4. 669. how much Holy Church has to bear from, i. 100. names of the friends of Job signify the conduct of, ib. whilst they strive to defend, only offend God, ii. 2. iii. 669. call their teachers 'rocks,' ii. 120. likened to 'wild asses,' ii. 261. to the ' ten lepers,' ii. 334. designated ' monsters' (lamiae) ii, 419. and mountains, iii. 654. ' rams,' iii 671.
Heretics, termed ' defenders,' i. 27- in what way they are said to be ' friends' of Holy Church, i. 162. the garments of, are those who are implicated in their errors, i. 163. lepers are a figure of, i. 262. why called adul- terers, ii. 270. and ' bulls,' iii. 671. ungodly and ' violent,' ii. 331. what the portion and inheritance received from God by, ib. who the ' widows' of, ii. 332. who the ' grandchildren,' ii. 331. the habita- tions of Job's friends signify the curiosity, talkativeness, and dissimu- lation of, i. 161. their thoughts like dust,' i. 163. detract from the good- ness of God, while appearing to honour Him, ii. 64. elate them- selves while seeming to defend His glory, ii. 65, Holy Church rejects
INDEX.
797
the miracles of, ii. 460. because •wanting in charity, ib. under the name of Christ fight against Christ, ii. 461. aim not to be, but to appear learned, i. 161. 'feign to let them- selves down to Holy Church in her weakness,' i. 164. love the mate, hate those who speak, i. 163. begin with a gentle address, i. 263. how, are as if secured touching holiness, i. 273. pretend to have heard the voice of God, i. 277. extol the Fathers, but pervert their sense, i. 467. despise the present, and prefer to agree with the ancient Teachers, ii. 6G.
Heretics lead astray under shew of giving counsel, i. 27. their wicked- ness laid open by their discord, i. 163. to what height, rear themselves for singularity of wisdom, i. 276. feign that themselves are in fear of what they say, ib. and that they have been made acquainted with mysteries, i. 277. deliver some things openly, hold others in secret, i. 417. what, promise their followers, i. 467. some, have purity of heart, ii. 228. employ both persuasion and violence, ii. 264. disguise the face as an adulterer, ii. 2/1. under the pretence of advising carry on the business of leading astray, lii. 4.
Heretics prepare snares under colour of caresses, i. 164, 165. 263. 275. use various arts in their animosity, i. 164. mix good and evil, i. 262. bitter invectives of, i. 263. 468. deceive with words of uprightness, i. 608. protect themselves with the arms of the powerful, iii. 468. mix some true points with their erroneous statements, ii. G7. 334. broach things not maintained in the sacred books, ii. 344. '
Heretics give heed to ' oldness alone,' i. 160. ' make an appointment to- gether,' i. 162. parted by con- tention, i. 163. once forced to keep silence, ii. 418. put earthly senses upon heavenly words, i. 163. in- sinuate venom while they make soft their words, i. 164. words of, like Job's friends, though wrong con- tain some truth, i. 261, 262. ii. 2. 67. why, preach with a secret mean- ing, i, 2/5. that their doctrines may appear sublime, declare that they themselves can scarcely compre- hend them, i. 276. put forth sublime mysteries, i, 277. Holy Church will not hear, who de- liver some truths relating to prac- tice, but lead men into misbelief, i.
404. must feel their error before they can be taught the Truth, i. 417. promise earthly reward^, i. 466. abuse the opinions of the Fathers i. 467. but the truths they handle pierce themselves, i. 468. look upon others as less learned than them- selves, i. 611. ii. 70. 136. 232. are ' builders of lies,' ii. 23. offend GoJ, while seeking to defend Him, ii. 25. define things they know not, ii. 137. mock at Holy Church as if for ignorance, ii. 228. 458. some, so attached to virginity as to condemn marriage, ii. 23i). take upon them to instruct Catholics under promise of peace, ii. 236. overstep the consti- tutions of the Fathers, ii. 260. how, take the ' ox' of the widowed Church, ii. 261. their knowledge puffeth up, ii. 262. do not the work of God, but their own, ib. ' watch for a prey,' ib. reap a field not their own, and lay waste the vineyard of another, i. e. the Holy Scriptures, ib. send men away naked, by destroying the good works of the mind, ii. 263. 265. as adulterers, carrying off the faith- ful soul, ii. 271. wrest the sentences of the Holy Scriptures to a wrong meaning, ii. 331. whoLsome sayings of, to be ' divided' by the innocent, ii. 333. corrupt the minds of those who listen to them, ii. 334. should be recalled to the pages of sacred authority, ii. 343. now constrained to keep silence, ii. 419. wickedness of, accords with itself in sin, but is at variance in opinion, ii. 418. obtain license of speech when Holy Church is in adversity, ii. 419. dare to add something to the words of Holy Church, ii. 447. gather with a high spirit from the lowly sayings of the lathers, ii. 465. how those who follow the error-! of, • dwell in the desert places of torrents,' ib. how their doctrines are ' hidden bread,' iii. 43. doctrine of, shining in language but silly in meaning, iii. 425. Heretics, errors of, concerning the Incarnation, i. 164. in what way S. Paul uses words of, i. 313. con- duct of, in prosperity and adversity, ii. 264. rejoice in bringing out new things, ii. 344. impious saying of a certain, concerning Christ, ii. 384. seek not to know things that may tend to their real profit, ii. 461. think the punishments of hell only threatened to frighten men, iii. 646. discover not the mysteries of God s Incarnation, iii. 671.
798
INDEX.
Heretics, power in the hands of, reckoned as nothing, ii. 460. perform miracles sometimes, but to their own damnation, ib. many that live rightly are not free from sin, if judged apart from pity, ii. 294.
Heretics may be styled friends, not by virtue of their wickedness, but of our own lovingkindmiss, i. 162. begin to speak softly, but end bit- terly, i. 263. despise temptations, fancying themsebes secure, i. 273. aim at contentions rather than sound arguments, i. 416. blame the Catho- lics as proud and high-minded, i. 597. ii. 63. if, have no real evils to urge against the good they fe^gn them, ii. 65. in proportion as they hold not the real truth strive to appear full of discourse, ii. 228. 461. a figure of the promises of, when dealing with the faithful, ii. 243. seek only after earthly profits, ii. 404. given to lurking and unstable ways, ii. 466. delight in wicked men, ii. AQ7 . wont to protect themselves with the de- fences of secular powers as by a kind of arms, iii. 468.
Heretics, the sacrifices of, useless, i. 28. ' come from their own place,' 5. e. pride, i. 160. agree together in false opinions against the Church, i. 162. cannot remain stationary, but fall into a worse state, i. 163. mix truth and error, i. 262. pretend sublime and secret knowledge, i. 275. what the ' substance' of, i. 403. tribulations of, avail them not, ii. 345. nor their good works, ii. 460. preach in secret, that they may the more easily deceive, ii. 466. exult, thinking the Church con- demned by calamities, i. 464 are gone out of the Church as testified by John, ii. 65. 351. 458. seem to defend the glory of God, that they may appear learned to men, ii. 65. fancy that the sorrows of the faithful arise only from sin, ii. 139. not guided by the right Faith, nor the right rule of living, ii. 275. by suffering are afflicted without being purified, ii 345. Holy Church disdains to number ' Here- siarchs' among the true Fathers, ii. 459. forsake the charity of God and our neighbour, ii. 460. cannot behold God spiritually, i. 277. but do some- time utter things true and lofty, i. 278. refusing at first to know, are blinded afterwards so as not to know, ji, 268. labours of, barren, ii. 281. piourn not at the death of their
preachers, for they consider them holv, ii. 332.
Heretics, caiping of, at the Church, i. 342. and false representation of her good works, ib. abhor the life of Holy Church, i. 467. envy her great- ness, ii. 229. rejoice in the afflicting of the righteous, ii. 272. detract from Holy Church, when they see her honoured by the nations, iii. 14,
Heretics, the' place' of, is pride, i. 160. think that they have overthrown the enemy, i. 273. do not try to attain the truth, but to appear victorious, i. 416. do not account the words of the good as the sayings of reason, but as the stingings of madness, ii. 64, oppose the humility of Holy Church by arrogance, li. 136. 228. presumption of, ii. 236. 242. Holy Church laughs to scorn the scoffiiigs of, ii. 289. seeking vain knowledge, go empty, ii. 461. how, eat ' herbs, and the barks of trees,' ii. 463. elated by a specious show of sanc- tity, i. 275. regard all men below them, ib. plume themselves on the preeminence of their knowledge, ib. think that the masters of their erro- neous teaching alone had rule in the Church, ii. 70. assume, as with au- thority, to teach those that are holier men, ib. made presumptuous by the afflictions of the faithful, ii. 121. swoln by the empty pretensions of their knowledge, ii. 136. utter words of insult against Catholics, deeming themselves wise, ii. 231. pride them- selves on their righteousness, ii. 347.
Heretics persecute Holy Church with false charges, i. 414. 465. how, keep silence till opportunity, i. 165. turn the excellencies of the good into grounds of accusation, i. 265, 344, pretend that the calamities of Holy Church are deserved chastisements, i. 465. and brought upon her by the injuriousness of her confession, ii. 65, 229. cheeked by the pros- perity of the righteous, li. 272. con- temti Holy Church in her affliction, ii.65 139. pretend that Holy Church is full of pride, ii. 119. iii. 187. 189. thinking themselves despised, break out in abuse, ii. 120. pretend that the grace of Holy Church is the madness of fury, ib. rage against her in her affliction, ii. 121. 199. by corrupt preaching lay waste the Church, ii. 262. how, 'tread the winepress,' ii. 266. stir up men of power to persecute, ib. God allocs
INDEX.
799
iheir persecutions, but will take vengeance in the end, ii. 267. en- deavour to corrupt the good when in misfortune, ii. 272. are opprobrious on plea of defence of the Lord, ii. 63. rejoice at the depression of the righ- teous, ii. 272. how, persecute either by words or ' swords,' ii. 318. 407. despise Holy Church for lacking such men as she once had, iii. 190. Heretics, whence their ruin, i. 28. God will not leave, unpunished, ii. 267. 330, 331. bring forward the Scriptures to their own defeat, ii.
331. torments of, dying in sin, ii. 342. cannot be real martyrs, ii. 344. three cases of the ruin of, set forth, iii. 5.
Heretics, conversion of, represented in the reconcilement of Job's friends, i. 28. iii. 6. why seven sacrifices were offered for their reconciliation, i. 28, 29. iii. 6, 7. Holy Church seeks to win back by reason, i. 41.5, 416. ii. 120. they who dispute with, must weigh well their own words, i. 417. pretend that those who come to the Church lose the gifts of the Spirit, ii. 227. and esteem them slow and dull, ii. 228. having purity of heart, are easily brought back by Holy Church, ib.
Heretics revile Holy Church when she receives back the preachers of errors, ii. 230. when their preachers recant, are easily brought back, ii.
332. take warning when they see their leaders punished by God, ii. 342. cannot appease the wrath of God by the sacrifice of conversion offered by themselves, iii. 669. can- not be pardoned but through the Church's sacrifice, iii. 670. what, must do on returning to the Church, iii. 671. 674. what method Holy Church employs to refute, i. 417. converted through the prayers of the Church, iii. 670. patience in suf- fering should be joined with active love towards, i. 415.
Heritage, the Jewish Church Christ's,
i. 99. Her7no)iites denoted anathema, i. e.
alienation, iii. 567. Herod, our Lord despised the pride of,
i. 620. Heron, a bird most swift in flight, iii.
434. character of the Elect denoted
by, ib. and the ancient Fathers,
iii. 453. Hezekiah, why life of, prolonged, ii.
46. 81.233. maintained that he was
just in thought, ii. 67.
Hide, to. Holy men never cease to mortify themselves with the sword of the Sacred Word to earthly cares and tumults, and bury themselves within before God's presence, i. 248. righteous, the words of God in the bosom of the heart, ii. 252. evil practice of man's race to commit sin when hidden, and hide the sin when committed, ii. 571. true peni- tent hides himself from the presence of God in penance, i. 203. God, Him- self sometimes from His own Elect, i. 329. ii, 245. 305. ' the hidden Word' is the Son of God, i. 278. how the inspiration of the Holy Spirit is a hidden word, i. 279. High places, what to dwell in, iii. 500. Hinds, what to observe the, when they
calve, iii. 394. Hireli)ig, life of the Elect compared to the days of an, i. 422. 425. ii. 47. endures three things, i. 425. the Elect like a, employed in another man's labours, and anxious for the end of his work, i. 423. as a, watch- ful that never a day pass clear of work, ib. desires the shadow after the heat of trial and the sweat of labour, i. 424, labour of the work ' of, becomes light and easy on the grounds of the recompense, i. 425. what the day of, ii. 47. what the hope of, i. 425. in proportion as, is far from the end of his work, so is he f'lr from his ways, ii. 47. Hissing, what, denotes, ii. 343. Historical senses sometimes cannot be understood according to the letter, i. 7. examples cited, i. 7. 8. some- times must be understood literally, i. 9. examples cited, ib. the root of the allegorical, i. 31. not to be slighted, i. 66. Holiness, what the signs of, ii. 460. appearance of, but no real, exists amongst the wicked, ii. 507. (v. Sanctity.) Hold our peace, we may sin when we, i. 141. wisdom to, ii. 24. Holy men sometimes profitably hold, ii. 578. what it is to deny Christ by, iii. 3! 3. (v. Silence. Silent.) Holocaust, what to offer a. to God, i. 59. iii. 611. by the fire of love lighted on the altar of the heart we are a, to God, iii. 105. means 'en- tirely burnt,' iii. 511. what young pigeons and doves denote in a, ib. Holy Ghost, {v. ' Spirit.') Holy men, (v. 'Men. Preachers. Rul- ers.) Holy Orders, i. 4.
800
INDEX.
Holy Writ, (v. Scripture.') artificial refinement ill suits, i. 11. little cir- cumstances significative in, i. 68. some things cannot be taken lite- rally in, i. 178. some imprecations figurative in, i. 181. will resume a subject aftt-r interruption, i. 301. supplies both strong meat and easy drink, i. 316. Home, old, the damned return not to
their, i. 440. Honey, too much eating of, nojiious, ii. 137. what the sweetness of, taken to excess like, ib. we are replenished with, and butter, by the Incarnation of our Lord, ii. 185. what is meant by, found and eaten enough of, ii. 229. what by eating wild, iii. 460. Honour, he that meets with, on his road, will meet with condemnation on his arrival, i. 317. Hoof, what, of the horse denotes, iii. 465. what to dig the earth with, ib. iii. 467. 482. Hook, our Lord in taking human nature made as it were a, of Himself for death of Satan, iii. 569. Devil taken by, because he perished by what he swallowed, ib. Divinity in the flesh as a, in the bait transfixed Satan, iii. 572. Hope, remedy for despair, i. 21. Faith, and Charity invit'-d by good works i. 57- in time, longing for eternity excludes, i. 452. of carnal men, good men's abomination, i. 610. sometimes weakened by fear, i. 122. lifts itself to dare greater feats, i. 285. lifts the mind to eternal life, i. 339. of deferred blessedness the cause of groaning, i. 373. they lose patience who part with, of the invisible, i. 400. of reward relieves the burden of labour, i. 425. all, of the righteous fixed in his Creator, i. 613. ii. 548. of Holy Church in adversity fortified by the Eesurrection, ii. 103. in ad- versity Christ alone the, of the righ- teous, ii. 115. the righteous pressed with fear, tut relieved by, ii. 257. of the righteous tempered by fear, ii. 451. 454. iii. 111. to wish to settle an assurance of, in things fleeting, is to lay a foundation in the running waters, ii. 548, how weak, may be - strengthened, iii. J 60. how-, in ad- versities, ib. of the penitent how great, iii. 222. fear more than se- curity accompanies our, iii. 325. 423. 679. of those that fall is the restor- ation of those who have fallen, iii. 579 Hope, the mind ceasing to, for things above itself is laid prostrate beneath
itself in earthly courses, i.330, what we see is doubtful, what we hope for is certain, i 606, lifts itself the more firmly rooted in God, the more man suffers for His sake, ib, to, in the creature is to give up, in the Creator, ii. 648. he in vain, for mercy who does notalso fear justice, iii. 579.693, Hcpes of earthly men here, sometimes till death, i. 435. of the Patriarchs painfully delajed, ii. 115. Horn, what the ten, of the fourth beast denote, and what the eleventh, iii. 532. of the rhinoceros denotes pride, iii. 425. of the wicked, the mighty of this world, pride, ib. Holy C'hurch struck by, of rhinoceros, so as utterly to be destroyed ; by Divine grace gained life from the dead, till wearied with striking he bowed down his, iii, 426, by, is designated the haughtiness of the proud, iii. 602. what to carry a, on the nostrils, iii. 449. Horror, description of everlasting, i.
668. 669. Horse, the })ody which belongs to each holy soul, iii. 446. many things in Koly Sciiptuie denoted by, iii. 456. who by the rider of, iii, 458, differ- ence of food of the ox and, iii, 526. Ho7-seman , by, the soul of the holy man
denoted, iii. 446. Hospitality practised by Job in his
prosperity, i. 19. Host, what the, of heaven consists of, i. 94. ii. 550. of Christ, the King sitting in the heart of the righteous, ii. 454. House, built on four corners prefigures four orders, i. 104. being smitten, temptation from impure spirits stir- ring up four orders to persecute, i. 105. 118, overwhelii.ing Job's chil- dren, Juda>a overwhelming the faith of tha Apostles in persecuting Christ, ib. morally is the conscience, i. 118. four corners of, the cardinal virtues, i. 118. 119. what we live in is our, i. 476, the hypocrite's, stands not, ib, Houseliold, Job's, represents the worldly-wise, i. 45. well-ordered thoughts a great, i, 65. to possess a very great, ib. we must not only love our adversaries without our, but even those within, ii. 568. Houses, who said to dwell in, of clay, i. 297, of the mind, that which it inhabits in desire, i. 440 understood for the dwelling-place of the heart, ib. of our thought, every thing we love, i. 476. the hypocrite's, popu-
INDEX.
801
larity, ib. how 'the, of the hypocrite cannot rise,' i. 477. denotes eternal mansion or resting-place, iii. 323. he rightly builds the, of his mind, who first cleanses the field of his body from vices, iii. 482. what are called deserted, ii. 77.
Human race in our first parent fell from on high deep down below, i. 531. raised again only by the grace of God, ii. 57.
HiDnanity, Christ's perfect, a rebuke to Satan, i. 97. the Jews deceived and staggered at our Lord's, ii. 21. (v. Meii.)
Humble, future glory does not exalt him who does not now, himself by his own act and deed, i. 481. as many as now, themselves for the love of the truth, so many lamps shall they blaze forth in the Judg- ment, i. 619. those who fear not man proved often to be, i. 408.
Humble, the reward of, i. 328. even now ' set on high' above this life, i. 3'29. delight or fear leads us to sin ; neither has power over the mind of, i. 341. ii. 242. he is precious in the sight of God who is despised in his own eyes, ii. 359. in death, set free from straitness, iii. 182. little ones have access to Wisdom's calling, ii. 306. only the, ascend the high walls of the City above, ii. 30/, by every thing we behold we are warned to be, iii. 145. the whole power of the Devil is overcome by, iii. 552. the fortitude of, i. 328. called poor in spirit, ii. 430. fear of the, not to be despistd, ii. 574. who is, in good things, iii. 132. those who speak falsehood not, iii. 136. the truly, open their mouth for the draught of holy preaebitig, ii. 448. understand some heavenly mysteries and rever- ence those they do not understand, ii. 462. tho'ughts of, amid human praises, ii. 562. how the, keep down the swelling of pride in their good deeds, iii. 504.
Humiliation, Satan understood not our Lord's, i. 98. to Holy men this is a place of, iii. 176. (v. Rumble.')
Humility practised by Job in his prosperity, i. 19. overcomes Satan, i. 90. external gifts may be with- drawn to aid, i. 129. care of thoughts to be practised with, i. 170. aided by close examination, i. 171. a fall may bring under the bars of, i. 659. ' snow water' means, i. 537. place of the good, i. 160. represented by Job ' sitting on a dunghill,' i. 170.
by ' poverty,' ii. 261. by the eve of a needle, iii. 688.
Humility, guardian of virtue, i. 126. ii. 424. of mourning the remt dy of sin, i. ICO. the covering from the sword of the Judge, i. 4G2. root of the heart to be fixed long and vigor- ously in the deep of, i. 479. excels all other virtues in the eyes of the strict Judge, i. 637. commendation of, ii. 242. he less in need who is without a garment than he without, ii. 640. without chastity, profits nothing, ii. 519. mistress and mother of all virtues, iii. 21. 657. mistress of what is right, iii. 127. usual mark of the Elect, iii. 650. the true wisdom of man, iii. 2G9. repaired the fall of man, iii. 424. withdrawal of grace is the lesson of, i. 120. held more secure by the • crisis of temptation, ib. God leaves him a little sin for the sake of, who sulidues the greater sins, i. 211. re- bellious motions of the flesh useful to, i. 557. to keep out pride we should consider whence we came and what we are, ii. 293. lest virtues exalt the Elect with pride, they are kept down with temptations, ii. 400. debtor not quit who pays back much but who pays hick all, ii. 556. makes progress through temptation, iii. 195. by a wise distribution of gifts God connects, with charity, iii. 280 con- sidering the secret judgments of God the good should not boast themselves nor the bad despair, iii. 329. com- mended by the example of David, iii. 650. all the most holy challenged to, from the consideration of God's Holiness, iii. 513.
Humility, God truly worshipped by, i. 125. conqueror of temptation should preserve, i. 1 70. pride begets hatred, but, only love towards him that is rebuked, i. 407. Holy men tried by temptations that they may know what their own power and what they derive from God, i. 455. Holy men attribute their goodness not to themselves but to God, ii. 537. attends mercy towards the poor, ii. 538. 547. strength of virtue depends on, ii. 547. iii. 53. keeper of chastity, iii. 153. source of all virtue, iii. 256. the deeper, the greater hope of advancing to higher things, iii. 388. the less the great things we do become to ourselves through our, the more they increase in merit with God, iii. 390, specimens of Christ's, iii. 659. sign of predestination and
802
INDEX.
mark by which Christ's people are known, iii. 660. to be regarded as the 'eye,' iii. 661.
Humiliti/, discernment of, is to attri- bute nothing to self but all to God, i. ]25. sometimes the just can con- fess their good works with, ii. 67. 141. tliis Job and S. Paul are both said to have done, ib.- ii. 426. the righteous see their good works but with, ii. 250. they have genuine, and holiness, who ascribe nothing to their own merits, ii. 386. holy men exercise, in relating their good deeds for the benefit of their hearers, ii. 427. to confess one's fault is the proof of, to excuse it, of pride, ii. 671. proofs of true and unfeigned, iii. 132. the guise of, soon cast off, ib. the more one discerns himself in, the more he is displeased with him- self, iii. 665.
Humility, to choose an active life when not qualified for a contemplati\e is the part of, i. 357. Holy men keep, under the covering of honour, ii. 605. he who states his good qualities when compelled is united to, because he adheres to truth, iii. ]36. some thinking humbly of themselves fear to be despised, others desiring to be despised proud of their humilit}', iii. 257. how the humble doing lot'ty deeds keep down pride, iii. 504. exhortation to, iii. 669. preserved amidst strokes, i. 377. in knowledge, ii. 229. must be set forth in words and doings, iii. 21. discretion to be preserved in, iii. 188. virtue and rule of, iii. 658, 659.
Humility, pride of Satan beholding the, of Christ, doubted of His Divinity, i. 96. wound inflicted on man by the proud Devil healed by, of God, iii. 424. God in His, teaches man not to be proud, iii. 658. what the doc- trine of Christ's, and what the doc- trine of the Devil and his members as opposed to it, iii. 659.
Humility and emmence but rarely united, iii. 170. of rulers considers the equality of creation, not the power of office, ii. 533. when there is no evil to be corrected rulers shrink from being feared or too much honoured, ii. 535. understand- ing does not lift up the heart wiiich the thought of debt keeps down, ii. 555. ruler through the guardianship of, keeps himself on a level with those whom he corrects in the exer- cise of his office, iii. 167. must be preserved in the heart and discipline
in action, iii. 168. God condemns pride of wickedness, not loftiness of power, iii. 171. Elect clothed with, iii. 658.
Humility and pride compared, ii. 325. desire of hypocrites, to seem to be what they are not; of Saints, not to appear what they have obtained to be, ib. Saints tell good of themselves for others' good, hypocrites from desire of vain glory, ii. 32G. Saints attribute their wisdom to God, hypo- crites, to themselves, ii, 330. spiritual secrets revealed to, while even out- ward things of Holy "Writ are hidden from proud, ii. 462. discloses the light of understanding, pride conceals it, iii. 121. Saul raised up because of his, rejected through pride, iii. 167. Saul little in his own eyes and great with God, and vice versa, iii. 167- 650. Holy men wonder at the doings of others though trifling, but make light of their own however great, the proud, (vice versa,) iii. 187- proud while exalting themselves are humbled, humble while abasing themselves, exalted, iii. 520. pride deserves to be cast down, to be exalted, iii. 553. a discussion on the lule of, and pride as set forth in the examples of Saul and David, iii. 650. of God against the pride of Devil, iii. 659. pride, the most evi- dent token of reprobate; humility of Elect iii. 660.
Humour, what, means, i. 168. what to scrape off the, with a potsherd, ib.
Hundred, what three, in Gideon's army denotes, iii. 416.
Hunger of the soul, the silence of divine revelation, i. 345. of the flesh, the withdrawal of the support of the body, ib. wicked man's strength, hunger-bitten, ii. 127. starvation invades the ribs of the wicke<] in that the interior hunger debilitates the senses of the mind, ib.
Hurtful, some things, in themselves, some, from circumstances, iii 165.
Husband, our Lord the first, who united to Himself the chaste soul, iii. 621.
Hyades, the rainy. Doctors of the Church's spring-time, i. 505. why so called, ib.
Hypocrisy denoted by 'ostrich,' i. 391. iii. 433. by a garment woven of wool and linen together, i. 488. lake con- templation for, ii. >36.
Hypocrites, cannot have all virtues, i. 271. Bildad, a pretender, who censures, i. 468. work by grace, but
INDEX.
803
for their own glory, i. 469. hate and slander those who rebuke them, i.
470. high-grown, but ill-rooted, i.
471. lose lasting rewards for tran- sitory, i. 472. their bad bargain, and waste of rich fruit, i. 473. flourish while the light of judgment is hid, i. 478. punished for making others like themselves, i. 487. God will one day be moved against, ii. 26. do not judge themselves, to be safe from judgment, ii. 31. the vain labour of, ii. 84. the ' innocent' how ' stirred against,' ii. 110.
Jli/pocrites, vices of, hidden under the semblance of virtues, i. 174. 175. 195. denoted by stars,!. 195. ' tigers,' i. 270. applause of, called prey, i. 27 1 . how Simon of Cyrene like, i. 475. why called evil-minded, i. 488. why compared to dunghill, ii. 175. 'place' of, the heart of flatterers, ii. 177. rich and poor at the sa''rie time, ib. youth of, ib. called a ' thief,' ii. 182. robber, ii. 324. in Greek, are in Latin pretenders, ib. like whited sepulchres, ii. 325. who are rightly called, ib. designated by ' lamia,' iii. 605.
Jlypocrites satisfy themselves and evil spirits with their fruits, i. 473. folly of, satisfies them here, but not hereafter, ib. the worse for assuming the garb of holiness, i. 479. boasting of, and desire of applause, i. 483. what for the ' womb' of, ' to prepare deceit,' ii. 86. how the innocent may be stirred up against, ii. 110. life of, a vision of a phantom, ii. 176. pre- tending to many things they have not, lose what they have, ii. 178. never confess their evil deeds, ii. 180. all vices collecied in the mind of, ii. 194. ' shoot of house of,' is his design, ii. 197. members of Anti- christ, iii. 125.
Hypocrites , virtues of, false and stained with hidden vices, i. 271. 477- as the tiger seizes his prey, so, the glory of human applause, i. 271. have the appearance of good works, hut not the fruit, i. 469. li. 472. im- patient of rebuke, i. 468. abstinence of, vain, i. 475. bear the cross to the flesh but live to the world, ib. as rhey spring up to good practice, at once seek the glory of the present world, i. 479. 482 if no one wit- nesses doings of, reckon it loss to them, ib. as enemies plunder those who e.ichibit their riches, i. 483. desirous to please the eyes of men, shun the sight of God, ii. 32. why
the good deeds of, become barren, ii. 82. severely rebuke the sins of others, and pass by their own, ii. 138. the character of, ii. 174. life of, discovered at the end, ii. 175. sins of, never leave them, ii. 177. destitute of faith, hope, and cha- rity, ii, 185. are covetous robbers, ii. 324. aim of, ii. 325. think them- selves holy because called so, iii. 180. striving to deceive otliers, are deceived as to themselves, ib. having lost true virtue, retain its image, iii. 346. a show of wings seems to raise up, but the weight of life presses them down, iii. 433. why, know not the bowels of charity by reason of their carnal desires, iii. 440. abandoning the charge of their children, strive by wrangling against even slight temporal losses, iii. 442. some who eagerly defend temporal goods differ from, iii. 444. deride not only the Elect, but God, iii. 446. the devices of, concealing what they are inwardly, iii. 598.
Hypocrites, how, imitate the good deeds of the just, i. 198. long to appear higher day by day, i. 483. va- rious deceptions of, i. 271. with vices feign all virtues, ib. how, hide their subtlety, i. 488. conditions of, i. 491. iii. 442. ' wickedness is sweet in the mouth of,' ii. 179. pretences of, ii. 468. iii. 433. wish to appear like Holy fathers, ib. covet earthh' things under the semblance of serving God, iii. 441.
Hypocrites, it is the part of, to speak sweet things, and to cherish per- verse thoughts, ii. 179. desire to be well instructed in the mysteries of Holy Writ, not to live in them, but to be praised, ii. 180. take in a wrong sen«e the very word in Holy Writ which they seek in a bad spirit, ii. 181. lose the knowledge of that which when known they were un- willing to practise, ib. hold in words of instruction the sentences whereby they are condemned, ii. 182. neglect to foster and cherish their children with good example,*, iii. 435.
Hypocrites, li'e cf, compared to ' a rush,' i. 469. 478. 481. 486. receive the greenness of good works by divine gift, i. 469. why the speech of, does not inflame others, i. 474. abstinence of, vanity, i. 475. mind of, never at rest from thinking of wickedness, ii. 85. what sort the conversation of, ii. 174. life of, ' like a point,' ib. like a vision, ii. 176.
804
INDEX.
say one thing, do another, ii. 179. will be more grievously condemned because of their learning, ii. 181. Hypocrites, hope of, vain, and no reward from God, i. 197. 470. cannot long enjoy hope, i. 47"2. like luxuriant but untended vines, i. 4/3. the as- surance of, vain, i. 474. good works of, nothing in the sight of God, ib. empty rewards of, dispersed by the presence of the inward judge, i. 476. in all their thoughts aim at the ad- miration of men, i. 482. God gives the gift of works to, but withho'ds the lot of inheritance, i. 486. good works of, why barren, ii. 82. here occupy the place of anolher, after- wards brought down to their own, ii.l34. eternal punishment as a kind of debt paid back to, ii. 177. hope of, eager for present, regardless of future glory, ii. 326. deceived by vain hope, fly not even at last to the remedy of confession, ii. 180. works of, come to nought before the end of life, i. 470. compared to spider's webs, i. 473. Hypocrites, lig^t of, darkened by open error, i. 196. will not behold the brightness of the Church at tlie final Judgment, i. 198. do not persevere in good works, i. 471 • ' the house of, cannot stand,' praise having fled with life, i. 4 76. the assurance of holiness will not avail, in the Judg- ment, i. 476. house of, leaned on in vain falls in the Judgment, ib. now thought holy, at Christ's coming will appear wicked, i. 478. con- demned in the end, i. 487. life of, like the vision of a phantom, ii. 176. what is the " portion" of, from God, ii. 198. die by a sudden tempest, iii. 181. Hypocrites desire the applause of the righteous seeing their deeds, but being ignorant of their motives, i. 198. having overcome even one vice, think themselves secure, i. 27.5. abuse the gifts of God to their own damnation, i. 469, wish not to be, but to be called holy, i. 470. ii. 174. 324. sell at a mean price an article of great worth, i. 473. blindness of, supposing themselves as pleasing to God as to men, ii. 32. 176. out- wardly abound, are void within, ii. 177. 411. do not 'call upon God,' unless placed in difficulty, ii. 329. have not, but feign, religion, ii. 411. shun to appear to men what they really are, ii. 474. iii. 179. dulness of, respecting heavenly things, burn-
ing anxiety for earthly, iii. 441. prefer the gain of temporal things to that of souls, iii. 442. neglect to punish their subjects, ib.
Hypocrites blinded by the darkness of their own error, i. 195. for transitory glory obtain everlasting torments, i. 474. punishment of, manifold by reason of themselves and those whom they have deceived, i. 487. en ac- count of good deeds done from wrong motives, and of their designs, i. 488. tormented by the good deeds of others, ii. 85. joy of, passes quickly, their punishment endures for ever, ii. 174. glory by which, are delighted, turned into the 'gall of asps,' ii. 180. the quicker, increase, the quicker they are snatched into everlasting punish- ments, ii. 188. neglecting days of forbearance, are hastened to the day of fury, ii. 198. not hearing God speaking in His precepts, beseeching Him at last will not be heard, ii. 327. even when terrified, ashamed to confess their sins, iii. 179. de- SLription of punishments with which, are at last visited, ib. God gives over, to a reprobate mind, iii. 447. scales of defences heavier on, iii. 605.
Hyssop, what it denotes, i. 356.
Ibices, what, and what they denote, iii. 388.
Ice, what to bring, from the womb of the Creator, iii. 341. 344.
I(//e words must be guarded against, i. 178. to speak words to the winds is to talk such, i. 410. minds, evil spirits pervert, i. 284. word, what an, i. 411. even Holy men are not excused for idle, and incautious speech, iii. 508.
Idleness, small gifts tempt to, i. 421.
Idol, what the, of jealou.sy, iii. 441. what denoted by Kaehel covering, by sitting, iii. 414.
If, as, sometimes put for likeness, some- times reality, li. 324. iii. 116.
Ignoble, fools and, to whom God will confess that He knows them not, ii. 481.
Ignorance, man's i. 509. darkness of, the nigbt of the soul, i. 46. even their ignorance is good for good men, ii. 136. the human mind labours under, of itself, i. 460. 523. iii.
INDEX.
805
320. 507. advantage and disad- vantage of, and knowledge of our good actions, i. 521. His, by what means he is an oiiender, the source of worse afflictions to the risjhteous. i. 539. in. 119. 'the sinner's,' of the burden of his sin which he bears, i. o6i. of God, punishment of, ii. 134. of the secret things of God useful to us, ii. 137. of the cause of scourges, punishment to the sinner, ii. 14.i. from darkness of the path there are sins of, as well as infirmity, ii. 144. one thing not to know tlie ways of God, and another to be un- willing to know them, ii. 204. iii. 120. not to know is, but to refuse to know, pride, iii. 120. the former de- serves the wrath of God, the latter prcvokes it, iii. 178. if any one may learn what he is here, yet hides from him what he may be hereafter, iii. 325-6. as every man is, of his begin- ning so is he also, of his end, iii. 326. Christ exempt from this law of, iii. 327.
IllKsiun, dreams from, i. 449.
Image of the Father, i. 291. men framed of God's special counsel in His, i. 549. Holy ir-en created in, of God disdain to follow the vulgar herd, iii. 403.
Imilate, we ought to, the Saints who have gone before, i. 350. the long- sufl'ering and pitifulness of God and thus follow His footsteps, ii. 251.
Imitating, the weak worse weakened by, the prosperous wicked, ii. 92. heretics, lesser and outer good in the Fathers, ii. 472.
Impatience almost always the friend of power, ii. 506. guaid against, in temptations, iii. 197. by, persons confess things unknown concerning themselves, ii.674.
Impertinent, it is the practice of the, in answering to oppose what is said aright, i. 575.
Impiety differs nothing from pride, iii, 518.
Imprecations, some, in Holy Writ figu- rative, i. 181.
Inactivity, sleep used for listlessness, i. 283.
Incarnate, our Lord, i. 39, 40. (v. Christ.)
Incarnation, doctrine of, intimated in Job's being called the greatest of all the men of the east, i. 46. a per- petual offering to the Father for man's purification, i. 50. a restraint to Satan's wickedness, i. 95. Satan
rebuked in the day of our Lord's, ib. the food for which the nations cried, i. 369. the eagles of contem- plation feed on, i. 529. advantages derived to us from the, of our Lord i.365. order of the, ot' Christ, ii. 309'. on the Lord being made Incarnate the discordant hearts of worldly men believe in agreement, ii. 308. won- ders of, ii. 384. the mode of the, of the Word, ii. 385. of the Word is the root of Holy Church, ii. 440. over- shadowing used for, of the Lord, iii. 557. (v. C/iriit.)
Incest, the Corinthian for the crime of, forcibly delivered for punish- ment to the veryper'JOD, to whom in sin he had voluntarily submitted, iii. 571.
Inconstanrtf, how great the, of the hu- man mind, and whence it arises, iii. 194. (v. Mind.)
Incorriiption, strength of man looks forward to, ii. 57. (v. Resurrec- tion.)
India, and dyed colours of, what de- note, ii. 374'.
Indications, tacit, i. 37.
Indulgence, not without sin, iii. 541.
Infants, condemned to eternal death unless washed by the laver of Bap- tism, i. 519. (v. Baptism. Original sin.)
Infernal, or place below, why called the land of darkness, i. 565. a lake, ib. a land of misery and darkness, i. 566. every one that neglects to be- wail his sin goes to, i. 565. fire hath vengeance but no light, i. 566. what to 'go down into, with the weapons of war,' i. 567. description of the torments of, i. 670. the reprobate in, shall have their own torments in- creased by the sight of friends in torment, i. 570. higher regions in, and lower regions apart, ii. 53. higher regions of, a place for the righteous to rest till the coming of Christ, ii. 54. 113. (v. Bosom.) how Christ may said to have bitten, by rising from death, ii. 65. the region of the sky called, ii. 116. what for persons to go down alive into, ii. 330. believed to have no bottom, iii. 184. Christ not only descended into the world for us but also into, iii. 317. the Lord walked about in, freeing those who were bound, iii. 318. the secrets of, not penetrated by us with anv sense of our understanding, iii. 318.
Infernal, or place below, the, torments are no transient infliction, or phan-
806
INDEX.
tasm of the imagination, i. 665. how great the agony of, i. 448. fire of, has a consuming property but no light, i. 566. those whom the fire of, torments without, an infliction of blindness darkens within, i. 667. ac- cording to the measure of guilt is likewise the recompense of ven- geance to the damned in, ib. iii. 645. punishments well ordered by justice, but not well ordered in the heart of those in, i. 568. the fire of, gives no light for comfort, but for greater torment, i. 570 it profits us not to foreknow the tor- ments of, if it is not our lot to escape them, i. 572. the reprobate do not believe the judgments of God in, to be eternal, iii. 644, 645. truth asserts the eternity ol the fire of, iii. 646. it pertains to the justice of the strict Judge that the wicked should never be free from eternal torments of, ib. (v. Hell.)
Infirmities, Saints can scarcely think their, allow of grace, i. 517. present, grievous to good men, i. 444. left in good men to hinder pride, i. 216.
Influences, God's, renew and change man, ii. 10.
Inheritance, according to the law of the Hebrews females obtained no, among males, iii. 697. the Father has to women also given the right of, among men, ib.
Iniquity, all, has its voice belonging to it in the secret judgments of God, i. 256. all, is ' vanity,' but not vice versa, i.594. ' vanity' leads the mind to, i. 595. what difl'erence exists be- tween, and sin, ii.35. where, teaches the mouth, ii. 64. what to drink, ii. 69. what to bring forth, ii. 85. whosoever imitates the sins of a wicked father also bears his, ii. 210. how the son in this life pays the, of his father's misdeeds, ib. what, is in the tahernacle of the body, ii. 237. compared to cold, ii. 275. which is the chiefest, ii. 565. what to fol- low, after misery, iii. 197. denoted by darkness, m. 323. when, is drawn with the cords of vanity, iii. 573. hurts him whom it pollutes by perversion, iii. 146.
Innoceticy of some men set forth by sheep, and crookedness of Gentiles coming to faith by camels, i. 42. man stript of, loses his true being, ii. 51. some as they grow to years go ofl from, ii. 637. what it is to depart from, ii. 321. not defended on the
score of time but on that of reason, iii. 135. denoted by a sheep, iii. 227. 681. 687. heretics coming to Holy Churcti must offer only one, i. e. such a mind of, and obedience as cannot be divided by schism, iii. 685.
Innocent often perish in this life, but are reserved to glory eternal, i. 267. pains of, are the desires of the righ- teous, i. 525. no one knows himself to be truly, i. 520. God laughs at the pains of, and delights in their distress, i. 625. how, kindled against the hypocrite, ii. 110. how, differs from the righteous, ib. woe of the afflicted soul of, passes on to joy, ii. 214. no one here, in the eyes of the strict Judge, ii. 294. accustomed to be accused by the proud, iii. 141. minds, ornament of obedience always connected with, iii. 685.
Insensibility unAnT chastisement a sign of pride, i. 87. what escapes us in our, often made known to us more exactly in tears, i. 443.
Inspiration, hearts even of the righ- teous darkened to the stcret, of God, iii. 393. God as it were lifts up His voice in a cloud, ib. (v. Script/ire.) justifies Job in speaking of himself, i, 16.
Instruments, stringed, so tuned, that two chords give the same note as when one only is struck, i. 37.
Ins/fits, when, deserve our thanks rather than our anger, iii. 391.
Intent, human praise may pervert our first good, i. 486.
Intention, inward, purged in good works, i. 58. the devil strives to pol- lute the good, of working, i. 60. a sinful, sometimes perfects a work begun with a good, i. 521. by eyes the energy of, set forth, i. 609. ii. 103. iii. 285. he bringeth things to a foolish end who does good things with no good, ii. 14. 84. denoted by the face, ii. 76. of human praise cor- rupts a good work, ii. 83. the doer of good work.s, who has his witness in heaven needs not fear the evil, of men upon earth, ii. 103. must not seek a witness to our good, from men, ii. 104. merits of an action enlightened by -the ray of good, iii. 286. the bases of each soul its, ib. of every Elect soul rests on the hope of eternity, iii. 287. preparation of a right, denoted by the horse, iii. 459. by bread uuder the ashes, iii. 519. the cleanliness of life without good, all vain, iii. 625. of human praise
INDEX.
807
blends itself with our, to please God, iii. 700.
Intentions, how God retain? our sins, and marks our very, ii. 39. good, must precede all good actions, i. 60, 61. wickedness of, will spoil the whole of a good action, i. 64.
Intercession washes out man's mis- deeds, I. 50. of Job, i. 20. 49. iii. 676.
Intercessors, the righteous do not go about to she»v themselves, on behalf of others, i. 608.
Interruption, Holy '\Yrit will resume a .vubjeet after, i. 301.
Intimations, God chiefly known by slight, i.292.
I nijuisitively , all heretics while they make it their niin to dive, into the secrets of God, by their hunger be- come barren, ii. 461.
Inventors of wrong doctrines called torrents, ii. 465.
Invisible things, superior to visible, ii. 206.
Iron denotes grief, ii. 191. and all necessity, ib. what, of the ax having slipped from the handle into the water denotes, ii. 553.
Isaac an example of wedded chastity, i. 25. means laughing, and why, i. 574. teaches us obedience, iii. 209. patience, iii. 210. mystery of the dimness of, when pronouncing a bless- ing on Jacob without knowing him, iii. 679. dimness of, typified the for- mer knowledge and subsequent igno- rance of the Israelites, ib. type of our Lord, iii. 688. Philistines like evil spirits fill up secretly the wells which, had dug, ii. 239. what, dig- ging wells represents, ib. iii. 466.
Ishhosheth, thoughts unwatched lead to fate of, i. 59. what the portress of, denotes, ib sudden death of, and why called sudden, ib. means rightly ' a man of confusion,' i. 60.
Islnnael, the son of Nethaniah, Satan entraps like, i. 62.
Isidore, S. younger brother of Leander, i. 1 . note a. succeeded him as Bishop of Seville, ib.
Israel, in not being able to receive the commandments in the Mount, gave a token of their subsequent weakness from careless living, i, 68. Gentile world denoted by, i. 107. shall be gathered into the bosom of the Faith at the end, i. 500. ii. 410. iii. 218. what meant by, sacrificing the abomi- nation of the Egyptians to the Lord, i. 614. banded against Benjamin to avenge the guilt of carnal sin is
once and again smitten in the con- flict, but on the third attack suc- ceeded, ii, 139. for a long time watered with the spirit of prophecy, lost those same gifts of prophecy, i. 529. de- spising the manna lusted after the flesh-pots of Egypt, ii. 479. secret love of gain is condescended to by their taking of the Egyptians gold and silver vessels, iii. 295. wrapped in carnal sacrifices as in swaddling clothes, iii. 296 blessings confirmed on, before and after their entrance into the promised land, iii. 307. for- merly liberated from making bricks, in preference to the truth return to the bricks, ib. by 'yoked oxen' we understand the people of, iii. 687. 6S9. Ivory, what, iii. 647. who called more ruddy than old, ib. what, steps de- note, iii. 695.
J.
Jacob, quietness and inward life of good men, as, i. 256. subdued his brother's indignation by humility, i. 230. why halted on one foot, i. 233. denotes spiritual men, i 256. unwillingly blessed by the command of God by his father, ii. 9. teaches us a life of labour by his own ex- ample, iii. 210. a type of Christ, iii. 414.
Jasper, the Loni made His bulwarks of Holy Church ol, ii. 354.
Jaw-bone, what, of an ass with which Samson slew his enemies denotes, ii. 96. what, of the Devil bored through, iii. 577. 581.
Jaws, what the, and teeth of the wicked, ii. 435, God's care makes a hole for escape in Satan's, iii. 577.
Jealous, how God is, ii. 496. how man is, ib.
Jealousy, why people destroyed by fire of, i. 102. notices God, ii. 496. idol of, iii. 441. (v. Zeal.)
Jechonias type of Christ, the corner stone, iii. 277.
Jeroboam made an altar to idols in Bethel, i. 408. hand of, stretched out against the man of God, dried up, ib. man of God sent to, i. 406.
Jerome, S. Donatus preceptor of, i. 11. note s.
Jerusalem explained by the Fathers, ' the vision of peace,' i. 4. 44. what,
808
INDEX.
denotes, iii. 689. what that our Lord sits on a she ass and guides it to, iii. G90.
Jesus, what the passing by of, denotes, and what His standing still, ii. 397. clothed with filthy garments and appeared in the likeness of flesh of sin, ii. 486. (v. Christ.)
Jcwis/t Church, Christ's heritage and fir^^t-born, i. 99.
Jewish people, the elder son of the Lord, i. 99. 101. perverted by the Pharisees. Uerodians, and Sadducecs, i. 103. boasted of their knowledge of the law, i. 167. the old enemy being armed seized, i. 315. instructed in the precepts of the law disdained the society of Gentiles, i. 372. food disdained by, given to the Gen- tiles, ib. food before disdained, the, will take with a hungry appetite, ib. how great the wickedness of the, i. 627. how God destroyed first the palaces then the bulwarks of, ii. 18. Christ called His servant, unwilling to obey, and he heard not, ii. 150. why the, called a servant, ii. 149. denoted by the name of fools because they followed the incredulousness of their lawgivers, ii, 161. 1.53. why, called larae, ii. 430. gainsay the preaching of the Gospel and faith to the Gentiles, iii. 263. hearts of, compared to frost and ice, iii. 341. denoted by raven, iii. 385. beholds the Gentiles converted to God and blushes at the folly of their unbelief, iii. 386. pride and hardness of, denoted by the rhinoceros or mono- ceros, iii. 448. and by locust, iii. 460. how, gave sudden leaps and fell immediately to the ground, ib. (v. Jews.)
Jevjs, the, instance of, i. 497. the 'foolish' may mean, i. 314. blindness of, i. 199. Uiiah, in well doing, a type of erring, i. 167. wrought God's purpose toward Christ, i. 336. de- ceived and staggered by our Lord's humanity, ii. 21. how our Lord re- ceived and lost, i. 109. Christ's eldest son, i. 99. converted by the Church at the end, i, 30. iii. 686. changed, i. 530. loathed Genliles, at last received by, i. 372. preachers of, called oxen, being pressed by the heavy yoke of the law, i. 44. who admitted the historical fact after the letter only represented by camels, i. 103. brethren, kinsfolk, and ac- quaintance of Christ, ii. 148. Priests of, who dwell in God's house counted Christ as a stranger, ii. 149. people
of, called the stone of darkness, ii. 349. and shadow of death, ib. why called inaccessible, ii. 352. called wild asses and dragons on the rocks, iii. 338. why the kingdom of, denoted by a bruised reed, iii. 5<50.
Jews meet with darkness in the day time, i. 337. believing Christ to be simply man were deprived of the knowledge of His divinity, i. 108. ii. 21. crushed in Christ Who is the gate, i. 314. how, unwillingly caused the faithful to be united to Christ their Head through His death, i. 336. in thrusting off the Apostles deprived themselves of the light of truth, i. 497, 498. iii. 380. lost the gift of prophecy of which they made a bad use, i. 529. despised for their unbelief, ii. 17. Christ was taken by the, as a wayfaring man, ii. 149. Christ despised by His own ser- vant, ib. resting from miracles re- fused to yield their faith to Christ, ii. 152. Doctors of the law though coun.'^ellors of the Redeemer yet persecuted Him, ii. 152. eager cruelty of, for the death of Christ, iii. 238. snuifed up the wind as dragons because being puffed up by the spirit of priJe swollen with malicious haughtiness, iii. 338. our Lord appeared despicable to, because He laboured, i. e. His hu- manity, iii. 603. what artifices, em- ployed to kill our Lord, iii. 238. persecuted Christ on account of His miracles, iii. 239. on account of Christ's humility, hardened with pride in their unbelief, iii. 603. pride of, chose rather to spurn the mystery of the Incarnation than to follow it, ii. 22. held the law in their mouth but persecuted its Author, ii. 353. turned back to earth and clave not to God's will, iii. 30". after so many miracles performed for their benefit, procured His death, ib.
Jews, perfidious and reprobate conduct of, i, 630. on the Gentiles the Lord founded His Church without merits on their part through the unbelief of, ii. 300. iii. 123. spoiled of the sacred oracles, ii. 333. gold in which, glit- tered dimmed through the darkness of unbelief, ii, 355. refused to receive the words of life and thrust from them the preachers of it, ii. 356. Gentiles through faith substituted for the unbelieving, ii. 486. iii. 340. 342. 300. why no one should discuss sundry counsels of God toward, iii. 123. 202. the Apostles and believing.
INDEX.
809
feared because of the rejection of, iii. 254. observing the letter of the law refused to clmg to God by the understanding of love, iii. 307. lost the understanding of the law because they refused to believe the truth, ib. reprobate, pride of, in boasting of their observance of the law, iii. 308. boasting of their pedigree became stones through hardness of heart, iii. 342.
Jews, Synagogue of, the house of, struck at the four corners and overturned, i. 104. 49S. shivered themselves to pieces by sword of their opposition, i. 497. our Lord rent His mantle, i. e. the synagogue, in that some of, He withdrew from unbelief, while some He left therein, i. 106. God chose out of, a few abject and humble men, but shook off the wicked, iii. 306. light of preaching parted with by, transferred to the Gentiles, i. 498. sun hidden and stars sealed up from, who rejected truth, i. 499. how the Church in her youth understood more than -the ancients amongst, ii. 17. Christ counted for a stranger by the Priests and Levites, ii. 148. Christ rendered as it were an alien in His own house, the, ii. 149. wife of the Lord, i.e. the synagogue, shuddered at His breath, ii. 105. called a stone of darkness and the shadow of death, ii. 349. when the Church deserted, it was devoted to the assembling together of Gentiles, ii. 357. how shaken by Christ, iii. 306. like an ostrich having the wings of the law yet creeps along the earth without rising, iii. 453. deserts the eggs, i. e. Apostles, raised to life by the grace of Christ, iii. 454. the cruelty of, against its own chUdren, ib. believed that they were becoming more religious by the deaths of the faithful, iii. 455. first opposed its Creator secretly by dreading then openly by withstanding, ib. how scorned the horse and his rider also, ib.
Jews in the end of the world received into the bosom of Holy Church, i. 182. when converted reverence the Lord by coming with gifts, iii. 685. Christ in the end of the world will return to the remnant of the, whom He has forsaken, i. 109. 182. iii. 678. shall one day cease from their mock- ing and abuse of Christ, i. 340. must be gathered to Christ in the end, i. 500. ii. 486. iii. 218. 305. 678.
Satan at Christ's right hand is per- verting the, ii. 486. future conversion of, a brand plucked out of the fire, ib. God melted the hearts of some of, by breathing on them the love of Himself, iii. 240. conversion of, in the end of the world previously an- nounced, iii. 678. how great the consolation to Christ and the Church will arise from the conversion of, iii. 680. 685. what offerings the, ought to make to Christ on their conversion, iii. 681. Jews in carnal sacrifices refuse spi- ritual knowledge, i. 167. were un- willing to exercise faith in the coming of Christ, i. 182. but few of, were converted by Christ, ii. 149. Apostles in their preaching thrust off by, i. 497. ii. 352. how the hearts of the chief of, were changed, ii. 21. made subject to the Gentiles because they would not be subject to the Creator, i. 498. fall of, so much the greater in proportion to their former excellencies, i. 353. fire of God burning up sheep and servants of Job typifies the envy of Jewish priests against Chri.st, i. 102. God gave to the, ' His labour as a shield of heart,' and thus proved them obsti- nately proud, iii. 603. through their unbelief compared to stones, iii. 342. hearts of, hardened against God with ice of envy, iii. 240. as from the womb of Divine mercy ejected through ob- duracy, iii. 340. mischievous effects of the obduracy and blindness of, i. 199. ii. 21. 486. iii. 36). Jews, destroyed by the Roman general Titus because they rejected the Apostles, i. 498. Jews shewed themselves foolish, and thus cursed by heretics for their un- belief, i. 314. all the children of, un- believers, ib. foretold that Christ would come, hut derided Him when present, ii. 16. 21. 148. 153. iii. 679. Jews, blindness of, concerning Christ while sutl'ering persecution and per- forming miracles, ii. 21. the hearts of, called the den of the beast, i. e. the Devil, iii. 237- blinded by boast- ing of their own knowledge, iii. 308. lost unwittingly the understanding of the truth, iii. 455. gloried in their blind delusion, i. 498. blinded be- cause they refused to believe the truth, iii. 308. and because they confined themselves to the letter of the law, iii. 362. Jezebel persisted in the perverse
VOL. III.
3g
810
INDEX.
doings of Antichrist, iii. 311. some of Thyatini followed the wicked life of, ib.
Job, Book of, none had treated of the, before S. Greg., i. 5. S. Greg., Morals of, begun in Constantinople, A.D. 583, i. 5, note h. completed in the first year of his Pontificate, A.D. 590, ib. compared to a deep well, i. 5. the Holy Spirit the Author of, i. 15. has the testimony of Scripture for its authority, i. 18.
Job turns all the engines of temptation to the augmentation of his virtues, i. 23. received his losses as foes in front, ib. the words of his comforters like enemies in his flank, ib. by silence marks his unconcern for the loss of his substance, ib. bewails the loss of his children with composure, ib. endures personal affliction with fortitude, ib. instructeth his wife with wisdom, ib. God pledged Him- self for, i. 20.
Job, a question who wrote the Boot of, i. 14. why an idle question, i. 15. is the author of his own acts by in- spiration, i. 16. a Gentile, who with- out the Law lived as by the Law, i. 17. authority of Book of, rests on testimony of Holy Scripture, i. 18. why it is fit that his life, though a Geutile, is recommended to our re- verence, ib. his merits augmented by temptations, ib. why he may not be lawfully called a defaulter in his speech, i. 20. recalled his good deeds not for pride, but to resist despair, i. 21. not stricken for past evil, but to manifest God's glory, i. 25. an example of patience, ib. a type of our Redeemer in word and deed, i. 26. and of His Body the Church, i. 27. his recompense after his losses a type of the Church's recompense in taking in the Jews at the end, i. 30. and of the blessedness of Saints at the Resurrection, ib. not only good, but far removed from evil, i. .^4. why his spiritual stature is described first, ib. holiness of his mind shewn by the holiness of his practice in many particulars, ib. 35 — 38. shewed he lived in hope of the Resurrection by sacrificing on the eighth day, i. 37. a type of our Lord in fearing God and eschewing evil, i. 40. in offering sacrifice for his sons after their feasting, a type of our Lord cleansing the hearts of His disciples from inward pride after their preaching, i. 48. 49. in offering
continually, a type of our Lord's In» tercession, i. 50. in fearing God and eschewing evil, because their good deeds spring at first from fear, at last from charity, i. 52. in having seven sons and three daughters, of the ten virtues which spring up in them by the Holy Spirit, i. 52. 53. in his sub- stance of sheep, of their innocent thoughts ; in that of camels of their putting down all that is crooked in them under a knowledge of the Trinity, or when they put down all high notions in humility or bend their thoughts to sympathy with a brother's weakness, or when they act as good stewards of earthly things, ib. in possessing oxen of the hardness of their minds, being ploughed up by the several virtues — in possessing asses of their restraining wanton in- clinations, or to those amongst them who not understanding deep things, constrain themselves the more humbly to outward works of duty, i. 54. in the great household of, their restrain- ing thnir host of thoughts under the authority of a discerning reason, i. 55. in being the greatest man of the east of those who aim to excel not amongst those, who seek low and fleeting things, but amongst the choirs of Angels, i. 56. in sending to sanctify his sons after their feastings, a type of their purifying all they do by reexamination, i. 58. in rising up early in the morning to offer burnt offerings for them all, a type of their lighting up the soul with compunc- tion to consume the defilements of their thoughts on the altar of love, ib. and 59. his trial is related to have begun by day, because it was carried on to victory, i. 69. urged by Satan to blasphemy and impatience by the kind and order of his tempt- ations, i. 83 — 86. did not give way either to insensibility or faint-heart- edness in adversity, i. 87. honoured God the more, in that he shewed signs of his sorrow, i. 88. preserves patience under the loss of goods from consideration of what he was before he had them, andof the justice of the Creator, i. 89. a type of Christ in being unlike other men, as Christ though man is unlike others in being both God and Man, i. 96. in being called a servant, a type of His taking the form of a servant, i. 97. in his character, of His perfect character, ib. in being hedged about by God in his person, in that Satan
INDEX.
811
could not find an entrance to His conscience to tempt Him, i. 98. in his substance, in that he dares not attack His Elect, ib. in being blessed in his work and increased in substance, in that men came to the knowledge of Him by the preaching of the Apo- stles, ib. rising of, Christ's judg- ing, i. 105. worshipping is Chiist pouring humility into the heart of believers, i. 108. coming naked from the womb, is Christ coming from the Synagogue and disclosing Himself to the Gentiles; so returning is Christ in the end revealed to His Synagogue as God, i. 108, 109.
Job's rising is morally the mind after the assaults oftemptation setting itself more resolutely to the conflict, i. 123. rending his mantle is discernment, reviewing past deeds, ib. shaving his bead is cutting off all superfluous thoughts, i. 124. falling on ground is putting down presumptuous thoughts, ib.his resignation under loss is the mind flying to the hope of mercy, when in temptation it feels stript of all virtue, i. 126. his not sinning in his trial is the mind not breaking out into law- less words in time of grief, ib. bis strokes heavy both in quality and quantity, i. 134. the slight regard with which he treated his flock when stricken may teach us the manner he treated it when in safety, i. 135. soothed the de- pression of his mind in affliction from remembrance of his gifts, i. 141. " opening his mouth," i. 183. bears the likeness of Christ in His Passion, 1. 147. God's final sentence proves that he did not blaspheme, ii. 142.
Job inspired might speak of himself as of another, i. 16. the praise of him- self not uncalled for, i. 21 . his friends not wicked, i. 23. strictness of, i. 36. feared sins of thought in his chil- dren, i. 38. how his seven sons typify the twelve Apostles, i. 40. how his three daugliters typify several orders of Christians, i. 41, feasting of his sons the Apostles' preaching, i. 46. his sons and daughters repre- sent divers virtues, i. 53. why his person was spared at first, i. 81. seemed to sufier directly from God, i. 84. Satan's last resources are the friends of, i. 142. they sinned by doing a good work ill, i. 145. Satan forced to spare Christ's Elect, as life of, i. 152. Christ clears away sin by flesh, as with potsherd
of, i. 153. his sores like involuntary ill thoughts from Satan, i. 168. the Elect treat ill suggestions as he treated his wife i. 173. disguised temptations come like his friends, i. 174. his curse, and wish, if literal, were impious or unmeaning, i. 179. ' opening his mouth,' i. 183. his friends erred in judging him, and not themselves, i. 258. his friends, though in the wrong, utter much truth, i. 261. his zeal in well-doing, i. 264. why called ant-lion, i. 272. his friends spoke truth, but not of his case, i. 313. his longing for the Saviour, i. 373. not self-trusting, i. 383. fearing God while prosperous, he feared not at the rod, i. 4ti3. not se!f-trustirg, though he valued not vain wisdom, i. 409. longs to have his sin clean taken away, i. 4'61. charged with much talking, i. 463. the death he longed for, that of the Redeemer, i. 525. grieves that his days pass away before his time, i. 527. with how many good works, he still feared, i. 533. his wish before explained, i. 563. his words too true to suit with Zophar's vanity, i. 576. Zophar pretends a kind wish that he were instructed, i. 578. his friends proud of common attainments, i.612. represents our Lord and His Body, ii. 2. he judges rightly, ib. shewn how great contempt of earthly things he had, ib. reproves his friends as speaking falsely for God, ii, 24. speaks mysteries, ii.28, reproves his friends as speaking falsely for God, ii, 24. complains that they will not learn from his life, ii. 30. humble in calling himself great, when God said more, ii. 32. righteous, through grace, in all that man could see, ii. 33. is asked by God whether he has done things man is unable to do, iii. 361, prays for safety in hell, and release at last, ii, 54. seems to doubt that he may confirm the Resurrection, ii. 66. his wish for his friends to be like him, a kind one, ii. 89. his wish to know why God thus dealt with him, ii. 104. not sinning wickedly, a type of Him who sinned not, ii. 106. his longings, ii. 116. held his soul for all, ii, 117. his fears of judgment, ib. vexed with hear- ing wrong and speaking in vain, ii, 135. calls not God unjust, but himself innocent, ii, 140. tells of our Lord's first and second Advent, ii. 315, 316, he declares his faith in God, ii. 318. his honest firmness, ii.
3 G 2
812
INDEX.
321. his serious fear of God, his free- dom from low thoughts, ii. 450. an example to rulers in strictness and kindness, ii. 456. he speaks most of thosf who fail in the Church, ii.492. his fall but in seeming. Death ap- pointed him, ii. 500. guarded the eye to keep the soul from lust, ii. 516. desires to see his faults through Christ's appearing, ii. 525. stifled sin in thought. His hands pure, ii. 527. kept from impure thought before the precept, ii. 530. not only chaste but humble toward the meanest, ii. 532. ate with the poor. His piety, God's gift cheri.shed, ii. 537. ever in fear of God as of mighty waves, ii. 543. storm of Judgment how fearful if so feared by Job, ii. 544. put no trust in any fleeting possession, ii. 548. worshipped not the lights of this life, ii. 550. worshipped not the 'sun' of his own bright virtues, ii. 556. did not even rejoice in thought of men's praise, ii. 662. without Gospel in- struction kept from euising, ii. 568. confessed faults even before adver- saries, ii. 574. His humility in con- fessing equals his very virtues, ii. 575. The Helper with God, whom Job seeks, is our Lord, i. 581. Job seeks his ' Book' in the person of the Elect, ii. 585. his offering, ii. 590. his curse on himself if he had done thus and thus, ii. 595.
Job, right in saying that he was scourged without fault, iii. 26. Eliu feignedly asks Job to answer him, iii. 78. he questions if Job can un- derstand him, iii 89. Eliu shews his proud meaning by disdaining Job, iii. 135. erred not from humility in keeping to truth, and Eliu cruelly wishes him further trial, iii. 1?6. 137. his confidence in his cause not too great, iii. 142. charged with much speaking, iii. 162. Eliu thinks him a low minded hearer, iii. 244. too great to be humbled by a hu- man example, iii; 261.
Job called to be merciful against the lust of pride, iii. £69. warned not to attribute the restraint of sin to him- self, iii. 301.
Job, humbled by God's power in bowing down the proud, iii. 426. humbled at sight of the work of grace, iii. 494. finds in himself two offtnces, iii.509. taught that his strength is not his own, and told of Satan's power, iii. .520. thinks himself unwise on hear- ing God's wisdom, iii. 663. humbly desires further instruction, iii. 665,
to condemn Job is to question God's knowledge, iii. 668. Job's friends dealt with in mercy, though reproved, iii. 669. the sentence, " Ye have not spoken before Me the thing which is right" repeated, Job's prayer accepted, iii. 675. his charity, his losi^es doubly repaired, presents of Job's brethren, iii. 676, 677. his ' brethren,' the Jews at last con- verted, iii. 679. Job ' full of days' well spent, and so abiding, iii. 697.
Jt.b, interpreted grie\ing, i. 27. 39. 96. ii. 278, iii. 3. prophesied our Lord's Passion not only by his lips but also by suft'ering, i. 26, 27. 39. 51. S12. li. 278. iii. 3, 4. 143. prefigures the Elect who hasten grieving from things present to things eternal, i. 50. ii. 23. 63. iii. 4. a type of Christ, i. 96. 09. ii. 148. 580. iii. 3. 670. typifies Christ in rending his mantle, i. 105. shaving his head and falling upon the ground prefigured Christ in forsaking Israel for the Gentiles, i. 106. life of all the Elect set forth by, of whom he is a member, i. 384. 414, ii. 87. 148. by his own sufferings sets forth the sufterings of Christ and Holy Church, ii. 119. 287. iii. 425. what the flocks and herds of, multiplied denote, iii. 687. denotes the life of the married in Holy Church, i. 41.
Job, blessed, a Gentile by his own life confounds the life of Christians who even under vows neglect to observe precepts of God, i. 17. the many virtues of, enumerated, i, 19. order of his temptations, i. 21. 85. various assaults on, without and within, i. 22. way of meeting them, i. 23. but in all the mind of, continued un- daunted, the city unshaken, ib. life of, the more praiseworthy because he was good among bad men, i. 32. ii. 609. a numerous ofispring does not incline the heart of, to avarice, i. 34. virtues of, as an athlete about to combat the devil, ib. the athlete . before the combat, ib. values wealth but little, i. 35. had immense sub- stance but took no delight in it, ib. perseverance of, in holy work, i. 38. why bears with composure so many strokes, i. 133. in Satan's hand, still in the hand of God, ib. powerful in thespirit of prophecy, ii.22. humility of, ib. iii. 143. watchful for the sal- vation of his domestics, ii. 414, 415. kept in by manly vigour not only lust- ful indulgence of the flesh but of the
INDEX.
813
' heart also, ii. 517. 530. enume- rates all the many virtues united together in himself, ii. 647. how God lowers the virtues of, by gently chiding him, iii. 504. humbled as not standing alone in his virtues, ib. good in others shewn to keep him humble, iii. 505. Job, justice of God in reproving, though to him unknown recalls him to the secret judgments, iii. 512. progress of, through scourging, in the knowledge of himself and of God, iii. 665, 666. Jub type of the Elect, and why an inhabitant ci the land of Uz, i. 39. 50,51. the sons of, though rich yet an un(li\ided affection tilled the hearts of all, i. 36. the sons of, perfect in word and deed, i. 38. the solicitude of, lest his sons should have offended God, and his anxiety that their liearls should be purified, i. 39. excellences of, multiplied by tempt- ations of Satan, i. 130. iii. 200. the lofty height of the morals of, i. 264. by superintending temporal things he preached eternal truths, i. 265. why himself the relator of his own good- ness, i. 2 1 . ii. 425, 426. 546. the four stagesof the virtues of, i. 266. in how many virtues, was powerful, i. 533. why said that all of his shall descend into the ' lowest hell,' ii. 116. awe with which, inspired his hearers, ii. 447. the great governing authority of, ii. 532. devotedly assidious in seeking after evangelical perfection endured with patience the loss of his substance, i. 35. offering a sacrifice on the eighth day celebrated the mystery of the Resurrection, i. 37. known to God alone and to his own conscience, i. 131. deprived of his outward substance was full of God within, i. 141. the good works of, enumerated, i. 533. an epitome of the virtues of, iii. 1. 261. the faith of, in the Incarnate Redeemer, ii. 152. Job, the hospitality, lovingkindness, and mildness of, towards the poor, i. 19. the liberalily of, towards God and his neighbour, i 35. in the love of God and his neighbour, stood immov- able, i. 88. knew what he owed to God. what to his neighbour, i. 142. loved his very enemies, i. 533. kind and merciful towards all, ib. why said be was the father of the poor, ii. 430. not the patron of the poor, ii. 431. had many poor in his society, ii. 5J7.
received the gift of commiseration at the hands of God even ' from his mother's womb,' ii. 537. acknowledges his existence and his pious dispo- sition to be derived from God, ib. in praying for himself was heard the more quickly the more he interceded for his enemies, iii. 676. Job stricken learnt to render thanks to God, i. 19. the previous character of, ib. in his expressions of grief, sinned not as readers of little experience may suspect, i. 20. ii. 142. iii. 197. 668. in what various ways, wonder- fully maintained patience and for- titude in the conflict with his enemies, i. 23. when stricken observed the rule of true philosophy by avoiding apathy as well as excess of grief, i. 87. made an example of pa- tience to all men, i. 131. iii. 2. in the body of, there was no part void of pain that in his soul there might be no part void of glory, i. 134. proves how greatly he mortified his Sesh generally by scraping the hu- mour with a potsherd, i. 135. how, presents the shield of patience and meets the darts of temptations coming in on every hand, i. 142. did not utter a curse in the spirit of impa- tience, i, 184. views both what hath been and what shall be, and pants after the bliss of eternity, i. 231. proved by scourges and by re- proaches, i 364. we must weigh the sentence of God to have a true view of, whose words seem to transgress the limits of patience, ib. iii. 142. how, blesses his Smiter in the midst of strokes, and calls Him the Holy One, i. 377. words of, pregnant with mysti- cal meaning, i.S/l. oppressed by an- noyances in the flesh and perplexities in mind, with groans interrogates mercy of God, i. 401. patience of, must be preached for edification, ii. 157. did not consider that his merits were being increased but that his vices weie being cut away, iii. 504. through suffering made much progress in the knowledge of himself and of God, iii. 665. Job, why rent his mantle, and shaved his head and fell down upon the ground i. 88. amid the blows erred not in his speech, i. 77. 139. neither by speech nor by silet.ce otl'ended God, i. 141. iii. 142. why worshipped God in the midst of his gioans, i. H8. why scraped the humour with a potsherd, i. 135. why set his body on a dung-
814
INDEX.
bill, ib. careful not to sin in tbought, word, or deed, i. 255. greatness of, whom even his reviling friends were forced to praise, i. 2G4. ascribes all his powers to God and not to himself, i. 383. longing for eternity excludes hope in time, i. 452. abandons the good things of this life, and is more ■vigorous in securing those that en- dure, i. 453. not stricken, that the stroke might blot out sin in him, but to add to his merit, i.519. iii. 1, 2. 51 1. suffered, in one sense, 'without cause,' ib.
Job stricken with so many woes re- calls not to mind his good deeds to lift him up in self-applause, i. 21 . enhances his own good works through humility, ii. 67. humility of, towards his persecutors, i. 414. the great humility of, i. 19. ii. 532. 538. what the potsherd used by, represents, i. 136. the gift of prophecy did not elate, ii. 22. the humility of, even when praising himself, ii. 32. 250. attributes iniquity to himself but his purification to God, ii. 33. 106. bears witness that God had afflicted him ' without cause,' ii. 141. made more humble by his stripes fears only that he has displeased God, ii. 200. neither elated with his substance nor anxious when it wai taken from him, ii. 216. 499. 505. in a wonderful way appears in power superior to princes, in contest on a level with his servants, ii. 532. shews that he had obtained the gift of pitifulness from Him from Whom he obtained that he should be, ii. 537. such was the practice of humility in, that few indeed have ever attained to the like example, ii. 559. never attri- butes his good practices to himself but to his Creator alone, ii. 565. the humility of, confessing his offences even before adversaries, ii. 574. more grand in his confession of sins than in his practice of virtues, ii. 575. in the disclosure of his virtues moved neither by pride nor impatience, ii. 579, 580. the greatest of men because inferior to God alone, iii. 261. preferred above all men in his doings before, on the reproof of the Lord humbly confesses two oflences, iii. 509. why said he had spoken fool- ishly, iii. 663. thinks himself unwise on hearing God's wisdom, ib. be- lieved he was scourged for a fault and not as a favour, iii. 667.
Job not strong of a diseased sense is
strong of a state of saving health, i. 382. the fortitude of, like fragrant unguents or aromatic scents, aroused ' by loss of his family and substance j for all to know, i. 18. iii. 1. against j the many machinations of the Devil, | constancy stood unconquered, iii. 2, j rent with torments without, and ] temptations within, i. 520. the for- j titude of, like that of a mighty j wrestler who gains repeated victories | over every successive opponent, i. , 675. how great contempt of earthly things was lodged in the breast of, • ii. 2. in the midst of hurts in sub- stance is not hurt in his mind towards God, ii. 214. dreaded greatly the severity of God, i. 519.
Job speaks emphatically of his works of mercy, ii. 420. 429. true spirit of liberality in his oiferings to the poor, ii. 429. refused not to the truly hum- ble poor whatever he was minded to receive, ii. 536. the liberality of, to be measured not only by the gift, but likewise by the speediness of it, ib.
Job, the curses of, cannot be understood literally without absurdity, i. 178. if taken literally, impious or unmean- ing, i. 179- some curses of David and Jeremiah not literal but fignrative, i. 181. cursed not from passion, i. 183. the cursing of, comes not of the malice of one guilty of sin, but of the integrity of a judge, i. 186. already beholding the day of eternity, cursed the day of his mortal being, ib.
Job, friends of, sat down with him seven days and seven nights, whether continuously or not we cannot tell, i.
144. Satan's last resource though good men, i. 142. make themselves like him in sympathy, i. 143. even too much grieved for him, i. 144. sinned by doing a good woik ill, i.
145. came with a pious intention to comfort him, but by hasty speech they lost that good which it cost them so much labour to purchase, ib. came to pity and comfort him, but set them.<!elves to judge and upbraid him, i.258.464.ii.67. 134. should have fol- lowed up their good intentions with guarded speech, i. 259. with what reason God reproves and S. Paul commends the sentiments of, i. 261. ii. 67. the sayings of, for the most part right and very forcible, but against Job without power, i. 261. 313. 576. ii. 121. 134. 173. iii. 89. 144. 162. 184. 197. Eliphaz doubles the cruelty of his
INDEX.
815
reproaches, i. 270. to all the torturing speech of, Job answered rightly, i. 365. ignorant of the constancy of his mind, were covered with shame, i. 403. cruel words of Baldad against Job, ii. 134. ought not to have per- secuted Job with words of upbraid- ing, but turned back into their deepest interior and bewailed their own case, ii. 137. the error of, who thought every individual the more despised by God in proportion to his scourges, ii. 139. 172. 199. 217. what is meant by the Divine Voice directing, to oiFer a sevenfold sacri- fice of rams and bulls, iii. 6. 674. reproved for saying right things arrogantly, iii. 268. the judgment of God concerning Job and, iii. 667. why condemned, and Job absolved, ib. in justice God both reproves, and graciously converts them by His mercy, iii. 669. what the seven sa- crifices commanded to be offered by, denote, iii. 674. order of the pardon granted by God to, iii. 675. Job, conflict in, between God and the devil, i. 22. 77. order of the tempt- ations of, observed by Satan, i. 23. 85. 137. 184. the Lord allows the enemy some things for temptation and withholds others, i. 80. he en- deavours to crush the bold heart of, at the same moment both by despair in God and strokes from man, i. 84. he urges, to hate God by redoubling his blows, ib. scourges of, sudden and multiplied, i. 85. why he de- stroyed the sons of, feasting in their elder brother's house, i. 86. struck the proud enemy with the darts of hu- mility, and by patience laid low the cruel one, i. 90. 91. inflicted much sorer wounds than he underwent, i. 91. by his affliction lost the things of earth, and by bearing it with humility multiplied his heavenly blessings, ib. malice of devil against, i. 130. though given into satan's hand is still in the safeguard of his own Helper, i. 133. why satan commanded to save life of, i. 134. wonderful arts he had recourse to in order to overthrow the integrity of, i. 137, 138. &c. he flung a javelin at, from the mouth of his wife, i. 139. the ' counsel' of evil spirits in afflicting, i. 547. had been smitten by satan, yet ascribed not his being smitten to satan, ii. 155. he summoned the friends of, each from his own place against him,
iii. 2. as many wounds as the devil inflicted on, so many triumphs he furnished to the holy man, ib. how wonderfully the sword of Behemoth was used against, and then turned back oil himself, iii. 6.02.
Tofj, wife of, satan brings baneful counsels from within to bear upon, him through, i. 22. he tries in vain to ascend in Job's heart as by steps of a ladder, i. 137. tongue of, sought to smite him with, i. 139. pressed hard upon him, i. 155. a type of the carnal in Holy Church, "i. 27. 155. 313. iii. 4. Job minded that woman was set under not over man, i. 137. a figure of evil prompters influenced by pride, i. 157. ill advising, is the carnal thought goading the mind, i. 172. iii. 4. represents life of all the carnal abettors of the Tempter, i. 313.
Job, friends of, urge him to despair, i. 21. erred more from ignorance than from wickedness, i. 23. 25. a type of heretics, i. 27. 160. 465. ii. 24. 63. iii. 4. 669. interpretation of the names of, i. 27. iii. 4, 5. tempt the holy man, i. 142. intention of, right but clouded by indiscretion, i. 143. endeavoured to stay the grief of Job by first grieving with him, ib. in administering consolation gave themselves up to grief more than was needed, i. 144. in their long silence deserved praise but in their speaking were condemned, ib. i. 146. meanings of the habitations of, agree with the practices of heretics, i. 161. what the sitting of, on the earth seven days and seven nights with him denotes, i. 3 63. what to sit on the earth with Job, ib. by the things well done by, are represented to us those done amiss by heretics, i. 167. leap forth against him and transgress, i. 259. proclaim his many virtues, i. 264. Job answers three things to, i. 404. three cases of the ruin of heretics set forth by, iii. 5.
Job afflicted by God sinned not by his lips or in his heart, i. 91. how God afflicted, ' without cause' and yet with cause, i. 131, 132. 519. ii. 106. 140. 250. iii. 1. 85. 184. 511. how, distinguished above all men by God, is brought to the dung- hill, and John beheaded as the prize of dancing, i. 136. when touched with scourges gave thanks, i. 364. considered himself stricken of God as an enemy, ii. 147. God questioned,
816
INDEX.
by the severity of the rod, iii. 270. questions the justice of God's se- verity, ii. 140. why God expresses that He had afflicted, without cause, ib. feared that he had displeased God, ii. 200. why it was permitted that, should be aiHicted, ii. 242. did not disagree with God through any sin, iii. ,51*2. why reproved by the words of the Lord, ib.
Job, what, typified by receiving double, i. 30. iii. tl91, &c. honourably pre- served inward innocency under the rod, i. 131. the conclusion of suffer- ings of, iii.2C0. having been praised by the voice of God, he afterwards increased by the blow, ib. how God answered, in the whirlwind, iii. 267. kind and gentle reproof of, by his Creator, iii. .504. justly reproved that he might be brought under the secret judgments of God, iii. 512. whether he sinned after his scourges, iii. Q6G. after his scourges shews forth Christ at the end of the world, iii. 680. why the Lord doubled not children of, as He did the rest of his substance, iii. 687- what designated by animals restored to, after his scourges, iii. 687, &c. meaning of their number, ib. iii. 690. 692, 693. what his daughters' names denote, iii. 693. how restored to his former state and increased in his substance a type of Holy Church, iii. 698.
Job, who the author of the Book of, i. 14. thesame, who bore the conflict, did also relate the circumstances of his victory when achieved, i. 15. mysterious mantier of writing by parable, ii. 317. Book of, originally written in Hebrew and Arabic, ii. 495. a quotation of passages in, and Isaiah relating to the virtues of active life, iii. 500, &c.
Jobab, supposed by some to be Job, i. 14. wrongly placed by some before the times of Moses, i. 14.
John BajJtid, S. why suffered such and so many indignities, i. 136. commendation of, and why, ib. be- heading of, ii. 109. how for the truth of Christ, was cut off, iii. 312. why said to have eaten locusts and wild honey, iii, 460. was the reed shaken with the wind, and why, iii. 560. a star sealed up till the end, i.600.
John Evangelist, S., the ancients under- stood that the young man who fled naked when Christ was taken was,
ii. 153. why designated by an eagle, iii. 495. through the impulse of the Spirit bears witness of himself, i. 15.
Jonah in vain reluctant when God sent him to preach repentance to the Kinevites, i. 335. device of, turned contrary, ib. wonderful providence of God to, i. 336.
Jonathan, why, deserved the sentence of death, iii. 405.
Jordan, what signified by, iii. 565. .567.
Joseph, an example of repaying evil with good, i. 25. his ' coat reaching to the ancles,' ' righteousness to thw end,' i. 65. what represented by the Patriarch, leaving his cloak and fleeing, i. 108. history of, i. 334. brethren of, brought about what they resisted, ib. those who resist the counsel of God unwittingly help on the same, ib. an example of con- tinence and chastity, iii. 210. 391. how crushed the power of imminent sin, iii. 391.
Joshua an example of fortitcde in difficulties, i. 25. teaches us con- stancy, iii. 210.
Journey, what represented by Jacob sleeping on his, i. 283. meaning of ' to sleep on a,' ib. (v. Paths.}
Jovinian despised the pureness of vir- ginity, ii. 418.
Joi/ used by Satan to spoil fravity, i. 61. true, of the servants of God, and the mad, of the wicked, i. 332. great, of Saints in heaven, i. 489. of being buried in divine contemplation, i. 248. comes of trusting God on\y, i. 574. great, often granted after dark temptations, i. €04. future, present suffering increases, i, 606. true, of the soul is the Creator, ii. 63. the righteous entertain no, when they see the wicked erring, ii. 235.
Joy, how we cause a kind of, to God by our pain, i. 526. of the wicked quickly brought to an end, ii. 122. of the wicked is over them, but, of the righteous forced to bow beneath them, ii. 123. hypocrite's, is in things tliat abide not, ii. 174'. of this life, which the wicked account great good, the righteous look down upon as dung, ii. 175. of this life holy men estimate as the ills of woe, ii. 284. the mind assailed by tempt- ation throi'gh the loathing of grief rejects all, iii. 45. a certain com- punction which causes tears of, iii.
INDEX.
817
66. unspeakable, ib. before inward, disclosed to the mind, all rust of sins must be burnt away by the fire of tribulation, ib. fatal, of the froward mind, ii. 273.
Jubilee, year of, denotes a full rest, i. 40. why the year of, observed, iii. 672. what year of, signifies, ib.
Judcea rent, i. 106. ' mountains' re- moved from, and her pillars shaken, i. 498. how God hath given, to Christ and taken it from Him, i. 109. knew not the Redeemer when He came, i. 199. saw not the light of Christ's coming nor the begin- nings of Holy Church, ib. signified by the south, iii. 253. entangled in the net of its own error looking for Antichrist instead of Christ, iii. 458. now left desolate shall be gathered into the bosom of the faith in the end, i. 500. our Lord came to, in the end of the world, iii. 305. (v. Jews.)
Judas, night the appropriate time of his betrayal, i. 6S. the damnable penitence of the reprobate, ii. 9. repented of his sin in a more heinous way than he had committed sin, ib. a comparison between, and the thief, the latter God mercifully established, the former He justly crushed, iii, 109. how yielded to the might of the cruelty of Antichrist, iii. 311.
Judge, we pray that the, may not regard our " night," i. 208. God is both, and Witness of sinners, i. 520. with a merciful, a fault never goes without pardon, i. 586. who will come with God as, i. 618. terribleness of, cannot be avoided saving before the Judgment, ii. 171. now, both sees and beats with the sinner, ii. 198. the just, transfers himself into the person of his neighbour so as to become eyes to the blind &c. ii. 425. 429. duty of just, ii. 425. just, always thinking of the judgment to come, ii. 533.
Judge, we are forbidden to, rashly of other men's hearts, i. 38. in things not examined into we should not rashly, ii. 434. that is displayed in light which God judges, i. 203. men should never censure the deeds of their superiors, i. 259. the cha- racter of the human mind not wont to, rightly, i. 317. those able rightly to, who first, themselves, i. 4 17. God judges a man in this life in two ways, i. 545. Christ never ceases daily to, the deeds of men, ii. 13. the more for- midable the final judgment appears.
to any one, the more diligently he sets himself to, himself, ii. 36. he who will not judge himself first knows not how to, others, ii. 138. Saints on earth rightly, of the hidden works of God, ii.246. what to, twice denotes, ii. 342. God rightly judges and does not accept the person of men, iii. 94. what meant to be judged by the Lord and, before the Lord, iii. 102. two classes of those who shall be judged, iii. 171. no one rightly, concerning that of which he is ignorant, iii. 20J. what to, for God, ii. 24, 25.
Judfjutent, silence prevents sin that may bring, i. 411. here, saves not from future, without penitence, i. 545. God's, of their best deeds good men fear, i. 257. Job's fear of, ii. 117. God hides from light by not bringing to, i. 203. God, not shewing His, seemed not to judge, ii. 143. light of, hypocrites flourish while it is hidden, i. 478. the Elect glad at, i. 348. eternal bitterness of, i. 190. the wicked crushed in the gate of, i. 318. the wicked shamed at sight of the Church in, i. 402. the Elect pre- pared against the last, i. 347. the righteous fear the " Morning" of, i. 462. the wicked stand not in, i. 438. suddenness of, i. 401. Christ, as a Lamp despised, shall shine out in, i. 621. the True Light despised till revealed in, i. 618. tempest of, i. 518. the " bed" of the heart troubled with " visions" of, i. 447. future correction desired here for fear of, i. 379. hypocrites do not judge them- selves to be safe from, ii. 31. open, deferred, ii. 14.
Judyment, human, what the rectitude of, requires, or depends upon, i. 435. what to order our cause before God, ii. 246. our, must be weighed in the balance of truth when we set words before God, ii. 289. of the righteous why styled ' a diadem,' ii. 435. order of, with which we should judge our- selves while we have time, ii. 102. conscience accuses, reason judges, fear binds, and pain tortures, ii. 103. how profitably we may undergo this, which the reprobate ever decline, which the righteous always exercise, ib. every one blind in his own, i. 521. the ' reasoning' has to do with, ii. 23. how vain, ii. 242. should never be precipitate, ii. 434. the Elect never cease day by day to exercise, upon theirselves, concerning the good received and the ill returned, iii. 102.
818
INDEX.
Judgment, custom of the ancients to sit in the gates and pass, on those entering, ii. 416. those who were ' contemptible,' least esteemed, were to be appointed to sit in, on earthly- matters, ii. 432. God seems to en- quire before passing, for our ex- ample, ii. 434.
Judgment, hypocrite trusting in, of men, awa'ts the strict account at the final, of God, i. 126. the righteous anticipates the, of God by judging himself, i. 202. iii. 102. God does not require, of those who correct themselves by penance, i. 202, 203. we must never leave a sin without prayer and penance that it may not be accounted to us in the day of, i. 207. day of, is the gate of the king- dom, i. 318. he that now refuses to be straitened, in the day of, will be without the means to be delivered, i. 319. the great fear of the wicked in the approaching, of God, i. 38/. the righteous shall come into, bringing their sheaves with them, i. 395. arraignment and shame of the wicked in, i. 402. the Lord in, looks upon the wicked to smite, whom his grace has not looked upon to correct, 1. 438. those who despise God here, will not be known by Him in the day of, i. 441. iii. .582. man under- going present punishmentstill further fears the torments of a heavier, i. 462. the great ' confusion' of the wicked in the final, i. 490, 491. dreadfulness of the last strict, i. 518. of God particularly against those whom His patience for long endured, ib. the despised lamp, Christ, in the last day will flash, from heaven, i. 620. to whomsoever that lamp iDurns not now to give pardon, He shall burn in, to punish- ment, i. 621. He alone may scruti- nize the sins of men without fellow- feeling, who by the omnipotence of His nature knows not to commit sin, ii. 25. the just punishes himself by penance to be rendered unobnoxious to, ii. 36. the minds of the Elect search themselves the more fearfully as they approach the final, ii. 105. the wicked from a sense of the last, urged to repentance, ii. 170. 247. with what terror we should be affected at the thought of, ii. 172. both good and bad will testify against the wicked in, ii. 196. at the last, the evil designs of the wicked shall all be revealed, ii. 197. the very least sins, even their words, will condemn
them, ii; 198. a terrible descriptioa of God's, ii, 315. iii. 593. great severity will be exercised in the last, in proportion as now great mercy is prolonged, ii 327. fire shall divide the Elect and the damned, ii. 350. why denoted by a bow, ii. 442. im- pending signs of, ii. 544. the holy dread the last, how much more should the ungodly, ib. Christ who now writes the book, the Same who passes, ii. 583. what to offer the book to Christ coming to, ii. 591. that which is daily taking place by a secret, will be revealed by a public, iii. 108. who in the last, will not be judged but come as ji'dges, iii. 173. 186. W'hat to sit on thrones in, with Christ, iii. 175. conversion of the sinner commences through fear of, iii. 223. sinner aroused by fear of, ib. inordinate affections of the mind suppressed by fear of the Lord's secret, iii. 321. the unrighteous dreads the coming of the vision of the strict Judge which the righteous earnestly expects, iii. 464. the sen- timents of ^. Gregory concerning the day of, which is imminent, iii. 466. what for the Lord to call, to the fire, iii. 516. how part of the house of the Lord eaten up by fire, ib. after the, the universe will be full of beauty, iii. 584. sentence of eternal damnation on the devil and his body, i. e. all reprobate, iii. 593. separation between the wheat and the chaff by the fan of the last, iii. 607. in, Christ will appear calm to the righteous and wrathful to the unrighteous, iii. 5 17.
Judgment, the last, called day of the Lord's fury, ii. 198. various names of the, ii. 338. called lightning, iii. 626. to escape the, of God is to hide one's self in the darkness of penitence, i. 202. every one that does wicked things denies that there is a last, of God, ii. 170. the holy always stand ready to meet, ii. 255. of God against those who neglect His precepts, ii. 327.
Judgments of God must be feared, i. 146. many, of God concerning the good and wicked in this life are hidden, i. 241. 252. 579. 593. ii. 213. 307. iii. 108. 274. 323. 343. 358. every one is ignorant of the, of God con- cerning himself, i. 250. of God must be feared, i. 253. 257. 448. 453. 51 1. ii. 12. one straitened by the burden of corruption unable to dis- pute about, of God, i. 516. equity
INDEX.
819
I of the divine, i. 520. iii. 202. lips of God are His, i. 578. secrets of God's, few have strength to investigate, none to find out, i. 679. iii. 358. by judging ourselves we prevent the, of God, i. 202. iii. 102. secret, of God are like a certain kind of darkness before our eyes, i. 203. iii. 123. God by just, knoweth the deceiver, and forsakfth him that he may fall into worse sins. He knoweth the deceived too and by suffering allows him to fall into evil things which he knows not, ii. 14. God in His secret, sees all things but He is not seen, ii. 20. nations or men destroyed and re- stored in His secret, ib. iii. 109. 123. 324. severity of God's, against the very evil thoughts of men, ii. 39. above, likened to a ' bow of brass,' ii. 192. God's, secret but they must not be sifted by us, ii. 213 iii". 202. 512. the righteous never secure from the severity of interior and future, of God, ii. 256. by God's, not even the minutest thoughts or the very slightest words remain unexamined into, ii. 522. holy men that they may be found just in the Divine Inquest often before men's, suffer themselves to be boine hard upon unjustly, ii. 541. no one is hidden from God's, since He sees all and forgets nothing, iii. 100. some bad men fear the, of God, less than the reproof of man, iii. 134. Judgments, secret, God's, when He leaves us to be tried, i. 579. God's mysterious, i. 591. heretics take trouble for, ii. 66. seeming, against the righteous perplex many. ii. 109. 121. hidden from m&n, iii. 203. the inscrutable, of Gcd must not be blamed nor penetrated, iii. 202, 203. Angels and perfect teachers praise the, but know them not,ib. examples of, in little ones dying unbaptized and after Baptism, ib. must be feared in the conversion of the wicked, iii. 254. clouds of, impenetrable to the rays of our mind, iii. 324. 358, 359. denoted by a ring and a sickle, iii. 576. a way of escape wanting on every side, because He who judges is every where, ib. man's, how dif- ferent from God's, iii. 668, 669. the equity and severity of, i. 438. nothing happens to man in this world without the secret, of God, ii. 45. not known to the eyelids of Holy Church, ii. 101. incomprehensible, i. 580. iii. 201. 274. wonderful in reprobation and election, iii. 108. 323. how dis-
played over a single soul, city, na- tion, whole human race, iii. 124. hear our words as they are uttered from the inmost heart, iii. 142. the similitudes of the, of God, iii. 202. to be reverenced with humility as great as the obscurity by which they cannot be seen, iii. 203. there is a limit of, iii. 293. when not known, they must not be discussed with bold words, iii. 508. are 'a great deep,' iii. 645.
Judicial J cursing is either malicious or, i. 184.
Juniper^ by, we understand sins, ii. 464. avarice denoted by root of, ib. ii. 473.
Just, God was, in afflicting Christ, i. 149. (v, God.)
Justice, (v. Mercy,') men aiming at, apt to leave out mercy, i. 39. spoiled when joined on one side by anger, i. 61. spoiled by self-love, i. 119. Ijad men can praise God's, while they prosper, i. 464. he followeth, un- justly, who acts from love of temporal rewards, i. 522. compared to a gar- ment, ii. 144. 422. root of virtues, ii. 429. cause of good, iii. 186. what to be clothed with, ii. 422. ought to be joined to mercy, i. 39. ii. 428. hu- man, when compared with God's, unrighteousness, i. 294. 516. 523. ii. 293. 541. of man towards God nothing if pride of heart uplifts it, ii. 242. we ought to oppose the wicked in defence of, iii. 469. how our, some- times perverted by self-love, i. 119. ii. 144. the weak brought back to penitence attach themselves to, more strongly than was credible, ii. 145.
Justice, bad men extol, of God while they prosper, but condemn it when the cloud of misfortune f;iHs upon them, i. 464. what to follow, justly, or unjustly, i. 522. (v. Righteous- ness.)
Kerenhappach, (Cornustibii,) meaning
of, iii. 693 — 5. Kezia, (Casia,) meaning of, iii. 693,
694. Kids, to feed, is for the mind to forsake
itself, to gratify forbidden thoughts,
iii. 4.03. Kindness, Samuel an example of, iii.
210. who forgets the past, of God
deprived of it in future, iii. 160.
820
INDEX.
Kindred, earthly, to be renounced with
self, i. 397. Kinds, various, of dreams, i. 448. four,
of speakers, i. 4G3. Kine, the, with the Ark shew affection felt, but controlled, i. 399. meaning of, fastened to the waggon bearing the Ark of the Lord, ib. Kingdom, the Church called the, of heaven, iii. .530. 590. the stoles of Saints single in the, of heaven, at first, i. 30. Saints receive a single garment in, of God before the Ke- surrection, iii. 678, Kingdom of the Devil, and the glory of this world, and the lust of the flesh, are bruised under them by the righteous, i. 273. Kings, Saints why called, i. 223. they rightly called, who know how to regulate the motions of their mem- bers,ii. 14. why holy preachers called, i. 223. they are, who govern their owu appetites, iii. 174. Kiss, what to, one's own hand denotes,
ii. 550. 664. Kite, what the nature of, ii. 160. Know, those who are elated with their good deeds seek to know those things which may console them, i. 446, Knou'ing, God's, is sometimes taking cognizance, sometimes His approv- ing, ii. 13. iii. 130. 268. God's, is to make us to know .-ii. 404, 634. iii. 270. Knowing^ not, what God's, is, i. 71. ii. 279, iii. 8. 130. 268. they who know- nothing of the interior, overwhelmed by external afflictions, ii. 90. is one thing, not to have chosen to know another, ii. 204. the part of igno- rance ; being unwilling to know, of pride, iii. 121. Knowledge, makes a feast by over- coming the emptiness of ignorance in the mind's belly, i. 56, naught if it practise not the good it knows, i. 57. without love, may swell the mind, i. 68. bestowed by the Holy Spirit against ignorance, i. 119. ai:d tutored by its means, i. 120. heretics pretend to secret, i. 275. our know- ledge of God but dark and imperfect, i, 280. God's greatness foils our best attempts at, i. 689. conceit of, breeds foolish contempt, i. 611. Knowledge of the creatures lears us to the, of God. i. 281, iii. 144. then only do we acquire any true, of God, when made sensible that we know nothing fully concerning Him, i, 293. iii. 204, 255, our, of God here very scanty and imperfect, i. 292.
ii. 258. man cannot come to the, of the height and depth of God's dealings with him, ii. 118, God is beyond our, however eagerly we may search after Him, ii. 249. hearing of God is not the, of God, ii. 7. to our, God is incomprehensible, ii. 206. 248. the Elect coming to, of God by faith long to see Him by His own form, ii. 245, of God two- fold, ib. what things we must guard against in endeavouring to come to, ii. 249. the mind in seeking this, is straitened by the very act by which it is enlarged, ii. 3i/'6. if thou art to come to the, of what wisdom is in herself, thou in the meanwhile findest what she is in thee, ii. 405, of God called His face, iii. 57. we come to, through His creation as by certain footsteps, iii. 144. even the Elect gain the, or behold Him here afar off, iii, 203, how God surpasses our, iii. 204. we behold the Doer, but as to His doing we have no, ib. when we come to the, of God we begin to know something of ourselves and judge accordingly, iii. 234. our, of the truth of no avail unless we apply our mind to the doing, i. 672. the more a man obtains of himself, the more he displeases himself, iii. 665. there is no, of reproach if the lament- ations of penance do not follow, iii.. 666. the perfect, of eternity vouch- safed to no one, ii. 305. Knowledge, Satan leaves some, in th& mind to destroy other, i. 320. why the person earnest after, is straitened with slowness of understanding, i, 321. human, useful, i. 502. an osten- tatious display of such as is common to all, i. 612. those swoln with their, called 'robbers,' ii. 4 Holy Church deems it more useful to be without, of those things she has not power to dive into, ii. 137. our, compared with God's, ignorance, ii. 225. de- noted by 'waters,' ii. 301. full, too great for weak hearers, ii. 303, some from their own, become obnoxious to greater punishment, ii, 330, sacred, denoted by ' waters,' ii. 400. moderation in, to be maintained, ii, 461. of the Sacred Page binds us the more to the fulfilment of God's laws, ii. 5i''3 lost by pride restored to the humbled, ii. 554, effects of true, iii, 27. we must be careful in attempting to gain, from the words of the arrogant, iii, 199. what perfect, iii. 246. our, darkened, iii, 247.
INDEX.
821
L.
Lahan, a type of the Devil the exactor, iii. 413. and of the world endeavour- ing to oppress all the Elect, iii. 414. what typified by the daughter of, whom Jacob took away from her father's house, ib, idols of, denote avarice, ib.
Labour, an earthly life is sore, i. 323. the hypocrite's vain, ii. 84. Saints fear lest theirs be in vain, i. 536.
Labour of the way alleviated by the society of a companion, i. 247. vfherein the, of man consists, i. 323. of the carnal things is sore, ib. and empty, i. 394, while we are afflicted with transitory, we are rescued from everlasting pain, i. 34.5. lightened by the thought of the reward, i. 425. what to number wearisome nights, i. 426. for the world distinguished in the end to be empty, i. 427. holy men sustain, here, but eternal re- wards await them hereafter, i. 605. of the righteous is to find out them- selves and to weep and chasten themselves, ii. 35. what to, in ad- versity, ii. 274. barren, of heretics, ii. 281. wicked delight in the severity of, more than in the gifts of tran- quillity, ii. 479.
Lab',urs, oxen are serious thoughts toward those of love, i. 114. of the righteous increase the nearer they approach their reward, i. 247. sight of a fellow-labourer is the alleviation of our own, ib.
Laity, the ass like the, i. 374.
Lake, why hell called a, i. 565.
Lamb, discernment of the Judge be-' tween the lambs and the goats in the last day, ii. 31. what it is 'to eat the,' ii. 462. what the rest of the, ' consumed with fire' denotes, ib. offered for the sinner denotes the innocency of life, iii. 285. why eaten in one house, iii. 670.
Lamentations without humility profit not, i. 637. of humility denoted by snow-water, ib.
Lamp, Christ as a despised, shall shine out in judgment, i. 621. just man why called a despised, i. 617. 619. Christ the, ib. what lamps proceed- ing out of the mouth of Antichrist denote, iii. 609.
Land, hell a land for abiding, i. 565. the eternal, the wicked take no root in, ii. 78. what the, of misery and darkness, i. 566. why, of misery and jiot of darkness, ib. what for the, to
cry and the furrows to weep, ii. 591. (v. Earth.^
Laugh, for God to, i. 525. ii. 450.
Laughing of the righteous after tears, i. 488. of the heart arises from joy in security, i. 489.
Laughter and shouting of the righteous at last, i. 489.
Law given to some who were gone astray to restrain them from sin, i. 17. disobeyed by them, obeyed by some to whom it was not given, ib. the. Job's example given to shame those in, i. 1 7. ineffectual, as Elisha's staff, i. 542. God's, of charity is manifold, i. 580. manifold examples of it in His Saints, i. 583. unsavory without the salt of the Gospel, i. 370.
Lair, for what purpose the, was given to man by God, i. 17. of Christ charity, i. 580. why, of God called manifold, i.583. old, of death, ii. 34. rigorous asperity of the old, iii. 354. the Elect before the Hedemptiou were saved by mortifying their plea- sures and by faith in a Mediator to come, i. 229. there were many more holy men before the Redemption than those mentioned by Moses, i. 230. then the world but a little removed from its first beginning was covered with a cloud, iii. 294.
Law, old, with its sacraments taken away by Christ, i. 106. holy men under the old, though conceived never saw light, i. 230. understood in a carnal sense unsavory food, but through Christ seasoned with salt, i. 370. tasted in a carnal way brought death, ib. under the old, how great the longing of the righteous to behold the mystery of the Incarnate Word, i. 525. old, did not perfect righteous- ness through fear, ii. 35. the just under the old, descending into hell did not obtain blessedness till after the death of Christ, ii. 53. 113. come things in the old, permitted to the weak, which in the new, Truth visits with severe strictures, ii. 321. iii. 296. under the old, the world was covered with darkness as with swad- dling clothes, iii. 295. old, imperfect and weak, ib. old, perfected in the new, iii. 296. world was instructed by old, which prefigured a better condition in the new, ib. how the Church under old, designated by Arcturus, iii. 352. by the Pleiades the grace of the new, designated, iii. 354. Lairgivers, how Christ differs from all others, iii. 200.
822
INDEX.
Lazarus, by the resurrection of, is denoted our resurrection from tlie death of sin, ii. 573. resurrection of, conferred on some the light of faith, and blinded others with envy, iii. 229. Lazarus, by the wounded, interpreted 'assisted,' iii. 122. signifies the con- dition of tlie Gentiles, ib. Lead, what a plate of, denotes, ii. 157.
denotes avarice, ii. 158. Leader, a wise, does not always pre- cipitately advance his army against the enemy, iii. 471 ■ he is not a bold, who always withdraws his army through caution from the face of the enemy, iii. 472. who may be called an ungodly, iii. 91. Leah, rendered laborious, i. 3G0. a figure of active life, Rachel of the contemplative, ib. (v. Life, active and contemplative.) Leander, S. some account of, i. 1, note a. urges S. Gregory to interpret the "Book of Job, i. 4. sent to Constanti- nople on an embassage regarding the faith of the Wisigoths, i. 2. Leaves, God sometimes, His own people
for a time, ii. 488. Left, what God's, hand is, i. 94. the Gentile world God"s left hand, ii. 48(5. (v. Right hatid.) Legation of S. Gregory, i. 3. Lepers, a figure of heretics, i. 262. Leviathan, at that time bound, i. 194. to be loosed by Angels at last for men's trial, i. 195. cruel yet flatter- ing, i. 194. casting oiFsin rouses the rage of, i. 210. Leviathan called Antichrist, i. 193.
and our old enemy, ib. iii. 572. 584. Leviathan interpreted ' the addition of men,' i. 194. iii. 572. another name for Satan, iii. 57"2. 584. what the head of, denotes, iii. 590. and the skin of, ib. who the gates of the face of, iii. 599. what the sneezing of, iii. 608. why called a basilisk, iii. 613. who ' the members of the flesh of,' iii. 625. compared to ' an anvil,' on which Saints are formed, iii. 627. who the teeth of, iii. 600. how ' lamps proceed out of the mouth of,' iii. 609. who the eyes and mouth of, ib. what for smoke to go out of the nostrils of, iii. 612. neck of, denotes the stretching out of his pride, iii. 620. what to enter into the midst of the mouth of, iii. 599. why designated by an animal possessing a body, iii. 653. the Lord bound the tongue of, with the cord of His Incarnation, iii. 574.
ring in the nostrils of, the Omni- potence of Divine Power, iii. 575. why the body of, compared to molten shields, iii. 601. what, covered with scales denotes, iii. 604. what by the scales of, joined to one another, iii. 606. when the scales of, adhere, ' not a breath comes between them,' and ' they Will neverbe separated,' iii. 607. why the ' eyes' of, i. e. his coun- sellors, compared to ' the eyelids of the morning,' iii. 698. flame going out of the mouth of, is the very insti- gation of secret suggestion, iii. 617. this flame of, burns only wood, hay, stubble, ib. wave of tears quickly extinguishes this flame of, iii. 618. how want goes before the face of, iii. 623. what will, do with the straw, i. e. weak, if he account the iron, i.e. strong, as straw? iii. 632. who may be the rays of the sun under, iii. 637. even now, secretly strews gold under him like clay, but after- wards openly, iii. 640. how, hideth counsel without knowledge, iii. 662.
Leviathan, applied the torch of pride to the mind of Eve, iii. 616. smoke goes out of the nostrils of, which throws a mist over the eyes of the Elect, iii. 612. kindled the mind of Cain with the flame of envy, iii. 616, inflamed the heart of Solomon with the torches of lust, ib. burnt up the mind of Ahab with fire of avarice, iii. 617. what for coals to burn more fiercely by the breath of, ib. why permitted to have unity among the reprobate, iii. 626. despises the words of preachers, iii.. 633. this unity not driven from the reprobate by darts of holy preaching, ib. the eminently wise in Holy Church sub- mit themselves in the end to, iii. 637. how, infatuates the hearts of the reprobate, iii. 645. called the king of the proud, iii. 660. how God binds this, for His maid-servants, iii. 586.
Levites, maids taken for the souls of the, ii. 148. what the age of, de- notes both in serving the tabernacle, and in taking charge of the vessels, iii. 20.
Liberty, the Elect long for that, which befits them, i. 446. what, from sin is, and whence derived, i. 238. of Saints in oppressions while intent on heavenly things, i. 405. of the chil- dren of God reserved for Saints in heaven, i. 424.461. there is no, in sin, ii. 189.
Lie, how a truthful man said not to
INDEX.
823
know how to, i. 71. he that lies often slays his own soul, that he may save the life of a neighbour, i. 420. ii. 320. as an edifice is built with stones, so is a, with words, ii."23. path of truth smooth, and the road of lying grievous, ii. 74. how odious to Saints, ii. 224. 320. not the part of a liar to con- vict another of a, ii. 288. why all ini- quity called a, and vice versa, ii. 319. what difference there is between meditating and speaking a, ib. some- times easily remitted, ii. 320. of the Hebrew midwives how interpreted, ib. in the Old Testament a, of less detriment than in the New, ii. 321. even in the Old Testament such and the like kind of, will hardly be found admitted by the perfect, ib. how the Prophet truly said that all men are liars, ii. 577. not lawful to, for the sake of humility, iii. 137.
Life^ present compared to night, i. 25. "the day Job cursed is this mortal, i. 186. this, laborious, i. 234. time wastes the one it makes, i. 401. man's since the fall, a trial and warfare, i. 418. of man here short, its best wages beyond it, i. 422. man's, grows to an end as a web, but never stays, i. 434. our short, matter of com- passion with God, i. 436.
Life of man is a continual fight against the Devil, i. 90. hard chains of this, by which the righteous are bound, i. 234. persecuting, compared to corn, i. 362. our, a warfare and trial, i. 418. 421. itself a trial to itself, ib. days of our, by increasing are diminished and come to an end, i. 422. lii. 96. in this, some things are hard and some empty, and some both hard and empty, i. 426. why the righteous man weary of, i.523. inspiration and preservation of,i. 551. the end of, must be primarily heeded, i. 563. man daily being driven into death moment by moment, ii. 42. every holy man, as he is far from the end of this, laments that he is removed from eternal bliss, ii. 47. the righte- ous by despising the course of this, seeks the state of unchaugeableness, ii. 56. the days foreordained to eaeh can neither be increased or lessened, ii. 80. 232. 233. they who expect a longer period of, than is appointed them, cut offbefore their hopes are re- realized, ii. 233. therighteous promise to themselves a short, the wicked a long, ii. 105. a perfect, an imitation of death, ii. 106. blindness of those who attend to this, as a country and
not as a way, ii. 218. 273. why a shorter or longer, granted by God to the righteous or wicked, ii. 233. 282. present, compared to darkness, and the future to light, ii. 273. present, short, because not enduring, iii. 20. this, night, in the darkness of which we see God but imperfectly, iii. 33. he is not able to behold the evils of this, as they are, who tastes not the good things of eternal, iii. 35. our present, the road by which we journey on to our home, iii. 40. our, compared to the passage of the Israelites through the Red Sea, iii. 69. present, winter, iii. 232. and the wind that passes over, iii. 252. while passing, is dawn, not perfect day, iii. 303. no man knows the begin- ning or end of this, iii. 327. craft of the wicked pro.sperous for the short space of this, iii. 369. there are two, of man, one before death, the other after the Resurrection, iii. 412. pre- sent, must not be loved for its own account, but to be tolerated on ac- count of the other, iii. 413. present, denoted by the number seven, iii. 673. this, passed in seven days, ib. Life, reprobate pass a short and fleet- ing, to the dungeons of hell, i. 386. holy men incessantly fix their eyes on the shortness of, i. 401. advantage of attending daily to the shortness of, ib. holy men reckon the days with the weeks, and dread lest the moments of, should pass void of labour, i. 423. he is not occupied in the love of present longings who considers the shortness of, i. 433. of man compared to a web, i. 434. the great speed of this, passing to an end, ib. ii. 473. this, dear to those who take no thought of the eternal, vile to those who do, i. 425. 453. consideration of the shortness of, a sacrifice pleasing to God, i. 436. love of God begets weariness of this life, i. 544. profitable consideration of the shortness of, i. 563. why pre- sent, of misery may be compared to running waters, i. 603. man stinted in, filled out in misery, ii. 41. in the flesh compared to the flower of grass, ii. 42. holy men from the weariness of this, always pant after their eternal rest, ii. 47. this, com- pared to the sea and a river, ii. 51. eternity succeeds a short life, ii. 62. shortness of, lightens and con- soles us, ii. 105. nature of the shortness of, ii. 173. our whole, a point, iii. 203. short from the very
824
INDEX.
fact that it is not enduring, iii, 20. why in this, we are harassed with so many disturbances, iii. 40. the space of, decreases by the very means by which it is believed to increase, iii. 96,
Life^ weakness of the flesh, i. 310. of the carnal sunk at one time in the ' corruption' of the flesh, at another, by the ' defilement of dust,' i. 432, of the flesh, misery and full of pains, i. 431. spiritual, by which the Elect stretch towards heaven, i. 616. age of the mind varies like that of the body, ii. 38. God has appointed bounds which cannot be passed in the spiritual, as well as in the carnal, ii. 46. of the Spirit very far from, of the flesh, ii. 62. to the old, qualities of evil are proper, ii. 441. when the virtue of God's Majesty is acknow- ledged, the carnal, condemned, iii. 234. this, of the righteous, has the light mingled with darkness, iii. 303, woe to the praiseworthy, of men, if it be judged without mercy, iii. 326. TOO.
i(/e. Saints excited by the toils of this, to long for the eternal, i. 350. difference between the righteous and the wicked at the end of, i. 438. why, of the wicked sometimes long, ii. 81. 283, those who attach themselves to the tide of this, rolled down to the bottom, ii. 475, those who shine with the adornments of virtues liable to be wounded by the shaft of vainglory, iii. 568.
Life of contemplation denoted by the grave, i. 355. and also the active life, ib. both are necessary to perfect the preacher, ib. duties of both to be regulated without the neglect of either, ib. active, suited to some, the contemplative to others, i. 356, both should be attended to, according to every one's ability, ib. two lives must be preserved in the mind, as two eyes in the face, i. 357. con- templative, adopted beyond the strength of the mind, dangerous to truth, ib. active, ought to precede the contemplative, i. 357. active, denoted by Leah, the contemplative, by Rachel, i, 360. of contemplation, less in time, but greater in value, than the active, i 361, Mary a figure of the contemplative, and Martha of the active, ib. merits of the active, great, but those of the contemplative are far better, ib. per- severance in the active, easier than in the contemplative, i. 202. who
may be said to persist in the con- templative, ib. difference between the contemplative and the active, ib. iii. 288. contemplative, loses not its own stability, though it should faint a little, i. 602. Christ set forth in Himself both these, iii. 288. virtues of active, iii. 500. active, the lot of many, the contemplative of but few, iii. 51).
X//e, there is nothing in creation to be loved better than the, of the soul, i. 152. what to carry our, in our hands, ii. 30. this, which is the flower in grass far inferior to the better things the soul strives to attain, ii. 42. this, ' fleeth like a shadow,' ib. in proportion as we seek things below, we are hindered in maintaining ourselves in, i. 532.
Lift vp, what to, the face to God, ii. 240. to, the heart with the hands to God, iii. 323.
Light, Satan and his body see none of Christ's, i. 197. dawn of true Light hidden from sinful eyes, i. 213. true, despised till revealed in the judg- ment, i. 618. God by not bringing to judgment hides from, i. 203. dark- ness in the, i. 338. light and dimness to the spirit in turns desired, i. 431, man's, overclouded through night of consent to sin, i. 212. Satan dragged to, ii.20. Satan's darkness penetrated by God's, i. 93. false, Satan's, cursed of God and good Angels, i. 193. man born in false, i. 201. holy sorrow likes not this world's, i. 243. Hell has light to shew companions in misery, i. 570,
Lig/it, denotes prosperity, i.243. ii. 121. what to rise before, i. 481, denotes joy, ii. 122. the righteous, ii. 306. present, of the dying is the eternal, of the living, iii. 77- denotes righte- ousness, iii. 323. 331, successively increases in the heart of the righ- teous, iii, 332, we know not in what ways this, is insinuated into the heart of man, iii. 331. after the illumination of, from above, the con- test of temptations increase, iii. 332. which no man can approach unto, iii. 391. God hideth, from the mighty, iii. 216. for, to approach, iii. 218. by what way the, is scat- tered, iii. 330. why, given to one that is in misery, i. 243. our, is the eternal land, ii. 273. the more un- changeably that eternal, shines, which is God Himself, the more piercingly does it see, iii. 101. of
INDEX.
825
the proufl, is the glory of this pre- sent life, lii. 317. Light, no sins too light to avoid, i.595. Light, man lost the, of the Creator through sin, ii. 36. punishment of those who refuse the divine, is blindness, ii.268. of God is prevent- ing grace, ii. 293. God is the, lighting, but that of Saints is lighted, ii. 381. God either hides or reveals Hi?, as He wills, iii. 218. Lightning of the Only- begotten which gives light to the Fathers neces- sary to us, iii. 3. shines forth in the discourses of blessed Job, ib. this Paul discovered in the night of history, ib. Lightnings denote miracles, iii. 213. sentences of the last judgment de- noted by, iii. 626. Lights and shades of life, ii. 113. Like, we shall be, to God in heaven,
ii. 378. Likeness, a man is said to visit his, when he does to another as he would have another do to him, i. 352. Lilies, the righteous called, on which
we ought to feed, iii. 61. Limbs, weak, of the Church, " brought to 92 ' Lined cloak,' what a, signifies, i.
545. Linen, subtle texture of holy preach- ing denoted by fine, iii. 589. the Church made and sold this, ib. what is denoted by, i. 487. the puritv of the flesh denoted by fine, iii. 379. Lion, Satan a, i. 349. by its magna- nimity represents our Lord, by its ferocity, the devil, i. 272. who
nouc
ht" when evil prospers, ii
may 273.
be denoted by the young, i.
Lioness, sometimes Holy Church, and sometimes Babylon, denoted by, i. 272. iii. 380. why the Apostles called whelps of, iii. 38 1. why the whelps of, said to ' couch in their dens,' ib. the Apostles, while weak, whelpH in the den of, ib. preachers whelps of the Church, the, iii. 382. how the Lord seizes the prey for the, ib. man's soul taken like a, caged in a pit, i. 558. what denoted by a, taken, ib. _
Lips, we sin two ways with our, i. 141. need a door well kept, not a bar, i. 413. what to sin with the, i. 141. what, only left about the teeth of Christ denote, ii. 154.
Literally, some things cannot be taken, i. 8. others must, i. 9,
VOL. III. 3
Little circumstances significative iu
Holy "Writ, i. 69. ' Little one: (v. Young Children,
Humble.') Little -minded, the, compared to any
trees, save palm trees, ii, 438. ' Lizard,' how ' the, climbeth with his hands, and is in kings' palaces,' i. 321. Lock, what a, of the head denotes,
iii. 440. Locusts, what is signified by, iii, 460, what by, clinging, iii. 481. vain- boasting denoted by, iii. 460. Loftiness, what is true, — false, — and a participation in, iii. 648. the spiritual, of the mind while fixed on invisible and eternal things, i. 405. vphat to have our rest in high places, iii. 496. what the high places of the earth denote, iii. 497. what to be above the high places of the earth, ib. Loins, what to gird up the, of the flesh and of the mind, i. 518. iii. 269. 368, 526. what to be wounded in the, by an enemy, ii. 98. by, is designated lust, ib. iii. 269. Longings, Job's, ii. 116, Longsuff'ering, the, and pitifulness of God to be imitated by us, ii. 251. Look for, the Elect, the evening, the
tempting of sin, i. 431. Look on, we should make a covenant with our eyes, so as not to, what is unlawful to desire, ii. 516. Lord, Our, called the Truth, i. 4. (v. Christ, Son.) Satan, how let loose against the Flesh of, i. 150. permitted as God, what He bore as man, i. 151. Satan rebuked in the day of the Incarnation of, i. 95. the, (v. God,) permitted Job to be tempted in lovingkindness, i. 19. Lose, how some lose what they ap- peared to hold fast, and some receive that which others deservedly lose, i. 108. Loss, seeming, of gifts teaches whence they come, i. 120. consolation in the loss of all we possess, i. 89. Lot, highly commended by S. Peter for being good among the reprobate, i.32. Lots, Christ's members preparing for
like but different, i 237- Love of God, the best motive for de- parting from evil, i 52. (v. Sin.) of God and man help each other, i. 383. of eternal things sets men above temporal, i. 329. our safety in con-
H
826
INDEX.
templation, i. 358. God sought here by the "footsteps'' of His, i. 588. good perfected in, i. 52. patience in suftering to be joined with acti-ve, i. 415. oxen are serious thoughts toward labours of, i. 114.
Love stimulates inactive souls to work, i. 358. chastisement is the test, whether when let to rest a man really loves, i. 19. we never lose that without grief, which we hold with, i. 35.iii.442. how a man loves himself more than God, ib. the hypocrite by agitation of spirit at the loss of worldly goods shews whathe loves, ib. force of, an engine of the soul, i. 358. perfect, holds the anchor of the heart fast on the shore of the, of God, ib. to, things above is already to mount OQ high, ii. 207. (v. Delight.)
Love, Holy Church then entirely de- parts from evil when she has begun from the, of God to feel unwillingness to sin, i. 62. (v. Contrition. Con- version.) adversary fears to speak evil at random of the heart when pierced with violent grief from, of God, i. 165. the more we are strengthened in the, of God, the more we become powerless in our own strength, i. 233. the heart cold in the pursuit of this world in pro- portion as it is inflamed to the, of God, ib. he, like Jacob, rests on one foot who is strong in the, of God alone, ib. the more the mind is filled with awe in contemplation of God's greatness, the more she is drawn to Him with closer bonds of, i. 282. our hearts are not well sound ■when wounded with no, of God, i. 344. it becomes us rather to, God as a Father, than with slavish soul to dread Him as a Master, i. 373. he who longs to know God more familiarly from, of religion desires to know no longer those whom he has known after the flesh, i. 398. we then render real services to God when we have no fear of Him through the confidence of our, i. 543. when that of the Creator be- comes sweet, i. 644. of God produces a disregard for things of this life, ib. we set the members of the sacri- fice on fire when we are kindled with the flame of Divine, i. 566. tears of fear necessary to wash out the impure thoughts of the heart, that, from on high may consume them in acceptance of the sacrifice, ib. the principle of, how manifold, i.
581, law of, is manifold, ib. what the beginning of this law, ib. its triple division, ib. the Sacred Word teaches that God should be loved, not only with what, hut with how much, even 'with all,' ib. the mind lost the power to see itself, in that it loved not the face of its Maker, ii. 36. man dreaded to see Him, Whom he had used to, ib. from punishment he returns to, ib. when man parted with the, of the Creator, he lost the heat of the heart, ii. 42. the Devil has those hearts who are not filled with the grace of the, of God, ii. 300. the, of God and the, of the world cannot exist in the heart together and alike, ii. 328. the soul cannot exist without, ib. thorns of earthly desires overlay the mind of the hypocrite, ii. 329. God shews how much He loves us, Who forsakes us not, even when He is rejected, iii. 364. the Redeemer ceases not to love the mind even v/hen wandering, ib. (v. Charity. Delight)
Love, Christ had no mind to be feared as God, but put it into our hearts that as a Father He should be loved, i. 542. in the spirit of adoption Job rises to, ib. the dead body of the Shunamite's son, whom the rod of terror could not raise up, is re- stored to life by the Spirit of, i. 643.
Love, Job, though ' fatherless' and wounded by his professed friends, cannot quit, i. 414. heretics ' over- whelm the fatherless,' and yet he is their ' friend,' and never ceases with, to call them to the truth, ib. the Saints defended by the shield of patience and begirt with the swords of, receive the weapons of enmities and return the darts of, i. 415. the soldier of God holds the shield of patience and launches the darts of, ib. patience and kindness should dwell in our hearts towards the wicked joined with active, ib. where either is wanting there is no, ib. how a man ' visits his likeness' by the footsteps of, so as to condescend to another's weakness, i. 352. sin is then conquered when a man sees how to expand in the, of his neigh- bour, i. 353. preachers should not leave active life from, of the specu- lative, i, 355. by contemplation they rise into the, of God, ib. how the soul should repose in the, of God and of its neighbour, i, 356. of our neighbour ceases to injure and ex-
INDEX.
827
erts itself to benefit, i, 581. carried down in two precepts, ib. in how many ways these two precepts may be developed in the heart, ib. the righteous in all they do and say seek not onl}' their own increase, but the edification of their neighbour like- wise, ii. 30. lie that gives of his substance to his neighbour in want, but his life to doing evil, gives his estate to God, but himself to sin, ii. 428. heretics, who forsake the, of God and their neighbour, ii. 460. no good works without, ib. the way to prove holiness by, ib. this, the test of diseipleship, ii. 461. he sees not where to stretch out the foot of good practice, who has lest the eye of, ii. 542. by a wise distri- bution of gifts in Holy Church, God has taken care to connect the whole by a bond of, and humility, iii. 280. how, of Gjd and of our neighbour help each other, i. 383. of God has its birth in fear but is changed, i. 384. means God uses to shew how far any one is from the, of Him, ib. in prosperity the object of, doubtful, ib. he never loves a neighbour in prosperity who contemns him in ad- versity, ib.
Love, inordinate, of relations turn back the heart to the snares of the world, i. 396. for, of God we should disre- gard and hate both ourselves and our relations, i. 397. how to, more really in hatred, i. 398. knowledge of God increased by knowing no longer those whom we have known after the flesh, ib. we should so sym- pathize in the wants of our kindred, that love should fill the heart, but not divert it from its spiritual resolve, ib. holy men subdue this very fondness of relations in themselves from, of spiritual things, ib. control of discretion should be exercised over the mind, lest it become hard through the want of, or being too much touched become slack, 1. 399.
Love, two precepts of, i. 88. 581. golden bond which unites Angels, iii. 550. hearts of Angels kindled with the fire of, ib. Satan scorned to be bound with the bonds of, ib. iii. 648.
Love, loss of prosperity puts to the test the force of our aifection for our neighbour, ib. not known in pros- perity, ib. the house of our thought is that in which our mind is centered
by, i. 476. why compared to the force of death, i. 608.
Love of God distinguished by a triple division, i. 581. of our neighbour, in two ways, ib. ii. 566. (v. Affection. Charily J)
Lovers of this world, strong in the things of earth, weak in the things of heaven, ii. 437. (v. Love.)
' Lovingkindness of (he Lord,' how it is commanded in the day time, and declared in the night, i. 19.
Luke, S., one of the two disciples going to Emmaus was, the Evangelist, i. 15.
Liikeivarmness, the harms of another's, excite us the more to seek after eternal things, i. 400.
Lust, sin conceived through, i. 214. the fire of God, i. 116. moist places denote, iii. 561. denoted by the pal- mer worm, iii. 614. sins of, compared to brimstone which burns with stench, ii. 131. a fire that consumeth to destruction, ii. 531 . arises from the frequent motion of base thoughts, i. 223. arises from pride, iii, 152. 527. 580. men have the seed of, in their loins, women in their navel, iii. 368. 426. springs from gluttony, iii. 491.
Lust, chaste feelings of the mind disturbed by the temptations of, i. 116. what the long usage of, i. 389. mental, condemned, ii. 517. per- petrated either in thought or deed, ib. by Moses, perpetrated, but by Christ, imagined, is condemned, ii. 518. the serpent creeps with his belly when he pollutes in the deed of, and with his breast when he pollutes in thought, ib. what, of the flesh, what the, of the heart, iii. 269.
Lust, all good deeds overwhelmed bj-, ii. 531. the offspring of, iii. 490. what the temptations of, iii. 492. both sexes of mankind overcome by, through the power of the devil, iii. 527. men governed by pride and by, iii. 562. pride a greater sin than, iii. 580. men are more ashamed of, ib.
L^ist, after a man has subdued lust the things which he has done willingly come to mind against his will, i. 419. the lusiful man should call to mind what that is when dead which he delights in while living, ii. 277. not only the, of the flesh but the, of the proud heart must be restrained, iii. 269. with what art the Patriarch Joseph conquered, iii. 391. under
H 2
828
INDEX.
what control it must be restrained, ii. 517. a remedy against the sting of, iii. 391.
Lust, blindness of, how great, ii. 277. all that follow, inwardly beset with a countless throng of base thoughts, i. 223. raind of the luxurious man corrupted if delighted with transitory objects, iii. 182. slippery life of the wicked denoted by a horse, iii. 456. those who submit to the devil through, are his members, iii. 527. madness of the lustful denoted by an ox, iii 689. wantonness of, by she- asses and he- asses, ib.
Lust, consumes the flesh and all things done well thereby, ii. 532. if by the purity of the heart the flame of, be not quenched, any virtues whatever spring up in vain, ii. 531. poison of, springs from the root of pride, iii. 153. (v. Luxury )
Lying down, what the, of Christ, i. 105. what, ou the ground denotes, iii. 586—688.
M.
Maccabees, whether the books of, in the time of S. Gregory were canonical, ii. 424.
Median, interpreted from judgment, iii. 416.
Madianites, enemies of the Lord who bear even in their designation the desert of just condemnation, iii. 416.
Madmen take disease for strength, i. 332. ungodly like, exulting in evil things, ib.
Magdalene denotes a life of contem- plation, i. 361. (v. Mary.)
Maidens, the Lord bound Leviathan for His, iii. 587. Holy Church, as the house of Wisdom, hath sent out her, for various purposes, ib. iioly preachers are first, through fear, then friends through faith, and at last merchants through their acticns, iii. 588. He sent forth His, i.e. souls of the Apostles, ii. 307.
Malice, cursing may not imply, i. 184. denoted by the dragon, i. 391. those who sin through, provoke the wrath of fiod, iii. 178. designated by cold, iii. 327.
Man, i. 16. learns submission to the Almighty's Will by reflecting on
his own nothingness, ib. learns to take God into his thoughts by pre- cepts, ib. and examples, i. 17. good man compared to a mustard seed, i. 18. the Saints fear not the power of, i. 405. what he does wrongfully, God permits justly, ii. 3. a, may speak truth for himself on occasion, ii. 141. learns somewhat of God from his own soul, i. 289. a little world, i. 327. God's gifts and in- fluences renew and change, ii. 10. pride of in God's gifts brought down, ii 19. enabled to answer God through His Right Hand, ii. 57. God judges him for gifts that magnify him, i. 454. attainments of limited, ii. 47. longing for the end, ib. past sin holds him ensnared, ii. 127. his strength " hunger-bitten," ii. 127. ' vanity' of, not sin but allied to it, i. 594. should kill his sinful life in its beginnings, i. 217. life of since the Fall, a trial and warfare, i. 418. restless state, i. 430. his life here short, its best wages beyond it, i.422. Job righteous through grace, in all that could be seen by, ii. 33. those proved olten to be humble who fear not man, i. 408. sees himself in his fellow, i. 352. 353. natural gene- ration of, i. 551. his spiritual cre- ation, ib. framed of God's special counsel, in His Image, i. 549. pleads God's workmanship, i. 548. the inner, begins as milk, grows to bone and sinew, i. 552. frail origin of, ii. 40. stripped of innoceney loses his true being, ii. 51. enslaved to his body while here, i. 235. days of, pass without seeing God, i. 530. bears untasted fruits across this life's sea, i. 531. soul of, taken like a lioness caged in a pit, i. 558. cannot always duly bewail sin that he feels, i. 564. way of, hid to him, i. 249, his ignorance, i. 509. short life of, how full of miseries at best, ii. 41. knows not the fate of his works, ii. 63. pain his lot in life, ib. defaced by death, knows not things on earth save in God, ii. 62. fallen, misery of in not seeing God, ii. 6. in temptation like a leaf driven by the wind, ii. 37. his misery only known through Christ, i. 366. con- ceived to sin in darkness, born in false light, i. 201. clothed in cor- ruption since the Fall, i. 429. Fall of, i.£23. perplexed state of his soul, i. 460. cannot remedy his own sin and fall, i. 458. righteousness of,
INDEX.
829
unrighteousness before God, i. 294. his very righteousness needs mercy, i. 5KJ. cannot answer God in "one of a thousand," i. 495. no one can urge reason against God's wrath, i. 540. should not refrain from confessing sin, i. 442. his good made useless by evil, ii. 69. none by nature pure or unchangeable, li. (i8. his cor- ruption, ii. 114. may speak humbly of his own good deeds, ii. 67. wilful, like a wild ass's colt, i. 596. light of, overclouded thiough night of con- sent to sin, i. 212. God's returning to, gives a wholesome pain, i. 560. life of, as "the flower of grass," as " a shadow," ii. 42. fallen, borne downward, ii. 43. God's looking on, ib. God only can cleanse him, con- ceived in uncleanness, ii. 44. His life grows to an end as a web, but never stays, i. 434. our Lord per- mitted as God what He bore as, i. 151. Christ the 'poor,' i. 338. the " Root" nray be the Nature of, or the Flesh, of Christ, ii. 50.
Man, both spirit and flesh,' i. 189. Holy Scripture uses, in three ways, i. 201 . why represented by ' universe,' i. 327. stones denote, lost and Elect mixed together, i. 482. why called heaven, hell, earth, sea, i. 590. how, bears himself towards God under these various denominations, ib. called a leaf, ii. 37. and dry stubble, ib. a flower, ii. 42. shadow, ib. tree, ii. 48. so nam.ed from the earth, ii, 68. rottenness and a worm, ii. 295. men called beasts, iii. 59. dust and ashes, iii. 87- earth, li. 452.
Man, should not be placed with God, but under God, i. 494. pressed by the weight of his own corruption, knows not what God knows of him, i. 539. made in the image of God by His counsel, not by the word of His command, i. 549. whilst the spirit mixes with dust, it is in some mea- sure united with weakness, i. 550. reserved for eternal life, must be held under the controlling hand of discipline, i. 596. spiiit of, put in two ways, ii. 6. how great the vi!e- ness of, fallen into sin, ii. 37. ever wasting, whence he thinks himself to be gaining ground, ii. 42. in one respect strong, in another weak, ii. 127. no power to any thing of him- self but sin, iii. 38. error of, who look to what they have, not to what they are, iii. 94. made equal to An- gels by Christ, iii. 220. nature of, preferred to nature of Angels through
Christ, iii. 221. but dust contending with the Devil in his own strength is easily conquered, iii. 553. (v. Men.)
Man, can be called God, but not wor- shipped as God, iii. 314. born to labour, i. 322. has something in common with all creatures, i. 327. tame animal of God, i. 596. all men equal by nature, iii. 168. consists of seven qualities, iii. 692.
Man, how born in ' the day,' and con- ceived in ' the night,' i. 201. first condition of, from which he fell through sinning, i. 220. in what sense created mortal, and at the same time immortal, ib. created to contemplate his Creator, i. 373. 429. 440. made by God according to his body and soul, i. 549. preeminence of, above all other creatures, i. 550. origin of, i. 551. inspiration and preservation of, ib. consumed by innate rottenness, ii. 39. born of ' frailty,' i. e. of ' woman,' ii. 40. because of his corrupt origin suffers uncleanness even against his will, ii. 44. how, earthly and born of a woman may be without stain, ii. 68. joined to, but not compared with God, ii. 380. first had being by a beginning, and life by an addition, ii. 381. preeminent not amongst men, but amongst beasts, ii. 534. ' made as the clay,' i, 550. how our interior, proves like clay, i. 551. consists of an invisible soul and visible body, ii. 206. redeemed, re- turns to the perception of what he wa.s when first created, iii. 56. like an Apostate Angel who disdains to be like his fellow men, iii. 167.
Man, assaulted by sin, stripped of virtue, i. 126. cannot stand by his own strength, i. 1 J2. becomes wholly carnal through sin, i. 288. with what darkness smitten through sin, i. 366. seeing a thing to delight in, under- stands a thing to grieve over, ib. ' place' of, is God, deserted through disobedienf e, i. 441. bound in prison when unable to accomplish his de- sire, 1. 444. fell through himself, but cannot rise by his own power, i. 458. 559. by sinning sets himself against God, i. 560. oppressed with innu- merable miseries both of body and soul through sin, i. 459. 460. un- willing to submit himself to God, because exposed to the insolence of the flesh, i. 497. flesh exposed to conflicts, bat strengthened by the Spirit, i. 551. moved by gusts of
830
INDEX.
temptation, like ' a leaf and ' stub- ble,' ii. 37. how called ' abominable and useless,' ii. 69. even persevering in original righteousness cannot be like God, ii. 294. scourges himself sound by nature, but corrupted through his own fault, iii.37. having fallen from God, finds nothing out of Him but affliction, iii. 64. the seal and image of God, yet restored as clay in punishment of pride, iii. 31C. (v. Adam.)
Mail so created, that, but for sin, he might pass to the country of Angels without death, ii. 220. had power to keep from sin, ib. enjoyed the still- ness of peace when he had the free- dom of will to encounter the Enemy, ib. if Adam had not sinned, none would have been born but elect souls, i. 229. created to the end, that no touch of corruption should cause him to swerve from love of his Creator, i. 429. state of perfect nature of, denoted by ' the Day,' first daughter of Job, iii. 694.
Man, exposed to the enemy of his own choice, endures the clamours of the fight, i. 220. bound in the chains of sin, serve his enemy in some things even against his will, ib. because the stedfast mind would not stand when it might, now even when it will unable, i. 429. nothing it receives sufficeth the mind, because it has lost Him who might have sufficed it, i. 430. 431. bowed down beneath his own sin is put out of the pale of nature, i. 432. ' set opposite to God,' i. 45S. 459. of wiiat good things spoiled, and what evils made subject to by sinning, i. 530. ii. 36. having touched what was forbidden, he is made subject to a transitory career by which he is oppressed, i. 530. 531. hard questions about the fall of, to be restrained, i. 532. how nature of, fell and is brought back, i. 558. lost the light of the Creator, ii. 3fi. deserted Him Wiio ever standeth, and lost his own stay, ii. 43. stripped of his first robe by sin, recovers it by penance, ii.51. having sinned, first bound by fear, then came forth to libeity, iii. 295.
Man kept awake and crying aloud, bears with struggling opposition the strife of the flesh, i. 220. Cassia, Job's second daughter, denotes the repaired condition of, iii. 695.
Man burdened with his own sins, cannot wipe away another's, i. 21. by the delightfulness of sin caught
away through voluntary darkness of mind, i. 201. sins in four ways, in heart and in deed, i. 216. as it were ends in a beast, whilst under the covering of reason he sins contrary to reason, i. 392. how great the blindness of, sinning, i, 510. good deeds of, done in a state of sin, ' useless,' ii. 69. (v. Sinners.) Man, why Christ redeemed, rather than Angels, i, 189. who even in soul is carnal, might be spiritual in flesh had he not sinned, i. 288. first fall of, i. 429. expulsion of, from Paradise, i. 531. before sin had freedom of his own will, ii. 308. by sinning made a debtor to death, ib. after sin no good can be effected but by preventing grace, ii. 665. lost the likeness of God by sin, iii. 316. daily in internal and external con- flict, i. 432. 449. in how many ways, may be a burden to himself as to his body, i. 459. and spirit, ib. pressed by present punishment in a worse plight concerning the future, i. 462. to what miseries, driven by sin from Paradise is subject, i. 530. liveth a short time, and is full of miseries, ii. 41. various temptations of, ii. 37- after sin bears the punishments of his changeabltness, i. 530. left to himself, caught by the breath of every temptation, i. 652. prone to evil does what he condemns in mind, i. 664. the reins with which God restrains and leads, i. 596. of himself falls away, but is restored by the coming of the Holy Spirit, ii. 50. by attaching himself to God brings it to pass that he becomes unchange- able, ii. 68. iii. 100. some fall from the state of righteousness which they seem to hold, others recover it after their fall, iii. 108. since his first sin suffers disquietude and changeable- ness, iii. 193. unable to be satisfied with the quality of things, seeks to be satisfied with their variety, ib. often fluctuates in the performance of good works, i. 419. since wil- lingly sought, he unwillingly bears the burden of his changeableness, i. 419. ever agitated by alternating de- sire, i. 429. 459. ' never continueth in the same state,' ii. 42. both within and without suffers change- ableness, ii. 43. all men by nature changeable, become unchangeable by grace, ii. 68. having neglected the precepts of God, despised also the examples of the Saints, i. 16. ought not to contend with God, i.
INDEX.
831
495. left to himself wants nothing to his own ruin, ii. 8. the load of his own corruption is burthensome to, ii. 66. how great the change of, in death, ii. C2. springs from and ends in corruption, ii. 114. abuses the gifts of God, i. 509. every thing conceived of unclean seed is unclean, ii. 44. Man, old age of, subject to evils, ii. 441. how restored from oldness, ib. practice of, to hide past sins, ii. 573, sound by nature, corrupted by his own fault, iii. 37. renewed from the oldness of sin by the daily examination of the mind, iii. 104. the precepts of the new life against the unrestrained wandering of the mind are confirmed by Christ's example, iii. 296. how great the corruption of the old, iii. 297. by the grace of God we strip off the old, iii. 493. confession necessary to the renewal of, ib. Man, from what he is himself, ought to understand his Creator, i, 16. ' encompassed with darkness' in this life, cannot discern his own way, i. 250. considering his own frailty and the gifts of God, ever thinking of the Judgment, i. 453. so blind that he thinks the gift of grace wrath, and vice versa, i. 509. should reve- rence, not scrutinize, the acts of God, 1.511.515. God speaks to, when He reveals His judgments, i. 578. by the wonderful dispensation of God all things here are uncertaia to, ii. 19. iii. 247. perfect wisdom of, is to know that he is nothing in hi.s own deserts, iii, 246. knowledge of, how- soever great, mean in this life, iii. 24 7. should ever consider what he is of himself, lest he ascribe to himself what he is by the gift of God, iii. 278. man should be aware of the weakness of his own merits, iii. 5i. from the fact that he is created rational, should conclude that his Maker is God, iii. 203. knows bv nature whether he is doing right or wrong, iii. 235. (v. Knoivfedge.) Man made to contemplate God, i. 440. in the state of his creation quiet and at rest from the clamour of human frailty, i. 220. born to share the joy of Angels, i. 221. blessedness of holy, departing this life, i. 222. 507. ii. 113. delaying of blessedness the cause of groaning to holy, i. 373. what the blessed in heaven enjoy, i. 506. rewards of the holy, unspeakable, i. 508. joys
of the holy increase on beholding the punishments of the ungodly, iii, 584. the third daughter of Job, by the name ' Cornustibii,' signifies the glorified state of, iii. 693. the weak admitted with the strong to a state of blessedness by a right of inherit- ance, iii. 697. by man's nature no reason why elation should be en- gendered, ii. 535. (v. Men.)
Man, how the iniquity of, better than a woman doing well, ii. 40. who are called men in Scripture, ib. ii. 267, iii. 269. (v. Husband.)
Man/wod, sins of youth feared in, ii, 38.
Manhu, what denoted by, iii. 230,
Manichceus, the two principles of, i. 549. iii. 524. assails our Moses, ii. 347. condemned marriage, ii, 418,
Manna contains all sweetness, i. 328. denotes the Divine Word distributed to all, and wisely suited to every taste, ib. iii. 448. what the Israelites denote in despising the, and lusting after the flesh-pots of Egypt, ii. 479. denotes the inward refreshment of the soul through the voice of com- punction, iii. 230.
Manoah, trembled at the sight of the Angel, i. 285. wife of, bold, ib.
Mansions, the many, in heaven, i. 237. iii. 607.
Mantle rent, Judaea divides by con- trary opinions the, i. 106. rending of, chastening our actions, i. 123. what to rend the, of Christ, i. 105. (v. Garment.)
Mar, bad men, the virtues of those beginning aright, and of those making towards that which is above, ii. 471.
Marriage of itself good, but from the care of this world rendered evil, iii, 166. heretics condemn, that they may favour virginity, ii. 230.
Married, how the life of the good that are, signified by Job, i. 41. when only the, can come together without sin, iii. 541.
Martha, Mary above, i. 361. denotes a life of action, ib.
Martyrs, holy, of the Church, the stormy Oriones, i. 504. protection of, must be implored, ii. 264. not the lot of all, to be braced to the endurance of tortures for God's sake, i. 375. the Holy Catholic Cluirch alone has, ii. 344. under the leading of Christ go forth against their enemies with trumpets, pitchers, and lamps, iii. 418. what denoted by the
832
INDEX.
trumpets, pitchers, and lamps of, ib. holy preachers have accomplished more by their death than by their preaching, ib. why the, in heaven said to sit on white horses, iii. 446. various punishments of, enumerated, iii. 529. invocation of, practised, ii. 264. and note a.
Mary, cooling of the soul given to, ii. 340. Virgin, conceived the Sou of God, ii, 385. so conceived and brought forth the Word of God, as that the same Virgin should be both the handmaid and mother of God, ib. Christ is one thing from the Father, and another from the Virgin, yet not another, but the same Person, ib.
Mary above Martha, i. 361. sister of Martha is a figure of a contemplative life, ib. (v. Magdalene.)
Marvellous, the, works of God are unsearchable, i. 324. in producing trees, i. 326.
Maiheniaticians, superstition of, con- demned, iii. 574.
Matthew, how much, accomplished being called from the receipt of custom, ii. 348. after he believed, invited our Lord to a great feast, iii. 421.
Matthias, why allotted a place with the eleven Apostles, iii. 532.
Maxims, true, fail when presumptuoosly applied, i. 363.
Measured allotments^ designated by ' cord,' iii. 573.
Measures, how Christ measured out the, of the earth with lines, iii. 273. according to the, of each particular sin blindness of understanding is en- gendered in our perception, ii. 28. right must be observed in spiritual things, iii. 281.
Meat, harder parts of Scripture called, i. 47. Holy Writ supplits both strong, and easy drink, i. 316. Holy Scripture is sometimes, sometimes drink, i. 47. what tiie, of the soul, i. 251. what unsavory, i. 370. 374.
Mediator, Job desired the, who should liberate us by His own death, i. 524. we roust pass by through all the Saints in order to come to the, ii. 380. intercession of one, absolutely necessary on our own behalf, ii. 582. what this inter; ession of, ib. Christ is the, between God and man, i. 541. iii. 200. Christ the, pointed out by amber, iii. 264. light scattered through the coming of, iii. 330.
Medicines, contrary, sometimes used
for cure, sometimes similar, iii. 50.
Meditate, what things a Christian should daily, upon, iii. 104.
Melancholy arises from anger, iii. 491. runs down into avarice, ib. what are the daughters of, iii. 490. temptations of, iii. 491.
Members, Christ's, preparing for like, but diflerent, lots, i. 237. strong of Holy Church sntFer for the weak, ii. 100. who are, of Satan, i. 150. who, of Christ from the beginning of the world, i. 152. by, the weak sort are denoted, ii. 92. offices of the, of the body, ii. 432. how the, of Holy Church should conduct themselves, ii. 433. we do not notice the increase or the change of, which takes place in us, iii. 104. an agreement of habits unites to a corrupt body, iii. 311. whilst one, is inordinately pampered, the other excited to wan- tonness, iii. 491. what a member of a member is, iii. 625.
Memorials, earthly vanish and end ia rottenness, ii. 27.
Memory of sin in heaven not polluting pains not, i. 239.
Memory of our past sins which pardon takes away often shakes the mind and prompts it to the commission of others, i. 556. of God's past gifts to us is a great consolation to us in adver- sity, i. 89. 141. all the vain en- deavour to leave the, of themselves to the world, ii. 27. of fools com- pared to ashes, ib. of the righteous eveilasting, ib.
Men must be pure to judge, i. 410. brought to nothing, i. 523. seeking praise of, now, forfeits that of God, i. 482. promise what they value, i. 608. God is not pleased that they take His part wrongfully, ii. 25. Christ not known of, had His Wit- ness above, ii. 102. mockery of, drives holy minds to God, i. 613. of hidden life exposed, ii. 99. manifold offices of true charity toward, i. 682. gifts withdrawn to humble, ii. 15. who die to sin thought dead by the world, i. 616. some brought to under- standing perish not, i. 299. grace given turns them to contraries, ii. 11. virtues of good, never really destroyed, i. 121. full of good works reach the grave of eternal rest, i. 362.
Men, good, wMsh self-confidence cured by suflering, i. 378. will not suffer for worldly ends, i.381. choose death to the world, i. 450. present infirmi-
INDEX.
833
tiefi grievous to, i. 444. still fear the terrors of God, i. 368. infirmities left in, to hinrler pride, i. 211. doubts permitted in, to humble them, i. 693. fear God's judgment of their best deeds, i. 257. carnal men's hope abomination of, i. 610. left still in doubt of their final success, i. 250. afifections of, mistaken for judgments, ii. 121. even their ignorance is good for, ii. 136.
Men, bad, Satan's graves, i, 571. always vs^orking their own ruin, i. 298. spiritual harvest of, goes to others, i 319. know not their own misery, i. 244. God helps them not now, much less hereafter, i. 490. can praise God's justice while they prosper, i. 464. hold ' spiritual gifts' as robbers, yet from God, ii. 4. grow worse the more they are enriched by God 's bounty, ii. 2. alms redeem them not from death or hell, ii. 80. die prematurely to virtue, if not to life, ii. 81. know that their devices may fail them, ii. 74.
Men, earthly men's hopes here, some- times till death, i. 435. carnal men's hope, good men's abomination, i. 610.
Men, holy, compared to physicians, i. 158. called stars, i. 2f. 195. heavens, ii. 68. kings, i. 222. iii. 174. vessels of gold, ii. 379. birds, ii. 395. Job shewn to be clear in his own case by obtaiuing pardon for others, i. 21. like stars, each in his turn enlightens the night of this life by their virtues,!. 25. who came into the world before the Incarna- tion, said not to have seen the light, i. 231. why the evil spirit allowed to assault, in dreams, i. 450. always consider their own frailty, and the gifts and judgments of God, i. 453. all, who encounter the wrath of God, obtain this power from Himself, i. 512.
Men, holy, virtues of, shine brighter in tribulations, i. 18. and instruct us, i. 67. under persecution never transgress in injurious expressions against God or their adversaries, i. 159. not seeking the praises of men, are not called back from good deeds by their derision, i. 346. with whatever virtues, now shine forth, they cannot pierce to see the glory of their resurrection, i. 214. strong and humble, i. 408. patient in mis- fortune, and kind in prosperity, i. 415. however clean reckon themselves unclean, i. 537. establish themselves more firmly in God in distress and
persecution, i. 613. patiently endure evils charged against them by the wicked, ii. 87. in adversity unim- pairtd and tranquil, ii. 88. esteemed especially for their after deeds, li. 346. in humility conceal their vir- tues, ii. 325. 425. while some- times relating them, preserve hu- mility, ii. 326. 426. those are truly, who are able without sin to converse with the wicked, ii. 508. silent in time of trouble, not so others, ii. 577. how, may and ought to be con- sidered superior to one another, iii. 63. in correcting do not lose the grace of inward svi^eetness, iii. 83. attribute all their good works to God, iii. 366. rejoice in suffering, iii. 477. what the discretion of, iii. 488. humble in lofty contemplation, iii. 664.
Men, holy, life of, our instruction, i. 67. trifling faults remain to, to be subdued, i. 212. draw along with them some remains of sin with un- willingness,!. 211. with what splen- dour of virtue, might shine, who are now always weak, i. 212. possess themselves with great fear in their joy over subdued vices, i. 275. no, are without fault, i. 439. the more truly, rise up to God in good works, the more exactly they know the filthiness of their life, i. 538. cannot be perfectly clean before the strict cognizance of God, ii.68. sometimes sin through pride, but do not per- severe therein, ii. 70. sin may be but not reign in, ii. 129. consider the least sins heavy, iii. 520. flying from the warmth of charity, are benumbed beneath the shadow of sin, iii. 558. unprotected by circum- spection, are wounded by vain-glory, and fall the more fatally from on high, iii. 568.
Men, holy, launch the darts of in- struction against evil counsellors, i. 157. desiring to mortify themselves to the world, are often compelled to take the lead in command, i. 245. whereby they seem to themselves to be the more undone, thereby, rise with richer resources to their heavenly country, i. 246. so exult in hope that they tremble in fear, i. 275. from the consciousness of a good life confidently stretch forth to the hope of an eternal reward, i. 4"i3. always return to the chambers of the heart, i. 447. know it for a most certain truth, that they can never enjoy rest in the present life, i. 450. for, to
834
INDEX.
give over hope, is to quit the good things of this life for eternal things, i. 452. while they abandon the good things of this life, rise more vigor- ous in hope of securing those above, i. 453. throwing off all other cares, desire wholly to cleanse their con- sciences, i. (307. repulsed by the insults of the ungodly, return to God as the witness of their con- science, i. 613. in all they have really wise, keep themselves low in humility, ii. 136. the minds of, the sinof another's deceit wrings, ii.224. some, are branded by a likeness to the ungodly, ii. 324. not only do not covet glory beyond their measure, but eschew appearing what they really are, ii. 325. rejoice not to be above, but to be of use to their fellow-creatures, ii. 534. when in authority, look not to the power of station in themselves, but to the equality of creation, i. 534. seek not their own glory, but the righteous- ness of their subjects, ib. sometimes desire to be feared by their subjects, ib. whatever good they have, they attribute all to God, ii. 537. subject to matters of disputings with in- feriors, while they refrain from bear- ing heavily, endure being pressed upon, ii. 541. do not exult in their good works, but fear, ii. 554. do not exult in their good works or celebrity, either before men or in their hearts, ii. 556. nor are puffed up by their own knowledge, nor by the greatness of good deeds, ii. 559. rejoice some- times in their own good repute, ii. 562. what manner, use in cor- correcting, iii. 198.
Men, holy, present to those dealing blows the shield of patience, i. 157. in their own sufferings fear for the fate of others, i. 158. so bear the burden of their sorrows as not to transgress the bounds of humility, ic- 159. here the, seem to perish, i. 267. glory and joy await, now despised and afflicled, i. 329. with difficulty endure the words and practices of the carnal, i. 374. whence the, when oppressed without, desire patience, i. 405. he refuses to be Abel, whom the malice of Cain does not exercise, iii. 508.
Men, boly, know how to sympathize with others who have themselves been afflicted, i. 20. from the stripes of, we are to understand what re- ward is reserved for them, what punishment for the wicked, i. 136.
in this life covet to receive evil things, i. 162. 430. dread prosperity more than adversity, i. 241. ii. 207. hastening to their country above, despise the prosperity of this weari- some exile, i. 243. refuse to shine in prosperity, ib. dissemble in pros- perity, i. 254. are silent and rest quiet, i. 255. what the thoughts of, in prosperity, i. 256. often, seen to perish here and the righteous are utterly cut off, i. 267. exult in hope and tremble in fear, i. 275. use well prosperity and adversity, i. 299. use well the stripes of this life, i. 323. and this strength, have from God, i. ^. 324. outwardly despised^ i. 328. op- pressed by the wicked, superior to all temporal things look with cer- tainty for the glory of the eternal world, i. 329. why fear in prosperity and desire adversity, i. 379. 423. 491. ii. 207. the loftiness of strength of, when oppressed without, i. 405. iii. 155. neither free-spoken out of pride, nor submissive out of tear, i. 408. are subject to months of vanity and wearisome nights, enduring want and contenapt, i. 426. after virtuous attainments desire the aid of adversity to keep out elation, i. 430. what for wounds to be mul- tiplied on, without cause, i. 518. tormented with present woe, i. 557. when forsaken by God tliey do not at all feel the ills of their aban- donment, i, 560. in the labours of this lite groan like a hireling, ii. 47. suffering from the unjust treatment of enemies not so much moved to wrath as to prayer, ii. 155. to the minds of, even the things that seem contrary are made favourable, ib. the minds of, are never without bit- terness even if they seem to prosper in this world, ii. 244. without, the honour of the highest pitch, and within, the mourning of afflicted abasement, at once meet in, ii. 505. self abased in 'prosperity, ib. strive hard within against good fortune itself, ib. speak not in rage though provoked, ii. 506. under the trial of being perturbed shun wholly and entirely to exhibit themselves to view, ii. 678. while poverty often humbles, and torture straitens them without, inward resolution expands itself ever to hope of eternal rewards, iii. 322. as ' frost,' ' ice,' the adversity of this life makes stronger, iii. 348. made guard more carefully their in- ward gifts, iii. 349. regard the pros-
INDEX.
835
' perity of this life as a heavy burden, iii. 377. not broken by adversity nor [ elated by prosperity, iii. 468. bold- ness of, in going to meet the eaemy, I iii. 469. neither evil designs nor ■ threats of hidden assaults alarm, iii. I 473. open insults and punishment, j the shield of reply, disputation and terror of secular power disregarded by, iii. 474, 475. with the greater per- secution opposed, the more eagerly urged on to preach the truth, iii. 475. what adversity can overcome, whom punishment refreshes? iii. 476. smell out battle afar off even in the peace of the Church, iii. 479. the very arti- fices of the Apostate Angel pron ote the welfare of, whom they purify whilst they try, iii. 255. Men, holy, deliver the sentence of cursing without sin, i. 185. in curs- ing do not break forth from the malice of revenge, but in the strict- ness of justice, ib. fear lest they sin in their good works, i. 252. the differ- ence between the, and hypocrites, i. 478. do not fear the earthly judg- ment but the divine, iii. 134. Men, holy, in this life weighed down by the corruptible body, i. 234. anxious to die to the world often compelled to busy themselves in worldly dignities, i. 245. the won- derful providence of God towards, engaged in earthly dignities for the perfecting of themselves and others, i. 246. why fear, tremble, and weep, i. 251. iii. HI. like hirelings heedfuUy look to it that never a day pass clear of work, i. 423. labour to ensure their reward, ib. in perish- ing here are reserved to glory eternal, i. 267. the life of, full of labours here, i. 422. 426. iii. 390. always anxious for their eternal recompens- ing, ii. 117. wicked do not believe it possible for, to be afflicted here, ii, 172. 243. calm in the midst of earthly turmoils, ii. 371. the more they view the interior depths of God, the more they see themselves to be nothing, ii. 381. scan them- selves outwardly and inwardly as in the sight of God and men, ii. 410. whilst God dwells inwardly in, the wicked seek after outward things alone, ii. 411. never secure in this life, ii. 451. continually sift their minds through and through, but not yet derive the sweets of security, ii. 524. know how deficient they are in holiness compared with Christ, jb. guard against exacting with
strictness what is due to them, ii. 541. restrain their senses and con- tinually strive against their own inclination, ii. 550. exult not in the brightness of their own good works, ii. 556. never look how much of the way they have travelled, but what remains of the journey, ii. 556. tortured by the fire of their own praises, ii, 563. attribute their good works to God, not to themselves, ii. 565. whatever goodness, are advanced in, the in- firmity of the flesh still bears them down, ii. 576. possessed of inward quietness from God yet outwardly disturbed, ib. the infirmities of the flesh disturb not the calmness and contemplation of, ii. 577. God affords consolation to, here without diminish- ing their eternal rewards, iii. 15. are the books out of which the wicked are judged, iii. 61, by the example of, we are fed as long as we are in this life, ib, the temple of God, in the sight of which sinners are confounded, iii, 62. sinners shamed by the life of, ib. amongst sinners like sparks among the reeds, iii, 88, while they submit themselves to God overcome and despise earthly things, iii. 155. desires of, frequently made good the more they are de- ferred, iii. 158. place of affliction the place of, here, and the place of joy theirs hereafter, iii. 176. chains of bondage are the detention of, here, ib. while, adhere to God they are eased of anxiety, iii. 194. are the tents of God wherein He dwells and walks, iii. 212. God shines in light- ning through, when He exhibits mi- racles, iii. 213. the rule of life to be taken from the example of, iii. 282. the world raging against, covered with the blindness of its own folly, iii. 290. in this life of darkness com- pared to the Pleiades, iii. 350. all united together in faith and virtues, iii. 352. present things burdensome to, panting after eternal things, iii. 377. while living here daily warmed with longing desire of their heavenly country, iii. 402. scorn to follow the multitude of the earthly, iii. 403. shut their ears to the violent emotions of the Devil's temptations, ib. what for, to be lifted up be- tween heaven and earth by the lock of the head, iii. 440. God mounts the horseman when possess- ing the soul of, who possess their members aright, iii. 446. the ex- pectation of, and their anticipation
836
INDEX.
of the last Judgment denoted by nostrils, iii. 464. go forth fearlessly to meet the enemy, iii. 469. some- times prudently decline perils, iii. 470. must be careful that they fly not from fear but from a cautious dispensation, iii. 471- a wise leader does not always precipitately ad- vance against the enemy, and a bold leader not always withdraws, iii, 472. the understanding of, denoted by eagle, iii. 494. an eagle building her nest denotes the life and manners of, iii. 496. life of, denoted by Cinite placing her nest in a rock, ib. raised above the high places of the earth, ib. behold the land afar oft", iii. 500. the higher advance in the dignity of virtues the more they discover they are unworthy, iii. 606. how by His deep dispensation God assails with threats or presses with scourges, iii. 591. (v. BigfiteuHS.)
Men, holy, before the Resurrection of Christ were detained in hell, but after were received into heaven, i. 222. called abortives before Christ, i. 230. the nearer to death, the more ardent they are, i. 246. security of, in death is the beginning of their recompense, i. 349. joy and laughter of, after grief, i. 489. fear the last Judgment especially as they ap- proach nearer to death, iii. 74. what then will the planks do, when the columns tremble ? iii. 75. ardently long for death, ii. 56. trusting in the Resurrection believe that death is not their destruction, ii. 500.
Men, three sevt-ral kinds of, i. 263. state of earthly, i. 607. those who savour of earthly things, and those whom reason distinguishes from beasts, ii. 391. iii. 59. God re- vealed to those who ' walk' not ' as,' ii. 392. what is ' temptation common to,' ii. 519.
Mercies, God's will that we pray for, delayed, i. 7o.
Merciful, he called, who is moved with pity towards his neighbour, ii. 497.
Mercifulness, to pity the poor, the fatherless, and the widows, proofs cf great, ii. 420. two things necessary to exhibit, ii. 428. works of, should be performed with readiness and in the spirit of meekness, ii. 538. hu- mility should accompany works of, ib. should be extended even to those unknown, ii. 540. works of, in what consist, ii. 540. (v. C/iurch.)
Mercy, men in aiming to observe,
leave out justice, i. 39. and up- rightness foreshtw Christ, ib. no return for, after death, i. 437. the righteous could not stand in judg- ment but through, i. 439. we may take mercy for wrath, and wrath for, i. 510. man's very righteousness needs, i. 516. God's, needed after the gift of life, i. 553.
Mercy, works of, exhibited by the Church at once corporally and spi- ritually, ii. 421. works of righteous- ness to he preferred to works of, ii, 428. with what artifices the Devil recalls the righteous from spiritual works of, iii. 544.
Merits, our, are gifts of God, ii. 243. iii. 364. here a difference of works but in heaven a difference of dignity, i. 237. as the work advances the assurance in reward increases, i. 423. how, will be remunerated in the last Judgment, ii. 363. by the inspiration of grace, and from free will, conduct follows, to which the Eternal Recompensing answers, ii. 364. beginning of, not derived from irerits going before, ii. 364. God doeth all things, not in answer to our, ii. 453. no one may have con- fidence in his own, iii. 595. God examines the conduct of men solely on the nature of their, iii. 94. no one can prevent God by his own, iii. 594. 596. condition of future, has no in- fluence with God in the elecHon or reprobation of infants dying before or after Baptism, iii. 202. God in election merciful, in reprobation just, iii. 594.
Messenger escaping alone prefigures Prophecy returning safe to the Lord after the evils it foretold have been fulfilled, i. 101. announcing that the sheep are burnt prefigures Prophecy forsaking the Jews when they gave their belief to envious rulers, i. 102. escaping from Chaldeans prefigures Prophecy fulfilled in the conduct of the .lews, i 103. escaping to tell of death of children is Prophecy ful- filled in conduct of Apostles and the persecuting people, i. 105. escaping alone is morally, discernment of rea- son returning to the mind to consider what she has lost by temptation, i. 115. is discretion remaining, i. 116.
Metacistn, meaning of, i. 11, note r.
Michael, one of the chief princes, the Angel of Judaea, ii. 291.
Michal derided David when dancing before the Ark, iii. 257.
INDEX.
837
Midday, heat of vices expressed by, iii. 420. what to lay down at, ib. who said to rest at, ii. 266. Midian. (v, Madian.)
\Midwives, lying of the Hebrew, was
I from love of the present life and not from hope of reward, ii. 320. why the Lord made them houses, ib.
iMight, arm due to God's, i. 496.
\Miglity, who are the, of Holy Church,
[ iii. 189.
• Miglity ones, haughty men called, iii. 216. still found in the place of hu- mility, ib.
\Mildew, anger indicated by, iii. 614.
' (v. Rust.)
) Mildness practised by Job in his pros- perity,!. 19. Job retained, along with a vigorous discipline, ib.
\Milk, the inner man begins as, i. 552. what denoted by, iii. 546. who are whiter than, ib.
I Mill-stone, what a, denotes spiritually,
I i. 331. 357. hope ard fear denoted
' by the upper and nether, iii. 579.
Mind, affected when the body is worn by sickness, i. 9. high-mind put down by being bowed beneath him whom it has despised, i. 25. lifted on high by compunction, i. 68. entrance to, must be fortified with the whole sum of virtue, lest enemies penetrate it by heedless thought, i. 60. different ways in which our minds can curse God, ib. loosened from the vigorousness of its intention through praise, i. 61. its earnestness dulled by feasting, i. 86. when caught by a sudden temptation, recovers itself by con- trition, through discernment of reason returning to malse it consider what it has lost, i, 115. 116. that it may be fashioned to resist every kind of as- sault is first formed in four cardinal virtues, then in seven others, i. 1 19. learns humility and watchfulness by assaults of temptation, i. 122. its tendency to be affected by circum- stances about it, i. 135, Job's set on high as in a fortress of virtues, i. 137. being made at variance with God by sin, is brought back to peace with Him by being chastened i. 140. de- pression of. soothed by remembrance of gifts, i. 141. even just anger dis- turbs, i. 307. Job's rising is the awakening of, by trial, i. 122. the strong, may lie, slowly move, or fall suddenly, ii. 60. inward parts of the body put for, ii 86. the carnal, a sea which God restrains; i. 445.
disordered by a crowd of evil thoughts, 1. 224. as soon as it falls into sin, is' still further removed from the know- ledge of self, i. 476.
Mind, sometimes the head denotes the i. 123. 163. ii. 409. of the righteous called the Ark of the Testament, i. 259. force of love an engine of' i. 358. blindness of, called' night' i. 200. shadow of death sometimes understood of oblivion of, i. 203. called a tabernacle, i. 598. the inner face of man, i. 599. who the place of, ii. 60. iii. 193. why called the belly or womb, ii. 85. earthly, com- pared to shrubs, ii. 438. the sea is the, iii. 320. an abyss, ib. the in- comprehensible, of men a great abyss, iii. 568.
Mind, whence the senses of the, fail, ii. 127. the wisdom of God rests in the, when it makes it holy, ii. 387. while the law of sin is at variance with the law of the, and ' vice veisa,' light and darkness are contending iii. 304. beholding lofty things, be- comes acquainted with secrets within worthy of blame, iii. 504.
Mind, must be fortified with virtue, i. 58. preserved from deception by prayers more than examinations, ib. not a woman but a man must be placed as the door-keeper, who will not fall asleep, i. 59. what for the portress to winnow wheat, ib. by what steps the, being deceived, is driven into the pitfall, i. 410. never caught away after the force of in- ward contemplation, unless first lulled to rest from earthly desires, 1, 284. be''ore the, can explore spi- ritual things, earthly objects must be driven off with the hand of discretion, i. 359. must be restrained with in- terior gravity from earthly senses, ii. 517.
Mind by its first sin lost the sight of invisible things, i. 288. which has lost the seat of counsel within, dis- sipates itself without, i. 331. insta- bility of, compared to a millstone, ib. which ceases to pant after the things above itself, plunges unceas- ingly below itself, i. 332. blinded by the habit of sin, knows nothing where it is being led, i. 393. whence disquietude of, i. 592. various per- turbations of, ib. wherein the con- fidence of, consists, ii. 240. cause of the instability of, iii. 193. cannot think oa itself unless entirely at home in itself, iii. 440. changeable-
838
INDEX.
Dess of, denoted by cane or reed, iii. 560.
Mind, how, of the Elect hastens from things temporal to things eternal, i. 60. with what feelings the right, accepts the stewardship of earthly things, i, 1\8. of the righteous fears the more, the more it is enlightened, i. 281. elevated to heavenly depths trembles, i. 285. faithful, sometimes wavers with uncertainty, i. 593. place of the holy, is righteousness, ii. 60. of the righteous compared to the morning, ii. 273. the more endowed with the knowledge of God the more humble it becomes, ii. 307. knows not to wax old by inertness, which is bent by desire ever to be begin- ning, ii. 551. of the righteous de- noted by the title of gold, iii. 252. thoughts of, must frequently be cast out, and the, cherished within itself, iii. 467. Satan cannot slumber in, of the Saints, iii. 559.
Mind, tranquil, disturbed by sudden temptation, i. 517. iii- 195. strong, is engulphed when bad habit creeps on slowly, ii. 60. we must labour with the greatest care lest the, fall when it is exalted, iii. 110. breadth of, in adversity, iii. 323. heart some- times humbled by sudden folly of, and by this made more really wise, i. 120. banished from the light of truth finds in itself nothing but darkness, ii. 36. troubled, of the worldly widely separated from true Wisdom, ii. 372. our, slumbers by itself overcome by the love of this present world, iii. 223. when God beholds the, hard and insensible He scares it, iii. 315. abandons its fault the more slowly in proportion as it does not blush at what it has done, iii. 546. of the worldly devoted to temporal glory like a reed, iii. 560. and moist places, iii. 561. in the carnal, some smoking clouds of concupiscence fade away above and others succeed from below, iii. 614. how vices succeed each other in the carnal, iii. 615. carnal, re- presented by a pot, ib. like coals kindled by the breath of the Devil, iii. 616.
Mind, evil, always set in pains and labours, ii. 72. of the wicked borne away by the wind of temptation, ii. 274. compared to water, ib. a, puffed up with wicked thoughts compared to a belly distended when full of food, iii. 34. whea the froward,
glories as if in defending what is right, iii. 545. Satan occupies the frozen hearts of the reprobate in security, iii. 559.
Mind, strenuous opposition of, to sin while knocking in the tboughts, i. 207. should never leave a sin free from penance, lest it be led captive, ib. often deceived by accounting that necessary which it desires for plea- sure, i. 574. to be the organ of, is the office of the body, i. 10. unable to fathom itself, i. 623. gloomy doors are the lurking evils of, iii. 321.
Minds, Satan walks up and down in earthly, i. 111. earthly, in the Church are as withered skin, i. 433. simple, may rise bis^h through earnestness, i. 321. some fitter for action, some for contemplation, i. 356. bitter things grow sweet to heavenly, i. 376. holy, mockery of men drives to God, i. 613. earthly, expanded below, narrowed above, ii. 437.
Minds, why carnal, only delight in present things, i. 433. preoccupied with external desires not heated with the fire of divine love, i. 474.
Minds, gold denotes the, of the Saints and strong ones, ii. 354. of the wicked lighter than the surface of the water, ii. 274. 575, how, employed when fixed with strong stedfastness in the longing after the country above, ii. 575. for God to draw the spirit and breath of a man to Him- self is that nothing outward may any longer please the, iii. 86. how, ap- proach God and depart from Him as if by steps, iii. 98. no man wit- nesses the secret courses of our, iii. 99. the frequent stumbling of our, increased in God's sight, ib. those who aim at the things which are eternal with dissolute, fetter them- selves by the irregularity of their efibrts, i. 395. when employed out- wardly, forget what is going on within, iii. 107. made to seek after God alone, any thing else they seek is beneath Him and less than Him therefore cannot satisfy, iii, 193. if constrained by the love of God break the waves of sinful persuasion by the gates of virtues, iii. 300. our, more safely concealed within themselves the lower they are, iii. 467. to dig the earth with the hoof is to break earthly thoughts in, ib. (v. Heart, Will.)
INDEX.
839
Ministers of inferior works are the feet of the Church, ii, 414.
Ministry, sacred, not to he withdrawn from with impunity, i. 3.
Miracle, a greater, to create than to restore, i. 324. the production of seed, than the multiplication of the loaves, ib. the procreation of wine from the vine, than the turning of water into wine, i. 325.
Miracles, Holy Church required the aid of, in its birth, iii. 226.' in the end of the world, shall he withdrawn from Holy Church, iii. 624. Anti- christ performs many, ib. necessary to Holy Preachers, iii. 213. required for unbelievers not for the faithful, iii. 226. hearts of men confounded by the light of, iii. 364. 424.
Miracles, by, of Holy Preachers the gloom of oar insensibility is illu- mined, i:i. 213. divine, should never be sifted by intellectual curiosity, i. 325. why we wonder at, and the marvellous works of God become cheap to us from their very custom, i. 324. what to consider, of God, standing ; what to consider them while lying down, iii. 244. glittering of arms is the brightness of, iii. 365. why Christ was performing, in the day time and spending the night in prayer upon the mount, i. 365. those who de-!pise invisible things can sometimes be moved by visible, iii. 157. do not produce the same effects in all men, iii. 229. the wrath of persecutors crushed by the, of Saints, iii, 290. God crushed the stubborn powers of this world not by words but by, iii. 426.
Mi7-ror, Holy Scripture is set before the mind like a, i. 67.
Misbelievers, the Church can spare the wisdom of, i. 404. (v. Heretics.')
Miseries, man's short life how full of, at best, ii. 41.
Misery, bad men know not their own, i. 244. of fallen man only known through Christ, i. 366. the wicked pass easily and swiftly to depths of, i. 386. hell has light to shew com- panions in, i. 570. of fallen man in not seeing God, ii. 36.
Misery of man both in mind and body, i. 234. of this life compared to waters that pass away, i. 603. man's, in what consists, ih. who can hold up in, ii. 90. our very, the scourge of discipline, ii. 107. (v. Scourge, Adversity, Tribula- tion.)
Mizpah, i. 62,
Mockery of men drives holy minds to God, i. 613. twofold effect of, ib. conducive to the service of virtue when it comes by the desert of sin' ib. some things said by the Saints ironically and in, ii. 201 . (v. Scojfers.)
Monastery compared to a haven as the world is to the sea, i. 2.
Monk, a, ought to live in a Monastery as in a safe port, i. 2. too great love of relations recalls a, to the habits of secular iife which he had subdued, i. 396. ought not to burst into the courts of justice nor busy himself in secular quarrels, i. 397. even from love of relatives, should not enter into earthly strife, ib.
Monks, S. Greg, accompanied by, on his legation, i. 4. S. Greg, expounds the Book of Job at the request of, i. 5.
Monsfei's, evil, sins haunt the wicked soul like, i. 392.
Months, by, the sum and total amount of days represented, i. 427. what the number of our, with God, ii. 45. spiritual meaning of, ii. 408. mean- ing of ' month from month,' ib. what designated by, iii. 395.
Motiths ofvaniti/, what it is to spend, i. 426.
Moon, what the, receiving her light from the sun denotes, ii. 558. denotes fame, ib. and mutability of temporal things, iii. 636.
Moral senses of Holy Writ, i. 7.
Moral instruction carefully sought out by those who treat of Sacred Writ, i.6.
Morals on Job. (v. Preface to the.)
' Morning,' the mind of the righteous is the, h. 273. Holy Church described by, ii. 349. (v. Datvn.) the righteous fear that of judgment, i. 462. de- notes prosperity, i. 299. beginning of life, i. 298. day of judgment, i. 461. coming of the Lord's Incar- nation, i. 269. prosperity of the pre- sent life, ib.
' Morning star' life of the just com- pared to, i. 605. what for the Father to bring forth the, iii. 356. in the secret judgment of God He who is the, to the Elect hearers, is the evening star to the reprobate, iii.
557. ' Morning stars' who are called, iii.
288. how praise the Redeemer and
Creator together with men, iii. 289. Morroio, truth forbids anxiety for,
but permits in a certain way to take
840
INDEXi
thought for the present things, iii. 573. MortiJicatio7i for earthly ends counts as compulsory, i. 475. they who seek the, of themselves seek it, as digging for hidden treasures, i. 24/. effect of, itself, ib. we set flesh upon a rock when, in imitation of Christ, we endure the pains of, i. 169. by, of their thoughts kings of Holy Church subdue themselves, i. 223. he who mortifies himself in things lawful avoids things unlawful, i, 254. no one so perfect here, as not to feel the sting of corruption, i. 287.
Moses thought by some to be the author of the Book of Job, i. 14. why not likely, ib. an example of shewing forth mildness, i. 25. through the impulse of the Spirit bears wit- ness of himself, i. 15. bold freedom of, i. 406. through patience washed away the sin of past homicide, ii. 347. what did, speaking with a veil on his face testify, ii. 361. endured as seeing Him "Who is invisible, ii. 411. in breast of, mercy was not lacking to discipline, or ' vice versa,' ii. 458. teaches us gentleness, iii. 210. how, was the clouds and the tent of God, iii. 212, 213. teaches us by his example perfect obedience, iii. 684. and Samuel, why alone pre- eminently singled out for the utter- ance of prayer, as being always heard,!. 514. these two alone are said to have prayed for their enemies, ib. encounters Pharaoh with authority, j. 405. saw God by a certain sem- blance, ii. 388. lovingkindness of, towards the people of Israel, ii. 457. in Egypt, heard not the voice of God but in the desert, iii. 32. while Pharaoh was raging against the Israelites, drew them out of Egypt even against their will, iii. 147. gen- tleness of, iii. 210. what the burning bush in which God appeared to, de- notes, iii. 266.
Moth, sin eats into the soul as a, ii. 40. lust of the flesh as a, in the garment, i. 296. ii. 40 meaning of a, making mischief without sound, i. 297. ii. 40. 'building her house,' denotes the heretic who makes a dwelling in the heart he corrupts, ii. 334.
Mother, the synagogue our Lord's, in the flesh, i. 108. what the, who killed ber own child in sleeping and claimed another's denotes, ii. 528. the feigned, did not fear for him to be put to death whom she did not bear, ib.
Motions of the flesh make peace for Us with God, i. 351. those, of the heart only which spring from a right in- tention are strrng, i. 472. how, of the flesh must be restrained, ii. 28. (v. Flesh.)
Motives for ill advice, i. 156.
Mountains removed from Judsea, and her ' pillars' shaken, i. 498. holy preachers the, i. 497. the proud and powerful of this world, ii. 358. iii.
419. who the, fallen from the roots, i. 358. what the, of pasture, iii. 408.
420. various signiiications of, in Scripture, iii. 420. 554. what, de- note in the singular number, ib. what for God to raise a banner upon thick and gloomy, iii. 555.
Mourners, how God s)iuts His ears to the voice of, to add to their advantage, ii. 143.
Month, Job's ' opening his,' i. 183. of the wicked stopped, i. 342. God the Son called, iii. 224. of the heart, ii. 448. is the door of ihe mind, ii. 577. speech denoted by, iii. 508. what to open the, i. 183. what to stop the, i. 340. 342. what the, of God denotes, iii. 224.
Moved, the Father how, against Christ ' without cause,' i. 148.
' Moving God,' what, i. 132.
Murderer, who may be called a, ii. 269. who is a, in spirit, ii. 269.
Murderous, the wicked, in the day of his power, ii. 269.
Murmur, those who, against the scourge accuse the justice of God, i. 294. we must not, in afflictions, i. 399.
Murniiiring, when under trial we should avoid, i. 126. of those in subjection is against the Lord, ii. 596.
Mustard seed, small and insipid, if not bruised, i. 19. when bruised gives out its pungent properties, ib. so faith when not tried is regarded as insipid, but when persecuted sends forth its savour, ib.
Myrtle tree, meaning of the nettle growing instead of, ii. 339.
Mysteries of the number seven, i. 37. Job speaks, ii. 28.
N.
Naama, denotes comeliness, i. 161. Naamathites or heretics not learned,
INDEX.
841
but ib.
ardent to be coasidered so,
Naa7nan the Syrian healed at the
Jordan, i. 406. Naked, difference between to be, and
to go, ii. 265. Nakedness, grace kept by confessing
our own, i. 125. Name, lasting, the vain ambition of Antichrist for, ii. 132. mystery in the names of the three daughters of Job, iii. 693. Names, common, of Areturus, Orion, and Hyades, used for distinctness, i. 603. mysteries in, iii. 693. Nathan, i. 127. discreet treedom of, and of other holy men in arguing with the great, i. 406. this boldness of arguing arises not from the sin of pride, but from passionate affection for truth, i. 407. Nathanael why not numbered in the
class of preachers, iii. 587. Nations, Incarnation the food for which, cried, i. 369. destroyed and restored, ii. 20. of the Gentiles, the first-fruits of Holy Church, i. 182. calling of, concealed of old in the secrets of Divine mercy, i. 653. and promoted by thrusting the Apostles out of the synagogue of the Jews, ii. 357. call- ing of, ii. 409. 486. iii. 337. 386. Holy Church softened the hardness of, and entirely frustrated the lofti- ness of the proud, ii. 359. of the world preceded Judsea in receiving the faith, ii. 383. of the world the place of the mercy of God, iii. 243. (v. Gentiles.) Nativity, who can worthily speak of that ineffable, of the Only-Begotten, iii. 30. and Conception called the same, iii. 327. superstition of the mathematicians respecting, iii. 574. (v. Christ, Nativity of.) Nature of woman not evil, i. 141. human, has its own moth of cor- ruption, i. 296. carnal, sees only the visible, i 288. corruption of, keeps us from perfect purity, i. 539. the ' root' may be man's, ii. 50. no man pure or unchangeable by, ii. 68. angelic, in itself liable to change, i. 295. Nature, Divine, by the longing mind discerned without seeing, heard withoutuncertainty, taken in without motion, &c. i. 289. every where present, ib. and alone unchangeable, ib. i. 295. our, is itself put out of the pale of, i. 432. how cares arise out of corrupt, and bad habit, ii. 114. dan- ger arising from being surrounded
by countless necessities of, ii. 469. infirmities increased by too much attenticn to the necessities of, ii. 470. human, by its own fault glides into calamities, ib. all men equal by, ii. 533. those things must be taken which the necessity of, requires, iii. 406. study of human, iii. 4 12. (v. Man, entire, fallen, and repaired condition of.) Navel, what to cut the, in the day of birth, iii. 526. seed vessel of lust is in, ib. Nazarites, meaning of, letting their hair grow long, i. 125. what casting the hair of, into the fire denotes, ib. the life of the abstinent and continent denoted by, iii. 546. Nebuchadnezzar, why converted into an irrational beast, i.251. designated by the great eagle, iii. 495. came to Libanus and took away the marrow of the cedar and plucked off the top of its branches, ib, ruin of, soon fol- lowed his pride, iii. 655. Neccssily, present, why called iron weapons, ii. 192. we serve our self gratification under the pretext of, ii. 470. hi. 407. Neck, what ' to run against God with
erected,' ii. 76. Necks, how, of the proud are brought down to the mire, ii. 27. stout, are wealthy pride, ii. 76. ' Needy ones,' Christ's, have hope
through His Resurrection, i. 339. Negligence often turns virtue into sin,
i. 146. Neighbour, man should see himself in
his, i. 353. Neophyte or new convert not allowed to be promoted to exteroal offices, i. 479. good works of a, must be con- cealed in humility or they perish, ib. Nest, what a, signifies, ii. 436. Nestorius, error and impiety of the heresiarch, raging against Christ, ii. 384. l<let, fishermen first caught in the, of the Church and through them orators and philosophers, iii. 590. Nethaniah, i. 62. (v. Ishmael.) Nets, sins compared to, ii. 124. Nettles denote the irritations of
thoughts, iii. 563. Night an emblem of tribulation, i. 19. of trouble even desired, i. 430. be- tokens dark actions, i. 68, 69. of sin best left solitary, i. 209. we pray that the Judge may not regard our, i. 208. legal uncleanness of, type of evil thoughts, i. 565. Satan is cuised
VOL. III.
3 I
842
INDEX.
both as Jay and, i. 192. Satan in result is, i. 187. denotes ignorance, i. 40. 1G3. 127. ii. 338. adversity, i. 78. 200. 243. ii. 112. Devil, i. 187. 192. present life, i 499. oppression, iii. 160. sorrow, iii. 196. the soul con- veyed to darkness is required in the, i. 69. what, called solitary, i. 192. what to be possessed by the, and to possess the, i. 207. what to spend wearisome, i. 426. how turned into light, i. 454. ignorance of the coming departure called, ii. 338. what to pass away at midnight, iii. 95. to protract the, iii. 191.
Noah a pattern of endurance in hope and in work, i. 35. type of the order of rulers in Holy Church, i. 41. survived after the deluge, i.230. had three sons of differer.t dispositions, ii. 508. what is meant by the sons of, coming with averted looks and covering their father with a cloak, iii. 128.
Nobilifi/, true and false, ii. 480.
North, by, the Devil is designated, i. 607. ii.300. Gentile world fast bound in the cold of sin designated by, iii. 239. 252. why gold said to come from, iii. 253. how the law came from, iii. 354.
Nose, foreseeing discernment of the saints denoted by a, iii. 488. why, of the Church is the tower which is in Libanus, ib.
Nostrils, folly designated by, iii. 463. the instigation of the devil, ib. fore- knowledge, ib. the thoughts of our hope designated by, iii. 481. why the breath of our Redeemer said to be in His, iii. 464. of Behemoth are his cunning stratagems, iii. 5 TO. what to put a ring in the, of Behemoth, iii. 575.
Notions, sensible, of God, i. 277.
' Nought,'' weak in Holy ' Church brought to,' by bad example of the wicked, ii. 92. the bad scatter to, the virtues of beginners, ii. 471. the Elect seem ' brought to,' ii. 491.
Numbers in Scripture have various mystical meanings, iii. 691 .
Numbness, ' shadow' denotes the, of the frozen mind when charity de- parts, iii. 558.
O.
Oath, what to take an, iii. 510. Obduracy of mind deserted, and com-
punction visited, by God, i. 6G0. renders the mind invisible to hea- venly things, i. 433. ii. 213. how God is said to shut up the heart in, ii. 9. iii. 346. 445. or ruin fol- lows pride, iii. 110. sins succeeding one upon another bring the hearc into final, iii. 112, 113. called the darkness and night of the heart, ib. Obedience, the simple near to the wise by, i. 100. when we pay it first to get wisdom in exchange, we buy ourselves gold, i. 228. temptations to which delight in, exposes men, iii. 539. denoted by an earring, iii. 681. virtue of, ib. better than victims, ib. must be preserved unto death, iii. 682. a sin ought never ro be committed through, but sometimes a good deed ought through, to be given up, ib. prosperity to be endured from, ad- versity through devotedness, iii. 683. the ornament of innocent minds, iii. 685. by, our own will is offered up, iii. 681. cause of all virtues, ib. great virtue of, ib. the sole virtue which implants others in the mind, ib. an obedient man speaketh of victories, iii. 682. has something of its ow^n in adversity but nothing of its own in prosperity, iii. 683. must be maintained not by the terror of judgment but with the love of justice, iii. 685. the sole virtue which possesses the merit of faith, iii. 6S1. imperfect when it is not against our own will, iii. 682. |j
Obry, those who hear and, God's pre- J cepts shall fulfil their days in good, and their years in glory, iii. 1 77. he who is not innocent cannot obej^ God and ' vice versa,' iii. 685.
Objects, the eyes of the wicked fail when their, perish, i. 609.
Oblivion of mind called the ' shadow of death,' i. 203. j
Obscure, subjects of a different cha- ' racter why blended with those that are plain and obvious, iii. 272.
Occasion, a man may speak truth for himself on, ii. 141.
Odour denotes the fragrance of good works, iii. 694. the fragrant, of the myrrh of virtue led to by ivory steps, iii. 695. of sanctity, ib. (v. Savour. Sweetness.)
Offence, meaning of, ii. 35. difference between, and crime, ib.
Off'ender, in what sense God spares not one, i. 636. |
Offering, what to divide the, aright, i. ] 145. right, to God proceeds from the
INDEX.
843
root of righteousTiess, ii. 429. cannot appease the wrath of God unless it pleases Him from the purity of the giver's heai-t, ii. 570.
Offers, our Redeemer, a continual sacrifice for us, and why, i. 50. we, a holocaust for each, when we pour out our prayers to God for each several virtue, that it may be free from alloy, i. 59. Man without sin must be offered to cleanse man from sin, ii. 309.
Offices, manifold, of true charity toward men, i. 582.
Offspring, power itself a punishment to rich and mia-hty men without, ii. 202.
Offsprings denote good practices of the soul, ii. 531.
Oil, what is meant by seeking, from our neighbours, i. 476. what rivers of, denote, ii. 4 15. the actual anoint- ing of the Holy Spirit, ib. how ' the yoke doth rot at the presence of the,' ib. who is ' a child of,' ii. 416. what to have no, in the vessel, iii. 17. Elihu, seeking for glory from with- out, had no, in his vessel, ib.
Ointments, by the sweet smell of, is denoted an opinion of virtues, iii. 643.
Old, what for the deep to grow, iii, 645.
Old age, how our, ought to be renewed, i. 441,
Old enemy, i. 60. (v. Satan.)
Oldness, (v. Bildad.)
Only-begotten, the grace of adoption received only through, iii. 3.
Onocentaurs, the lustful and elated, i. 393. etymology of, i. 392.
Opening, none can alter God's shutting and, ii. 9.
Opening the eyes, how applied to God, ii. 43.
Opportunity, heretics keep silence till, i. 165.
Opposcrs, no peace to God's, i. 497.
' Oppressors,' all the ungodly rightly termed, iii. 147. ungodly, not those only, who spoil our outward goods, but those who by their example scatter our inward virtues, ib. he a greater, who assaults our virtues than he who injures our goods, iii. 148. when we are said to hear the noise of, ib.
Oracles, divine, denoted by silver, i. 315. ii. 238, 332. 343. iii. 275. called harvests and riches, i. 315. most men disdain to acquaint them- selves with, ii. 444. on the crisis of
temptation the false friends of Holy Church become her enemies and act against the,ib. contain lamentation, a song, and woe, iii. 151. (v. Word of God, Scripture.)
Order, what, is in Hell, i.5G7. punish- ments of Hell are beyond this world's, i. 569.
Orders, four corners, four, i. 105. three, in Holy Church, iii, 538, nine, of Angels, iii. 549.
Ordination of S. Gregory, i. 2.
Organ denotes holy preaching, ii, 510, iii. 664. what to hang the, on the willows, ib.
Origenist, error of the, respecting the eternity of punishments refuted, iii. 615. 646.
Oriones, the, arise in the winter and stir up storms, i. 504. denote martyrs, ib.
Ostrich denotes hypocrisy, i, 391. ii. 507. iii. 433. wings of, for show not for flight, iii. 433. denotes the synagogue, iii. 4.53. what meaning of, leaving her eggs in the earth, iii. 435. 453. a description of, iii. 446. what the wings of, denote, ib. and the eggs of, iii. 453, what for the, to scorn the horseman and his rider, iii. 446. 455,
Others, faults of, in what way the righteous behold, i. 172.
Our Lord, (v. Christ,)
Ourselves, we know not, i. 286.
Oven, how an, is heated within, ii. 195, the lost are at once like a fiery, heated within and consumed \>y fire from the outside, ib.
Overshadowing, what denoted by, ii. 340. the refreshment of the mind by reason of heavenly protection, iii. 558. sometimes the Incarnation of Christ, ib. various meanings of, iii. 557.
Overturns, how God, all things in us, i. 591. the mind by the grace of God savingly overturned, ii. 12.
Oj;, laborious, i. 44. represents dulness of the foolish or life of well- doers or of the labourer, i. 43. or the state of the Jews under the law, i. 44. and coming to the root of the Gospel, i. 45.
Ojren, what may be meant by, i. 54. prefigure men of understanding, i. 100. various moral meanings implied in their being carried off by the Sabeans, i. 113. 114. like the priest- hood, i. 376. serious thoughts toward labour of love, i. 1 14. denote various things in holy Writ, i. 43. 44. 100, 114. 369, 373. iii. 689, yokes
3i 2
844
INDEX.
of, denote virtues in harmony, i. 54. plowing denote our serious thoughts, i. 114. what to do work with the firstling of, i. 480. Oza or Uzza, what smitten of God for his rashness denotes, i. 259.
Paddle, what the, always carried by the Jews under their belt denotes, iii. 467.
Pain, God's returning to man gives a wholesome, i. 560. the lot of man in life, ii. 60. (v. Grief.)
Palm, what the, denotes, ii. 437. the growth and nature of the, ib. in one thing the, differs from all kinds of trees, ii. 437- the life of the righteous is like the, ib,
Palmenuo7~m, what designated by, iii. 614. what is a, ib.
Papyrus, what vessels of, denote, ii." 94.
Parable, a certain musical instrument, ii. 317.
Paradise, what the four rivers of, denote, i. 118. the first abode or womb of the whole human race, but the serpent opened its womb, i. 199. why God granted all the trees of, for food, but prohibited one, iii. 682. many qualities now need to be dis- played which were not necessary in, iii. 694.
Pardon of sins doubtful to every one, i. 238. no place for procuring, after death, i. 436. after good works are performed deprecating tears must be had recourse to, i. 536. in certain deeds we are made certain of, yet troubled with remembrance, i. 554.
Parents, our first, would have passed to heaven without death, had they continued in their state of innocence, i. 220. our first, first committed the sin we commit habitually,!. '215. when the love of our, is injurious, i. 396. must be disregarded for the sake of God, i. 397- the wicked, punished in the punishment of their children, ii. 208. why children ad- vanced in years are stricken by sin of, ii. 211. our first, seeking after the likeness of Divinity, lost the reward of immortality, ii. 395. were questioned respecting their sin, that by confessing they might wipe it out, ii. 572. by setting themselves to defend their sin, ren-
dered it more heinous when ex- amined, ib. retorted their sin upon God, ib. (v. Adam, Eve.)
Part, the Third, of the Morals, left by S. Greg, much in the state in which he had spoken it, ii. 1.
Partiality, relatives to be served in j duty not in, i. 398.
Parts of the very sacrifice need wash- | ing, i. 556.
Passing away, that which is capable of, is little, ii. 285.
Passion, Job bears the likeness of Christ in His, i. 147.
Passions, they who have their, un- subdued carry in themselves a tumultuous crowd, i. 223. Job cursed not from passion, i. 183.
Pastor, the faithful, desires to have all that he does aided by all persons, ii. 594. holy, unites mercy and, dis- cipline in his reproofs, iii. 81. it is a distress to the holj', to behold wickedness without amending it, ii. 19. the office of a good, ii. 421.
Pastoral Charge distinct from the Ministry of the Altar, i. 3. S. Gregory found the, an additional burden, ib. feels himself imequal to it, ib.
" Pastoral Rule,'" S. Gregory's, re- ferred to, i. 3. note e.
Pastors, good, keep what they deliver by living accordingly, i, 417. who is the perfect, i. 355. while they preach right things fear not derision, ii.200. seek to profit themselves and their hearers by their words, ib. do not preach that they may be fed, but are fed that they may preach, ii, 413. rejoice not from the desire of a gift, but of fruit, ib. are more ready to die in the time of persecution, than to hold their peace, ii. 494. the wise, severally keep dis- creetly on the watch to the fruit of preaching, ii. 511. sow upon all waters, ii. 527. the faithful, do not envy others' praise, but implore for them usefulness for advancement, ii. 529. speak from God and before God, ii. 579, what the duty of a good, iii. 8. a pattern of the best, ib. good, earnestly seek the rest of silence and take upon themselves of necessity the duty of speaking, iii. 9. the part of good, is not to display their own powers, but to put down the teachers of heresy, iii. 16. inflamed with the zeal of charity preach, lest by keeping silence they be convicted of partaking in their sins, iii. 18, speak from the root of
INDEX.
845
humility to bear the fruit of piety, iii. 79. holy, first soothe and then cut, iii. 82. like a skilful physician, first caress, then pierce, ib. what for holy, to build munitions and heap up a mound, iii. 140. good, denoted by stars that bring on rain, iii. 206. God by words and miracles of, invites the people to faith and repentance, iii. 214. how good, frighten and feed, ib. iii. 215. holy, whose conversation is in heaven, sent to condescend to the weak by words from without, iii. 231. this present life is winter, in which the rain of holy, abounds not, iii. 232, attain not to the conversion of all the hearts which they desire, iii. 242. traverse all things while God governs their course, ib. and while He moderates their motion, ib. iii. 246. 273. in- spired by God, water and shine forth, iii. 245. from the concord of, and hearers mutual love is kindled, iii. 248. attribute the perfection of the hearers not to themselves, but to the Holy Spirit, iii, 249. are a firm barrier, as doors against the swelling sea, to be battered by the waves but not broken through, iii. 292. these doors open to the humble shut to the proud, ib. when persecution increases, the power of, increases also, iii. 334. how, come out from God and return to Him, iii. 365. protect themselves with miracles, and destroy the ad- versary with preaching, ib. under- standing given to, to speak with the tongue what conscience teaches them to practise, iii. 370. do not while slothful in act arouse others with their voice, iii. 373. the accordant language of, denoted by the harmony of heaven, iii. 375. holy, the young of the raven, iii. 383. know that they can do nothing by their own strength, ib. hunger for the gain of souls, ib. imitate their master Paul, iii. 385. what for holy, after man- ner of wild goats (ibices), when falling catch themselves on their horns, iii. 388. why called hinds, iii. 389. sow in tears that they may reap in joy, iii. 396, unless they bend to our infirmity never beget sons in the faith, iii. 397. have the strength of the horse from God to act, and the neighing to teach rightly, iii. 459. despising the attack of persecution know how to meet it boldly, but not precipitately, iii.
472, the enemy defeated iu vain has recourse to stratagems against, iii. 473. cease not from preaching in the very midst of blows, iii. 474. the cruelty of the persecutor pro- ceeds from threats to open punish- ments, ib. the spear is shaken that they may be smitten, but the shield placed in the way that they be not hurt, ib. how, lift up the banner upon the gloomy mountain, iii. 555. holy, terrified and purified by the fall and punishment of Angels, iii, 629. those who despise such as fix their mind on temporal things, ac- cuse God, iii. 128.
Pastors^ the anxious solicitude of, for the welfare of their people, i. 38. ii. 694. good, should teach by ex- ample rather than by precept, iii. 21. the pious severity of, in ex- amining the minute points in the heart, iii, 138. God summoned the Apostles and the strong to their rewards, but strengthened the weak for the contest in their stead, iii. 189. by the example of Peter, strong against adverse power to exhibit the humility of gen- tleness towards younger brethren, iii. 284. should unite the study of the active and contemplative life in themselves, iii. 288. of souls re- quire much discretion, iii. 370. 387. 397. should admonish different people according to their various conditions in life, iii. 370. should chide the wicked severely, but allure the converted with the hope of re- wards, iii. 372. skilful, withdraw the food of sublime instruction from those who bewail their sins inade- quately, iii. 387. humble themselves in the confession of their disciples, ib. what they should have as gifts for the bringing forth of faith and virtue, iii. 393. are fathers by the vigour of their discipline and mothers by the bowels of their compassion, iii. 394. for the life of their children bear in the womb of their heart conception till the proper time, iii. 395.
Pastors, bad, rule with austerity and power, iii. 90. they are pretended, who hold the place of, but exercise not the office of, Hi. 122. and while engaged in worldly affairs, abandon the duty of preaching, ib. to be re- verenced but not imitated, iii. 127- God ordains the bad example of, for punishmentto proud sunjeets, iii. 130. life of, which the Church cannot
846
INDEX.
correct she endeavours to endure with patience, iii. 188, v,^aste by self- indulgence those things which their fathers sowed (al. saved) in their death, iii. 190. the night of Holy Church is when the unlearned and weak, occupy the place of the learned and strong, iii. 191. are silent when they ought to reprove a powerful offender, and fly as if they saw a wolf, iii. 313. Pastors should avoid temporal affairs, i. 3. with what troubles of mind this care is beset and how obnoxious to dangers, i. 116. should seek not their own glory but that of God, ii. 555. the various defects of, ii. 595. haughty demeanour to be avoided by sound, iii. 21. disgraceful for, to he engaged in strifes or trials, while they neglect those committed to their care iii. 442. Pastors, how great should be the care and concern of, for their flocks, ii. 594. engaged in outward pursuits ever studiously retiring to the secrets of their hearts, iii. 32. should know that they are living for all those over whom they are placed, iii. 91. why hold the place of teachers, who do not exercise the office, iii. 122. the power of office cannot be ex- ercised without their being engaged in worldly cares, iii. 128. what for, to take a' brick and arrange a forti- fication around it, iii. 139. with what great pains and efforts, bring forth souls in faith and conversation, iii. 394. unless they bend to our in- firmity, they never beget children in the faith, iii. 397. (v. Rulers, Shepherds. Preachers.^ Pasture denotes food of eternal ver- dure, iii. 398, ' Path,' how a, differs from a ' way,' and what both signify, ii. 39. iii. 457. is put for conduct, iii. 324. Paths of the wicked " involved" by sin leading to sin, i. 391. what is meant by ' doing away with the,' of Holy Church, ii. 487, (v. Journey. Way. Road.) Patience engenders Fortitude, i. 24. shewn in parting with possessions without giief, i. 35. chastisement to be borne with, i. 87. kept under loss of goods by considering wjiat we were before we had them, and the justice of the Creator, i. 89. over- comes Satan, i.90. under withdrawal of gifts is the sign of possessing them in a right spirit, i. 129. increased by
stripes, i. 132. in suffering to oe Joined with active love, i. 41 5. Satan shamed by, i. 90- fear leads to strength, strength to, i. 266. the Elect resist foes by, i. 157. 380. the result of knowing our ill desert, i. 586. brought out by affliction, iii. 2. Patience, in what way we should pre- serve, i. 90. mu.st be exercised in our works, i. 91. rewards of, must not be looked for here, ib. how he that maintains, possesses his soul, i. 267. two methods of preserving, 1. 306. how a man may bear with, an injury offered him, i. 307. when we bear with, the vfeakness of another we are more strongly nerved as to our own, i. 375. incieased from love of futurity, i. 376. how necessary in the evils of this life, i. 532. concord in social life cannot be preserved without, ii. 542. unless preserved safe good works even joined with charity are undone, ib. Saints temper their own sufferings with, by- example of Christ's sufferings,, iii, 363. the strength of, denoted by a 'breastplate,' iii. 631, the breast- plate of, does not resist, ib, the breastplate of, denoted by ' brass,^ iii. 633. Job scourged by God is made to all a pattern of, i. 131. ii. 2. by the pains of the scourge the virtue of, gains ground, i. 132. (v. Job, patience of. Christ, patietice
of-) ... .
Patience, method of maintaining, i.
141. we owe, to our Creator, i. 142. is the shield of the Saints against opponents, i. 157. 415. ii. 86. per- fection produced by, i. 266. should ever be joined with kindness, i. 415. way of, should be exercised under the scourge, i. 603. .shines not in prosperity but in adversity, ii. 30. of the Saints, ii. 87. to what the, of God leads, ii. 283, of the Church exercised when she is tried with swords, ii. 318. of the righteous when borne hard upon by persons of less note than themselves, ii. 542. mast be preserved safe in the bond of brotherly love, ib. how the, of God is thought of by those who neglect it, iii. 97. why necessary, iii. 359.
Patient, who is really, ii. 30. he verv far removed from the plenitude of goodness who cannot bear others' ills with patience, ii. 508.
Patriarchal Saints untimely born, i. 239.
INDEX.
847
Patriarchs before the Law was written called abortives, i. 229. grieved that they did not live to see the advent of Christ, i. 527. ii- 115. searched for and expected Him of whom we enjoy the sight and fruition, i. 529. did not reach Paradise before the death of Christ, ii. 53. 113. none ever obtained the grace of heavenly adoption but they who received it through the Only-Begotten, iii. 3. a'so given to the, to set forth His Church, iii. 4. and Prophets are stars of rain, iii. 206. why called clouds, iii. 209. prefigured Christ, iii. 351. (v. Fathers.)
Paul, 1. 32. examples of his ' feeding' his hearers with Truth, i. 47. him- self suffering, careful for others, i. 158. his description of Charity il- lustrated, i. 585. conversion of, ii. 12. made as snow and hail against the breasts of adversaries, iii. 329. excels the martyred Stephen by his labours, ib. the rhinoceros co- adjutor of, before his conversion, iii. 449.
Paul, the miraculous conversion of, ii. 11. 401. iii. 329. 449. 604. by conversion of, gives an example of a saving change of heart effected by grace, i. 585. how Grod healed the sins of, by sealing them up, ii. 58. ice Paul turned into water, when after breathing threatenings against the Church, is converted, iii. 240. after his ascent to the third heaven being questioned by God answered rightly, iii. 271. fierce against the Jews is tamed by Chris,t, iii. 449. like a rhinoceros, ib. iii. 451. this, (rhinoceros) employed in plowing God's field, iii. 450. broke the clods, i. e. the hardness of hearts, iii. 451. the Lord had confidence in the strength of, this rhinoceros, ib. ga- thered by preaching the floor he had first laid waste by stoning, ib. before conversion was from his very youth engaged in aiding those who stoned, ib. the heart of, hardened by scales, which removed by God exposed him to the arrows of truth, iii. 605. the wolf turned into a sheep, who asks for the path of the Shepherd in order to follow it, ib. despised Christ Incarnate before his conversion, ib.^
Paul sinned through ignorance, iii. 1 19. why healed the father of Pub- lius by a miracle, but Timothy by food, iii. 226. circumcised Timothy, iii. 284. what the wanderings of,
iii. 384. 503. preaching of, after his conversion, iii. 452. why wished to enter the theatre at Ephesus, and yet was let down in a basket at Damascus, iii. 470. why some- times retired as if through fear, ib. forty men had conspired the death of, iii. 473. why delivered a certain Corinthian to Satan for the de- struction of the flesh, iii. 571.
Paul, the virtues of, enumerated, i. 157. patience and fortitude of, in adversity and persecutions, i. 158. 425. 618. the love of, in defending his neighbours, i. 158. 353. iii. 384. 385. how great was the humility of, i. 260. iii. 83. 232, 271. how condescended to the infirmity of his neighbours, ii. 439. answered the chief priest fearlessly, i. 407. moderation of, in his own praises, ii. 325. why he sometimes com- mends himself, ii. 427. iii. 136. prudence of, in rebuking, iii. 82. discretion of, in exercising authority, iii. 168. always running to and fro to gain souls, iii. 383. 503. zeal and anxiety of, for the salvation of his own children in Christ, iii. 396. 438. zeal of, for Christ, iii. 468. stoned and driven out of the 4> city, did not fear to return, iii. 476. zealous perseverance of, ia preaching, ib. bold to persevere in labours, and to exult in adversities, iii. 4/8. how desires to die, and yet afraid of being stripped of the flesh, iii. 477.
Paul used the shield of patience against opposing enemies, and darts of instruction against evil advisers, i. 157. bowels of the boundless love of, i. 158. like a ' bird born to flying,' i. 323. humble and yet set up on high, i. 329. ii. 47. made all things to all men by lowering him- self, not by falling, i. 353. how had his soul suspended aloft, i. 450. by saying some excellent things con- cerning himself, he instructed the life of his hearers ; by bethinking himself deeply, he guarded his own soul, ii. 326. 558. crucified unto the world, and the world to him, ii, 389. sublime virtues of, tempered through the infirmity of temptations to the preserving of humility, ii. 402. still fearful, though caught lip to the third heaven, ii. 452. moved with compunction in four ways, iii. 'io. admires the rest of the Apostles on account of their itino-
848
INDEX.
cence^ they admire him for bis wisdom, iii. 64. affords to superiors an example of one correcting in- feriors, iii. 82. maintained discipline amongst the Corinthians but lost not his humility, iii. 83. shewed himself equal to those who main- tained their ground in the Christian warfare, but superior over those who swerved, iii. 168. answered rightly when questioned by the eyelids of God whether open or closed, iii. 270. kept himself within the bounds ap- pointed him by God, iii. 281 . accord- ing to the line of discretion, changed his own way of acting in the same matter, iii. 284. in discerning hea- venly things confessed himself a child, iii. 299. the ice of hea\enly dispensation weighed heavily on, when he found not to do the good which he conceived, iii. 348. charity of, which divided him among many, united him to all, iii. 384. like a hind in the pangs of bringing forth, iii. 396. the discretion of, bending as though they were bringing forth sons, iii. 397. not like the ostrich forgetful of her offspring, but very anxious for their welfare, iii. 439. chastising the body by abstinence struck those given to their appetite, iii. 452. exulted boldly when going out to meet armed men, iii. 467. by his ex- ample teaches us perfect obedience, iii. 683. Paid, how great the labours of, but from consideration of the reward he esteems them light, i. 425. com- passed with scourges, ii. 142. way and preaching of, subject to the Divine will, iii. 242. solicitude of, for almost all the Churches, iii. 384. 452. the great fortitude of, rushing into the midst of perils, iii.
470. sometimes prudently declines danger, ib. when the weight of danger outweighs the benefit any one may innocently decline the labour, ib. courage was not wanting to opportunity, but ' vice versa,' iii.
471. mocked at all fear and despised every hostile attack, iii. 472. when and how the quiver rattled above, and the horse of God, iii. 473. the blast of the trumpet does not frighten, it may kill but it cannot over- come him, iii. 476. the weakness of, noble, his endurance triumphant, ib. loves what he shrinks from and shrinks from what he loves, iii. 477. has a nest in the lofty rocks like an
eagle, iii. 496. 601. bound with chains sits with Christ in heavenly places, iii. 502. rapt to the third heaven beheld the power of God- head afar off, ib. as an eagle giving blood to her young when teaching his disciples Christ crucified, ib. the salvation of sinners was the cause of his travelling the world, iii. 503. temptation of, not an abyss of vices but a protection of his merits, iii. 581. 583. the great adversities and troubles of, i. 157. fears on account of his good works, i. 286. ii. 452. rapt to the third heaven endured a contest of the flesh, i. 455. 593. various labours of, ii. 401. iii. 484.
Paid sometimes uses the words of Job's friends, i. 261. 313. number of Epistles of, iii. 698.
Paul carried to the third heaven, i. 455. 592. Peter much superior to, i. 685. underwent hell with heaven by suffering the temptation of the flesh with heavenly contemplation, i. 593. a lamp despised by the carnal Co- rinthians, i. 618. of the tribe of Ben- jamin called a ravening wolf, ii. 334. the tent of God, ii. 212. denoted by water taken up and congealed into snow, iii. 231. called from that cruelty of persecution to the grace of the Apostleship, iii. 324.
Peace, no, to opposers of God, i. 497. evil desires repressed bring, i. 351. for the body, i. 352. with God the stronger the more painful our con- tests with the Devil, i. 351. full, described in one way, in its begin- ning in another, i. 352. begins in longing for our Creator perfected by a clear vision, ib. he who resists God falls from, i. 496. highest, maintained in highest places though Angels are said to contend among themselves, ii. 290. Christ esta- blished, between men and Angels, iii. 220.
Pebbles, the little stones of rivers, ii. 221.466. what mystically denote, ib. what to dwell upon the, ii. 475.
Pelagians, error of, trusting that they can be saved by their own strength, iii. 520.
Pen, iron, denotes the strong sentence of God, ii. 158. sin of Judah written with an iron, on a diamond nail, ib.
Penance, consent needs more, than un- willing gratification, i. 206. sin to be seized by, as by a whirlwind, i. 207. manner of, i. 205. sometimes from
INDEX.
849
God and sometimes from the adver- sary, i. 377.
Penetrating^ mode of, heavenly and spiritual things, ii. 433.
Penitence, heavenly, ' snow vrater' means, i. 537- what for the day to be folded in the bitterness of, i. 206. freedom from sin acquired through, i. 238. virhenee weeping of, in the Saints proceeds, i. 251. enlightening of, causes shame for the past love of the present life, 1. 248. sorrow of, saddens the heart in the experience of the present and longs for future things, i. 429. grief of, should accompany confession, i. 442. bitterness of, lays open to the heart how many things it ought to lament, i. 443. God delays His secret judgment to give a place for, ii. 8. 233. the Elect are used never to spare their own sins that they may find the Judge of sin rendered pro- pitious, ii. 31. 58, 59. through, our first robe of innocence is recovered, ii. 61. our sins, unless washed away by, come forth from the bag of secrecy into the publicity of the Judgment, ii. 58. confidence of the soul cleansed through tears of, i\, 240. by tears of, sin must be washed out so that nothing to be bewailed is anymore committed, ib. what it pro- duces in the righteous, ii. 247- time of, vouchsafed to the sinner if neg- lected turned into his punishment, ii. 283. feigned of some, iii. 65. of a sinner late indeed, yet true, iii. 228. good things neglected, evils commit- ted, are the object of, iii. 510. the sinner by associating himself with God in his own punishment sets up himself in, against himself, ii. 512. what to do, in dust and ashes, iii. 666. what must be considered in the sackcloth and ashes of, ib.
Penitence, late, iii. 228. God judges not those sins which are chastened by, i. 202. beginnings of sinful en- joyment must be turned to bitter by keen laments of, ib. great power of, ib. those sins which we smite by, here, God will not require in the final day of Judgment, i. 203. 208. either we visit sin by the lamenting of, or God by the judgment of it, t. 205. whilst the soul travails with the groanings of, it receives the food of heavenly refreshing, i. 251. force of the anguish of, i. 442. weariness and self-accusation bitter, i. 544. iudsment here saves not from future
without, i. 545. bitterness of present, does away with ensuing wrath, ib. the great necessity of, for sins committed, i. 554. how the, of the righteous avails to excite the wicked to deeds of, ii. 29. deeds of, must be performed in secret for sins of thought, ii, 34. sin not corrected here by, will not be pardoned here- after, ii. 276. God preserves some in innocence, and recalls others by, ii. 346. God delivers first from cor- ruption and afterwards from the sword of the last Judgment, iii. 38, 39. repairs us as we return to in- nocence, ii. 51. sins which, has veiled in the last Judgment will not be il- lumined with the light of vengeance, i. 202. to possess the night is to correct sins with, to be possessed by the night is to leave our sins un- punished by, i. 207. from pains of, the mind derives a certain degree of security, i. 544. bitterness of prestnt, does away with ensuing wrath, i. 545. the righteous punish themselves vehemently by, for slight- est faults, ii. 29. the good conse- quence of, iii. 222. if through tor- ture we desert our own sins, the righteous Judge will defend us in the Judgment, iii. 510. the twofold groaning of, iii. 511. what the mode of, i, 238.
Penitence, occasion of, ii. 34. 41. wholesome perplexity of the mind in, i. 205. how great the bitterness of, should be from our partaking in forbidden sin, i. 206. bitterness of, aDcompanies true confession, i. 544. through, lost righteousness often recovered more strongly than was supposed credible, ii. 145. out- ward discipline does away with faults, and compunction pierces the mind with, iii. 35. the wounds of blows give us pain, the sorrows of com- punction have a good savour, ib. we ought to prevent the future Judgment by the, of conversion, iii 101. the twofold groanings of, denoted by two young pigeons, iii. 61 1.
Penitence for hidden defilement, i.655. what is, in sackcloth and ashes, iii. 666.
Penitent number their past times of vanity, i. 428. Christ rests on the dunghill by coming to, i. 154. sigh before they eat, i. 251. spiritual food comes not to the, till sighed for, ib. solicitude of the, i. 428. death of the impenitent, iii. 97. very many begin
850
INDEX.
to be, but afterwards return to their former sins, ii. 81. true modeof being, ii. 497. hi. 68. 101. Penitent sinners, dungliill denotes the hearts of, i. 154. the, alone finds a place to hide himself from the final Judgment, i. 203. the befitting sor- row of the, on account of his sin, i. 205. Penitents, bitter and wholesome self- converse of, i. 443. Christ by death's shadow rescued, from death, i. 205. Penny, all receive the same, in heaven,
i. 337. iii. 692. People of Holy Church called father- less, i. 414. ii. 421. denoted by the waters, ii. 299. 305. 400. iii. 342. 362. the pilgrim, is the number of all the Elect, ii. 350. the ignorant, denoted by flocts, ii. 260. how, of God become vile, iii. 44. Perceptions, the ' teeth' may mean the
interior, ii. 29. Perdition, the shadow of death on false clay is Satan's final, i. 189. a mani- fest token of, when subsequent suc- cess favours much wished for iniqui- ties, iii. 158. Perfect man, how the, does not lose humility by beholding the sin of others, i. 172. he really, who feels no impatience towards the imper- fection of his neighbour, i. 267. no one so, but will always find some- thing in himself to be cut off, i. 287. every damage of the weak is by compassion made to pass to the hearts of the, ii. 408. the, lament for the bodily hurts of others the more they are taught not to lament for their own, ii. 692. the mercy of God towards beginners, iii. 481. Perfection, our, does not lack sin, if it be examined by God without in- dulgence, i. 257. obtained through patience, i. 266. in any man never such but there will ever be something from his state of life for him to bear, i. 287. by what means the summit of, may be attained, i. 359. of good life is denoted by the number of a thousand, i. 495. ii. 589. iii. 691. also by the number seven, i. 40. iii. 671. 672. 691. the anxiety of the righteous after, ii. 252. the various steps of, ii. 585. Perganios, Angel of the Church of, i. 32. Perish, to, taken in two ways, i. 186. Perplexity , pain of, i. 632. Persecution humbles weak members of the Church, ii. 97. and power, both bring earthly cares, ii. 112.
Persecution, the grinding of, rouses up the fervour of virtues which lay concealed, i. 18. what the mind of the poor oppressed by, for God's sake, i. 404. of the Gentiles must be broken by miraculous signs, i. 502. roused in two ways, ii. 407. the tribulation of the last, ii. 493. in, of the unrighteous the godly appeal to the judgment of heaven, iii. 134. of the wicked instructs the good, iii. 147. storm of, raging against the Elect washes over, but may not overwhelm them, iii. 220. by divine judgment either bursts forth or ceases, iii. 293. false Christians, when removed from the temptations of, are a seal, but under these tempt- ations become clay, iii. 309. when it increased, then the ardour of the Apostles and of holy preachers in- creased also, iii. 334. expressed by title of the sun, iii. 636. the savage, of Antichrist, ii. 133. (v. Antichrist, Temptation .) Persecidions, Antichrist's, ii. 95. Persecutors, our, are those who entice us to sins by words and examples, i. 150. how the, of the Saints may be called their friends, i. 155. who is the good, and who the bad, ib. how God turns to good the evil purpose of the bad, i. 166. pa- tience necessary against the swords, and wisdom against the words of detractors, ii. 318. the, of the bad against what is good by deriding it, ii. 471. the many and perverse, who would throttle the Church, ii. 494. God by His judicial dispensation restricts the wrath of, iii. 292. the cruelty of faithless, enraged when the life of the righteous shines bright, iii. 330. the, of Holy Church become preachers and defenders, iii. 429. our, swifter than the eagles of the heaven, iii. 494. Perseverance necessary to perform- ance of good works, i. GQ. our, is necessary, i. 66. ii. 557. the holy man is ignorant whether he shall persevere to the end, i. 249. every one's, in righteousness or in sin lies concealed from us, iii. 323. the use of this ignorance, iii, 325. Persevere, the hypocrite does not, in good works, i. 470. that we may, in good works we should always weigh well what we were, iii. 278. denoted by the title of brass, iii, 632. Persevering, the, joined to Saints, helped on by enemies, i. 350.
INDEX.
851
Person, Christ's, gives life, i. 543. Job's, described before his com- bat, i. 34. why Job's, was spared at first, i. 81. God accepteth no man's, iii. 94.
Persuasion, Satan useth to tempt by woman's, i. 137.
Perverse, the, attack the life of the good in two ways, i. 265. some- times speak good of the righteous, ib. sow and reap griefs, i. 268. in what sense the dragon lies down and the ostrich feeds in the, mind, i. 391. in doing, practices we de- light in them but condemn them when visible in others, i. 400. it is the part of a, mind to reject the words of those who oppose them, whether right or wrong, i. 494. wont to accuse the good of the bad points which they are them- selves guilty of, ii. ST. what the place of the, ii. 340. endure hard- ships from the love of this pre- sent life, ii. 477. when power is awarded to the, in this life, a door of error is opened, ii. 490. take the place of honour amongst the re- probate, that they may by authority rage against the Church, ii. 509.
Peter, S., extols Lot because he was good among reprobates, i. 32. men- tion of cold in relation of his denial, a token of it, i. 68.
S. Peter's and Elijah's curse proved right by the event, i. 185. though he had risen above others as holding the chief power against sin, yet by his holiness of conduct he acknow- ledged himself but equal with his brethren, iii. 168. and the rest of the Apostles are as air collected into clouds, iii. 251. by the example of, the measure of authority and hu- mility is extended before our eyes, iii. 283. the door of the Church admitted Cornelius and rejected Simon, iii. 292.
Peter, S., before the death and resur- rection of our Lord, retained the carnal mind, i. 156. rebuked because he went about to set up a tent upon earth, i. 492. the first one of the Apostles, i. e. of the heavens, whilst he feared to die, denied ' the Life,' ii. 310. how instructive the fall of, iii. 71. sinned through infirmity, iii. 119. how, was willingly un- willing to undergo the glorious con- test of the Passion, iii. 477- Peter, S., fearlessly addresses the chiefs of the Jews, i. 407. the compassion
of, ib. the great courage and strength of, after he received the Holy Spirit, ii. 311. formerly frightened by the voice of the maidservant now though scourged forces back the power ^of rulers, ii. 312. discretion of, in the exercise of his power, iii, 167. 168. refrained not from punishing Ananias and Sapphira for their sin, ib. re- fused to be unduly honoured by Cornelius falling down to him, ib. what was more devoted than ? iii. 209. declares the truth of God boldly and fears not the threats of worldly power, iii. 283. listened to Paul's advice about not circumcis- ing the Gentiles, ib. the line of S. Peter's authority and humility, iii. 284. when the lame man was healed by, he went forth as lightning but returned attributing the praise of the miracle not to himself, but to its Author, iii. 366. why called Satan by Christ, i. 156. how, was a door, iii. 292.
Peter, S., understood concerning the wisdom of God no other thing than it was, i. 379. superior to Paul, i. 585. the several stages of ad- vancement in, ii. 586.
Pharaoh, why the dream of, not a prophecy, ii. 22. how God is said to have hardened the heart of, iii. 445.
Pharisee justified himself in his work, ii. 67. abhorred Christ, ii. 152. lost his good works because they were not guarded from pride, ii. 423. pride and rule of, ii. 424.
Philistines, meaning of the wells of Isaac secretly filled by, ii. 239. what the example of Isaac having dug wells in a strange nation teaches us, iii. 466.
Philosophers, whether the, of natural religion can be saved without a Mediator, ii. 374.
Philosophy, wherein true, of God con- sists, j. 87.
Phinees resisted God's anger when he pacified the fury of divine in- dignation with the sword, i. 512.
Pliysician, what the office of the skilful, iii. 82. a long time caresses the wound and at the last pierces it, ib.
Picture, the black colour is pat as the back ground in a, iii. 584.
Piety sets forth a part when satisfying the heart with deeds of mercy, i. 56. very useless without knowledge, i. 57. {v. Knowledge, Virtue.) while it bends itself out of the right line may
852
INDEX.
become distorted, i. 58. bestowed by Holy Spirit against hardness of heart, i. 119. and tutored by its means, i. 120.
Pilgrim people, all the Elect in this world are, ii. 360. how great are the trials of this pilgrim state, ib.
Pillar of the cloud .shining in the night type of Christ shining on ihose that acknowledge the darkness of their sins, i. 107.
'Pillars,' how the, of the Jewish people were shaken, i. 498. what denoted by, of heaven, ii. 306. the seven, of the house of wisdom, iii. 587.
Pillow, what to put a, under the head or elbow of one lying down, ii. 321.
Pit, man's soul taken like a lioness caged in, i. 558.
Pity, heavenly, first works in us some- thing without our help, ii. 243. long- suffering and, of Gcd must be imitated by us, ii. 251. Christ gave us the model of, which Paul taught, ii, 502. should sustain humility to- wards the poor, ii. 538. (v. Alms- giving, Grace, preventing.)
Place, humility is the, of the good, 1. 160. pride the, of the bad, ib. God the, of the elect, i. 234. God a, without locality, ib. God the, of man forsaken through disobedience, i. 441. wicked go at last to their own, ii. 134. the heart of his flatterers is the, of the hypocrite, ii. 177- what the, of the mind, iii. 193. pleasure of this present life the, of the human heart, iii. 222. what dry places are, iii. 561. and moist, ib.
Plant, to, and water is to help, ii. 296. . Planting, the first, is of God, the second, man, li. 49. (v. Grace, preventing.)
Plate of lead, Judsea denoted by, ii. 157.
Please, none, God while serving Him through fear only, ii. 35. whosoever in pleasing God displeases man has no ground for sadness, ii. 200.
Pleasure, sinful, to be chastised lest it be judged, i. 201. temporal, the sha- dow of eternal death, i. 204. when elders follow, the reins of licence are let loose to the younger, i. 86. per fection of, sought here in vain, i. 223. all descending is in. i.385. him who now wickedly lets himself out in, punishment hereafter encloses in woe, ii. 123. often arises from neces- sity, ii, 470. wicked reckon there is, under the brambles, ii. 476. a few of those devoted to, escape the death of
the wicked, ii. 501. of the flesh, God teaches to avoid, iii. 152. through, man falls and is overcome by the appetite of beasts, ib. in eating cloaked under the guise of necessity, iii. 407. desire of filthy, denoted by clay, iii. 640. Pledge, a, in Scripture denotes two
things, ii. 226. Pleiades, what the, are and what they
denote, iii. 350. 354. Pluvgh, what to, denotes, iii. 428. to bind the rhinoceros to, with the bands of discipline, ih. iii. 429. Poison is death to man but life to the
serpent, i. 140. Polluted, what to be, even to the head,
iii, 118, Pollution of sin has no power to sub- sist by itself, iii. 184. Poor of the world set as sand to bind the sea, i. 502. signifies humble, i. 34 1 . ii. 261. 536. iii. 170. some of the righteous possess earthly goods and some abandon them, i. 451. in the day of judgment shall judge the world, i. 618. wonderful security of heart of the, and righteous, ii. 190. from the same cause whence the rich man emptily rejoices with proud heart, another that is poor more emptily sorrows with proud heart, ii. 216. desires with anxiety the goods, which the rich man retains with alarm, ib. humility accompanies mercy towards the, ii. 538. how and when the cry of the, comes to God, iii. 122. who are truly, ii. 636. he is less in need who is without a gar- ment, than he who is without hu- mility, ii, 540. cry aloud to God against proud and negligent pastors, iii. 122. how the, may be delivered from his straitness, in. 182. Por^/ow, what the, of the wicked, ii. 198. and of the Saints, ib. what to receive a, from the Lord, and to have the Lord Himself for a, ib. who are the, orpartofthehouseoftheLord,iii.516. Possess, what to, good things, ii. 207. the goods we possess weknow not how much we love, till we lose them, iii. 442. we possess without love what we lose without grief, ib. Possessions, with, desires also increase,
iii. 554. (v. Things.) Post, what the business of a, i. 527. why the Elect who were born before the Advent of the Redeemer are called posts, ib. Pot, a, kindling is the heart of man boiling with the suggestions of the
INDEX.
853
devil, ii. 339. iii. 615. boils when the miud is inflamed with consent of evil persuasions, ib. heated from the north, iii. 616. the boiling, denotes con- science, ib. Potsherd, what Job teaches us by scraping the humour of his body with a, i. 134. 153. 168. Job humbles him- self by the, i. 136. Christ cleanses away sin by flesh, as with Job's, i. 153. Poverty, they who choose, shall judge with Christ, i. 619. denotes humility, ii. 261. is a sort of leanness, ii. 76. what to be bound with the cords of, iii. 176. in the prayer of, how the devil disturbs the meditation of the mind, iii. 542. of the Elect is to have lost heavenly riches, iii. 622. how strength is weakened in, ib. the reprobate know nothing of this, being void of the riches of virtue, ib. Power, Satan tempts by God's, i. 79. the gifts of, sometimes withdrawn i. 128. the Saints fear not man's, i. 405. God's personal and inherent Wisdom and, ii. 8. and freedom kept by sparing the use of them, i. 254. makes some proud, others watchful, i. 253. and persecution both bring earthly cares, ii. 112. in prayer, of those who pray for their enemies, i. 514. the danger of undertaking, without God's will, iii. 131. when an office of, is off"eied to the Elect, he considers whether his conduct is suited to it or his doings at variance with it, ib. that pleases now, heavy hereafter, iii. 93. Power, how we ought to use, i. 254. those in, often lose the good things they do, i. 253. makes some proud, others watchful, ib. to what trials men in, are subject, ib. 254. and freedom kept by sparing the use of them, ib. who may be said to exer- cise, aright, iii. 167. the peril which attends temporal, ib. iii. 170. the more eminent is our, outwardly, the more ought it to be kept down within, iii. 169. the Elect fear not man's, and spare no powers that are con- trary to truth, but abase ihem by the authority ot the Spirit, i. 405. this liberty exists in the Elect from passionate affection for truth, not from the sin of pride, i. 407. easy for men to consider themselves far wiser than all those inferior to themselves in, iii. 166. legitimate, exercised not over men but over their faults, iii. 167. the admirable consent of sin- gular, with the gentleness of meek-
ness, iii. 428. our Lord entrusted His Church to the temporal, of an earthly prince, iii. 431. earthly, typi- fied by ' eagle,' iii. 494. meaning of royal, according to the four sym- bols, iii. 495. by mountains is ex- pressed the pride of secular, iii. 555. how many swelled with temporal, go up mountains and come down plains, ib. to be exercised of necessity not of choice, iii. 93. why should be patiently endured and not greedily loved, ib. the faults committed from the desire of, innumerable, ib. Powerful, hew the, should carry them- selves towards their dependents, i. 253. every one who attaches himself to the, and wicked man is as it were swollen by his power, ii. 77. and insolent members in Holy Church, as there are uncomely members in the body, ii. 91. the, prince hath a horn but restrained by godly fear bears the yoke of faith by the love of God, iii. 428. stubborn pride of the, wicked denoted by the cedar, iii. 527. the, wicked are the bones of Anti- Christ and their adherents are his flesh, iii. 534. temporal power when well administered how great its re- ward from God, iii. 166. pride is the great temptation of, iii. 166, 167. should watch with the greatest care against pride, iii. 168. the caution to be used by, in exercising their authority, ib. should be humbled by thoughts of their own sin, iii. 169. humility in, a rare sacrifice to God, iii. 170. God confers power but the wickedness of our mind causes haugh- tiness at our power, ib. Powers, one Wisdom gives various, ii.
7. Practice, bad, corruption, i. 432. per- fects in righteousness, i. 599. should be sustained by prayer, and ' vice versa,' ii. 322. he disowns the grace of his Creator who attributes to himself what he does in, ii. 565. we cannot prevent God by our, iii. 596. of severity tempered with charity and humility, iii. 83. of discipline and humility blended together, ib, (v. Doer.) Praise, Job's, of himself not uncalled for, i. 21. human, may pervert our first good intent, i. 486. some given to gain credit for calumny, i. 265. Satan loveth, i. 192. an earthly reward, ii. 84. seeking that of men now, forfeits that of God, i. 482. envy and detraction spring from love of, ii. 85. fruit of a good beginning
854
INDEX.
lost through man's, ii. 83. infinite, silence best speaks, i. 509. Praise, God's giving, is tie first vouchsafing virtues, and aftervifards preserving them vphen vouchsafed, i. 111. those who make a display of their good deeds from a desire of human, wiW vainly look for a reward from the hand of the Judge in the last day, i. 197. 472 false, how in- jurious, i. 218. never so strong as when coming from enemies, i. 264. the appetite for the, of our fellow- creatures is like a footpad, i. 521. how the soul is urged on to good practice hy becoming the ridicule rather than the, of men, i. 613. ii. 561. the weak engaged in worldly employments easily and injuriously captivated by human, ii. 82. to, the evil deeds of men heightens them, ii. 321. holj^ men sometimes, themselves rightly, ii 326. why God speaks His own, ib. we are forbidden to rejoice in secret on the ground of our own, ii. 562. one thing to seek marks of favour and another to exult on the ground of advancement, ib. the Elect torturwd by a great fire of their own, ii. 563. iii. 181. while, tortures it purifies the just, but while it pleases the wicked it proves them to be reprobate, iii. 181. those cor- rupted with the luxury of, are ef- feminate, iii. 182. extinguishes good works which are still tender, iii. 393. the desire of, frequently blends itself with the intention with which we strive to please God, iii. 700. how fearful, is said to come from God, iii. 253.
Prat/, the Lord wishes us to, for eternal things rather than temporal, ii. 206. we are specially recom- mended to, for our enemies, i. 514. bow we should prepare our hearts before we, i. 600. if we, with the mouth without desiring with the heart, in crying out we keep silence, ii. 582. Satan's members, with ' mighty words' and how, iii. 597. how the Saints, for their enemies, iii. 647- what for us to ' call' and for GoJ to ' answer,' i. 302.
Prayer, God will have, for mercies delayed, i. 75. a better means of obtaining self-knowledge than in- vestigation, i. 58. gives deeper in- sight than understanding, ib. power in the, of those who pray for their enemies, i. 514. (v. ' Intercession.') why Moses and Samuel alone are
preferably singled out as preeminent in, i. 514. hinders many impure and forbidden thoughts, i. 600. the great use of, ii. 322. what should be the object of our, ii. 206. Prai/er, efficacy of our, and why it may be mistrusted, i. 617. 'if that God bids, we do, that we ask, we shall obtain,' ii. 322. why the never ceasing, of the Church to be set free is not heard immediatelvi ii. 495. inwai'd desire the, heard by God, ii. 582. of no avail unless followed by a good life, iii. 596. by some turned to purpose of traffic, iii. 597. how Leviathan shall bend himself to, iii. 596.
Prayer, what true, is, i. 125. what, pleasing to God, i. 599. before, we should consider what may be re- proved in the act of, i. 600. how to lift up the face without spot to God in, ib. attention in, how profitable, ii. 582. must be joined with good desires, ib. God affixed the condition of piety to the form of, i. 601. groans and not arranged words render acceptable in God's sight, iii. 597. is more willingly received by God when flavoured with love for a neighbour and especially for an enemy, iii. 676.
Prayer, images of earthly things im- pede the effect of, i. 420. iii. 291. motions of the mind alternating be- tween, and vices become clouded, i. 517. he, who harbours earthly thoughts habitually and willingly, is burdened by them in, even against his will, i. 516. iii. 291. polluting practice and bitterness two impedi- ments to, i. 601. why our, is often not heard, ii. 206. 241. in, evil spirits strongly oppose us, ii. 299. often in, unclean thoughts urgently press upon us even while weeping, ii. 257. why our, sometimes not speedily heard, iii. 158. how a cloud is placed that our, should not pass through, iii. 291. some in Holy Church who offer long, but being without right conduct useless, iii. 596. he who is familiar with God now in, cometh with Him hereafter as a judge, ii. 23. they make their, to God in vain who set at nought His precepts, ii. 241. Saints are heard the more in answer to merit the more they are not heard quickly in answer to, ii. 495. heard only through the Advo- cate, ii. 581. guilt of the oppressors prevents God's hearing the, of the
INDEX.
855
oppressed, iii. 157. without good conduct fruitless, iii. 596.
Prayers, he makes his, more powerful on his own behalf who offers them also on behalf of others, iii. G76. (v. Siip- pUcation.) when doing right we must be strenuous in, i. 516. our, imperfect, ib. we often harbour impure or for- bidden thoughts when disengaged from, i. 600. injuries done to one's self by another to be remitted before, i.601.
Prayers of Holy Church, how effica- cious to salvation, iii. 669, 6/0. power with God of the constant, iii. 670. heart spotted with sin unfit for, i. 599. whose are abomination, ib. ii. 241. soul in, reproaches itself with tears at the memory of sin, i. 600. what is meant by prohibiting us from repetitions in, ib. before the seasons of, all unclean and worldly thoughts should be carefully looked into, ib. of no avail unless the remission of injuries be first made, i. 601, the order of things to be asked for in, ii. 206. if God is not the object we seek, the mind is soon wearied in, ib. practice should be sustained by, and prayers by practice, ii. 322. 327.
Preacher should guard against vain- glory, i. 49. 521. in love with earthly things deserts the truth, ii. 16. what, is brought to a foolish end, ii. 14. in times of persecution weak, fears to preach the truth, ii. 97. scarcely even in preaching does he avoid sin, ii. 412. who corrupts the word of God, ii. 579. examines himself lest he be elated by the sin of pride, iii. 8. should keep himself from sin, iii. 20. some preachers feign modesty and humility, iii. 23. some falsely boast of simplicity, ib. the reproof of the, who thinks more of the grace of preaching than of the benefit of the body must be feared, iii. 419.
Preacher in treating of sacred writ should follow the way of a river, i. 6. in the sons of Job feasting how preachers areunderstood,i. 46.47. thehearers to be fed according to the measure of their understanding, ib. ii. 303. 447. hearers denoted by Job's daughters, i. 47. care of, in rebuking divers characters, ii. 90. hire due to, ii. 412. the feet of, washed with butter, when the wages owing are paid to, by those that hear, ii. 413. clouds, ii. 301. iii. 241. 364. labourers, iii. 241. mouth of God, iii. 590. of error are the mouth of the devil, ii. 95. the doors of the Church,
iii. 292. the feet of the Lord whom He anoints and cleanses, ii, 412. feet of needy men, ii. 352. gates of Sion, iii. 599. the branches of the tree, li, 395. 'archers,' iii. 633 'suns,' i. 498. stars, i. 499. drops of the dew, iii. 340. <■ torrents,' 11. 474. '
Preachers compared to shorn and washed sheep, iii. 600.
Preachers, how effectual the example of, ii. 528. many become powerful from hard persecutors, iii, 240. 428. why said to be girt in the loins, ni. 368. make their life and doctrine correspond, iii. 396. have their life and teaching from the Lord, iii. 459. life without teaching in, not pro- ductive of fruit, ib. the words of, must be joined with good deeds, ib. unless life and teaching meet toge- ther in, the virtue of perfection will never appear, ib. perfection of, ex- pressed by locusts, iii. 462. at one time rich in good works, at another, raise them.selves in flight to sublime truths by contemplation, ib. life of, must be examined like coin, iii. 611. and must agree with the precepts of ancient Fathers, ib. how must be cleansed from the dust of sin con- tracted even in doing good, i. 49. the conscience hinders not the, when the life goes bifore the tongue, i. 354. should bury their souls in the double sepulchre of good practice and contemplation, i. 355. heavenly blessedness delayed cause of grief to, i. 322. the preaching and practice of, should corre.spond, ii. 15. 403. iii. 8. 395. how, .should correct faults, ii. 90. here set up for a mark to the enemy, ii. 97. should not preach things too deep relating to the heavenly world, nor what is earthly, ii. 302. should consider the capability of the hearer, ib. eradicate the thorns of earthly affections from their hearers before they sow the seeds of love eternal, ii. 328. derive the originals of cases froiu the sacred page, ii. 344. a decree has been set to the, themselves, ii. 403. when, despised they mourn over those who hear not the preaching, ii. 511. remain silent unless by preaching they may profit others, ii. 578. how, may know that they profit their hearers, ii. 579. carefully examine themselves that their conduct may not be at variance with their words, iii. 8. what for, to place an iron pan be- tween themselves and their hearers.
856
INDEX.
iii. 140. what for, to build munitions, ib. not only to lay siege to the vices of the mind, but strengthen its virtues, iii. 139. how the minds of hearers may be roused to attention by, iii. 164. care of, over those under them, iii. 242. God sends, modifies, and takes up holy, ib. the face of the waters cover the, when unbelievers rise up against them, iii. 362. attribute not to themselves but to the strength of God what they knovr they have done powerfully, iii. 365. God calls, to the secrecy of contem- plation, when their mission of out- ward gi od deeds is fulfilled, iii. 367. perfectly watch themselves and arouse others to watchfulness, iii. 372. have power from God to under- stand how to discharge the duties of their office, iii. 374. those in the spiritual conflict under their Leader shewed by their deeds what they declared by their mouth, iii. 418. duty of, to reject worldly thoughts from the hearts of hearers, iii. 465. the more persecuted the more they hasten to attract their hearers to themselves, iii. 475. prevent the snares and plots of the enemy in the tearts of others, iii. 483. yield not to the sores of their own infirmity, that they may cure the sores of their neighbours, iii. 484. eagles, i. e. fly to the carcase, devouring as it were sinners by reproving, iii. 503. weep and are silent when in the midst of the reprobate, iii. 564. traffic of iii. 588. why two, should be sept forth, iii. 691. return to the care of their heart from the office of public preaching, iii. 700. Preachers not heard by the reprobate, ii. 8. iii. 362. the confusion of, while preaching life to those who will not hear, ii. 135. the ministry of, void unless God give the increase, ii. 296. how, may separate the precious from the vile, ii. 360. the voice of, then effectual when accompanied by good practice, ii. 404. enjoin that with authority which they first practise themselves, iii. 21. words of, as nails fastened deep, iii. 81. first frighten and then comfort, iii. 214. sent into some paits of the world, but kept from approaching other parts, iii. 273. can give words to the ears, but cannot open the heait, iii. 335. the lightnings go forth where, display wonderful deeds ; they return when they attribute the power not to themselves but to God,
iii. 366. discernment of, in preaching, iii. 370. with what pains and eftbrts, bring forth souls in faith and con- versation, iii. 394. the produce of fruit follows according to the mea- sure of the virtues of, iii. 396. can only release from eternal punish- ments and beget souls by tears and pain, ib. the children of, go forth to the green pasture and re- main, iii. 398. how dig up the earth, iii. 465. the military tactics must be observed by, iii. 472. those, who have nothing praiseworthy of their own ought to come to preach Christ, iii. 587. Preachers, Christ cleanses the heart of His own, i. 48. humility of, esteem- ing themselves unprofitable servants, ii. 297. preach not tliat they may be fed, but are fed that they may preach, ii. 413. avoid honour on account of pride, but shew themselves deserving to be honoured, ii. 427. preach hu- mililty the mother of virtues more by conduct than v.ords, iii 21. what, must consider that they may avoid pride, iii. 22. of the faith, the power of, iii. 214. necessity of in- ward contemplation to, iii. 366. dis- cretion very necessary to, iii. 370. 395. those, know how to speak well who know how to be silent at proper times, iii. 382. first renew them- selves within with virtues before preaching, iii. 395. how great the labours of, iii. 396. how great the caution of, ib. ought to be sober and wise, iii. 397. of the faith profited the Church more by their death than their life, iii. 418. the reason of hu- mility in preaching, iii. 422. raised to the height of perfection and made firm not only by the active life, but also by contemplative, iii. 462. ap- pear lowly and contemptible in the peace of Holy Church, but shew how great is their sublimity under persecution, iii. 462, while suffering many adversities without, inhale the sweet odours of eternity within, iii. 463., security of, compared to a lion, iii. 469. weakness of, noble, their punishment vii torious, their endurance triumphant, iii. 476. bold, not alarmed at the peril of the con- test because they lejoice in the triumph of victory, iii. 477. sorrow of, on account of the hardness of the hearer.s and consolation of, from their conversion, iii. 680. of the Jews called oxen pressed down with the yoke of the Law,
I?sDEX.
85T
i. i4. bad, understanding and speak- ing righr, have a harvest which the hungry eat up, i. 319. he who fiom a hope of earth'j reward follows after sacred scholarship perseveres not in the good which he had begun, i. 471. fruitless preaching of the hy- pocrite, i. 474. ii. 404. God bestows the word of truth on those, who practise it and withdraws it from those who do not, ii. 15. why the carnally wise, called ' vessels of papyrus,' li. 95. the might of cor- rupt, is the highflown science of his speaking, ii. 282. of error carry off the great ones of this world, ib. cor- rupt, stand as long as they live in the body, ib. whose ways are at variance with their words, going hungry sow what another may eat, ii. 527. how the offspring of these, is rooted out, ii. 528. these, having lost their own children, grudge that they should live to others through truth, ii. 629. preaching rightly, but serving vainglory ; not reconciled, but reproved, iii. 7- proud, denoted by Elia, his parent, home or kin- dred, iii. 9. these, oppress heretics by the power of their words, but oppress the Church by their pride, iii. 10. while refuting the arguments of their opponents, a show of wisdom not the profit of others is their aim, iii. 16. the part of arrogant, is to be in haste to shew their own wisdom, ib. proud, imitate the lofty language of good, and not their useful in- tention, iii. 17. preach not sound doctrine soundly, but insolently, iii- 2 1 . exalt themselves on their scanty en- dowments while the good think hum- bly of their high qualities, iii. 25. speak boldly right things, but know not how to live up to what they profess, iii. 27. wont to mix profound and wise sayings with proud and empty one.?, iii. 77. seek not to make men wise, but to display their vvisdotn, iii. 80. chide more in anger than in love, iii. 81. sometimes frign hu- mility, iii. 80. bring false charges against the righteous, ib. always seeking for cause of reproof, iii- 81. from the mighty words of, we must cull what is good, and reject the refuse, iii. 99. who preach rightly without living rightly are heralds of their own condemnation, iii. 255. like a crooked bow, ib. bending them- selves to temporal powers, earthly advantage, or vainglory, crouch be- neath the feet of Antichrist, iii. 638.
ungodly, are gates of the Devil'a face, iii. 599. arrogate to themselvea the appearance of sanctity, iii. GIO. perverseness of bad, explained, iii. 6H7.
Preachers of error, barren labours of, ii. 281. do no good to the widow, i. e. the Church, ib. how, refuse to believe their own life, ii. 282. per- plexing arguments of the Devil's, iii. 533. false, are hypocrites, ib. these are the stones of Antichrist, ib. of error are the gates cf Le- viathan, iii. 599 the Lord opens the-<e gates by la3'ing open these, ib. are the teeth of Levinthan, iii. 600. earthly powers defend these, ib. some rage with words, and others w^th swords, ib. like horses whose power is in their mouth and in their tail, iii. 601. by the mouth is typified the knowledge of the learned, by the tail the power of the worldly, ib. the mouth of Antichrist, iii. 609. the multitude of, of Antichrist denoted by a beast like a lamb speaking as a dragon, iii. 610. many, of Antichrist now exist, ib. some now preach him in words, but most by their conduct, ib. life of, must be weighed like coin, iii 611. whether it is stamped by approved moneyers, i. e. the an- cient Fathers, ib. the careful cir- cumspection of the Elect examines the quality, the shape, and weight, of this coin, ib.
Preachers, holy, severe in chiding, iii. 81. acknowledge what is good in the faulty, iii. 82. like skilful physi- cians first caress, and then wound, ib. temper severity with charity and humility, iii. 83. it is one thing for, to strike when justice urges, and another when pride putfs up, ib. keep up humility in their discip ine, and discipline in their humility, ib. have an art to reprove severely at one time, and humbly to deprecate at another, iii. 84. haughty, do not observe this, but imitating severity they lose gentleness, ib.
Preachers called ' tillers,' ii. 591. 'maidens,' 'friends,' 'merchants,' iii. 588. skilful traffickers, iii. 589. angels, ii. 6. iii. 649. eagles, iii. 503. the bases and columns of Holy Church, iii. 275. ' oxen,' i. 373. iii. 689. are the ' oxen' of the widow, i. e. of Holy Church, ii. 261. yoked ' oxen,' iii. 690. of the synagogue called heaver.s, i. 101. the heavenly life of, are the heavens, i. 600. in. 225. 397. the * dogs' of the flock,
VOL. III.
3 K
858
INDEX.
ii. 459. coals of the fire, iii. 328. why called hinds and wild goats on rocks, iii. 389. ' pillars of heaven,' of the Church, ii. 306. ' the coun- sellors,' ii. 14. the kings and coun- sellors of the earth, i. 223. ravens, ii. 351. iii. 387. teeth, ii. 28. the treth of Holy Church, iii. 600. horse, iii. 458. rivers, iii. 366. light- rings, ib. the foundations of the Church, iii. 272. cocks, iii. 367. why are tlie cocks, i. e. girt in the loins, iii. 368. hailstones, and coals of fire, iii. 328. stones of the sling, iii. 634. locusts, iii. 462. 463. the cheek of the Church, ii. 95. mountains, i. 497. ii. 352.
Preaching, feasting of Job's sons is the Apostle's, i. 46. denoted by arrows, i. 367. voice of, set forth by neighing, iii. 459. rain, i. 505. and ' water,' ii. 10. the, of God's "Word transferred to the Gentiles from the Jews, i. 497. 501. is the root of the righteous, ii. 49. the seeds of, having abandoned the Jews through their pride passed on to the Gentiles only, ii. 352. rivers of oil are the, of the Apostles, ii. 415. the twofold mode of, one by ex- hortation, the other by practising, ii. 511. God strengthened the voice of, amidst the very difficulties of persecution, iii. 334. the rain and dew of, both from God, iii. 340. why like rain and dew, ib. how a kind of traffic is carried on in the, of the faith, iii. 588. by ' a sword' holy, is meant, iii. 6.30. and a ' spear,' iii. 631. and ' iron,' ib. holy, does not dislodge Satan from the hearts of the reprobate, iii. 633. arrows are the words of, ib. we must fear when speaking of God lest in- cautiously we say wrong things, oi right things in a wrong way, iii. 700. when the right thing is spoken r'-ghtly, ib.
Preaching of the Word rejected by the Jew is owned and found by the Gentile, i. 107. all is dried up when, is withdrawn, ii. 10. in, the strength or weakness of the hearer must be regarded, iii. 303. we must keep silence from, when our hearers are unworthy to hear, ii. 484. the reprobate endeavours to put out the liglit of faith and the voice of, ii. 494. Those who are still engaged in the contest with their sins ought not to exercise over others the otlice of, iii. 19. holy, will cease with this present life, iii. 233. the more we bruise the
Divine Word by, the more we are benefitted, iii. 315. the light of, shining through the voice of the Apostles lightens the Gentiles, iii. 330. the ungodly must be rebuked with loud and great, iii. 372.
Preaching, he receives eloquence for, who expands his heart in right living, i. 354. from a cold heart can never warm the hearers to heavenly affection, i. 474. outward, is useless to the heart which is not fdled with God's grace, ii. 8. many hear the words of, not to follow but to criti- cise them, ii. 173. the watering of, like a torrent severs the wicked from the people of the Elect, ii. 351. God opens rivers of holy, in the hard hearts of the Gentiles, ii. 359. the different ages of Holy Church reck- oned according to its, ii. 409. in the end of the world Holy Church will receive many sons through, ii. 410. the, of those whose life is not known perhaps goes for nought, ii. 426. the speech of, if uttered our of due order is without fruit and pollutes, iii. 24. it cannot be known whom hoi}', for- sakes and casts off, and into whose heart it enters and takes rest, iii. 229. useless without the inspiration of the Holy Spirit, iii. 249. from the light of, the heat of persecution and the ardour of love broke forth, iii. 330. the effect produced by the, of the Apostles, iii. 331. does not pass to the heart when Divine grace is withheld, iii. 334, 335. called thunder, ib. vouchsafed to the Gen- tiles, iii. 336. the, of God's word is in a cloud when it is held forth to unbelievers; iii. 361. which profits some, hurt others, iii. 370. how great the future blessing of, in the latter times, iii. 686.
Preaching, the style of, should be adapted to the capacity of the hearers, ii. 301. 447. 453". iii. 370. uninstructed hearers are watered not by the inundation of knowledge but by the tempered dropping of, ii. 302. 447. the destruction of what is wrong in the hearers' minds must precede the, of what is right, ii. 329. from the pages of Sacred Writ we derive the spring and source of our, ii. 343. the shower of the strength of God is the, of His- Godhead, the shower of His weakness the, of His Manhood, iii. 234. what the, of the righteous and the, of the arrogant, iii 79. the aim of, is not to be fed, but the fruit of the future
INDEX.
859
recompense, ii. 413. what, ' as from God,' and, ' before God' mean, ii. 679. the desire of display breaks out in, as if with the wish of offering advice, iii. 18. when God is revealed to us personall)' in His Majesty, will cease, iii. 375.
Preaching , the mode of, used by the arrogant, iii. 79. how the just are in the habit of, ib. what holy preachers should lay open by their, lii. 245. God chose the weak and abject for, against the pride of the world and to gather the faithful, iii. 587.
Precepts given to teach man to take God into his thoughts, i. 16. two, unfold into manifold virtues,!. 681. why, were given by God to man and how to find their true sense, i. 9. it is the great delight of Holy Church to keep the, of the Ten Command- ments, ii. 135. forall the. Holy Church learnt by Christ's preaching, she received so many ' kisses of His mouth,' ii. 150. sometimes the Elect set themselves to do more than the Lord commanded them, ii. 186. to think of God's, is to introduce Him into line's self, and to resist His, is to repel God from the heart, ii. 204. they pray to God without being listened to who set at nought the, of the Lord, when He enjoins them, ii. 241. he that is at variance with the, of the Lord in practice, as often as he hears them, is reprr ached and confounded by his own heart, ii. 322. what ' pain framed in the,' means, ii. 341. he, who iijL silence secretly thinks on the, of God, has ' God secretly in his tabernacle,' ii. 410. how the, of the old law said to be not good, iii. 295. when we conceive the divine, in our heart, we do not bring them forth at once, iii. 392. the bands of the Church are the, of discipline, iii. 427.
Predestination, the womb of God is His counsel conceived by, ii. 151. in the robber converted on the Cross we have an instance of gratuitous, ii. 364. whatever is outwardly still future in act, has been already effected within by, iii. 273. and re- probation are incomprehensible and unsearchable, iii. 343. 358. to know the course of heaven is to see the secret, of heavenly disposals, iii. 358. no one is able to understand or know his own, ib. iii. 359.
Predestined, because Christ foreknew He also, His own birth and suffer
ings, 111. 327. many at present who
3 K 2
He foreknew and, to exhibit glitter- ing with the brightness of righteous- ness, iii. 328. humbled men, to re- turn to that place from which apostate Angels fell by pride, iii. 499.
Preface, in the, to the Book of Job, S. Gregory, in a manner, gives a view of the whole work, i. 30.
Presence, bow Satan could leave God's i. 82.
Present security begets toil to the wicked as present toil perpetual se- curity to the good, i. G06.
Preserver, God is called the, of men, i. 458.
Preserving, if God's, hand defend us not in the face of the secret adver- sary the eye of our heedfulness sleeps on watch, i. 458.
Presuming, heretics, on their own merits li\e in security,!. 273. it is difficult to do great things and not to presume on the score of great doings, i. 124. how injurious to presume on our own goodness, ii. 565. iii. 340. on one's own goedness a denial of God, ii. 565. we must never presume on our own virtues, iii. 48. he who pre- sumes to grasp after things beyond his reach commonly loses that power which he po.'-'sessed, iii. 281.
Presumption, Zophar's, i. 680. here- tics accuse Holy Church of, and ill living, ii. 64, 65.
Pretender, a, Bildad who censures hypocrites, i. 468.
Presumption strengthens every thing bad, i. 483.
' Prey,'' what, the author of error promises ' to his associates,' ii. 108. how Saul gathered, for the devil, ii 435. what it is his teeth, ib.
Pride keeps men, who believe rightly, at a distance from God, i. 29. snares of mal-intention and subsequent, i. 61. greater gifts tempt to, i. 421. deceives us, i. 522. danger of, i. 574, Heretics come from ' their own place,' i. e. pride, i. 160. infirmities left in good men to hinder, i. 211. the Elect if they ever feel it, leave it off, ii. 7L the stout neck of the wicked is wealthy pride, ii. 76. the " first-born of death" consumes the wicked, ii. 128. and vainglory, two principal vices, ii. 1 60. what pride and vainglory have peculiar to them, ib. avarice aids these, ib. generated in the soul from the abundance of riches, ii. 214. of heart is a certain marrow and fatness, ib. overthrows
to snatch the, from
860
INDEX.
every virtue, ii. 242. the first mani- festation of, used to be with the eyes, ib. iii. 653. even in good works to be most of all guarded against, ii. 424. by four marks all, is de- signated, iii. 12. the holy Ajiostles warned by Christ again^t the sin of, iii. J 3. he approaches nearer the resemblance of Satan, who rejoices in the singular possession of any good thing,- ib. mui-t be cut up at once by the very roots, as soon as it is known to exist, iii. 89, the more the mind tolerates, the less it is able to see of it, ib. remedy for, ib. iii. 580. 658. 659 is to many the seed-plot of lust, iii. 152. the root of vices, iii. 654. mind must be kept with all care from the swelling of, iii. 152. is wont ever to attend on the power- ful, iii. 170. is restrained by the contemplation of the divine judg- ments, iii. 329. hardness of heart the punishment of, iii. 345. the leader of the Devil's army, iii. 490. the queen of sins, iii. 489. the seven principal vices the progeny of, iii. 490. every sin is generated from, iii. 557. 653. the place of the wicked, iii. 518. induces sin, iii. 527. when, seizes the spirit of a man, pollution corrupts the flesh, ib. many fall into, by boasting of sanctity and gif:s of virtues they have received, iii. 580. 681. it is much less to fall into cor- ruption of body, than to sin through deliberate, iii. 580. expressed by the ' neck,' iii. 620. shews itself through the eyes, as through certain outlets, iii. 653. by, Satan fell, ib. the Devil is oalied the king of all the children of, ii. 308. iii. 166. 312. 653. the root of vices raises itself not against one virtue, but all the members of the soul, and corrupts the whole body, iii. 654. how great the ravages of, in the soul, ib. the cruel enemy of all virtues, ib. both earthly and spiritual ruin follows, iii. 655. pos- sesses some in spiritual, some in secular concerns, ib. attacks rulers in one way, and subjects in another, ib. suggestions of, iii. 656. a most evident sign of reprobation, iii. 660. Pride, he is full of, who does not give over his sin, if he may go unpu- nished, i. 216. the Elect some- times proud of their good deeds, ii, 70. what to swell with, against nature, ii. 534. to transgress the commands of our Creator is to have, against Him, iii. 38, no one should,
himself in his learning, nor deride the unlearned, iii. 422, the more a man through, exalts himself the lower he falls, iii. 519. Pride is the place of heretics, i. 160. how, tortures the mind, i. 225. the Devil lays waste, and breaks to pieces the mind elated on account of its viitues, i. 377. begets hatred, i. 407. great pride to seek a reason for God's secret counsel, i. 511. man elated is so permitted to fall, that he may be healed by his, i. 5.59. 593. is wont to be designated by the neck, ii. 11. 27. the, of man ends in cor- ruption, ii. 27. ' the iirst-born of deaih,' against which the wealthy can with difficulty guard, ii. 128. his is the more grievous case whom the greater, puffs up, i. 171. the more grievous, arises even from vir- tuous attainments, i. 419.
Priest, every, is faithful, who is com- manded daily to feed the fire on the altar by placing wood thereon, iii. 105. this wood signifies the ex- amples of the Fathers, and the testi- monies of the Lord, ib. every one kindled with the fire of love, places himself on the altar as a burnt- offering to God, ib.
Priesthood head of, shorn, i. 106. the, the ox like, i. 374. of the old Law is called smoking flax, iii. 560.
Priests, glory and disgrace of, ii. 15. are called the head of the faithful, and first part of the Lord's mem- bers, ii. 145. the first rank of, called rams, iii. 368, called the teachers of the people who follow them, ib. when, neglect the care of their charge, they are called inglorious, ii. 15. (v. Pastor. Superior. Ruler. Preacher.)
' Princes,' angelic, i. 221. of Holy Church, i. 228. they are truly, who rule the thoughts of their hearts at all times, ii. 19. secular, denoted by the rhinoceros, iii. 425, bound to the manger of Christ, iii. 427, preach the divine precepts, and take care to have them kept, iii. 428. with ele- vated horn threatened denth, but when once converted, laid aside these threats, ib. assist the Church against her rebellious sons, iii. 430. God entrusted His Church to earthly, iii. 431. promulgate laws for the Church, ib. what for, to walk as servants, iii, 457.
Prison house, bad habit a, ii. 9.
Prison, what the, of Satan and the evil angels, i, 445, how man is
INDEX.
861
' compassed about with a,' i. 444. the mind is bound in, inasmuch as when it could ha\e stood it would not, and now it is no longer able to stand when it will, i. 429. for the Saints to be in, i. 446. when a man is shut up in the blindness of his own heart he makes a, of his con- science, 1. 9.
Probation tries us less than the re- ward consoles us, iii. 676. how God tries man, i. 454.
Prnceedeth, the Holy Spirit, from the Father, iii. 355.
Produce, best late, i. 479-
Professes, by the mouth of Peter the Church professes Christ not as one of the prophets, but as the Lord of the prophets, ii. 379.
Promises, Satan's delusive, to his fol- lowers, ii. 108.
Proph'vi/ the messenger that escapes is, i. 101. the holy men of the Old Testament, of Christ both in deeds and words, i. 26. the prophets, not by words only, but by their actions, ii. 587.
Prophecy, remains safe when all other things are destroyed, i. 101. the spirit of, was not always present to the Prophets, i. 127. 421. announces not only respecting the future, but the past also, i. 229. the gifts of, are the bulwarks of the mind, ii. 1«. does not exist in him who does not understand what is foretold, li. 22. the proud sometimes filled with the spirit of, ii. 199. the truth of history should be so maintained that the, of what is to take place may not be made void, iii. 699.
Prophets, some one of the, con- jectured to be the author of the Book of Job, i. 14. had not at all times the spirit of prophecy, i. 127. called dealers, ii. 357. clouds, iii. 208. bases of the Church, iii. 275. mountains, iii. 555. bulwaik, ii. 490.
Prophets, while the sons of the, were hewing wood, the meaning of Elisha's restoring the iron to the handle of the axe, ii. 554. what for, to be led through the water up to the ankles, the knees, and the reins, ii. 589. the, say many things with the zeal of one who is announcing, and ■ not with the wish of one cursing, iii. 130. not all the, attain to the merit of sanctity, iii. 199. water the earth with their word, their writings, and their example, iii. 206. prc-
nounce as if they were reading, iii. 263. sometimes inspired through Angels, iii. 266. what ihey speak of as future in act is already effected within by predestination, iii. 273. 319. the Apnstles outshone the, whom they enlightened, 111.276.
Propitiate, God alone was able to propitiate God for man, iii. 54.
Prof/iect, (v. Zophur.) rest in, dwelt on as present, i. 236.
Prosperity of this life considered, ii. 201. the righteous go well, but do not enjoy, here, iii. 369. not every thing which goeth prosperous in this life goeth well, and vice versa, ib. renders many more slothful, iii. 487.
Prosperity, denoted by the day and light, i. 78. 243. spiritual, is sub- ject to great perils, i. 124. the memory of, relieves the bruises of adversity, i. 141. tlie day becomes darkness when that is proved ad- versity which the Devil proposed as, i. 188. the day is, and the uight adversity, i. 200. ii. 112. he bears hard upon his sin who treads upon the, of this world, i. 209. afflicts the righteous more than adversity, i. 241. temporal, how dangerous, ib. they who regard eternal things fly from temporal, i. 244. 257. 3/8. 492. by morning is denoted the, of this world ; and by the evening, ad- versity, i. 293. the voice in adversity findeth not God, Whom the mind in, disregarded, i. 303. the, of the wicked cursed suddenly by the wise, and why, i. 317. 318. those am- bitious of this world's, far from safety, i. 318. the day of earthly, accursed, i. 200. two reasons why good men fear, i. 242. earthly, heretics promise rewards of, i. 466. self-elation is wont to arise from lengthened, i. 378. why God puts down some by strokes, and sets up others by the, of successes, i. 384. God to be feared in, i. 403. fearing God in, Job feared not the rod, ib. bad men can praise God's justice while in, and attribute their, to their own merits, i. 464. the voice of confession is disregarded, where it is shaped by the joyfulness of, i. 465. in our family affairs in its own nature dangerous, i. 574. it is already appointed what degree of, or adversity, shall f;ill upon every one ii. 46. of outward concerns withdraws the mind from the heat of interior love, li. 82. why the
862
INDEX.
righteous despise, ii. 110. bow, and adversity alternate here, ii. 113. often the light of, is seen in the ungodly, and the darkness of igno- miny envelopes the godly, ii. 121. of the vrickeii short, ii. 122. 203. worldly, so clogs the steps of the ungodly, that when they would they are scarcely ab'e to return to good works, ii. 123. like meat in a trap id gain with sin, and the, of this world with wickedness, ii. 126. is no wit- ness to innocence, nor adversity to guilt, ii. 204. false conclusions of men concerning, and adversity, ii. 241. ungodly tormented at the, of the righteous are checked and alarmed, ii. 272. the mind of the good eschews, and is in readiness for adversity, ii. 284, the Church gres mourning even in, ii. 607. the righteous account nothing in this life truly prosperous to themselves, ib. he who longs not after, dreads no adversity, ii. 575. he who is pufted up with this world's, with difficulty avoids pride and luxury, iii. 152. closes the ear of the heart, iii. 182. we are softened by, hut become firm in adversities, iii. ^49. an evil sup- ported by the, of attainment is more difficult to correct, iii. 621. the hand of God which bears us up in, when we krow it not, teaches us to know ourselves in adversity, iii. 48.
Protection^ when the, of God forsakes us we are nothing, iii. 48. by ' shadow' is denoted the cooling of the heart by heavenly, iii. 557. divine, denoted by the defence of a shield, iii. 602.
Proud, power makes some, i. 253. the proud and fierce brought low, i. 330. reproach the righteous with their troubles, ii. 139. fear not, i. 275. the condition of the, i. 170. 388. 390. likened to Lucifer, i. J 71- the, boast themselves in their good deeds, i. 273. the life and end of, ii. 27- the glory of, com- pared to ashes and chaff, ib. en- riched with no virtues, ii. 78. have no root in the earth, ib. the tongue of, is full of curses, ii. 79. shall perish before his days are fulfilled, li, 8). the instruction in humility to the, is a grievous weitrht, ii. 200. different ways in which men rejoice with proud heart, ii. 216. the labour of the, ii, 299. if, men say any thing true, they attribute it to their own powers, ii. 330. when
reproved either make light of re- proof or deem themselves wiser than their reprovers, iii. 15. thitk them- selves inspired by the Holy Spirit, iii 19. cannot communicate in a right manner the truths they hold rightly, iii. 21. often inrent state- ments for the purpose of reproving them, iii. 28. 84. the more they see, the more they are in the dark and blinded, iii. 88. despise the doings of the Lord's humility, iii. 121. have seen but refuse to under- stand the ways of the Lord, ib. humility is very difficult to, iii. 133. know not how to feel for another's infirmity, iii. 136. 198. the loquacity of, without limit, iii. 142, speak falsely in their inveighing, iii. 143. speak truths not rightly, iii. 144. the pride of, is often the occasion of virtue to the righteous, iii, 162. loquacity and impatience of hearing are vices of, ib. by a multiplicity of much speaking belie their own teaching, iii. 163, veil their pride by professing to speak for God, ib. Proud, the, are beset with a countless throng of thoughts in their soul, i. 223. what for the, to stretch out the hands to God, i. 597. by the same means the, through under- standing are raised higher, as through pride they sink the lower, ii. 69. every, man exercises tyranny, ii. 71. the, stands without root about to be shaken with the slightest gales of wind, ii. 78. grievously tormented on account of the unre- strained use of his tongue, ii. 79. proud men and Angels involved in the abyss of ignorance, ii. 298. every one is the more worthless to God as he is more precious to him- self, ii. 360. the weight of feigned humility too heavy for the, to bear, iii. 133. when the, see the wicked severely punished by the Church, they complain that the innocent are afflicted, iii. 187. know not hovir to observe proper discrimination in their punishment of others, iii, 498. the light of truth denied to, iii. 216. the vices of, ib. while per- secuting the light of truth they lose it, iii. 218. those, who bring forward right truths not rightly are reproved, iii. 268. the heights of mountains are the elatious of, iii. 419. none should be proud of those gifts he has received beyond others, iii. 422. their own fault is to
INDEX.
863
the, as a spear striking openly, iii. 486. the higher the, exalts him- self, the lower he plunges in sin, ib, God permits the hearts of, to be oppressed with earthly affairs and desires while neglecting to watch over their life, iii. 486. more familiarly devoted to the enemy, iii. 554, called mountains, ib. bring forth food for evil spirits, iii. 556. despise the vengeance of God, iii. 634. scorn the life and merits of all in comparison with their own, iii, 650. why the, despise the good deeds of others while their own are alone pleasing to themselves, iii. 654. that which the, build rises up only to fall, iii. 05". a description of the, ib. God in His humility teaches man not to be, iii. 65S. many statements of God against the, iii. 659. Proud mot speaking right sentiments in the Church set forth in the person of Heliu Job's friend, i. 29. Job's friends proud of common attainments, modestly put dovi^n, i. 612. make light of correcting the sin of pride, iii. 15. adversaries of Holy Church frequently confounded by, defenders, ib. attack the Church, ib. Provoke, to, God is to be lifted up amongst our neighbours on the score of His gifts, ii. 4. to, the wrath of God is wilfully to contradict His commands, iii. 178. Prudence, how waxes cold, i. 119.
over much, is not right, ii. 29". Psalms, what the, entitled ' for the
Octave' denote, i. 37. Punished, a citizen is, one way, an
enemy in another, iii. 408. Punishment well ordered for desert,
yet confounds, i. 568. Punishments of hell are beyond this
world's order, i. 569. Punishments, the manifold use of the, of this life, i. 23. the evil of, from God, i. 90. 139. ii. 3. holy men strengthened by the food of God's word against the fear of, i. 347. denoted by arrows, i. 367. of original sin, i. 431. 432. how God may laugh at the, of the innocent, i. 626. present, do not always ensure future glory, i. 545. present, free those alone from future, whom they alter, ib. ii. 209. what for, to fight in us, i. 562. of hell tor- ment with no transient infliction or phantasm of the imagination, but are solid and perpetual, i. 565. of the devil and his angels and of the damned the same, i. 586. the
order of, in hell, i. 567. them whom a like sin pollutes, equal punishnieuts hind, i. 568. of man for sin are two- fold, ii. 41. misery springs from our, ib. often happen to the righteous, i. 576. he is hereafter cast down into eternal, who is here uplifted with temporal glory, ii. 123. he that gives over righteousness through fear of, does not escape them,ii. 146. we ought to uphold in the, of others what we have to fear for ourselves, ii. 313. put us to the test whether we truly acknowledge our faults, iii. 66. will open the eyes of those whom crime has closed, iii. 98. two ways of the, of the wicked, iii. 113. the wicked do not acknowledge their faults but through, iii. 108. because, are deferred the sin is made light of, ib. of present life light compared with future, iii. 592.
Purify, fire of envy from devils suffered to prove our, i. 116. corruption of nature keeps us from perfect, i. 539. of thought folio ws from, of good deeds, i. 598. this, affords confidence in prayer, there is no confidence with- out it, i. 599. whosoever does not aim at acquiring, of heart drives from himself the Author of it, ii. 518. (v. Clean.)
Purple, what, offered to the tabernacle denotes, iii. 379.
Purpose, the wicked serve God's, against their will, i. 333. the Jews wrought God's, toward Christ, i. 336. if God is fully wroth none can change His, i. 513. God's seeming changes of foreseen, ii. 46.
Pursuits, low, the wicked keep in, ii. 207.
Q.
Quarrel, they in vain consider them- selves innocent who when beaten in a, answer in hard terms, iii. 134.
Question, what fxjr God to, man, i. 72. God's chastening not to be called in, i. 343. for God to, i. 510. our Maker questions us in three ways, iii. 270. what for us to, God, iii. 664.
Questioning, sin of, i. 532. faith more admirable than curious, i. 325,
864
INDEX.
' Quick' contrasted with ' tlie dead' put for being sensible or those that know, ii. 330.
Quiet, sleep used for mental, i. 283.
Quietness, inward life of good men as Jacob, i. 266.
Quiver, what an open, and a shut, de- notes, ii. 484. what denoted by a, iii. 472. spear is shaken after the rattling of, iii. 474. 487.
R.
Itacha in Hebrew is the voice of one angry, ii. 522.
Rachel means a sheep, and, the be- ginning seen, i. 360. and the con- templative life, ib. in stealing the images of her father is a type of Holy Church, iii. 414.
Rage, casting off sin rorses Levia- than's, i. 210. (v. Anger.)
Rain denotes p' caching of God's word, i. 505. ii. 403. 448. iii. 245. 340. meaning of stars watering the earth with, iii. 206. how God may be called the Father of, iii. 340. de- notes free grace, ib. what voluntary, denotes, ib. what the latter, ii. 4! 8. what the early and latter, denote, ii. 449. (v. Shoiver.)
Ram typical of tlie pride of heretics, i. 29, signifies ' lofty,' iii. 10.
Rams sacrificed in token of humility, i. 29. the j)reachers of Holy Church, i. 105. also the rulers of the Churches, iii. 368.
Rational man could not be redeerred by the sacrifice of brute beasts, ii. 3<'8. that itmight be arational victim, Man was ofi'ered, and that it might cleanse, Mau without sin, ii. 309. man distinguished from all other creatures by sense and reason, iii. 234.
Raven, by, and its young ones are designated the Gentile world black- ened "with sin, iii. 383. the people of the Jews, iii. 385. the learned preacher, iii. 387. the industry of the, in educating the young ones, ib.
Reader in Church does not call him- self God in reading His Word, i. 16. Readirs, ined'perienced, some words in Job's answers soui^d harshly to, i.
20. are imable to understand the say- ings of Saints, ib. cannot make feel- ings of an afflicted Saint their own, ib. when they conclude that Job was a defaulter i.a speech, they bear witness that God's sentence concern- ing him was untrue, ib.
Reason, c. creature endowed with, because created after the image of its Maker, fixed that it should not pass into nothing, i. 289. anger ex- pels the spirit and overpowers, i. 304. put out as Zedekiah's eyes, i. 394. no man can urge, against God's wrath, i. 540. what to, with God, ii. 23. (v. Contend.)
Reai(,n in the mind like the mistress of ' a great household,' i. 55. if the mistress, absent herself the din of our thoughts redoubles itself like a bevy of talkative maids, ib. some held fast in God rather by, than by faith, ii. 275. the Lord oveicame the devil not by power, but by, ii. 308. the w'cked have their, as a judge which compels them to know their own works, iii. 235. what to set down the, of heaven on the earth, iii. 358. God is the, of reason- able creatures, iii. 375.
Reasoning, Job overcame words by, i. 23.
Reasons, two, why good men fear prosperity, i. 242.
Rebecca, gome to Isaac a type of the Church hastening from the Gentile state to our Lord, i. 42. on the camel denotes the Gentile Churches,, i. 42. iii. 688.
Rebellions, ungodly are, against the light, ii. 268. he who is, against the behests of God, prostrates himself beneath his own necessities, i. 458. the more we are, against the' enemy of soLils the more eager he is to con- quer us, iii. 69.
' Reblatha' is rendered ' these many,' i. 394.
Rebuke, the righteous reckon the voice of, to be the service of charity, the froward account it the insult of mockery, i. 5/7. that no one dare to, the hypocrite in the midst of ap- placse, he wounds with his cutting tongue the life of the lebuker without delay, i. 4 70. we should learn how to quench by, those that burn in the desires of the world, i. 582. truth in justice reproves their boldness but mercifully restores them, who through the fervour of zeal exceed the bounds of, i. 586. the ' axe flieth from his hand' when, carries itself into toa
INDEX.
865
grea^ severity, i. 587. the preachers care in rebuking divers characters, ii. 90. those who sin publicly should be publicly rebuked, ii. 91, the grief of Holy Church when she beholds the wicked rebuked in vain, ii. 92. Job's friends who deserved, with severe sentences rebuked him, ii. 138. in, holy men are so skilled in keeping down swellings as yet to know how to relieve wounds, iii. 137. in, holy teachers are wont to exaggerate the vices of ofi'enders, ib. method ot scru- tiny in rebuking and teaching used by holy teachers to bring men to penitence and piety, iii. J38. 139. our first parents when rebuked for disobedience referred their guilt to their Maker, iii. COS. how the crafty sinner under, protects himself like a hedgehog, iii. 606. how the hedgehog has a hole in the reprobate while under, ib. (v. Reproq/',) Rebuked by the ungodly, the words of
the righteous, i. 675. 576. Recognised, God cannot be, but by the
tranquil heart, iii. 613. Recontinend, to, vice by one's conduct is one thing, to enforce it by terrors another, iii. 1-18. Recoiitpensiiig, he that takes thought of ettrnal, must extend himself to every occasion of the repayment to follow after, ii. 431. (v. Rewaids.) Reconciled, heretics, through the
Church, i. 28. (v. Friends, Job's.) Recovery easier for an earlier stage, i. 219. of the tree symbol of that of the righteous, ii. 48. Redeemer, (v. Christ.) the death Job longed for that of, i. 525. one person with Holy Church, iii. 3. Redemption, all, is from preceding captivity, ii. 364. if man had refused to sin, he woi;ld have reached heaven without, i. 223. whether the, of the human race could be eflected other- wise than by the sacrifice of Man, ii. 309. the condition of our, iii. 151. Rejinernent, artificial, ill suits Holy
Writ, i. 11. Refresh, the virtues, each other by
turns, i, 56. Refreshment of the mind, the vision of God alone is the true, iii. 499. the ox's ' fodder' is the inward, of the faithful, ii.374. when anyone yearns for the food of inward, with tears, it is as if ' the wild ass brayed not find- ing grass,' ib. Regarding, what is God's, ii. 279. 399. iii. 419. by, God refoims us through grace,_ii. 399. iii. 4 19. the
Lord's, the sinner in two wavs. iii. 517.
Regards, God, the deeds of the wicked whom He reserves for the last judg- ment, ii. 279.
Rejected, our Lord, the Scribes and Pharisees and High Priests, iii, 307. God not unjust because some are, while others are chosen, iii. 112. 595,
Rejoice, we must not, e'en in thought at men's praise, ii. 563. (v. Vai<iti/.)
Relations, earthly, entanglements of, i. 196. to be served iu duty, not par- tiality, i. 398.
Release, Job prays for safety in hell and release at last, ii. 54.
Religion, those feign, who aim not to be but to seem Christians, ii. 412. mark of the Christian, some bear for the praise of men, iii. 117. evil spirits first destroy the edifice of good works then the firm foundation of, in the heart, iii. 118. under pretence of, some display praiseworthy actions yet are swelled with the sin of elation, iii. 180. powerfully increased within Holy Church from the Gentile world, iii. 253. with what craft the devil dis- suades one meditating on the perfec- tion of a monastic liie, iii. 543,
Religious, conduct of the, put to shame by men in the world, i. 17. he prepares himself for temptation who comes to the service of God, i. 210. some of the, aiming at the very height of perfection within abandon all things without, i. 451. offer themselves a sacrifice to God in dedicating their lives to His service, i. 556. with what, devotion kings become servants of God, iii. 432.
Remedies, two, for anger, i. 306. arrainst the attacks of Satan, i. 347. the body for the sake of health is pleased even with bitter, so the soul, iii. 478.
Repentaiwe, the only way of escape from Satan's snares, i. 63. after, sloth and false aims to be feared, i. 534, fruitkss, i. 388. bitter, i. 544, treasure in the field is hope in, i. 63,
Repetition of prefatory notices neces- sary, iii. L
Reply, what for God to, iii. 664. Reprehend, we should be girt so as to bn always ready to, ourselves, iii.
467. Reproach for reproach, the righteous do not return, ii. 89. we then bear, heaped upon us when we recur in
86d
INDEX.
the secrebj' of our mind to what we have (lone wrong, iii. 391 . the proud, the righteous with their troubles, ii. 139. the wicked while not separated by, mutually protect each other, iii. 607.
Reproached, what to he, by one's own heart, ii. 322.
Reprobate, called ' whelps of thelioness,' i. 273. why brethren and those that pass by, i. 385. compared to a rapidly running brook, ib. called graves, ii. 220. pebbles of Cocytus, ii. 221. den of the Devil, iii. 236. shadow of death, iii. 55S. flesh of Leviathan, iii. 625. the Devil and, one body, i. 196.
Reprobate, whence the, are generated, i. 273. the Jews, because they viere unwilling to hear the Apostles, ii. 352. 357. iii. 307. life of, compared to ashes and chaff, ii. 209. innu- merable Id Holy Church, iii. 111. who are called, and Elect too, iii. 525. exult in the darkness of the mind as if in the brightness of the light, i. 50. who often willingly falls into sin, sometimes is un- willingly caught for punishment, i. 95. the habits of, i. 196. 464. iii. 108. even to the end of their time change not their froward heart, i. 298. minds of, always alive to earthly thoughts, i. 331. the effect of evil thoughts of, lacking to them yet conscience convicts them, i. 333. wherein the strength of, consists, i. 380. set their mind on present things alone, i. 385. 434. often desire heavenly ways but never depart from earthly ways, i. 389. desire to live here for ever, i. 434. paths of, involved, i. 388. 393. gi\en up to transitory things even when death approaches, i. 435. 491. 609. often confess their sins but hold back from lamenting them, i. 442. how great the disappointment of, in death, i. 609. rendered worse by the bless- ings they receive from God, ii. 2. fear does not produce repose but punishment produces fear to the, ii. 27. the life and end of the, ii. 71. always to be stricken for wicked- ness but continue in sin that they may be stricken, ii. 73. mind of, hardened against discipline, ii. 107. they given up to reprobate sense who proudly repel the light of truth, ii. 268. now shew themselves oft' like the beard of corn, but the Elect like the grain hidden, ii. 288. what for the, to eat herbs and the bark
of trees, ii. 472. rejoice in lament- able sins, ii. 476. as to sick men in despair of life, so to, their desires are not denied, ii. 520. the daily declensions of, iii. 88. while, care- lessly neglect the smaller faults they break out into greater, iii. 89. the property of, to be ever doing wrong and never to repent, iii. 104. never acknowledge their fault except when under punish- ment, iii. 108. the light of the, is the glory of this life, iii. 3 J 7. covered with the scales of defence resist the arrows of truth, iii. 604. the hedgehog has a hole in the, iii. 606. protect each other with mutual de- fence, iii. 607. feast of, is the de- light of temporal pleasures, ib. being emptied of the riches of virtues know not that they are destitute of heavenly joy, iii. 622. the want of the, is their being stripped of merits, iii. 623. know not their want, ib. the hurtful unity of, with Satan and one another, iii. 624. this unity of the, mo>t destructive, iii. 625. this unity can be dissolved through Paul's example, ib. holy preaching does not expel Satan from the hearts of, iii. 6j3. often shew the way of holiness to others, iii. 642. deceived by the Devil believe not the eternity of punishments, iii 645. the false reasoning of, answered, ib. scorn either to know or maintain the form of humility, iii. 651. pride is a most evident token rf the, iii. 660. Reprobate, the state of, in this life, i. 60. pride the place of, i. 160. number of, beyond human calcu- lation, iii. 111. the final judgment of, i. 402. condemned in the last judgment will be outwardly and inwardly tormented, i. 347. 491. the terror of, in the last judgment, i. 402. have months of vanity and wearisome nights, i. 427. the punish- ment of, will be without end, i. 490. having neglected truth after a time justly blinded, ii. 268. as an unfruitful tree hewn down and ca«t into hell, ii. 280. two ranks of, some are judged and perish, others not judged and perish, iii. 171. seeing Christ come to judgment behold Him not in the form of His God- head, iii. 203. how sanctified in the day of slaughter, iii. 233. how the damnation of, increases the blessedness of the Elect and pro- motes the glory of God, iii. .584. the ' lightnings' of the last judg-
INDEX.
867
meut smite the only while the righteous rejoice, iii. 626. the hearts of, in bitterness, but they know not of this very bitterness, i. 244. the life and end of, i. 298. the end of, never anticipated, and the expectation of living wholly cut short, i. 4S5. everlasting damnation follows the, i. 557. our Lord did not draw the, from hell, ii. 55.
Reprobate, the strength of, i. 380. the fulness of the gifts of God turns to the increase of damnation to the, i. 469. those who follow the ex- amples of the, called their children or children of fools, ii. 467.
Reprobation, to be cast Forth to outward pursuits a sign of, and to be led on to those within a sign of predestination, iii. 108. (v. Perdition.)
Reprobation, the doctrine of the Church respecting Election and, cherishes the hope of the humble and brings low the pride of the haughty, iii. 111. and Election are just, iii. 124. 595. and hidden, iii. 203. the, of the Jews and the Election of the Gen- tiles must not be discussed, ii, 300. iii. 123. 202. the just and hidden judgments of God in, shewn by the examples of infants dying without Baptism, iii. 202. 203.
Reproof, the wicked receive the words of holy, on the shield of proud de- fence, iii. 603. Adam and Eve held up this shield against the words of most righteous, iii. 604. sinners fol- low their example under the words of, so as to increase their guilt, ib. Paul smitten with severe, dropped the scales of defence, ib. how the mutual defences of the wicked are joined to protect each other from the, of preachers, iii. 607. (v. Re- buke. Censure. Correction.)
Reproof, the righteous ever conscious of their own weakness administer, against the wicked outwardly but sympathize with them inwardly, ii. 25. iii. 83. when the preacher re- bukes with a general, the Church moves her lips sparingly, ii. 91. what Job teaches the proud ad- ministering, ii. 139. what order must be observed in the words of, iii. 82. 83. 197. searching, iii. 137. to dig in the wall is to lay bare the hardness of heart by sharp, iii. 137. holy teachers examine severely into minute points and utter words of sharp, in order to root out the thorns of deadly thought, iii. 138. they are
sometimes so prompt in, as though they had nothing of cairatess, but still tranquil in afifpction, iii. 139. in administering, anger should serv'e, not command, iii. 191. just men oppose by, wicked ard secret thoughts with a discretion of which the arro- gant are ignorant, iii. 197. nothing shiys a soul more fatally than con- sciousness of virtue where reproof is not given, iii. 260. (v. Rebuke.)
Reprove,, deceitful persons should first correct their own faults and then, the faults of others, ii. 138, John Stephen and Paul, holy preachers accustomed to, their hearers in sharp words, iii. 8 1 . 198. how Elihureproved Job, iii. 84. some who are devoted to go(d deeds God reproves by means of the scourge, iii. 85. holy te.iehers greatly fear that if they should cease to, the wicked they would be punished themselves for their damnation, iii. 139. faults assumed to, iii. 197. when we behold persons of no mean conversation defending woildly in- terests passionately we ought to, this fault charitably, iii. 444. when we, others we should bring down the pride of our anxious thought, iii. 445. the multitude of reprobates when reprovedfor their iniquity, resist the arrow of truth with the scales of defence, iii. 604.
Resignation due from man to bis Creator, i. 142.
Resolution, Job overcame the scourges by, i. 23.
Resolutions, good, are fruitless unless we keep them, i. 389.
Resource, Satan's last, Job's friends, i. 142.
Responsa, all matters concerning the Roman See brought under the notice of the Emperor called, i. 2. note b. the person intrusted with them was called Apocrisiarius, ib. he was the Pope's ambassador at the Imperial Court, ib. he was also one of the Cardinal Deacons, ib.
Respond, what to, to God, i. 543. (v. Ansivering.)
Resist, when we are said to, God, i. 497. no one can, Go3,ib.i. 512. Saints sometimes, God, ib.
Rest, he desires eternal, who bears the burden of the day in this life, i. 424. when God turns away from a man he has no, ii. 47. the nature of true, ii. 190. and perfect, ii. 392. in this life there is no, from temptations, iii. 39. God gives trouble first, then,
868
INDEX.
i. 345. tnie, consists in contenining the things of this world, i. 226. how the heart is said to, or be silent, i. 255. labour and weariness in, ii. 2/6. in pro?pect dwelt on as pre- sent, i. 236. present and former, of souls departed, i. 222. eternal, men full of good works reach the grave of, i. 362. succeeds deep sell-search- ing, i. Gl)7. Restraint, self-, need of, i. 264. Result, Satan is day in shew, night in,
i. 1S7. Resurrection, (v. Saints,) a time of recompense to the Saints in soul and body, i. 30. denied only till this world ends, ii. 52. figures of, i. 326. Christ's ' needy ones' have hope through His, i. 339. Job seems to doubt that he may confirm, ii. 56, Job by ofl^ering sacrifice on the eighth day was celebrating the mys- tery of, i. 37- the rising of the dawn is that new birth of. i, 214. Christ by His, established firm the heatts of His people, i. .S39. of Christ foreshadowed ours, ii. 162. the Re- deemer manifested the, that we might have a sure hope that we are capaljje of rising again, ib. by the example of Job we iDelieve the, accomplished which he believed was to take place, ii. 166. Resurrection, whence the belief of, is derived, i. 325. of the body cannot be comprehended by reason but may be believed by examples, i. 325. denoted by a tree producing foliage, ii. 49. Job denies ttie, taking place till the end of the world, ii. 52. we shall answer God who calleth in the, to incorruption, ii. 5/. the world imitates daily in its elements our, ii. 164. Christ's, was on the third day, but ours delayed till the end of the world, ii. 162. of many at the same time with Christ's strengthens our confidence, ii. 163. faith in, strengthened, li. 165. the effect of, and condition of the body after, ib. error of Eutychius bi.shop of Constantinople, concerning the pal- pability of the body after, ii. 166. Job believed our flesh would be restored entire at the, ii. 169. our flesh after, will be the same with respect to nature, but different as to glory, ib. Job was most certain with regard to his own, ii. 170. sure faith in Christ's, implits our own, ii. 169. who they are who in the, arise to torment and not to judg-
ment, iii. 171. the period of, fore- seen and foretold by Job, iii. 375. Retirement of S. Greg. i. 2. Retreat, inward, laid open to the mind, if outward wandering is shut out, iii. 392. Retribution, final, of many pastors,
ii. 695. (v. Reirards.) Returti, none for woik or for mercy
after death, i. 437.
Revelation, God speaks to Angels by
inward, i. 74. dreams from, i. 449.
opens as the end approaches, i. 606.
Revelations of God how made, lii. 262.
(v. Speech. Prophecy.) Revjard of the Church double like that of Job, i. 30. their, the Elect anxiously labour to ensure, i. 423. what is hard in itself, easy for the sake of, i. 425. the sure, of the Saints, i. 479. praise an earthly, ii. 84. from the heart, the mouth, the hand, iii. 84. the hypocrite seeks a, from the mouth, ib. the fire shall con- sume the tabernacles of those who are ready to take, ii. 85. (v. Favour.) Rewards, the diveisity of, in heaven will be in harmony, i. 237. the glory of, follows the labour of work, i. 3"2y. why we seek, of merit, and yet give God thanks, iii. 595. (v. Recom- pensing, Retribution^ hypocrites lose lasting, for transitory, i. 472. those who neglect tr.e, of the hea- venly country have their, in this, ii. 15. Rhinoceros, the nature of, iii. 425, 448. also called monoceros, iii. 448. who designated by, iii. 425. what de- noted by, being bound by the crib of Christ, iii. 427. 449. by what art the, is subdued, iii. 448. ' Rich,'' the, that are judged are those who think themselves so, i. 615. who are truly, i. 616. ii. 207. the simple ones whom God loveth are as a ' lamp' greatly despised by the, i. 616. Rich, the, man compared to one sick of the dropsy, ii. 125. the preacher of error i.s often allied with the, of this world, ii. 281. high- minded rich ones compared to ears of corn, ii. 287. rich men of this world compared to poor men who in their sleep dream of riches, ii. 336. by lavishing their goods lead others into the same error, iii. 534. why the, man in hell is desciibed as thirsting for water, i. ZQ. ii. 337. why the, man turned himself to do good to his brethren that were left, i. 437. the,
INDEX.
869
man in hell understood that which here to do he refused, ii. 337. Riches of the heart are described and atterwaids the wealth of the body, i. 35. the stewardships of, how dangerous, i. 116. how difficult for them that have, to enter into rest, i, 18 I. the ancients buried their (!ead with their, i. 249. end in rottenness, ii. 27. how a man is made rich by the grave, i. 249. bestowed on the righteous from above supply their necessities not indulge their ap- petites, i. 451. those who make a shew of their, point out to evil spirits what to make a spoil of, i. 483. ii. 177. possession of, not in fault but the proud and covetous feeling of the po-^sessor, i. 615. those that set themselves up in the height of swollen pride without earth!y pos- sessions are reckoned among the lost children of, ib the despisers of this world are scoffed atb_\ the lovers of, ib. the great shamelessness in evil doing of the proud rich, ii. 7G- every one that attaches himself to the powerful and wicked man is by his power swollen with the fatness of, ii. 77. how difficult for a rich man to guard against pride, ii. 128. the rich man being removed out of this life goes naked before the Judge, ii. 189. straits from the satiety of, ib. the anxiety in acquiring and keeping safe the, of this world is the prelude to eternal punishments, ii. 190. God rains with the darts of His judgments upon the soul of the eo\etous rich, ii. 191. he who from the desire of, flies need here meets with the ever- lasting duration of just retribution hereafter, ii. 192. the happiness of, however great leads to eternal misery, ii.'202. whosoever loves his, overmuch subjects himself to them, ii. 207. w^hat f )r a man to ' hold his, in his hand,' ib. for the same cause that a rich man emptily re- joices with a proud heart, the pcor man more emptily sorrows with a proud heart, ii. 216. what the rich m.an possesses with alarm the poor longs for with anxiety, ib. rich men like dreamers wake up in death and grieve to find them.selves empty, ii. 336. all that is full of abundance without the vision of God is destitu- tion, ii. 506. not in uncertain, but in God alone must be our ' con- fidence,' ii. 548. holy men longing for the appearance of their Creator account all the fulness of the present
life as destitution, ii. 549. may be posse»sed in this life without sin if held with humility, ii. 128. what the great, of the w"ise, ii. 552. easy to despise, when possessed, ii. 2. hard to hold them as worthless when they are lac-king, ih. with what craft the devil persuades men to labour in accumulating, iii. 542.
'Right liand,' what is the, of God, i. 94. we understand the Jews on the, the Gentiles on the left, i. 486. by, the faithful of Holy Church de- noted, ib. what the, and left hand denote, iii. 419.
Righteons, the, now not understood by the wicked, i. 193. build not, nor settle here, i. 492. could not stand in judgment but through mercy, i. 439. fear the ' morning' of judgment, i. 462. fear lest they sin in their good works, i. 252. God saves the, from evil hands and tongues, i. 341. laughter and shouting of, at the last, i, 489. both they and wicked die in the flesh, i. 524. bear fruit by care for others, i. 354. the root of, revives in adversity, ii 49. recovery of the t;ee symbol of that of, ii. 48. seemingjudgments against, perplex many, ii. 109. proud re- proach the, with theirtroubles, ii, 1 39.
Righteous man denoted under the title of the tree, li. 48. by the name of light, ii 305. no one is born, ii. S84. (v. Original Sin.) life of, likened to a palm, ii. 437. 439. offspring of, compared to the grass of the earth, i. 354. meditations of the, i. 243. mind of, is the Ark of the Testament, i. 259. contemplation of, concerning the last judgment, i. 447. life of, compared to the morning star, i. 605. he is not a, who gives up righteousness under sorrow, ii. 140. every, is just by illumination from God and not by comparison with Him, ii. 293.
Righteous, the,dead to thisworld,i. 616. at ouce sees that he is a sinner in himself, made righteous by f.'ee gift, ii. 33. what is done by tie, here is the second planting, but the first planting is in the foieknowledge of God, ii. 49. souls of, in tl.is life called stars, ii. 294. try themselves day by day in their duty to God and their neighbour in the court of the heart, ii 424. in the heart of, Christ sits first, ii. 453. fly as clouds, ii. 516. intent on God as servants on their master, ii. 252. behold God always present, ii. 410. dow is the
870
INDEX.
time of affliction to, ii. 492. vfhat is appointed to, to be their own, i. 158. ii. 155. why weary of their life, i. 523. it is the property of, by words and deeds to further his neigh- bour's welfare and not only his own, ii. 30. consider the good of the world as dung, ii. 175. the more the, puffer here, the more they dwell on the contemplation of God, ii. 246. anxietj' of, is day by day to examine their actions by the ways of truth, ii. 252. ever turning back into the secret chamber of the heart, ii. 266. two kinds of, in this life, iii. 206.
Migliteous^ the, sincerity and upright- ness of, i. 52. the seed of, manifold, i. 354. some, possess earthly things and some entirely abandon them, i. 451. in the eyes of the world contemptible but before God shine with full lustre, i. 616. either with- out temporal glory or break it beneath themselves, i. 617- keep God's way, and watch for His will, ii. 252. wonderful burning brightness of, collected within them- selves, iii. 440. the collectedness of spirit of, leads to burning brightness, ib. fortitude of, in wars, i. 158. cor- rected by rebuke, i. 577. goodness of purity in the, taken for folly by the wise of this world, i. 614. sim- plicity of, laughed to scorn by the reprobate, ib. launch forth against the deeds of the wicked outwardly, sympathize with them inwardly, ii. 25. suflering unjust treatment are not so much moved to wrath as to prayer, ii. 155. cannot be glad for the error of those who are ruining themselves, ii. 235. earnest to be strong in spiritual practice, ii. 439. brightening of, is to do good works and to bear evil ones, ii. 509. some- times mild in correcting, sometimes severe, iii. 83. confidence of, com- pared to that of a lion, iii. 409. en- dure severe scourges with patience, iii. 592. life of the, seeks after that which torments, i. 375. of what sort the strength of, i. 380.
Righteous, the, enter into paths of simplicity in fear and finish in charity, i. 52. fear of, and their bitter lamentations from the con- templation of the Divine judgment, i. 252. 539. know themselves to be ready to perish if judged by strict scrutiny and without mercy, i. 439. 447. 454. 462. 495. 510. 516. 536. ii. 08. 294. iii. 75. 667- 701. man put
- under God receives righteousness,
being put with God he loses it, i. 494.
Rigldeoiis, the, never disturbed in the whirlwind, i. 518. fear God Who ever standeth lest they should feel His judgments, " ii. 43. anxious through fear of death and the last judgment iii. 74. whenever they hear the faults of others recall the mind to their own and judge, i. 172. bound with a hard chain of vexation throughout this life, i. 234. fear the judgments of God on account of their sins, i. 238. 462. fear for the very things which thej' approve in themselves, i. 250. 252. 286. always tremble and fear, i. 275. 286. 634. 571. ii. 246. 255. 451. 524. the fear of, i. 379. 424. 438.
Righteous, the, exactly consider that they never do good saving that they may please God only, i. 242. two rea- sons why the, fear prosperity, ib. the energy of the intention of, is set forth by" the ' eye,' i. 609. iii, 285. (v. hitention.)
Righteous, the, to the unrighteous the words of, are very grievous, i. 462. excellences of, go on increasing to the end of the present life, i. 470. moderation of, in administering re- proof, ii. 25. and unjust have words and works very much alike, but always a heart that is widely unlike, ii. 67. very often compelled to confess their good works, ii. 66, G7. iii. 136. judgments of, concern- ing themselves, of what nature, ii, 224. whence find an interior strife rise up against them, i. 351. why grieve that they aie shut up in prison, i. 446. not guilty of deceit in doing God's work, i. 534. know theiriselves to be abominable in many things from the rebellion of the flesh, i. 538. set tirm the name of their remembrance in the eternal world, ii. 27. God searches out the way of, and proves them, ii. 250. anxiously attend to what they owe to God and to their neighbour, ii. 424. themselves from the con- sideration of the virtues of other hi ly men, carried forward to a higher standard, iii. 63. various virtues of, which every one may imitate in the other, ib. meet their adversaries without fear, iii. 469. have proper to themselves that in their own personal troubles they never cease to care for other's weal, i. 168. undergo crosses without, and wearied with temptations within, i.
INDEX.
871
172. possessed by no riot of carnal desires, i. 234. disquieted in the time of prosperity, i. 242. in this life in greater dread of prosperity than adversity, ib. why, continually feel the scourge, i. 267. while grieving for present torments fear the future, i. 368. pierced with the stroke of Divine correction and still worse with the terribleness of the future judgment, i. 3/3. how tlie, are poor, oppressed, and fools for the sake of God, i. 404. hasten to re- turn from external things to the tranquil region of the heart and not even there find rest, i. 446. what the concern of the, about earthly good, i. 491. the anxiety of, to learn the cause of their scourges, i. 146. encounter hardships in things below, but at the end they find the light of joy, i. 605. will praise God in the midst of affliction, iii. 30. to stedfast minds of, no adver- sities come on a sudden, ii. 97. afflicted unjustly are the more esteemed by God, iii. 174. bravely fortified againt opposing foes, i. 347. reckon annoyances as rest, i. 376. fully despise the joys of this life, i. 405, in adversity patient, in pros- perity fearful, i. 492. care nothing for present good, and fear not future evil, ib. an exercise of virtue to the, to be subject to ills from without, and trials within, ib. i. 520. minds of, have this peculiar to themselves, that in persecution they are not moved to wrath, ii. 155. under the affliction of grief sigh after heavenly things, ii. 066. in prosperity and adversity firm, ii. 483. involved in tribulation often enjoy in this life heavenly con- solation which they do not ask for, iii. 156. bear with patience Divine corrections, iii. 592, the souls of, tried like gold as by fire, iii. 250. (v. Scourye. Adversity. Prosperity. Holy Men, ^-c.) Righteous .1 the , rest rain themselves from the consideration of their own frailty, i. 172. are wroth with themselves in words of self-confession, i. 4 42. visit in judgment the very least things wrong in them and condt-mn them by penitence, ii. 29, though able not to slip outwardly in act they are unable to effect inwardly that they make no false step in thought, ii. 33. thoughts ever defile the hearts of, ii. 257. not able wholly to abstain from sin, ii. 323. falls of, how useful to themselves, iii. 580. sustaiu tortures
and are amended, i. 367. never spare their own sins but God spares, ii.31. (v. Sin. Fault.') Righteous, why God permits the, to be scourged, i. 19. 135. 257. the devil tempts the, in two ways, i. 137. sometimes perish here, ii. 267. of what nature is the despair of, i. 452. never despair of the bountifulness of God's mercy, ib. the gifts of grace some- times leave the, temporally lest they should be lifted up, i. 651. why permitted to fall, i. 669. grace never forsakes the, under temptation, i. 603. whom God loves for all eteniity He sometimes leaves for a time, ii. 488. how the lamp of, is continually 'despised' by all, i. 619. 620. the reprobate daily rage against the, in this life, iii. 147. why the ac- complishment of the desires of, is deferred, iii. 156. why God allows the adversaries of His, to prosper in time, i. 488. (v. Prosperity.) Righteous, if the, have to suffer so many strokes, what punishments must await the wicked, i. 257. the doings or the sayings of the better are often displeasing to t'le worse, i. 258. the wicked attack the life of, in two ways, i. 265. in their bliss are touched with no sense of compassion towards the damned, i. 348. avoid singularity, and join themselves in covenant with the stones of the countries, i. 350. what the strength of the, and what of the reprobate, i. 280. to the un- righteous the words of, are ever grievous, i. 462. the ' dedication' of the wicked is in their beginning while they enjoy this life, but that of the, is" in their end, i. 492. the labours of the, here indicate what pun:shments await the wicked here- after, i. 562. hidden from the sconrge of the tongue of Him Who condemns the wicked, i. 348. the terms of rebuke how differently- esteemed by the, and reprobate, i. 577. as present security begets toil to the wicked, so present toil begets perpetual security to the good, i. 606. what is pleasure to the wicked is abomination to the, i. 610. u.se rightly the riches they possess, the wicked use them amiss, i. 615. and ungodly with one consent agree about God's power, though they do not with one consent live in sub- mission to it, ii. 5. wherein the, and unrighteous differ in adversity, ii. 30. and unrighteous have words
872
INDEX.
that are alike, but always a heart that is widely unlike, ii. G7. to the, eternal rewards shall not be wanting, but to bad and double hearts tlie good things of time are not denied, ii. 110. the joy or light of the wicked is ' over him,' that of the, is ' by or under him,' ii. 122. 175. the false judgment of the unrigh- teous derived from the stripes of the, ii. 139. (v. Scourge.) hold possession, of temporal substance, but are not possessed by them ; otherwise with the wicked, ii. 20". see be- forehand so that they should not sin, but the wicked open their eyes after their fall, ii.211. the foundation of the wicked is in earthly things, that of the, in heavenly things, ii. 234. see the unrighteous now and pine at their wickedness, but shall rejoice in God's final judgment, ii. 235. 236. the wicked are troubled at the prosperity of ii. 272. Eliphaz thinks they perish not here, i. 267. who may be called really, i. 267. all that fear to endure ills here for the sake of eternal blessings are not, ib. he is in no whit really, who is still not free from hankering after evil, i. 543. not ambitious to be seen as intercessors in behalf of men, i. 608. wherein the praise of men in- jures and their scofis profit the, i. 613. he miscounts himself righteous who knows not the rule of the Su- preme Righteousness, i. 294. if the, does ever speak any thing wrong it is far from meet that he should be judged by the unrighteous, ii. 289. the words of the wicked spring from the root of pride, but those of, from the root of humility, iii. 79. the un- righteous forget their mortal con- dition, not so the, iii. 97. why allowed to be afflicted by the wicked, iii. 147. 156. when oppressed have cried out to be set free for the salvation of their adversaries, but yet their desires are deferred, iii. 156. why the unrighteous dreads the coming of the strict Judge, which the, earnestly looks for, iii. 464. rescued when the reprobate are confounded with discord, iii. 626. Righteous, the rest of the, dejiarted before and since the Eesurrection of our Lord, i. 222. ii. 600. the true light of the, despised here till in the Last Judgment it shines bright in greatness of power, i. 618. like the Hiorning star, falling outwardly
renewed inwardly, i. 605. present suffering increases the future joy of the, i. 606. fruitful in their death, beget fruit in us, ii. 49. the third stage of the, that of death, ends with joy, iii. 76. (v. Saints.) Righteousness, very man's, needs mercy, i. 516. practice perfects in, i. 599. the more we contemplate the, of God, the more we fear for our own, i. 286. human, compared with divine comes cross with sinuous windings, ib. and is unrighteous- ness, i. 294. 295. the part of, from the words of an adversary to adopt what is good and reject the bad, i. 494. God gives us the, of good living, i. 553. to retain, in thought and action how difficult, ii. 39. Righteousness, our very, needs mercy and prayer for pardoning grace, i. 516. real, cannot exist without humility, and one virtue without others renders it impeifect, ii. 547. the glory of every individual is his, ii 144. often he, who from fear of puuishments gives over, does not get quit of the punishments he was afraid of, ii. 146. God needs not the, which we render back to Him, the Giver of every good, ii. 225. how it is that God's, is called our, iii. 58, how, is turned into judgment, iii. 175. light denotes, iii. 323. 331. the light o*, is scattered abroad in this life because not continuously possessed, iii. 331, (v. Justice.) Ri?ig, what the, given to the younger son denotes, iii. 309. what is meant by, offered for the worship of the tabernacle, iii, 379, what a, denotes, iii. 575. Rising, what Christ's, i. 105, betokens one in a conflict, i, 123. what 'to rise up before the light,' i. 481. Job's, is the mind's awakening by trial, i. 122. River, the writers of sacred Writ com- pared to a, i. 6. what a, denotes, iii. 565. Road, we may not love our, instead of
our home, iii. 40. Robbers said to give life if they do not take it, i. 200. evil spirits are, lying in wait to spoil us of our good works, i. 484. why evil spirits are called God's, ii. 147. the robber from the jaws of the Devil ascended the Cross and thence mounted to Paradise, ii. 364. different end of the two, ii, 365, iii. 230. bad men hold spiritual gifts as, ii. 4.
INDEX.
873
Robe, the first, is a robe of innocence, ii. 51. (v. Garments.}
Rock, Christ called a, i. 169. ii. 415. Hi. 499. how a, is a refuge for urchins, iii. 409. what for us to enter the, iii 466. the sublime powers of heaven'y virtues denoted by inac- cessible rocks, iii 499. holy men who are members of Christ called, ib. and Angels, ib. what to stand upon a, iii. 6/0. what the munitions of rocks denote, iii. 500. our loftiness is the munitions of, iii. 501.
Rod, the, fearing God while pros- perous. Job feared not at, i. 403. what is the, of iron with which God rules and breaks us in pieces, i. 377. meaning of the twelve rods of which only Aaron's budded, ii. 163. what the rods of Jacob denote of which the bark was iu part stripped off, ii. 514. of God's indignation is the blow of severity, iii. 622.
Roman See called the Apostolical See, i. 2.
Root, secret thought called a, i. 482. ii. 78. 440. what to ' take, down- wards,' i. 482. ii. 78. ' of the righteous' revives in adversity, ii. 49. ' of the righteous' is holy preaching, ib. how the, ' waxes old,' ib. ii. 50. may be man's na- ture or the flesh of Christ, ii. 50. the wicked takes no, in the eternal land, ii. 78. meaning of 'by the waters the root is opened/ ii. 440.
Rottenness, riches end in, ii. 27.
Royalty, beard of, shorn, i. 106.
Ruin, bad men are always working their own, i 298. Satan's thirst for man's, ii. 124. the, which condemns the reprobate, humbles the Elect, iii. 642. (V. Fall.)
Rule, glory of God to be our, i 485. governors should not rejoice to, but to be of use to their fellow creatures, ii. 534. they who, over heretics or unbelievers enforce as if by reason the wicked practices they order, iii. 479.
Rulers or Angels bear the world, but bend to God, i. 515. care of, over their subjects, i. 38. three orders of, in the Synagogue, i. 104. the discretion necessary to, ii. 421. good qualities of, ii. 449. 466. what the moderation of, should be, ii. 449. should unite discipline and mercy, ii. 456. should cut out by humility those sins they reprove in others, iii. 92, of the Church will have to render an ac-
VOL. III.
count to God of the souls committed to them, ib. Rulers, princes called, of Holy Church, i. 228. rightly called judges, ii. 14. entitled eyelids, ii. 100. when they fall, the weak perish, ii. 146. placed under the mind of the people over whom they rule, ii. 299. the vigour of, should not be hard nor their mildness unstrung, ii. 417. 421. in the Church should never be entangled with earthly concerns, ii. 432. gentleness in, to be tempered with severity, ii. 449. 456. should ever have regard to God and cou^iider well that He is their Master, ii.533. holy, do not look to the power of station in themselves but to the equality of creation, ii. 534. what for the ' land' to cry against its, ii. 591. souls entrusted to, as land to till, ib. ' the furrows bewail' and ' land crying out' with justice against, ii. 692. occupy only to cultivate the land, ib. what are the duties of, in Holy Church, ii. 593. pride in, leads subjects to ungodliness, iii. 91. good, in jud^ring think of judguient to come, iii. 92. the power of, should not be greedily loved but patiently endured, iii. 93. hearts of, ordered according to people's deserts, iii. 126. subjects who know them- selves can bear with faults of, iii. 127. God chooses, as is best, iii. 128. re- verence for, ib. why, engaged in temporal objects not to be always blamed, ib. griefs and trials of, iii. 540. Rulers, a ruler in Greek ' basileus' de- notes the base of the people, i. 515. bear the world, i. 514. how, of others should have regard to Him Who is Lord of all, ii.533. evil, exact in- ordinate dread from th(:'ir subjects, iii. 90. haughty, fall into the sin of apostasy, ib. how, should take care to live for themselves and those under them, iii. 92. what should be the conduct of, in office, iii. 93. God sometimes gives bad, iii. 126. people punished for sin of, ib. people often follow the example of, ib. endure severer struggles of temptations, iii. 485. eveiy one bears a kind of in- scription in his work to shew under what ruler he serves, iii. 6C0. (v. Pastor.) Rulers, in good, lovingkindness and authority, mercy and discipline are united, ii. 456. Gcd holds, that exult in power, apostates, iii. 90. pride in, leads subjects to un-
3 L
874
INDEX.
godliness, iii. 91. good, having sub- dued themselves shine with a splea- dour of virtues, ib. good, in judging think of Judgment to come, iii. 92. evil, as Antichrist, set over men for their sins, iii. 125. even the Elect are frequently placed under repro- bate, ib. hearts of, ordtred according to their people's deserts, iii. 120. ungodly, point out the way of error by setting example of pride, iii. 91.
Rulers, good subjects cover as with a cloak the sins of their, iii. 128. in what sense God makes the hypo- crite to reign as a, iii. 130.
Rulers, what the order of, is denoted by, i. 41. they who endure with pleasurable consent the contest with sins which still assault them should not presume to be, of others, iii. 20. the merits of, and subjects are in- versely connected, iii. 127. what a rod and a staff with good, denote, ii. 456. in Church matters should not envy those who assist in preach- ing, ii. 594. haughty, exalt them- selves with pride and despise those subject to them, iii. 90. that autho- rity is then alone properly exercised by, when held not in love of it but in fear, iii. 93. (v. Preachers, Pastors, Shepherds.^
Rulers ought to leave earthly cares at times for heavenly, i. 256. iii. 32. convicted of loving themselves more than God who protect things pro- perly their own to the neglect of His, iii. 442. God created earthly things for our use but the souls of men for His own, ib. the right mind of, considers what is due to self and what to neighhimrs, i. 1 18. should be humbled by thoughts of their own sin, iii. 169. should pre- serve humility in heart, discipline in action, ib, frequently endure severer struggles with temptations, iii. 485.
Rulers should know how to preside so as to be useful and not to be elated with pride, i. 254. politic acts of, are not falls but bendings, i. 259. whatever, do that is displeasing is not to be concealed hut drawn out wiih great humility, i. 260. who chide others do not palliate their own sins, i. 408. must themselves be pure from evil who make it their concern to correct evils in others, i. 409. what, are brought to dulness, ii. 14. the great care of, to seek personal increase as well as the
editication of their neighbours, ii. 30. 593. chasten themselves for the downfall of others as if for their own, ii. 100. direct the paths of those under them by the turn of their eyes, ib. should watch for the safety of those who have the care of the temporalities of the Church, ii. 414. 433. should sometimes lend themselves to the care of the neces- sities of their subjects, ii. 433. how, should deport themselves towards their subjects, ii. 449. unless held in by the bridle of the Holy Spirit often indulge in retributive anger against their subjects, ii. 506. the patience of, towards their erring subjects, ib. angry and loving in correcting, deal wrathfully and are tranquil, ii. 507. who do not live as they speak up- root by practice those whom they have begotten by speech, ii. 529. consider the equality of creation between them and their subjects, ii. 534. iii. 168. should desire more to profit than rule, iii. 168. 170. rejoice not in correcting those under them nor in the greatness of power but in the equality of creation, ii. 534. if by their word and example faithful subjects are not edified, should render an account, ii. 592. he who is subordinate serves in obeisance, rulers serve to the word, ii. 593. exact what is owed to their own bodies, but do not pay back what is owed to the souls of others, ii. 593. should avoid making them- selves bad examples, and subjects should avoid rash judgments, ii. 596. many, from pride despise all under them, iii. 90. should correct the faults of subjects with prudence and hun ility, iii. 92. in judging others should behold Him with a watchful eye before Whom they must stand to be judged, ib. thty who hold the place of, should exercise the office, iii. 122. and subjects should be guided by humility each according to his station, iii. 127. consider all their subjects less wise than themselves, ib. unwillingly rage against their subjects fr-om the love of charity, iii. 138, exercise authority rather over sins than over their brethren, iii. 168. are placed over subjects not by nature but by their fault, ib. Rv/ers, when, give themselves to pleasure the reins are loosened to their subjects, i. 86. the bad life of, much injures weak subjects, i. 102. how, are wont to sin in thought in
INDEX.
875
word and deed, i. 263. the dulness of, in not examining into the lives of their subjects, ii. 14. those, who are ambitious for honours groan under the burdens of peoples, ii. 299. against the injustice and wanderings of, the inexperienced cty out but do not grieve, but the perfect are silent and grieve, ii. 592. greatly sin who being silent eat the good things of the Church, ii. 693. how injurious the evil example of, ii. 695. to, using badly their authority, the thistle grows instead of wheat and the thorn instead of barley, ii. 594. the in- justice of, pollutes the few good things they perform, ii. 595. many, wish to be leverenced not so much for the Lord's sake as in the Lord's place, iii. 90. rejoice in the singu- larity of their distinction not in the equality of their creation, ib. those who are subject to bad, should attribute it to their own sin, iii. 125, subjects should tolerate even bad, so all be done in good faith, iii. 126. accused of unfaithfulness when they neglect to reprove, iii. 313. eagerness of, after temporal things to the neglect of the care of souls, iii. 442. how pride attacks, iii. C55. (v. Pastors, Preachers, Superiors, Governors.^
Run to nought, whoever shuns to, must eschew that which does,
Rttsh, by, or flag is denoted the life of the hypocrite, i. 469. 477. 481'. 486.
Rush, if ' the wall' of faith is ' broken,' ' a door' of error is opened and the wicked rush in and are ' rolled down to our miseries,' ii. 490.
Rushing, the Redeemer is ' a wall' to us "Who forbids the rushing of evil spirits to reach our hearts, ii. 489.
Rust of sin could not be cleared away but by the fire of torment, i. 149. (v. Mildevj.)
S.
Saba. (v. Sheba.)
Sabbath of the spirit, ii. 369. the nature of, of God's people, ib.
Sabbaths, mocked by the enemy, what, i. 284.
Sabeans smiting Job's servants pre- figures impure spirits piercing young
3
minds with despair before they have arrived at constancy, i. 100, lol. mean ' captivators,* i". 100.
Sabdlius held but one Person in the Trinity, ii. 418.
Sackcloth, what to sew, upon the skin, ii. 100 meaning of the sun becoming black as, of hair, i. 499. what de- noted by, and ashes of penitence, iii. 666.
Sacrifice, parts of, need washing, i. 656. necessary to cleanse the stains of feasts, i. 36. what to offer the tail of, i. 66. what to set members of, cut in pieces on the fire, i. 556. Job's daily, iii. 1. of thanksgiving under bereavement, ib.
Sacrifices, Job's friends required to offer seven, i. 28. of heretics as such useless, i. 27, 28. of old availed for remission of original sin, i. 179. meaning of washing and burning the inwards and legs in, i. 555. meaning of ancient, iii. 296. daily, taken away by Antichrist, iii. 631.
Sadness used by the devil to spoil seriousness, i. 61. often follows gravity of heart, ib. from temptation obtains the mercy of God for us, i. 604. in pleasing God and in pleasing man, ii. 200. of the Saints arises from their displeasing God, ib. wont to rise from anger, iii. 501. runs dovfn into avarice, ib. (v. Melancholy.)
Saints make known their sweetness in tribulations, i. 18. sayings of, mis- interpreted by readers of little ex- perience, i. 20. are stars to light us in this life's night, i. 25. examples of several — Abel, Enoch, Noah, Abraham, Joseph, Moses, Job, ib. all heralds of Christ in figure, i. 26. not perfected till Resurrection, i. 30. their mischances and excellencies warn and encourage, i. Q7 . the vir- tues of, made known in their tribu- lations, i. 19. speak to God by their desires, i. 75. Satan from envy speaks against, i. 77. if they suffer thus how shall the ungodly sufl'er, i. 136. the Patriarchal, untimely born, i. 230. God the dwelling of, i. 234. not freed as yet from fears about sin, i. 238. treasures buried with, of old, i. 2i9. the persevering joined to, i. 350. wise foolishness of, i. 405. fear not man's power, ib. strong deeds of explained by gentle ones, i. 407. withstand God's wrath when He sustains them, i. 512. can scarce think their infirmities allow of grace, i. 517. fear lest their labour be in
L 2
876
INDEX.
vain, i. 636. manifold examples of God's law in His, i. 683. die not, ii. .53. of old not punished though in hell, ii. 114. anxious and fearful when highly gifted, ii. 5r)i. 5.55. various attainments of, God's gift, iii. (33. ascribe all to God, iii. 365. think much of their own faults, iii. £ 16. firmness of, in prosperity and adversity, iii. 468. 472—4 74. &c. seeking intercession of, ' embracing stones,' ii. 264. in one way souls of, speak to God and in another way God speaks to them, i. 74. whose prayers Saints may not hear, i 303. in heaven do not communicate with the repro- bate in hell and why,i. 649. iii. 584. joy and laughter of, in heaven, i.489. enjoy the blessedness of the heavenly country on leaving this wo;ld, i. 607. ii. 113, iii. 678. first and second robe of, ii. 51. iii. (>78. one beauty of, is of conduct, another of rewards, i. 508. in heaven know all that is done in earth, li. 62. will shine in heaven as gold, and be transparent as glass, ii. 377. conscience of, perceived in their countenance, ib. whence like and unlike God. ii. 378. are righteous and holy by a participation of wis- dom not by comparison therewith, ii. .^80. to be honoured, ib. never satiated with the vision of God, ii. 391. the eternal sitting of the, on the throne, iii. 175. the Word in His divine nature enlightens the, iii. 399 in the torments of the wicked seeing the punishments tbey have escaped praise God, iii. 646. pray no more for their enemies when num- bered with the dead, iii. 647. good odour of, in trouble like burning spices, iii. 1.
Saints meet death with fear of judg- ment, iii. 75. souls of, kept in hell without torment before Christ's coming, ii. 114. the Elect do not compare, with Christ, ii. 380. death of, produces fruit in us thiough their example, ii. 49. examples of, assist and strengthen much in reformation, iii. 106. (v. Blessedness. Glory.)
Salt, the virtue of the hidden meaning is the, of the letter, i. 370.
Saltness, what the land of, iii. 402.
Salvation, too great cares of this life oppose the hope of eternal, i. 572. Job's fearing for his own, teaches us that no one is secure, ii. 117. no, out of the holy and universal Church, ii. 120. beginning of, from God's pre- venting grace and not from our pre- ceding merits, ii. 364. error of those
who teach, by works alone, ii. 365. the eiTor of those who ter.ch that Mo«es or any of the Fathers was the Redeemer of man, ii. 373. 374. vineyard of the man without under- standing full of thorns denotes neg- lect of, ii. 490. fabric of, founded in faith and fear, iii. 278. (v. Health.)
Samaria, i. 62.
Samaritans in part receive, in part despise the law, strangers to faith in the resurrections, i. 43. the life of, denoted by camels, ib. i. 103. what the oil and wine of, denote, ii. 456.
Samson, what, blinded and stationed at the mill denotes, i. 393. lived a few years and in his death overthrew innumerable enemies and thus pre- figured Christ, iii. 319.
Samuel and Moses why commended of God before the rest of the world, i. 514. kindness of, iii. 210. prayed for his adversaries, i. 514.
Sanctify, meaning of, i. 48.
Sa?ictity, ' gold' taken for the splendour of, iii. 639. and brightness of, iii. 640. how Leviathan strews, beneath him, iii. 641. before men is not always sanctity before the eyes of God, ib. (v. Holiness.)
Sand, calamities of this life compared to the, of the sea, i. 366. what, placed for the bound of the sea denotes, i. 602.
Sapphires in which the Church is founded denote what.^ ii. 354.375. who said to be more beautiful than ? iii. 546.
Sarah, the flesh to be subordinate as sheto Abraham, i. 573. what, chidden and then made a fruitful mother de- notes, ib. places confidence in God, i. 574.
Sardotiyx, what is denoted by, ii. 376.
Satan, assault of, completes Job's pre- vious character, i. 19. entices our good to turn against Gcd, i. 60. en- traps like Ishmael the son of Netha- niah, i. 62. bruises the good in the heel or end, i. 63. how he cannot but speak to God, i. 76. speaks against the Saints from envy, i. 77 • searches for matter of accusation , i. 78. tempts by God's power, i. 79. his evil will made to work out good, i. 80. how he could leave God's Presence, i. 82. his skill in choosing when and how to tempt, i. 83. his power in the elements, i. 86. shamed by patience, i. 90. his darkness pene- trated by God's Light, i. 93. re-
INDEX.
877
buked in the day of our Lord's In- carnation, i. 95. in bringing about the Passion contributed unwittingly to the good of men, i. 99. his pre- senting himself with sons of God is his uniting himself with goo<l thoughts of believers, i. 111. his being interrogated is their disco- vering his craft by light of the Holj- Spirit, i. 112. his walking to and fro on the earth is his exploring the hearts of the faithful, ib. takes ad- vantage of the mind's sense of its own excellency, ib. spoils puiity of mind by tempting men to aim at praise for subtlety, and a good pur- pose of benefitiing a neighbour by insinuating sloth, i. 114. overcomes the mind's watchfulness by a sudden impulse of temptation, i. 115. is forced to save life, i. 134. tries to overcome Job as he did Adam by the persuasions of a woman, i. 137. when he cannot undermine the heart by himself he makes use of those about us, i. 138. his work on earth, i. 96. Christ's peifect Humanity a rebuke to, i. 97. understood not our Lord's humiliation, i. 98. walks up and down in earthly minds, i„ IIJ. Job in hand of, still in the Hand of God, i. 133. Job teacheth his wife by whom Satan would mislead, i. 138. liis last resource Job's friends though good men, i. 142. misjudged God, i. 149. how let loose against the flesh of our Lord, i. 150. forced to spare Christ's Elect, as Job's life, i. 152. Job's sons like involuntary ill thoughts from, i. 168. is day in shew, night in result, i. 187. false day darkened when he is detected, i. 188. the shadow of death is Satan's final perdition, i. 1S9. year of grace, and months, wherein he is not counted, i. 191. loseth praise — is cursed both as night and day, i. 192. his false light cursed of God and good Angels, i. 193. and his body see none of tne light of Christ, i. 197. like the ant-lion, terrible to the weak, i. 274. when armed, i. 320. a lion, i. 349. a whale, the carnal mind a sea, which God restrains too, i. 445. what we take from God, He leaves to, i.484. bad men graves of, i. 571. man drawn by Satan, yet freely chooses evil, ii. 192. God puts solid good in the void where Satan dwelt, ii. 300. God confounded Satan by wisdom not mere force, ii. 308. his pride beaten down by our Lord as man, ii. 309. Satan lurks like a ser-
pent in the wicked heart, ii. 313. dragged from his dwelling in man by our Lord, ii. 314. on what minds his flames kindle most, iii. 617. lies against Holy Church, ii 93. gathered fury, his 'teeth' and 'eyes,' ii. 94. his delusive promises to his followers, ii. 108. his thirst for man's ruin, ii. 124. hidden snares of, ii. 125. his traps in the path of each man's temper, ii. 126. shall trample on those in whom sin reigns, ii. 129. dragged to light, ii. 20.
Satan, craft of, against Job, iii. 2. called an exactor, iii. 403. 413. found nothing in Christ to claim, iii. 413. I-aban in pursuit, a type of, iii. 414. his food hay, iii. 524. called Behemoth, a lion, ox, asp, cockatrice, the crooked serpent, a inyrmicoleon, a tiger, &c. i. 271. 11.313. iii. 524. like the ani-lion, terrible to the weak, i. 274.
Satan, his strength, why in the loins and navel, iii. 526. last temptations worst and hardest, iii 537- his in- tricate devices to corrupt the soul, iii. 538. plausible counsels Satan's chief strength, iii. 541 Satan called the ancient enemy, iii. 463. Christ took Satan as it were by a hook, iii. 569. His care makes a hole to escape in jaw of, iii. 577- God brings Satan to serve Him as if by covenant, iii. 683. dods service even here- after in His punishment, iii. 584. as a 'bird,' beast,' 'diagon,' in various temptatiors, iii. 585. en- snared like a bird, iii. 58G. his vain hopes, iii. 593. how meinbeis of, now pray with mighty words, iii. 597. his disguise detected only through grace, iii. 598. entering his mouth, discerning his lits, ' gates of his face,' ni. 699, his agents, a row of teeth, hemming man round with terrors, iii. 600. his body, why like ' molten shields,' iii. 602. sneezing of Leviathan, his last violence, iii. 60S. like a basilisk breathes blind- ing smoke, iii. 6i3. blinJs them to the ruin he is working in them, iii. 615.
Satan, breath of, inflames the soul with various lusts, iii. 616. an anvil on which the Saints are formed, iii. 627. Angels firmer through fear at his fall, iii. 628. in Antichrist seized with fury : his might, iii. 613. treats even God's vengeance with scorn, iii. 635. some that seem ' golden ' turned to vile sin by iii. 640. agents of, think their
878
IxNDEX,
' boiling' well-savoured, iii. 643, freedom of, from fear no liberty, iii. 649. pride of, hnw described, and why lost, iii. 653. specimens of Satan's pride, iii. 659. Christ's people known by humility, Satan's by pride, iii. 660.
Satan beaten in the flesh. Five waya of gluttony, iii. 403. assaults of, adapted to each case, iii. 485.
Satan, envy, pride, ambition make members of Satan, iii. 312. tempt- ation varied by, tempered by grace, iii. 333. came forth like frost to harden the reprobate, iii. 343.
Satan, God permits wrorg of, for right ends, ii. 319. evil men his shadow, ii. 350. Job's last words represent the Church in last days, ii. 406. Holy Church rescues her children out of ' ihe javi^s' of, ii. 435. breaking of bis jaws, ii. 436. at Christ's ' right hand' as perverting the Jews, ii. 486.
Satan present with the Elect Angels, because he has not lost their natu-re, i. 70. in God's sight but God not in sight of, i 71 circuit of, round the ■world is the proof of his anxious toil, i. 72. fallen from heaven, walks on earth, ib. elothed with no fleshly nature, i. 73. will of, always evil, but his power never unjust, i. SO. whither he went forth from the pre- sence of God, i. 82. found no man from Adam to the coming of Christ who could thoroughly resist him, i.96. what the hand of, i. 99. 150. wont to blend himself into our good thoughts, i. 110. said to save our soul when he is staid from over- coming it, i. 134. all men livng frowardly are members of, i. 130. Christ delivering Himself into hands of, compelled him to obedience, ib. who may be called by nane of, i. 166. detained bound in the bottom- less pit till the end of the world, i. 194. variety of his deceit, i. 274. transfigured as an Angel of light, i. 188." iii. 343. 413. 698. rightly said not to be, in that he has lost his well-being, ii. 130. walks in the multitude of sinners, as in the heap of dead bodies and in the graves, ii. 221. by suggesting vices is bitter to the Eltct and sweet to the lost, ii. 522. through Antichrist draws innumerable men now, all at the last, ii. 223. God overcomes, by reason rather than power, ii. 308. stands at our Lord's light hand to resist Him, ii. 486.
words respecting the hard-hearled and reprobate state of the Jews may be understood of, ii. 343. rests as under a shadow in those whom he chills, iii. .558. in these lies slum- bering and in security, iii. 569. swallowed nearly all before the coming of Christ and since then not a few, iii. 565. swallows the world, and some even of the Church, ib. and his body forced to entreat Christ with soft words, iii 582. and will at the end of the world bend to prayer, iii. 696. (v. Devil. Evil Spirits. Leviathan. BeAemot/i.)
Satisfied, Saints and .Angels will never be, with blessedness without thirst- ing still, ii. 390. why men seeking after God here cannot be, iii. 193,
Satyrs, hairy, called by Greeks Pans, and Latins Incubi, i. 392. what they denote, ib. assembled, i. 393.
Saul persecuted David in vain, i. 335» foiled himself, ib. great with God before he accepted the kingdom, ii. 359. iii. 126. 167. 650. preferred on account of his humility, repro- bate through pride, iii. 167. 660. in the number of the prophets, iii. 199. how choice and good, and yet repro- bate, iii. 525. why reprobate, iii. 650.
Saved, who will be, in the last inquest, ii. 242. no one can be, by his own good works without the assistance of God, iii. 521. some exult that tlsey are, by their own works, ii. 364. 365. he loves his deliverer the less who understands not the peril from which he is, iii. 521.
Saving, what Satan's, i. 134.
Saviour, the, Job's longing for, s. 373.
Savour, an ill, denotes' vice, ii. 161. there is a sweet, from virtue, and an ill, from vice, ib. (v. Odour.)
Saj/ings of God, meaning of, i. 77. value of, commonly lost, if they are brought forward out of season, iii. 382. which are wanting in weight, do not require any careful expo- sition, iii. 141. (v. Speech. Silence. Silent.)
Scales of hardness in sin, iii. 604. reprobates resist the sword of the word being covered with, ib. mean the hardness of carnal integument, ib. meaning of, joined to scales that not a breath comes between them, iii. 606. the wicked protect each other like close, iii. 607.
Scarlet wool, what, twice dyed denotes, i. 336. iii. 379.
INDEX.
879
Scars, what for, to grow corrupt, i.
654. Schismatics, how, or heretics gnaw in solitude, ii. 463. no, can be martyrs as they are out of the unity of Holy Church, ii. 344. no, are possessed of the grace of charity, ii. 3J5. Scoffers of the simple ones, i. 616. (v.
Mockery.') Scorning, what to drink up, as water,
iii. 81. Scourge, how evils may be called the, of God, i. 140. we are brought back to God by, when we are recalled to peace, ib. the remembrance of the gift should moderate the pain of the, and dread of the, should bite down the joyousness of the gift, i. 141. Elect souls fortify themselves against the, of the mocking tongue, i. 346. of the tongue means the sentence of final doom, i. 348. the strokes of, must be estimated as to what kind and how great, i. 134. of the tongue is the taunting of insults offered, i. 346. the Elect eager to be stricken with the, of their Father's hand, i. 377. 379. those who murmur at the bruising of, counteract the work of God by opening an entrance to the adversary, i. 377- the anxiety of the righteous when ignorant of the cause of his, i. 377. "• 143. sometimes necessary that wicked minds should have the, of God, ii. 89. what to be smitten and what to be compassed with, ii. 142. how the anxiety of tlie righteous when under the, of God may be quieted, iii. 29. Scourge, to feel the, of God too much or not to feel it at all is a vice, i. 87. the righteous are continually enduring the, of the Father's hand, i. 257. by reason of the hidden deserts of men's souls the open, of chastisements are sent forth, i. 322. from the consideration of our in- numerable sins we bear the, of God with composure, i. 586. God mer- cifully restrains with the reins or, of discipline him that seeks the forest of desires with unbridled liberty, i. 696. grievous to the mind which con- siders not the good that comes after, i. 603. advantage derived from the smiting of the, of God, ii. 33. iii. 45. 158. 591. what for God to ' write bitter things,' ii. 37- reprobates are let to go free of the, in time being reserved for the eternal, ii. 66. iii. 85. we grieve with ignorance of the sin
for which we suffer the, ii. 104. the Elect when stricken by, become the byword of every fool, ii. 109. 139. 172, 217. 272. iii. 26. tlie weak sometimes fall hack into infidelity at the, of God while the very members of the Lord's Body are confounded with astonishment,' ii. 109. 121. how complaints against the, of God must be restrained, i. 294. iii. 2S. 591. he that has a taste of things above bears with resignation all scourges below, i. 294. a humble supplication for the man under the, of God, i. 548. the reason for pitying and consoling those under the, ii. 89. iii. 29. the Elect know that they undergo evils by God's permission though His counsel is hidden, ii. 484. suffering and, is here the portion of the Elect to train them for the rewards of their heavenly inheritance, iii. 161. the judgment of Gnd in applying the, is just but secret, iii. 507. 511. of God does not appear grievous when we consider the still more grievous contests with the devil, iii. 691. we should not dread the, of our Father so much as the sword of the adversary, iii. 592. Scourges, various kinds of, i, 23, 24. of God called the ' moving' Him, i. 132. God, His Elect in two ways, i. 344. come some- times from God and sometimes from the adversary, i. 377- all, are the purifying of the present life in us or the commencement of the punishment that follows, ii. 341. of God is the discipline of a Father, ii. 544. the heavenly, some- times denoted by the term hammer, iii. 634. God scourges some as sons, others as enemies, ii. 146. 341. God persecutes or scourges us with- out rage, ii. 156. 224, when God scourges a soul consolation due from us, ii. 156. the false opinion of those who measure offences by scourge, ii. 217. 272. iii. 26. whatever creature rages against us outwardly that Being is to be regarded Who ordains it inwardly, ii. 253, 254. from those we suffer, we learn to dread what we may have to undergo, ii. 255. the incomprehen- sible force of penetration of God in inflicting, ib, wicked scourged by the actual things by which they are filled with pride, ii, 477. God is always just in applying, iii. 28. 159. Scourges of God, the effect of, in the
880
INDEX.
good and in the wicked, i. 253. 322. 366. ii. 340. 544. ili. 26. in that the flesh is afflicted with, the mind is lifted up to seek higher things, i. 322. the Elect must be bruised here with continual, i. 342. at the, some are stones without sound and some brass souudirg without sense, i. 382. increase the merits of the righteous if they do not wipe away their sins, ii. 33. iii. 85. 504. in, the just are redoubled in their love of the heavenly country, ii 48. the weak broken down into the fall of littleness of mind by continual, ii. 142. from the con- sideration of, which the just un- dergo we ought to learn what to fear, ii. 200. inflicted on the good either wipe out evil things done or parry ofi" future ones, ii. 257- iii. 159. God scourges the Elect here that He may spare ; the reprobate, that He may begin to punish, ii. 341. then do away with the sin when they alter the life, ib. some the stroke of, cuts rather for instruction than de- struction, ii. 501. 520. Fatherly pitifulness reforms those with, whom He keeps for an inheritance, ib. sometimes the, are the discipline of a Father not the wrath of the Judge, ii. 521. iii. 28. 85. one under, if mind- ful of his origin and rank impugns not the justi' e of his Creator in smiting, iii. 29. 85. the righteous acknowledges that he is scourged less than he deserves, iii. 66. when the punishment of, puts us to the test whether we truly acknowledge our fault, ib. the infatuation of those whom, do uct reclaim, iii. 177. the just are here smitten with, that they may be taught to exercise greater •vigilance, iii. 186. with how great joy the conscience of holy men is enlarged whilst they are under the, without, iii. 322. 469. he that welcomes the, against him, be- lieving them to be just, is at once released from his unrighteousness, iii. 512. God by His deep dis- pensation often either assails His ser\ants with threats or presses on them with, iii. 591.
Scriptural perfections of numbers in the account of the increase of flocks and herds, iii. 691. Job's rods. Scriptural examples, mystic and direct, ii. 514.
Scripture, Holy, compared to a river which is both shallow and deep
wherein the lamb may find a footing and the elephant may float at large, i. 9. artificial refinement ill suits Holy Writ, i. 1 1. writers of, but the pens" of the Spirit, i. 15. historical sense the root of the allegorical, i.31. sometimes meat to us and sometimes drink, i. 47. compared to a mirror, i. 67. little circumstances significa- tive in, i. 68. sometimes the literal words of, contradict themselves, how the truth may be arrived at, i. 177. some things cannot be taken literally, i. 1/8. some imprecations in, figurative, i. 181. supplies both strong meat and epsy drink, i. 316. loathed before made food to the Gentiles, i. 371. called ' riches' and 'harvests,' i. 315. 'bread,' ii. 181. iii. 42. ' a flyi"g roll,' ' a breadth of tirn cubits,' and a ' length of twenty cubits,' ii. 182. a ' field,' and a ' vine- yard,' ii. 262. ' his table' • set forth,' ii. 306. a ' lamp,' ii. 409. mountains of pasture, iii. 409. 'crib,' iii. 427. the ' bow' of the Church, ii. 442. a manger, iii. 427. Scripture, Holy, the Apostolic see uses both the old and new translations of, i. 11. the Holy Spirit the Author of, i. 15. teachers of, scattered through the world, iii. 389. the proud brought humbly to feed at the ' crib' of, iii. 427. of the Lord blends terror with comforts and vice versa, iii. 569. meanings of ' cord' in, iii. 573. the hook and line that caught Satan, ib. why the sins of David and Peter are recorded in, iii. 578. calls holy men gates of Sion, iii. 699. so mixes up past end future times as sometimes to use the future for the past, and vice versa, iii. 627. designates preachers by the name of Angels,' iii. 629. their preaching a ' sword,' iii. 630. the defence of preaching by a ' shoe,' strength by ' iron,' perseverance by ' brass,' iii. 6.32. ' arrows,' words of preachers,' the ' archer' is the holy preacher, ty ' sling' Holy Church, iii. 633. the various meanings of the ' sun,' iii. 636. ' gold,' ' clay,' iii. 639. warnings of, against haughtiness and rebellion, iii. 659. meaning of ' sack- cloth,' 'dust and ashes,' in repent- ance, iii. 666 meaning of Job's flocks and herds, iii. 687. the ' camel' typifies our Lord's humility or Gentiles' sin, iii. 688. various typical meanings of ' oxen' and asses, iii. 689. special meaning of
1
INDEX.
881
the numbers of Job's cattle, iii. 692.
Scripture, Holy, the old translation de- rived from the Hebrew and Arabic and sometimes from the SyriaC; i. 193. the use of the old translation, i. 409. 148. 1st Macca)ees S. Gre- gory reckons not amongst the books canonical, ii. 424. the new transla- tion of, is said to have trans- •ferred every thirg fr-im the Hebrew and Arabic more truly, ii. 495. the Epistles of S. Paal, how many they are, iii. 698.
Scripture, Holy, historical, allegorical, and ]\Ioral, i. 7. 12. obscure and difficult to be apprehended, i. 8. the author from his weak state of health although he more perfectly enters into the feelinjjs of Job unable to dis- charge the office of eloquence in his exposition of, i. 10. describes things performed very accurately, i. 68. he who lifts up his mind to the spiritual signification does not desist from his reverence for the historical, i. 66. expresses the qualities and issues of particular cases in four ways, i. 68. !-peaks to us w ho are brought forth in time in words significant of time in order by degrees to transfer us to eternity, i, 92. wont to put the whole for a part, and vice versa, i. 144. it very often happens that a cir- cumstance is virtue in the historical fact, evil in its meaning and import and vice versa, i. 165. the text is not so much t > be consif'ered as the sense, i. 177. the understanding of, is procured by uniting ourselves to it with frequent assiduity, i. 178. will resume a subject after interruption, i. 301. the mnn of dull apprehension often in the study if the word of God understands that which the man of talent through negligence is unac- quainted with, i. o20 what way a man must study to arrive at the sen^e of, ib. why, uses the words of tiie wise of this world, i. 503. the words of the good are sometimes supposed wrong because they are not ever con- sidered in their interior signification, ii. 140. we dig wells when in the hidden m-anings of, we penetrate deep, ii. 239. they abouud with deli- cacies who obtain diversities of meaning in, ib. the words of God must be hidden in the bosom of the mind, ii. 252. what to adul- terate, li. 270. the obscuritj- of, admonishes us to investigate its
deeper sense, ii. 317. heretics wrest, through the erroneousness of false doctrine to perish by the sword of God, ii. 331. even the food of, profits not bad men,ii. 181. shews the bless- ing and curse from above, ii. 182. they that wrest God's word multiply but to perish, ii. 331. heretics fur- nished in vain from, ii. 333. Holy Writ, silver, ii. 343. true teaching comes from, and old authors, ii. 344. deep meanings of the Law brought to light in the Gospel, ii. 361. the sense of, requires to be weighed with an exact balancing between the text and the mystery, ii. 513. Jacob's rods, Scripture examples, mystic and direct, ii. 514. what is plain not to be strained to mystery, ii. 515. the Gos- pel anticipated, ii. 517. God answers us not one by one but all in, iii. 29. God spake once in His word, iii. 30. we see divine things hut as light with closed eyes, iii. 31. 'heaven,' which opening to us the day of un- derstanding, illumines us with the Sun of righteousness iii.345. hinds and wild goats on rocks teachers of, iii. 389. to the knowledge of the truth heretics are ever hungering, and instruction, which they arebrsy to seek for ques- tioning, they are incapable of having for refreshment, ii. 131. the sacred boots are for speaking like a kind of veins of silver to us, ii. 343. the dark history of the Old Testament, ii.36I. far excels the knowledge of all other books, ii. 446. its excellence, ib. heretics do not feed on the marrow of, but they gnaw at the cork, ii. 463. they who in, search not out the force of charity towards God and their neighbour, are as it were fed by the herb and the bark, ib. dan- gerous to find out many thinjs in, unless the intellect be guarded by wisdom, ii. 353. to ' bear the book upon the shoulder' is by practising to carry out, ii. 584. God fashions His word in such a manner as to satisfy the enquiries of all men, iii. 29. we are sure to find our own cases in the teaching of, ib. is a book in which are written ' lamentations, a song, and woe,' iii. 151. how heresies arise in the Church from the read- ing of, iii. 345. so tempers its threat- enings that we may be found neither to despair through fear, nor yet in- cautiously secure, iii. 569. some- times uses the past for the future and vice versa, iii. 627. the repe«
882
INDEX.
tition of a sentence in, is an argument for its immutability, iii. 67o. relates to us what has happened and an- nounces to us what is to come, iii. 690.
Scripture, H0I5, with what view it must be read in order to profit, i. 50. holds out the Redeemer of the world in all its statements, i. 312. spiritual fruit is produced by his- torical verity as from the root, i. 313. how may be said to be ' eaten' and ' drunken,' iii. 316. • the riches' of the mind are the words of Di- vine utterance, i. 320. stands for eternal condemnation to those who either will not learn it, or having learnt it set it at nought, ii. 182. when the evil spirits have left us God enriches us with the ' silver' of, ii. 238. the will of God must be sought in, ii. 252. rivers of oil poured upon the Church are the Books of the Evangelists, ii. 4 1 5. a ' bow in the hand' Scripture in the practising, ii. 443. in explain- ing, we must not follow the his- torical sense alone nor always con- fine ourselves to the allegorical, ii. 513. the more we bruise the, by expounding the more are we benefited, as if by the draught iii. 315. God feeds the subdued rhinoceroses on the food of, iii. 427.
Sea, figure of the life of Gentiles, i. 1/. this world's bitterness denoted by, i. 501. and the hearts of the carnal, ii. 444. 369. Who treadeth upon the waves of, i. 501. mind of man is the, ii. 51. iii. 320. and man's life, ii. 52. the present world, ii. 307. iii. 293. 317. life of worldly persons, ii. 369. iii. 643. our heart, iii. 297. what for the, to keep living bodies and to cast forth dead ones, i. 245. how the Lord surrounds the, with His bounds, iii. 292. what the wave of, broken and gliding back on itself denotes, iii. 293. God goes into the, when He humbles a worldly heart, iii. 320. the deep, denotes the deep and hidden thoughts of the worldly, iii. 643. the, God spread out the spiritual heavens and trode down, i. 501. the poor of the earth set as sand to bind the, i. 502. man bears untasted fruits across this life's, 1.531.
Sea-monsters, what, denote, ii. 419. the Lamia or, denotes, iii. 606.
Seat, what for God to, and heal up iniquity, ii.58. denotes faith, iii. 309.
what for a, to be restored as clay, ib.
Se irching, self, rest succeeds deep, i. 607.
Seat, to sit on the, in the street with authority, Holy Church is said, ii. 416.
Secret, beginnings of good living should be kept, i. 480.
Secret, holy men detect even the, faults of others with a wonderful and pene- trating keenness of sight, iii. 440. (v. Solitnde.)
Secrets, fleshly sense is not equal to penetrate the, of Divine Majesty, i. 511. of God not to be searched into, i. 532. iii. 358. our pood works perish if not kept secret till the proper time, i. 479.
Secure, the mind of the righteous in order to be made more, fears the more, i. 545. ii. 255. mind hardened in insensibility becomes daily the more self- secure in proportion as it becomes worse, i. 660. the heart never, and tranquil that pants after earthly things, ii. 575.
Secitriti/, no, from sin in this life, i.238. 430. "ii. 451.
Securifi/ of the wicked and of the righteous, and how they differ, ii.72. Elect never hold out to themselves the assurance of, ii. 451. heedless, has proved to many a great hazard, ib. of heart never exempts from the policy of watchful discipline, ii. 576. the parent of negligence, iii. 69. none of election in this life, iii. 325.
See, how God is said to, in this life, ii. 888. perfectly to, the wisdom of God is to have it, ii. 396. is to behold with desire, ii. 550. one thing to, in the way of judgment and another to, in the way of desire, ib. what it is to, God, iii. 203. God seen by Saints as from afar, iii. 500.
Seed, mustard, a figure of a good man, i. 18.
Seed denotes words, iii. 24. and the word of preaching, iii. 431. cultiva- tion of virtues compared to, sown in the earth, iii. 346.
Seeds conceived in the mind frequently cannot at rive to perfection coming forth before their proper time, iii. 393.
'Seeing; what God's, ii. 360. 405. sometimes put for choosing, ii. 360.
Seek, all that seek forbidden things are inwardly beset with a countless throng of thoughts, i. 223. hard to.
INDEX.
883
after that which torments, i. 375. the mind is often betrayed to ac- count that necessary which it seeks for pleasure, i. 574. while we, and taste noxious food, we in truth eat of what is forbidden, iii. 406. those things which necessity requires should be eaten and not what lust seeks to be gratified with, ib.
Seek, why God delays to hear the prayer of those who, to Him, ii. 495. those who, proudly do not receive because th -y ask amiss, ii. 536.
Seeking, what God's, i. 462. we must seek God while we have time, i. 572. ii. 327. some seek outward gifts of God but not God Himself their Au- thor, ii. 205. how and where God must be sought, ii. 346. the Lord comes and sits first in their heart who seek the kingdom of God and His righteousness, ii, 453.
Se //-accusation, i. 544.
Self-assurance, shaving the head, cut- ting off, i. 124.
Self-confidence brought low by tempt- ation, i. 124.
Self -converse, bitter and wholesome, of penitents, i. 443.
Self-elation to be guarded against in the very good things we do, i. 57. 421. 551. ii. 19. the mind by, is lifted up as it were to tyrannical power, i. 125. who are the attend- ants of, ib. of some who do but little things and think great things of themselves, i. 171- when weighed is nothing however brilliant it may appear before men, i. 317. kills virtue, i. 383. apt to rise on the score of virtue, i. 391. sometimes on the grounds of wickedness, ib. the bull a symbol of, i. 392. the Elect are without, i. 492. of the mind ex- cludes the piercing sense of Divine love, i. 559. from the success of family affairs to be guarded against, i. 574. wicked punished for, by their own sin, ii. 15. iii. 15?. how the Lord brought down, in the hearts of the disciples, iii. 13. sometimes imi- tates the zeal of one speaking through the grace of charity by the fire of the Holy Spirit, iii. 19. when any good deed is taken in hand, all, on account of it must first be overcome, ib. a vice peculiar to the arrogant, iii. 21. of haughty men often an occasion of virtues in the righteous, iii. 162. of heart, how to be sup- pressed, iii. 165. secret, of the heart inexcusable and much more so that
which breaks forth without, iii. 165. of its own rectitude to be guarded against by the mind of the righteous, iii. 194.278. (v. Arrogance. Pride. Proud.) Self-examination an offering of fine in- cense, i. 65. Self-exculpation, branch of the sin of, drawn out to posterity and begeta others, i. 209. our first parents used badly the shield of, iii. 603. vice of, denoted by the hedgehog, iii. 606. Self-kn ou^ledge better obtai ned by prayer
than invtstigation, i. 58. Self-security sometimes more dangerous
than temptation, i. 122. Self trusting. Job not, i. 383. though
he valued not vain wisdom, i. 409. Self-wise, the, most foolish, ii. 111. Sell, who is said to carry an article of great worth to, at a mean price, i. 473. Sense, allegorical, flower of the histo- rical, i. 31. historical, root of the allegorical, ib. not to be slighted, i. 66. Sense of a bad woman and not her aex that is in fault, i. 141. the exterior, to be restrained lest the mind covet what is forbidden, ii. 516. the senses are the windows of the mind, ib. not befitting to look at what is unlawful to be lusted alter, ii.5l7. he is justly blinded in the interior, who employs the external eye carelessly, ii. 526. the interior senses denoted by ' teeth,' ii. 28. Sense of the brain common to all and is the one judge and percipient faculty of the five senses, ii. 6. Senses, manifold, of Scripture, i. 7.
many, by one brain, ii. 6. Sensual, the, high things not for, i.
359. Sentence, final, God's, proves that Job did not blaspheme, ii. 142. word derived from sense, iii. 27. Sentiments, some conceive and give utterance to evil, some conceive but refrain, and others do not conceive evil, at all, i. 263. in uttering, the attendant circumstances should be observed, iii. 89. (v. Word.) Separate, what to, the precious from
the vile, iii. 590. Sepulchre, Abraham buries his wife in
a double, i. 355. (v. Grave.) Seriousness spoiled if it be joined by
sadness, i. 61. Serpent, what to mark the head of, i. 63. not questioned because his repentance is not sought, iii. 604. tiie dens of the
884
INDEX.
crooked, are the hearts of wicked men, ii. 313. what denoted by the name, ib. lii.457. Servants, Job's, represent the worldly wise, i. 45. hew called Elect, i. 424. ChristiHns are, to one another, ii. 693. what, upon horses denote, iii. 457. Service, he who hastens to the, of God, prepa-es himself for the encounter of the old adversary, i. 210. iii. 69. (v. Slavery. ) Services, what to render real, to God, i. 643. the citizens of Jerusalem sometimes render, to Babylon, and vice versa, ii. 371. Set vp, we ought first to be, against ourselres and then against the wicked, ii. 138. the wicked know nothing of the order of this setting up, ib, how all the proud who are, account temporal afflictions, ii. 139. Seve7i, mysteries of the number, i. 37- iii. 672 — 4. indicates the whole Church, iii. 674. seven virtues, iii. 691. 692, shewn to be significant from Scripture as well as by reason, i. 40. Seven, by, universality is denoted i. 28. 163. iii. 7. 672. perfection, i. 40. iii. 671. 672. 691. what, denotes in Holy Scripture, i. 345. iii. 672. how we give portions to, and also to eight, iii. 673. 674. Seventh day, the, given to man for rest,
i. 40. and why, iii. 672. Severianus, father of Leander, i. 1. note a. was brother-in-law to Theo- doric, king of the Ostrogoths, ib. Seve) iiy of God, li. 38. Shade, that perplexity of our mind in
penitence called, i. 205. Shades, and lights of life, ii. 113. ' Shadov},' the heat of trial makes it longed for, i. 424. of death on false day is Satan's final perdition, i. 189. temporal pleasure, of eternal death, i. 204. denotes the numbness of the frozen mind when charity de- parts, iii. 558. < Shadow of death,' i. 203. ii. 18. 19. iii. 99. 558. our da\ s upon earth are but i. 467. ii. 42 the hardness of the old Law, ii. 18. evil doing, ii. 20. what for the, to be bronght to life, ib. man fleeth as a shadow, ii. 42. he sleepeth under the, under the covert of the reed in moist places, iii. 657. the death of the flesh, iii. 558. various meanings for, ib. all the wicked are the shadow of the Devil, iii. 562. the shadows of the
wicked cover the devil's, ib. iii. 563. Shame checks some in sin that fear not God, ii. 136. outwardly is useful to correct inward sin, ib. of former disgrace impels the soldier to the performance of greater deeds, ii. 346. Shc'ba, interpreted a net, i. 395. Sheep typical of the Hebrews coming to the faith from the pastures of the Law, i. 24. of innocent thoughts, i. 53. being burnt up by the Sabeans prefigures the inoffensive Jews being burnt up by flames in infidelity, i. 102. denote innocency, i. 42. 115. iii. 227. 681. 687. what is denoted by shearing the firstlings of, i. 480. the faithful and innocent people from Judaea, iii. 690. what to possess, i. 53. denote the innocency of our thoughts, i. 115. and the cleanness of the heart of the good, ib. signify the simple, i. 102. iii. 687—690. Shepherd, the office of a good, ii. 421. conduct of a truly good, frequently becomes sinful in consequence of the wickedness of his flock, iii. 126. Shepherds, the children of the dealers i. e. Apostles called, and Teachers, ii. 357. Shield, what things in Scripture denoted by, iii. 601. how the Lord burnt the, in the fire, iii. 602. the ungodly com- pared to molten shields, ib. Shiloh, i. 62.
Shinar, what, denotes, ii. 160. con- fusion is building in the wide valley of, ii. 161. Shine, Saints, as stars in their several
virtues, i. 25.
Ships, what, carrying fruits denote, i.
528. 531. by Peter's, is denoted the
Church committed to Peter, ii.302.
Shoe, how the, of Asher, i. e. Holy
Church is iron and brass, iii. 632.
denotes the defence of preaching, ib.
' Shoulder,' what, ' falling' denotes, ii.
542. Shoiding, the lips are filled with, when the meaning cannot be expressed by speech, i. 489. Shower, what the, of God's strength and, of His weakness, iii. 233. the course of the, is the force of preach- ing, iii 334. (v. Rain.) ' Shut np,' for God to, a sinner is not to open those that are shut up, ii. 9. SicA' have their desires granted when life is despaired of, so to lost sinners the good things of this life are granted, ii. 521.
INDEX.
885
Sickle, Divine judgment denoted by a sharp, iii. 576.
Sickness of S. Gregory while composing his work, i. 9. Job's, i. 36. our pre- sent state a perpetual, i. 4.59.
Sides of the wicked ' fat' with evil fol- lowers, ii. 77.
Sidon, a figure of the stedfastness of those settled on the foundation of the Law, i. 17-
Sight, not to forgive is a ' spot' in God's, i. 601. our, in heaven will be like God's, but not equal to it, ii. 392. this same, bes'un here by faith, ii. 393. of God is the food of our raind, iii. 499. open, of any thing denoted by the 'sun,' iii. 636.
Silence, Job by, marks his unconcern for the loss of substance, i.23. what, of the mind, i. 255. we should keep, when we cannot benefit our hearers, ii. 578. fcow we may know that we profit our hearers, ii. 579. effects of anger in speech and in, i. 30.>. pre- vents sins that may bring judgment, i. 411. too close, deepens bitter thoughts, i. 412. best speaks infinite praise, i. 509. if the check of, is wanting the whole mind is laid open to the enemy, i. 412. the annoyance of immoderate, ib. injurious when the heart is full, i. 413. benefit of, i. 576. ii. 23. in heaven for half an hour denotes what, iii. 401. some- times good and sometimes bad, iii. 313.401. (v. Talkativeness.)
Silent, sometimes more wise to be, than to speak, iii. 12. some are proudly, who hear not that they may learn but judge, iii. 14.
Silver denotes the word of the Lord, i. 229. sacred oracles, ii. 238. 332. 343. 373. the brightness of the Divine word, iii. 275. meaning of the bases of tabernacle east in, ib. of the bases the sayings of the Pro- phets, iii. 276.
SimeoH with many of the Israelites longed after the Incarnation of our Lord, i. 369.
Simon of Cyrene bearing the Cross in the season of our Lord's Passion denotes the fasting hypocrites, i. 475.
Simon Magus joined himself to the pride of Antichrist by seeking per- versely the power of miracles, iii. 311.
Simple, the, adhering to the more perfect are fed by their understand- ing, i. 110. the gentleness of, de- noted by she-asses, iii. 689.
Simplicity unless kindled with zeal of
uprightness cannot help men ia in- nocence, i. 33. signifies mercy, i. 39. maintained with uprijJihtness by our Lord alone, ib. {v.' Uprightness.) what, is injurious, i. 33. denoted by the dove, ib. amongst hypocrites is sin, ii. 32. of the ' perfect' compared with d.vine purity is swallowed up i. 523. of the upright scorned by the world, i. 614. this, described, ib. nothing more happy than, which is a kind of citadel of strength to the heart, ii. 72.
Si?nulation, a picture of the crafty, iii. 1 78. deserves and provokes the wrath of God, ib. one carrying on, shrinks from exposing his iniquity even when stricken, iii. 179. one is unable to carry on the falsity of, unless he has more subtle wit, iii. 178.
Sin, remedy of, is the humility of lamentation, i. 160. the shameless- ness of commission iu public, the fourth step of, is corrected with difficulty, i. 218. whether there is reeoUeotion of, in heaven or not, i. 238. when charity follows upon fear the, which is left is even trodden underfoot in the purpose of the mind, i. 52. Christ the Ba- lance where grief outweighs, i. 365. by releasing it Christ shewed, to be light in mercy's scale, ib. the groans of penitents seem heavier than the sand of the sea when sin is lightened by the merciful Judge, i. 366, 367. either man in d"ing penance punishes, in himself or God punishes it in vengeance, i. 535. God chastises even repented, for us or with us, ib. we have confidence of absolution of, either by subsequeat chastisement or by penance, i. 554. the Church teaches that, may be washed away by spontaneous penance, ii. 100. what the unpardonable, unto death, ii, 276. easily washed away which pitifulne-s the mother of good works accompanies, ii. 320. there is no remission of, out of the unity of the Catholic Church, ii. 346. (v. Peni- tence.) feasting apt to bring, i. 36. Job shonned, even in thought, i. 91. ii.5-27- Christ typified in Job as suffer- ing without, i. 109. two ways of sin- ning with the lips, i. 141. first birth of, i. 199. to be seized by penance as by a whirlwind, i. 207. casting it off rouses Leviathan's rage, i. 210. man's light overclouded through night of consent to, i. 212. conceived through lust, born through consent, i. 214. the conception of, birth,
88 G
INDEX.
nursing and snet)ing of, i. 215. fear without hatred of, humbles not, i. 216. inward strife the con- sequence of former sin, i. 220. but for it the Elect only had been born of Adam, i. 229. memory of, in heaven not polluting paints not, i. 239. the converted hereafter free even from past, i. 240. Saints not freed as yet from fears about, i. 238. of censuring better men like Uzzah's, i. 259. whilst we have, Divine light is terrible, i. 281. the Teal cause of trouble, i. 322. the wicked seem to conquer, but relapse, i. 389. one, left drags men back into others, i. 390. paths of the wicked involved by sin leading to, i. 391. bhVids its captive first or last, i. 393. Job longs to have his, clean taken away, i. 461. to be ' con- sidered' in others for our warning, i. 400. man should not refrain from confessing, i. 442. man cannot re- medy liis own, i. 458. so subtle that we cannot make sure of good- ness, i. 521. of questioning, i. 532. the Elect are God's witnesses against all sin, i. 561. man cannot always duly bewail that, which he feels, i. 564. the stroke meant for, misguided may kill a friend, i. £87. ' vanity' of man not sin, but allied to it, i. 594. to be re- nounced in deed and in thought, i. 598. death could not be wished for in original, i. 180. sometimes not a single, is overcome and one is done by occasion of another, i. 391. he in a true sense bears hard upon his, who has no longing for prosperity and tramples upon the deceitful caresses of the world, i. 209. we can never be free from, in this life, i. 461. the pain of the stroke is mitigated when, is acknow- ledged, i. 586. quickly is that, done away which is not committed of the aim of malice, i. 587. we must be very guarded lest the soul again fall away to that, which it has washed away by tears, i. 600. God permits justly what, man does wrong- fully, ii. 3. the higher holy men ad- vance with God in the dignity of vir- tues the more they discover their unworthiness by reason of, iii. 506. God knows how to use aright the, of the reprobate to the comfort of His own P'lect, iii. 642. following out the occasion of a preceding, ensnares the soul, i. 393. original, God punishes even, i. 518. an
accustomed evil practice of man at once to commit, in secret and when committed to hide it by denying and when brought home to him to multiply it by standing up for it, ii. 571. if man had not committed, he ould have reached Paradise without Redemption, i. 222. he who sins is the servant of, iii. 410. one thing to, through infirmity and another to, through depravity, iii. 444. none so perfect as not to, in ever so small a degree in the midst of his pious vows, iii. 510. eats into the soul as a moth, ii. 40. greedily swallowed, ii. 69. open, to be re- buked in all at all hazard's, ii. 91. Christ suffered without, ii. 101. Job avoided, even in dispute with his friends, iii. 2. entangles in sin, ii. 124. past, holds man ensnared, ii. 127. Satan shall trample on those in whom, reigns, ii. 129. shame checks in some that fear not God, ii. 136. those who spare their own, proud in judging others, ii. 136. Sin committed in thought, word, and deed, i. 218. every, is committed either in thought alone or in thought and deed together, i. 598. who may have been servant to, and freed from his master, i. 238. one, the cause of others following, i. 39 1, no one clean from all, in this life, i. 537. ii. 294. ib. ii. 520. 525. how very far we sin each day against the law of charity, i. 586. the devil leads us not into, unless we are willing to be led, ii. 98. we being prompted by the devil to, follow him of our own free con- sent, ii. 192. that which is, is also punishment to the sinner, i. 223, &c. ii. 24 1.294. some are sinners of igno- rance, some of weakness, ii. 429. in our corrupt body, may not reign but it cannot help hut be, ii. 620. one thing for the mind to be touched by, against its will, and another to be killed whilst consenting to, ii. 525. frequently one and the same, is also a, such as is both a puuishment and a cause of, iii. 114. 115. perpetrated either through ignorance, or in- firmity, or of set purpose, iii. 119. one thing to, from precipitancy, and another to, deliberately, ib. is admitted in three ways, iii. 536. begets sin, i. 388. ii. l"0O. the dif- ference between, of thought and, of deed, ii. 36. every, not speedily wiped out by penitence is either a, and a cause of, or else a, and
INDEX.
887
the punishment of, iii. 112. 113. 114.
Sin, every one not absolved by the water of regeneration is tied and bound by the, of the original bond, i. 179. he that is not washed in the water of salvation does not lose the punishment of original, ib. i. 518. remedy for the guilt of original, in the ancient Jews, the Gentiles, and amongst Christians, i. 1/9. man created in a day of righteousness, but now born in a time of sin, i. 186. Job laments his original, and its consequences, i. 219. we are born condemned sinners, i. 212. 524. to- gether with, punishment is inherited by birth, i. 4 19. the punishments of original, i. 462. God condemns in- fants accused of original, alone, i. 518. (v. Infants.) original, is absolved by Baptism, i. 535. the righteous of old shut out of heaven by original, ii. 114. we derive original, from our parents, ii. 210. 384. iii. 52. when children are freed from, by the grace of Baptism they are no longer tied by their parents', ii. 210. the frailty of the first, is inherited in the offspring, ii. 293. the fluctuating change of man arises from the guilt of the first, iii. 193. the, of our first parents, iii. 527. Sin committed in four ways in the heart, and consummated in act in four ways, i. 215. these four ways of, denoted by the death and sepulture of Lazarus for four days, i. 218. the habit of, sometimes precedes, some- times follows the darkness of the understanding, i. 393. the two prin- cipal, are pride and vain-glory, ii. 159. whether, lie in faith or prac- tice condemnation is certain, ii. 276. what is, unto death, ib. there are many without crime, none without, ii. 531. when by loving we learn more of heavenly glory we then feel our, committed the more burden- some, iii. 176. by the secret dis- pensation of God the, which is com- mitted is not allowed to be unknown, iii. 235. seven principal sins spring from pride and daughters from them, iii. 489. 490. of these seven five are spiritual, and two carnal, iii, 490. (V. Actual Sin, Venial.) we are hurritd from minor, to worse, i. 595. the righteous afflict themselves se- verely for even the lightest, ii. 29. with what watchfulness holy men guard against the lightest, il. 33.
they are spared the least, who rigorously lament the greater, in themselves, ii. 198. those whom great sins weigh down even the very least alike put to pain in hell, ib. none of the saints in this life without, ii. 293. 372. 531. some, may be avoided by the righteous and some cannot, ii. 323. he adds sin to sin, who over and above maintains what he has done amiss, i. 208. is perpetrated in four ways, i. 215. and, in three ways, i. 253. iii. 119. 536. one, is done by the occasion of another, i. 391. committed in two ways, i. 698. first in thought and afterwards in act, ii. 130. to think unlawful thoughts is, ii. 323. bad thoughts though resisted are, though not wil- ful, ib. wilfully to, is to go down quick into hell, ii. 330. how griev- ously they sin who plead ignorance as an excuse, iii. 120. one thing to, through infirmity, another from wick- edness, iii. 444. in every lapse men always begin with the smallest, and proceed to more grievous, iii. 447. whilst we defend a, we are increas- ing it, iii. 562. Sin, while the mind is fed upon, it is not able to eat the bread of righte- ousness, ii. 29. teeth bound in the habit of, unable to taste interior righteousness, ib. none clear from the, of foolish thoughts, ii. 33. man led to, through ignorance of him- self, ii. 36. no one without, save Him Who came not into the world by, ii. 51. how the hard captivity of, may be known, ii. 124. temptation to, cannot be avoided in this life, but the dominion of, may, ii, 129. if we would be the inheritance of God sin must not reign in us, ii. 519. some sins are smitten by others in order that the very growth of, may be the punishment of sinners, iii, 113. the necessity of, is con- tracted from habit in, iii. 537, are so implicated that when we would avoid one, we almost always fall into another, iii. 538. in a case of perplexity we should prefer the less, iii. 539, 540. Sin, why the, of Angels is irremediable,
i. 650. (v. Angels, .<iin of.) Sin, God leaves no, unpunished, i. 205. 595. iii. 157, God smites man by those sins which he preferred to God, i. 140. we should leave no, un- punished by us, i. 208. when we leave, unpunished we are taken pos-
888
INDEX.
session of by the night, i. 207. and we possess the night when we cor- rect, hy penitence, ib. he punishes, who understands the crafty sug- gestions of the seducer, i. 209. the second virtue is to correct, commit- ted, i. 342. the oppositeness of, is made the weight of punishment to man, i. 458. the punishments of the first, i. 461. the delight of, short, the punishment eternal, i. 386 what for God to know the vanity of man and to consider his, i. 595. secret, must be secretly corrected and public, publicly, li. 49. what are the scourges of, ii. 107. vfhy the children bear the, of their fathers, ii. 210. the, of the father is not absolved before Baptism, ib. of the wicked becomes its own punish- ment, ii. 189. the eyes of the un- godly after death opened in vain, ii. 212. 213. why grown up children bear their parents', ii. 211. the un- godly rise in the last day to he tortured in spirit and flesh alike, ii. 236. is brought even to liell, which before the end of this life is not chastened by repentance, ii.276. the Divine wrath is concealed from no, ii. 300. whether any one can be scourged twice for the same, ii. 342. whilst just vengeance takes away the ungodly it also restrains the righteous from, ii. 343. the greater, of man more difficult to be believed, and when truly known more speedily punished, ii. 434. those who are smitten by God are freed from, ii. 502. he who being smitten for his, murmurs not, already begins to be righteous, iii. 28. every sinner by this corruption of, passes to the sword of punishments, iii. 599. those who are involved in, cannot see light, because when they could, they would not, iii. 115. those in Holy Church who see unrighteously, Divine vengeance punishes as un- godly, ib. how grievously those fall short who seek impunity from, through ignorance, iii. 120. secret, punished publicly by God, iii. 153. God begins to punish some sins in this life which He will punish eternally hereafter, iii. 161. why God patiently bears with some sins here and strikes others, ib. of the wicked derives increase the longer through the de- fence of the powerful it is permit- ted to remain unpunished, iii. 563. Sincere, who may be called, and up-
right,, i. 52. in practice and right in faith, ib. (v. Simple.)
Sinew, the inner man begins as milk grows to bone and, i. .052. what is denoted by the. of Behemoth's stones being wrapped together, iii. 533. 538.
Siugidarify, the pride of, to be guarded against by those who live well, i. 350. ii 504.
Sinner sometimes stricken that he may be amended, i, 24. the womb of the, is secret fault, i. 216. the mu- tability of the fallen, i. 429. foolishly CTtaltshimselfa.iiainst the divine order of things, i. 496. the arms of sinners are the members of the body, i. 567. dies in guilt, is stripped bare of righteous- ness and consumed in punishment, ii. 51. how the, drinks in iniquity like water, ii. 69. every, is convicted of unbelief, ii. 282. why God bears with, for a long tim e, ii. 283. the, finds himself to be a, by the example of the Saints, iii. 59. 118. many sinners are concealed when there is no per- secution in Holy Church, iii. 117.
Sinner, called dust and earth, ii. 10. 49. 196. iii. 436. those sinners called dead, and giants, who pride them- selves in sin, ii. 298. not every, is • ungodly but every ungodly man is a, iii. 116. the mind of the, called the depth of the sea, iii. 320. like dust hurried away by the blast of any temptation, iii. 378. called a carcase, iii. 602. sinners are sliadows of the devil who support each other, ib. compared to a wheel, ii. 274.
Sinners, our Lord fell down to, i. 107. secret, lastly let fall into open guilt, i. 196. the hearts of, possessed with a tumult of desires and goading thoughts, i. 232. fear not God live blaspheming and yet prosper, i. 438. so bound with the chains of sins that they know not the bur- den they bear, i. 564. light of, in the day-time is dimness at eventide, i. 605. miserable hope of, i. 610. shut up in the prison of evil habit not able to get free of themselves, ii. 9. acknowledge that they are in their sins but know not where- fore scourged, ii. 104. when, en- deavour to free themselves from the net of sins they come to know with what heavy chains they are bound, ii. 124. Sinners blinded by the applauses of other sinners are deceived, i. 218.
I
IXDEX.
889
become daily more self-secure in pro- portion as they become worse, i. 560. what the ways of, ii. 284. seek their own ways and not the Lord's, ib. do not believe that God is present whom they see not, ii. 411. those who profess to be, but in heart believe not them'^elves such are false, iii. 66. those who truly call themselves, ib. Sinners conscious of sin support others in the same course, iii. o(j2. as an equal guilt unites, so they adhere to one another, iii. 607. fed upon the gratification of this life become so blinded in their senses as to be unable to eat, i. e. to understand spiritual things, ii. 28. way of, is made dark and slippery, ii. 429. one thing for, not to do good, another not to love good, and another to hate good, iii. 119. should be afraid to be drawn from sin to sin, iii. 5S1. Sinners, punishments of, how great hereafter, i. 257. when God does not strike. He is said to have His 'hand' bound up, i. 378. no, are un- punished, i. 535. every sinner will turn wise in punishment who continued foolish in sin, ii. 212. punishment of, to be blotted out of the memory of God, ii. 279. punishment of, height- ened by the clemency of the Judge, ii. 283. the depraved custom of, who delight in crime pricks them in pu- nishment, ii. 473. God sometimes punishes, by shutting them up in darkness, iii, 113. whom God is un- willing to set free He strikes by de- serting, ib. Sinners, either presumption or despair of God's mercy impedes the con- version of, i. 217- three modes of being, easily corrected, but the fourth more difficult, i. 218. God gives a time and place of repentance to, unwilling that they should perish, i. 438. iii. 160. converted, harassed with the thoughts of sins preying upon them, i. 554. acknowledge their danger and weakness when touched by inspiration of the Holy Spirit, i. 560. when visited by God are the more ashamed and afflict them- selves, i. 661. who turn to God shall be purified both in thought and deed, ii. 238. the weak, through God's healing outstrip the strong and outshine others in bright preaching, ib. proud, cannot be converted from their sins, ii. 298. conversion of any, is easily accomplished by God, ii. 300. Satan
VOL. iir. 3 M
confounded when sinners hear the precepts of God which they despised, ii. 322. how great is the recompense for the conversion of, ii. 422. the prey is snatched from the devil when any one is turned from error and sin, ii. 435. God never deserts the mind of, who acknowledge their sins in a true way, ii, 554. humilitv of con- fession is the bec;inning of the light derived to, ii. 571. the force of the example of holy men is the begin- ning of the conversion of, iii. 60. detect not their own infirmity rill they have begun to be upright, iii. 69. God mercifully bears with, and gives them time for repentance, iii. 160. the great happiness and con- solation of the converted, iii. 222. hoiv, hear the voice of God in terror, iii. 223. the miracle of Divine grace in the conversion of, at the end of life, iii. 228. the groanings and roar- ings of repentance are heard after grace is impartei to, ih. the true conversion of, ib. the voice of God rousing the torpor of, like thunder, ib. know not by what means this voice is insinuated into the ears of their heart, iii. 229. God performs wonderful and stupendous things in the conversion of, ib. iii. 230. 231. in praising God for the conversion of, we must fear lest they who seem to be wise may be deserted, iii. 255, 256. converted, should without ceasing look back to what they were, iii. 278. truth finds all, in sins and excesses whom she converts, ib. in what ways God procures the conversion of, iii. 315. even those, who have been converted, God receives at last, ib. God by visiting the mind of, enters as into the depth of the sea, iii. 320. for God to walk in the lowest parts of the abyss is for Him to convert the most wicked, ib. like dust watered by the grace of the Holy Spirit and joined together by the union of charity, iii. 378. the food of the righteous is the conversion of, iii. 503. converted bow cover their past sins, iii- 509. groaning of, should be twofold, iii. 511. all, looked upon by the Lord in two ways, iii. 517. how excuse themselves, iii. 606. those withdrawn from the mouth of the devil who after the per- petration of great wickedness have come b;ick with penitence, iii. 577. in the heart of converted, fear must be joined with hope, iii. 580.
890
INDEX.
Sitming, our, is a birth of children to
the world, i. 182. Sins, the, of others, the righteous sometimes mark, i. 172. upheld are doubled, 1. 208. the highest virtue is to avoid, i. 342. the failure of sinners in their practices of, i. 420. man by, set opposite to God, i. 4.58. in- firmity of the flesh excuses the, of man, i. 551. why man after, thought worthy of the gift of life, i. 553. Holy Church broken with breach upon breach when sin is added to sin, ii. 99. God is light and salvation to those who sin only from igno- rance and infirmity, ii. 144. all, must be wholly avoided, ii. 422. man would hide his, from God, ii. 571 • more difficult to confess, committed than to avoid, not committed, ii. 575. every one involved in, forgets his mortal condition, iii. 87. the less a man is bound by the habit of, the more easily is he able to step out of, iii. 183. men know to be against the law of nature, iii. 235. why some neglect to put an end to their sins, iii. 645. Sitis, delight called the day of, to the sinner and his darkness of mind is called night, i. 200. how sin differs from iniquity, ii. 35. called the sour grape, ii. 29. and blood, ii. 99. iii. 42" compared to the meshes of a net, ii. 124. and to the burning of brimstone, ii. 130. called death, ii. 128. 129. prickles denote, ii. 464. and juniper-tree, ib. the difference between, and crime, ii. 531. the well in which the sinner is drowned, iii. 183. on whom the water of, is said to glide, ib. denoted by a cord, iii. 573. what to cover, iii. 509. all, belong to the number eleven, iii. 532. Sins must be confessed not so as to be excused lest they be doubled, i. 208. love of God leads to the con- fession of, i. 644. confession of, should be made in the bitterness of soul, ib. we render, heavier by excusing them, ii. 571. iii. 604. the humility of confession of, the first step of enlightenment, ii. 572. the sinner rises from the sepulchre through confession of, ii. .573. con- fession without humility is vain, ii. 674. the marks of sincere con- fession of, ib. haunt the wicked soul like evil monsters, i. 39"!?. that niay bring judgment, silence pre- ■vents, i. 411. forsaken, leave traces
of uncleanness, i. 654. knowledge of our, needful, ii. 35. of youth feared in manhood, ii. 38. how God retains our, and marks our very intentions, ii. 39. God spares our, ii. 58. sealed up yet healed, ii. 59. of speech of the wicked, ii. 79. some wish to be adorned by confession of, and not to be humbled, iii. 65. devout confes- sion is a loud cry in the ears of God, iii. 179. the confession of the sinner is the pledge of the debtor, ii. 226, 227. iii. 579. Sins of thought forsaken at first from fear of punishment, at last from charity, i. 62. not so easily known as those in -word and deed, ii. 38. Sion, the whole Church is, and indi- vidual Saints the sons of, i. 273. iii. 555. means looking out, iii. 554. and watching, iii. 599. holy men are gates of, ib. Sisters, i. 47. (v. Daughters.) Setting, betokens one at ease, i. 123. what to come down and be, in the dust, i. 330. and on the ground, ib. to sit is to seek after the humility of penitence, iii. 414. the effect of our Lord's, as a King in the heart, ii. 454. Six, what the number, denotes, i. 346. is a perfect number, and why, iii. 691. Skin withered, earthly minds in the Church are as, i. 433. in Holy Church those that are devoted to outward concerns alone are called ' the,' i. 433. when the, being dried up, shrivels, ib, what is meant by 'the beauty of his,' ii. 128. outer ones of Holy Church in trial as blackened, ii. 509. who those are whose, cleaves to their bones and is withered, iii. 546. what to give skin for, i. 132. what, and hair which covered the tabernacle denote, iii, 129. Slanderers devour men like beasts of prey, ii. 156. what for the, to be covered with rags, ii. 157. the good use of the, ii. 561. Slave, Christ finds the world's, as
David the Amalekite's, i, 300. Slavery, him whom a, akin to freedom exalted a slavish freedom cast down, iii. 649. (v. Service.) Sleep used for bodily death, i. 282. for mental grief, for listless in- activity, i. 283. taken in three ways, i. 282. the righteous ought to arise from, i. e. from sin, i. 430. what
1
INDEX.
891
• to, on a journey,' i. 283. to, is to lie prostrate in sin, i. 430. Sn?ig, Holy Church denoted by, iii.
633. Sloth to be feared after repentance, i. 534. comes of over little love of God, ib. Slothful, what to go by the field of the,
i. 490. Slumbering, the security of the Saints
excludes, i. 536. (v. Numbness.) Smoke, vrhat, proceeding out of the mouth of Leviathan denotes, iii. 612. 613. the light of inward rest is lost through, iii. 614. this, annoys the minds of the Elect one way and blinds the eyes of the reprobate in another, ib. Snares of mal-intention and subsequent
pride, i. 61. hidden, ii. 125. ' Sneezing,' how produced, iii. 608. of Leviathan Satan's last violence, ib. the splendour of fire, and why, ib. Snow water is the weeping of hu- mility, i. 537. denotes the white hearts of the Saints, iii. 231. the cold and hard hearts of the wicked, iii. 327. the brightness of heavenly life, iii. 546. who those are whiter than, ib. Sodom, God rained down fire and brimstone upon, ii. 130. why God refused to punish, before its wicked- ness was proved, ii. 434. Sodomites making in vain for Lot's door by groping denote the envious, i. 341. character of the punishment marked out the stain of the guilt of, ii. 131. Soldier of God, with what armour the, should defend himself, i. 415. strong not in his own strength, but in the preventing grace of God, ii. 293. how every, of Christ is faithful, iii. 480, strength of faith above all things arms the, ib. shrinks from no alarms, iii. 484. mocks at fear of the enemy, ib. postpones care of himself and is resolute in care of his neighbour, ib. despises fear and yieldeth not to the sword, ib. at- tacked by the enemy at one time by fraud and stratagem, at another by open violence, iii. 485. opposed in both ways at once, ib. opposed by the shield of the enemy when the quiver and spear prevail not, iii. 487. able to resist all the force of the enemy with holy zeal and stedfast care to advance in virtue, ib. the assaults of the adversary do not
3
overcome, because they attack him not unexpectedly, iii. 488. Solicitude, too great, of earthly con- cerns overburdens the mind with vast complications of thoughts, i. 117. how, of worldly concerns affects de- praved minds, i. 255. how pious minds are affected by, i. 256. of heart admits God, excludes vanities, i. 226. too great, after the things of the world subjects the mind to a pressure of tumultuous thoughts, ib. how the wicked are slain with the instrument of worldly, i, 491. earthly, should be as a woman sub- ject never ruler, i. 573. (v. Care, Anxiety ) Solitary night of sin best left, i. 209. they who build, places called consuls, i. 226. thoughts, what ought to be our, i. 'i27. places, the life of those who dwell in, denoted by wild ass, iii. 399. (v. Solitude.) Solitude of heart admits God, excludes vanities, i. 226. holy counsellors may cultivate, i. 227. what should engage the, of the mind, ib. denotes barrenness of goodness, ii. 468. who are said to gnaw in, ib. ii. 469. the wild ass dwells in, iii. 399. of the body of no avail if that, of that heart be wanting, iii. 400. (v. Solitary ) Solomon, i. 33. the slow wasting of, ii. 61. his receiving wisdom in dreams and in the night a sign that he was nut to persevere, i. 69. by slow degrees fell into the sin of de- bauchery, ii. 61. having fallen built a temple to idols, ib. the judgment of, between the two mothers, ii. 528. fall of, from immoderate mtercourse with women, ii. 61. Song in the night denotes joy in tribulation, iii. 150. the meaning of a, and a woe in Holy Scripture, iii. 151. Son of God, the Only Begotten, an object of wonder in the form of a servant, i. 97. not said to be adopted because by nature God, i. 96. iii. 200. called the hidden Word, i. 278. the Image of the Father, i. 291. the Hand of God, ii. 330. iii. 515. God's speaking is His having begotten the Word or, iii. 30. we can marvel at God's begetting the, but we cannot look into it, ib. the Father begat the, without regard of time, ib. iii. 303. called the Mouth of God, iii. 225. His Arm, iii. 224. 515. the Voice of God, iii. 516. Sons of God, Angels called, i. 69.
M 2
802
INDEX.
Sons, Job's, lived together in peacej i. 36. trained by their father not to offend in word or deed at their feasts, i. 38. typical of the Apostles or the order of preachers in the Church, i. 40. 41. in going to their feasts were a type of the Apostles going as preachers to seive the banquet of virtue to hearers in different regions, i. 46. in calling their sisters to their feasts represent Apostles feeding weak hearers with God's Word, i. 47. represent seven virtues of the Holy Spirit, i. 52. their feasting every one his day a type of the virtues feeding the minds of the faithful soul in turn, and of their refreshing one another, i. 56. their inviting their sisters signifies the virtues of the Elect in inviting faith, hope, and charity into every thing they do, i. 57. their cursing God in their hearts signifies righteous deeds of the Elect proceeding from un- righteous thoughts, i. 60. and daughters of Job represent divers virtues, i. 53.
Sons feasting in their eldest brother's house prefigure the Apostles' joy in gathering in the Jews to the faith, i. 99. 100. various moral meanings of feasting in their eldest brother's house, i. il3. feasting of with- in four corners of the house is the mind feeding on four cardinal virtues with seven others, i. 119. their perishing is the virtues that are engendered in the heart sud- denly overwhelmed by temptation, i. 121.
Sotis/tip should end fear, i. 373,
Sophar, what, denotes, i. 28. 160. iii. 4.
Sores of Job like involuntary ill thoughts from Satan, i. 168.
Sorrow, God's gifts a comfort in, i. 141. holy, likes not this world's light, i. 243. Job's calling God Holy shews his wish for real, i. 377. temporal, now, the Elect aie raised up from, i. 605.
Soul, the, body an imperfect organ to, i. 10. its night ignorance, its day understanding, i. 46. man learns somewhat of God from his own, i. 289. sins like evil monsters haunt the wicked, i. 392. man's taken like a lioness caged in a pit, i. 558. called the spirit of man, ii. 5. why called a tabernacle, i. 598. of man com- pared to the sea, ii. 51. the reason- ing, is the strength of man, ii. 127.
called a widow, ii. 280. 422. used to be denoted by the wind, ii. 399. the horse is the body which belongs to each holy, called the rider, iii. 446. by the, of every living thing may be denoted the life of beasts, ii. 5. in such sort immortal that it is capable of dying, in such sort mortal that it can never die, i. 187. of living hap- pily the, is deprived either by sin or punishment, ib.
Soul converted, is punished in the very same things in vi^hich it sought while perverted the delight of plea- sure, iii. 74. caged in the pit ty the enemy, i. 658. anarchy in the soul, i. 223. the, sin eats into as a moth, ii. 40. Job held his for all, ii. 117. a wicked, tabernacle of, haunted by devilish thoughts, ii. 130.
Smil^ what is not God justly does not satisfy the, iii. 193. gloomy doors are the lurking evils of the, iii. 321 . what for, to utter the prayer for vengeance, i. 75. there is nothing in creation we ought to love better than the life of our, i. 152. what the food of, i. 251. fed by its own grief, ib. incorporeal, i. 289. instability of, ib. the senses of the body are a kind of windows to, ii.5l6. through these windows the, performs its work,ib. can never exist without its delight, ii. 328. con- temptible to itself is great with God, ii. 359. the more the, is set on things temporal the less it learns the value of what it loses, ii. 476. diseased by wounding restored to health, i. 344. by the fall lost the light of the invisible and was darkened in the interior sight, i. 288. what efforts the, must use to contemplate itself and thence to pass on to contemplate the substance of eternity, ib. how widely removed from the substance of eternal unchangeableness, i. 289. the immortality of the rational, i. 290. large and scanty at onre knows not how to form a true estimate of itself, i. 460. the body is the clothing of, i. 538. 552. waters the flesh as water moistened the dust when man was formed, i. 550. God bestows His power on the, to give life to the flesh and quickens it, that it may attain to the understand- ing of eternity, ii. 5. the bases of every single, are its intentions, iii. 286.
Souls, the great cry of, is their great longing, i. 75. how the happy, may beseech God, ib. and how God
I
INDEX.
893
answers them, aud what the voice of, ib. the house of, is that to which each soul has attached itself in love, i. 440. in taking thought of their own incomprehensible being, cannot make out what they are, i. 523. the consolation of, on reflecting that they cannot lie hid, i. 524. the more precious in the sight of God the more from love of the truth they despise themselves, ii. 369. whilst wisdom from above fills, it renders them weighty with imparted maturity, ii. 399. the wanderings of, prevented by God and made to settle in Him with immovable weigbtiness of con- stancy, ib. continue not in rest without God by Whom they were created, iii. 193. Soicls, there is nothing without which holy, beholding the brightness of God within do not know, ii, 62. Job held his soul for his whole self, ii. 117. departed, state of, changed, ii. 113. Sound, our hearts not well, when wounded with no love of God, i. 344. Sound, what the, from the mouth of God, iii, 224. •ySouf/ij chambers of the, unseen orders
of angels, i. 507. V South wind, by the, is designated the Holy Spirit, i. 507. iii. 247. 493. the inner parts denote the quarter of the, iii. 239. who are said to dwell in the land of the, iii. 43. to stretch the wings toward, is to open the heart in confession, iii. 493. the Jewish people signified by, and why, iii. 253. Sow, what to, beside of all waters,
ii. 400. 527. iii. 390. 431. Spare, how God will not, him that
offends, i. 535.
Spared, why Job's person was at first,
i. 81. he that spareth himself now
} in sin is not spared hereafter in
I punishment, ii. 31.
Speak, Satan cannot but, to God, i. T6.
what to, foolishly against God, i. 91.
I wesinwithourlipsin two ways, i. 141.
' God is wont though silent to, by His
works, i. 379. the power of speaking is
i fourfold, i. 463. iii. 5. how man speaks
I to God and God answers him, ii.
35. we often, bad things well good
things badly, iii. 5. 162. 268. what
to, from God and before God, ii. 579.
what for God to, once, iii. 30. in how
I many and what waj'S God speaks to
] men, iii. 261. 263. God sometimes
j speaks to us by Himself, sometimes
by an Angel, iii. 261. 262. what to, one thing unlawfully and then another, iii. 609. for us to, to God is to long for Him with eager desires, iii. 664. he knows how to, well who knows how to be silent at proper times, iii. 382. Speakimj, vain. Job vexed with, ii.
135.
Speakers, four kinds of, i. 463. man
speaks to himself when God
speaks to man, i. 578. the indiscrete-
ness of the speaker often destroys
what is rightly spoken, i. 61 1. iii. 89.
162.
Spear, difference between the, and
breastplate and their meaning, iii.
631. what the shaken, denotes, iii.
474. 635. a fault that springs from a
vice is as a, striking openly, iii. 486.
the sword of holy preaching denoted
by, iii. 630.
Speech, Job not to be lightly charged
with sinful, i. 20. how it takes place
between spirit and spirit, i. 73. of
God manifold, ib. what the, of
Angels, ib. what the, of God to
the devil, ib, three sorts of, i. 263.
bad men unrestrained in their, ib.
hunger of the soul is the silence of
divine, i. 345. two sorts of, which
are mischievous to mankind, i. 410.
effects of anger in, and in silence,
i. 305. with a multiplicity of wards
and destitute of sense is bad, i. 463.
simplicity of, apraise of great weight,
iii. 23. what human, iii. 24. of God
is twofold, iii. 262. disclosed to us
by inspiration, iii. 262. sins in speech
of the wicked, ii. 79.
Spices fragrant in burning as Saints
in trouble, iii. I. Spiders, the assurance of the hypocrite like the webs of, i. 474. to weave web of, is to be busied in temporal employments, ii. 183. Spirit, the, writers of Holy Scripture the pens of, i. 15. bountiful. Job cherished a, in almsdeeds, i. 19. 5/;/)-//, the Holy, of sevenfold grace recovered by confessing errors in the case of heretics, i. 28. Job's sending to sanctify his sons, type of our Lord's giving to the Apostles, i. 48. gift of, first forms the four cardinal virtues in the mind, then seven others, i, 119, Spirit, Hohj, is signified by a dove, i. 33. and by fire, ib, and by water, ii. 49, 400. called the Mighty Spirit, aud yet gentle, i. 291. the Spirit of "Wisdom full of motion, iii. 818.
894
INDEX.
Spirit, Holy, why the, willed to be seen in the form of a dove, and of fire, i. 33. iii. 262. how, makes request for the holy, ii. 108. pro- ceedeth from the Son, i. 48. from the Father and the ^'on, iii. 375. proceeding from the Son abides always with Him, i. 129 the utter- ing of, called ' the Hidden Word,' i. 278. understood but by a few, ib. this speaking can be felt but not expressed, i. 279. iii- 229. in what various ways the, may ad- dress the mind, i. 279. iii. 224. the watering of, understood by water, ii. 49. 400. the voice of, and the gentle breath, and vehennent blast, i. 291. iii. 224. being of the same substance with the Son comes to us through Him, iii. 224. why He de- scended upon the disciples in fiery tongues, iii. 262. why the inward speaking of, may be seen rather than heard, iii. 263. proceeds from the Father and the Son coeternal with both, iii. 375.
Spirit, Holy, speaks through the sa- cred writers, i. 15. cleansed the Apostles, i. 48. the seven gifts of, signified by the seven sons of Job, i. 52. how the gifts of the, make a feast in their day, i. 56. the con- nection of the same gifts, ib. to this feast are invited faith, hope, and charity, ib. by a burnt-offering of prayer the virtues of, to be purified, i. 58. the gifts of God's, sometimes usefully withdrawn, i. 127. why said that the, will always abide in the disciples, i. 128. almost fixed in the soul by mortification yet not long held there, i. 288. the gift of God's to use well the scourges of God, i. 322. those who abuse the gifts of God, do it to the destruction of their own safety, i. 469. 509. he loses the gifts of God who is lifted up on account of them, i. 495. why the Fathers of the Old Testament brought down the fruit of, under a covering, i. 528. what a man may do assisted by, i. 565. how the gifts of one Wisdom differ, ii. 7. the dif- ferent gifts of Wisdom are signified by waters, ii. 10. they are called streamlets of the river, ii. 185. when the grace of, bathes us, it fills us with honey and butter, ib. by the term of ' a pledge' the gift of, is denoted, ii. 226. rivers of oil are the gifts of, ii. 415. the wise distri- bution of gifts of, iii. 279. the gifts of all are in such a manner se-
parate, that by the connecting bond of charity all things become the property of each person separately, iii. 280. 330. the gifts of, furnish our minds against temptation, i. 118. some gifts of, necessary to salvation, i. 128. some for the ad- vantage of others, ib. inflames to heavenly longings, i. 279. what the workings of, in us, i. 291. when the grace of, irradiates our minds, it modifies the temptations of the adversary, iii. 333. seven-fold grace of, imparts not only the know- ledge of the Trinity but the per- formance of four virtues, iii. 672. the Spirit of prophecy is sometimes absent, sometimes present to the Prophets, i, 127. 421. iii. 224. the effects of the inspiration of, iii. 224. the Advent of, iii. 9.62. Spirit, how Spirit speaks with, i. 73. always fully in Christ alone, i. 127. real secret teaching of the Holy, i. 279. action tests the, i. 359. Holy, chambers of the south, depths of the, i. 607. anger expels, and overpowers reason, i. 304. light and dimness in turns desired to, i. 431. of man is the, of pride, i. 367. un- derstood in two ways, ii. 6. in pro- portion as the, of God increases in us our own spirit disappears, ii. 585. (v. Spirit, good. Angel.} Spirit, why the evil, is called the Lord's, i.SO. ii.319. an evil, served to deceive Ahab, i. 94. the ' day is turned into darkness' when we take as adverse the things which the evil, endeavours to persuade us are prosperous, i. 188. evil spirits called 'terrible ones,' ii. 193. we are subject to no enemies more than evil, ii. 238. (v. Devil. Satan.) ^Spirit,' meanings of the word, ii. 6. the, of man is wont to be put in two ways, ib. the nature of rational, created first, iii. 288. wasting of, through fear, ii. 105. Spirits, impure, roam abroad in mid- space between heaven and earth, i. 115. consume the sheep with fire when they disorder chaste thoughts with temptations of sensuality, i. 116. Spirits, the wilderness, evil, i. 118. vain display exposes us to evil, i. 483. Spiritual nature not a twofold com* pound of mind and body, i. 73. how great the labour of the carnal nature, but the, has no labour, i. 323. those ministering earthly support to the,
I
INDEX.
895
are called asses of the fatherless, ii. 261 . the, sword resisted by the scales of the reprobate heart, iii, 604. Spittle of contemplation not yet swal- lowed, i. 456. Splendour, what noonday, denotes,
i. 604. Spoil, he is snatched away invisibly who used -visibly to, others, iii. 97. he who spoils others' goods is swept away suddenly, iii. 98. Spoiler robs him out of avarice whom he crushes by power, ii. 187. if heavy punishment awaits him who gives not his own, what vengeance will alight on the spoiler, of another man's, ii. 188. (v. Gnawers.) Spoilt, if heart of hearers is, by vast- ness of utterance teachers are mulcted in the damage of indis- cretion, ii. 302. Sport, what for the beasts of the field to, iii. 557. for evil spirits to, ib. Spot, how to ' lift up the face to God' without, i. 600. a, not to forgive is in God's sight, i. 601. Spouse, i. 33. is Holy Church, i. 124. Staffs, the Law ineffectual as Elisha's,
i". 542. Stage, recovery easier from an earlier,
1.219. Stakes or poles denote sharp counsels of the Saints, iii. 570. and the acute words of Wisdom Himself, iii. 571. Stand before, what always to, God, i. 69. ii. 292. angels sent forth to minister yet always bounded in space not in knowledge, God, ib. Satan stands before the Lord not to see, but to be seen, i. 71. how the angels always behold the Father's face, and yet come to us, u 70. (v. Angel.) 'Stand,' to, is to act rightly, iii. 244. to persist in sin, iii. 310. the repro- bate, as a garment, ib. ' Stand,' to, is the attribute of the Creator alone, i. 290. God stands ever still, but is seen as in passing, ib. ii. 397. ' Standing,' what the posture of, means, i. 68. by, we understand ' continu- ance,' iii. 310. Stars, Saints shine as, in their several virtues, i. 25. Saints are, ib. i. 195. each of the, set forth shining in sue- cession till towards the end of night Christ arisetb as the true Morning Star, i. 25. the false pretence of hypocrites denoted by, i. 195. holy preachers called, i. 499. sealed up and sun hidden from those who
reject Truth, ib. what are the, • of the rain,' ib. iii. 206. 207. &c. what ' to shut up, under a seal,' i. 499. Elijah and S. John sealed up till the end as, i. 500. what for, to fall from heaven, iii. 530. how the tail of the dragon cast down some of the strong host and of, iii. 530. 531. names of, by whom invented, i. 503. why Holy Scripture uses these names of, ib. when Job declares the Lord made Arcturus and other, he denotes things done in a spiritual way, ib. how the, are not pure in God's sight, i. 439. State, restless, of man, i. 430. our pre- sent, a perpetual sickness, i. 469. perplexed, of the soul in fallen man, i. 460. of departed souls changed, ii. 113. Stai/, we cannot have a fixed, here,
ii. 42. Stephen, constancy of the Martyr, even when doomed to die, i.407. humility of, begets love in those who rebuke out of ;jeal for the Truth, ib. those whom, had not drawn in preaching he wept for in loving, ii. 512. prayed for his persecutors while they were stoning him, ib. Steps, how God numbers our, ii. 68. iii. 99. what are the footstep.^ of God, ii. 251. denote the motions of men's minds, or the advancements of merits, ii.521. what the, of the heart, iii. 99. of virtues in the Saints, ii. 585. what the fifteen, of the Temple denote, iii. 673. what ivory, iii. 695. Stewardships, great perils multiply against those who exercise godly, in temporal things, i. 116. business of earthly, put into confusion by temptation from evil spirits in thought, word, and deed, i. 117. Stocks, how God placed man's foot in
the, ii.39. Stoic philosophy, the apathy of, re- proved, i. 87. Stone, what to lay the head upon a, i. 283. what a, worn hollow by the washing of the flood denotes, ii. 59. to embrace a, ii. 264. meaning of, melted with heat and turned into brass, ii. 348. a, of darkness denotes the Jewish people hard in unbelief, ii. 349. Christ the Corner, iii. 276. what a, denotes by reason of its hardness, iii. 842. how not filled with the gold of charity, iii. 550. the heart of the ancient enemy hard- ened as a, iii. 627. Stones stricken sound not, brass sounds without life, i. 382.
896
INDEX.
Stones, in Holy Scripture are wont to be taken sometimes on tlie side of the good, and sometimes on the side of the bad, ii. 354. what are tlie cut-stones in which the gates of the Church are placed, ib. what the twehe, worn by the high priest denote, iii. 272. nine kinds of pre- cious, compared to tlie nine orders of Angels, iii. 549. of fire what to walk in the midst of, iii. 550. why holes are made in, ib.
Stranger, what for a, to pass through each individual, ii. 70. the apostate angel is called a, ib. iii. 623.
Streamlets of the river are the gifts of the Holy Spirit, ii. 185.
Street is put for breadth, iii. 547. who may be said to go through the, and not be known in it, ib.
'■Strength' of the tiesh waxes dull when the virtue of the soul gains increase, i. 233. shewn only in adversity, i. 266. what the, of the righteous, i. 380. in what the, of the reprobate consists, ib. the Strong above all things came weak among all things that He might elevate us to His own abiding, ii. 248. what to change, ii. 348. 439, leads to pa- tience, i. 266. of the Elect patience, of the wicked stubbornness, i. 380. madmen take disease for, i. 332. Wisdom befoie, now, Strength be- fore "Wisdom at last, ii. 13. man's hungerbitten, ii. j27. man derives, from a reasoning soul, ib. no one knows his own, when at rest from temptations, iii. 4P.
Strife, inward, the consequence of former sin, i. 220. weighing words before speaking hinders, i. 416.
Striving, without an ardent, of the heart the water of the world is not surmounted, ii. 43.
Stroke, the, mermt for sin misguided, may kill a friend, i. 587.
Strokes, many and sore, i. 134. (v. Scourges.y
Strong, who are called the, i. 232. sometimes use the words of the weak, ii. 55. thej- become more, who compassionate the weakness of others, i. 375. Job not strong of a diseased sense, but of a state of saving health, i. 382.
StiMle, man in temptation like a leaf in the wind and dry, ii. 37.
Stjtbho7tmcss, strength of the wicked, i. 380.
Stitdi/, the life of good men is a living, \\\'. 60.
Stumble, we should be careful lest by
our deeds we cause other men's can- sciences to, ii. 39.
S^?//e of composition and of commentar}-, i. 6. in a long work variableness of, often occurs, ii. 1. (v. Pen.)
Subjects should be careful not to con- demn things done by rulers in policy, i. 258. fear to sin by dread of man at least, who fear not God's judgments, ii. 634. should not mur- mur against superiors, ii. 596. cha- racter of rulers according to the deserts of their, iii. 126. endure punishment for the sin of rulers as in the case of David, ib. must be very careful not to judge rashly the conduct of their rulers, ib. those sins of, which are put off from being judged or which cannot be judged by rulers are reserved for God's judgment, ib. should tolerate the doings of rulers though evil, only in good faith, iii. 127. think that they could do better than their rulers if they possessed the power, ib. should maintain the nar- row path of rectitude and humility towards rulers, ib. how much we owe to those who take the care of temporal things and leave us free to spiritual, iii. 128. very frequently walking alter the exaraple of evil rulers wander in the darkness of unbelief, iii. 130. wbat things pride urges on the heart of, iii. 656. whilst, are proud against their ruler they also rise up against the sentence of their Maker, ib. some, though they speak wickedly yet rebuked are more wickedly silent, iii. 657. should be clothed with humility, iii. 658.
Subjects oppressed bj' proud rulers cry aloud to God against them, iii. 122.
Siibmission to God's will, i. 597.
Subordinate, creatures mutually, 1. 221.
Success, good men left still in donbt of their'final, i. 250.
Sudden, whatever is capable of passing away is, ii. 204. that is, to any one which he is unable to think of before- hand, iii. 95.
Suddenness of Judgment, i. 401.
Suffer, Job seemed to, directly from 'God, i. 84.
Sufferer, a sympathy that lowers itself to his state of suffering alone knows how to estimate aright the meaning of i. 20.
Suff'erings, temporal and spiritual, man's lot, i. 426. jiresent, increase future joy, i. 6C6. of the body typified with those of the head, i. 147. of the Elect here transient, i. 603,
INDEX.
897
Suggestion, how, comes, i. 215. the first, of the serpent is soft and tender and easily crushed by virtue, but afterwards its strength becomes intolerable, iii. 636. Suggestions, how tlie, of the devil differ from his designs, iii. 541. ill, the Elect treat, as Job his wife, i. 1 73. Suhi, interpreted ' speaking,' i. 161. Su/iite, the, is said to come with heat and talkativeness like heretics, i. 161. Sulphur, when, is scattered on the habitation of wicked man, ii. 131. signifies carnal sin, ib. Summer, the wicked like the torrent
that fails in, i. 385. Sun, the, denotes holy preachers, i. 498. hidden and stars sealed up from those who reject Truth, i. 499. sometimes the Lord, iii. 636. and preaching, ib. and the display of an open sight of any thing, ib. and the understanding of the wise, iii. 637. Superiors, by the dissolution of, ruin falls on inferiors, i. 86. while, seek their own honour the hearts of their followers are turned from every right way, i. 102. how, should carry them- selves towards their followers, ii. 634. Supplication, often our, seems to be cast off from the presence of the Judge, i. 516. Suspicion, the wicked full of, ii. 72. the treacherous suspects all lay snares for him, ii. 126. the covetous, cim- spirators on every side, ii. 190. the hypocrite dreads the rich as more powerful, the poor he suspects as a thief, ib. Sweetness, manna contains all, i. 328. Swelling of pride must be guarded against in rendering good to our neighbours, i. 583. on account of superior wisdom must be suppres- sed, i. 612. the first mark of, is to believe that we possess a good quality from ourselves, iii. 12. the second is that we have received it on account of our own merits, ib. third is when we boast of what we have not, ib. fourth is when despising others we wish to appear the sole possessors of what we have, ib. of the mind is an impediment in the way of truth, iii. 26. (v. Pride, Vain- glory.) Su'ord, deliverance from, i. 346. Sword, why a flaming, was placed at the entrance of Paradise, and why called moveable, ii. 53. of the Spirit is the Word of God, ii. 444. what ' the.
upon the thigh' signifies, ii. 451. what only to have a, and what to hold one, ib. what to pass from corruption to the, iii. 38. by a, is denoted a blow near at hand, iii. 602. many things denoted by, iii. 630. what is a kind, and what a malignant, ib. whom the, is said to seize, iii. 631.
St/cnmore, the barren fig is called a, iii. 259. what to ascend the, ib. the Lord passing by is seen by means of, ib.
Symbol, recovery of the Tree, of that of the righteous, ii. 48. (v. Type.)
Sympathy, the friends of Job make themselves like him in, i. 143.
Synagogue, the, our Lord's mother in the flesh, i. 108. those who hold office of preachers in, called ' the heavens,' i. 101. (v. 'Heavens.') denoted by Ostrich, iii. 453. (v. Si/nagogue of Jews.)
System, God alone declares the, of the Heavens, iii 375.
T.
Tabernacle, the wicked fix their, in this life, i. 491. of a wicked soul haunted by devilish thoughts, ii. 130. what the, of the wicked, ii. 195. one, of the body, another, of the heart, ii. 237. denotes the dwelling of the mind, ii. 410. who are God's, ii. 411. a house for a dwelling place, a taber- nacle for a journey, iii. 412.
Table, what is meant by a stranger passing over to furnish a, iii. 525. what by Wisdom setting forth her, iii. 587.
Tail of the sacrifice, meaning of, i. QQ. what is denoted by the, ii. 146. what by the, of Behemoth, iii. 527. 528. of Behemoth described by Daniel and S. John, iii. 530. this, from the habit of sinning becomes hardened like a cedar, iii. 537. of Behemoth clenched denoces consent and ill habit, iii. 536.
Take sometimes means take away, iii. 679.
Talnit, what a, of lead denotes, ii.
159.
Talk, earthly, unsavoury, i. 375. idle, breeds detraction, i. 410.
Talkative, a, man can never be justi- fied, i. 575. (v. Silence.)
898
INDEX.
Talkativeness an attendant on feasts, i. 36. the greatest offence of the rich man in his feasting i. 37. of how many sins is, the cause, i. 41 1. the mind dissipated without by, loses the strength of interior reflection, i. 412. renders a man like a city broken down and without walls, ib.
Tasting, hearing is not, ii. 7.
Tail, what the letter, denotes, iii. 416.
Teacher, the foolish, understanding and saying right things has a har- vest which others eat, i. 315. for a, to wish to instruct one that is su- perior argues great want of skill, i. 368. the more exactly a, weighs his own words the more truly he will estimate those of others, i. 417. all bold and proud teachers speak with big words even known truths to gain the praise of the learned, i. 464. those who attempt to instruct the more learned than themselves are like fools prodigal of their earthly goods, i. 611. the, who does not the good which he preaches loses the power of speaking what he does not practise, ii. 15. ' the showers of the mountains' are the words of learned, ii. 264. to some teachers wisdom is vouch- safed for their judgment that they should know some things aright, but hence be rendered the more ob- noxious to punishment, ii. 330. the, of the Church should not regard what he is in himself, but what he has acquired by grace, ii. 347. all tutorage of, is tested by the exa- mination of charity, ii. 529. care must be taken by, that in exercising the gift of understanding its light do not go out by the evil of self-elation, ii. 654. from the gift of understanding bestowed on them holy teachers learn to fear more than rejoice, ii. 555. the proud, though sharp sighted outwardly, are blind within, iii. 27. whoever would gain know- ledge from the arrogant, should pluck the roses but avoid the thorns, iii. 199. the perfection of wisdom in a, is to know that he knows nothing in his own deserts, iii. 246. 383. the arrogant, unskilful, iii. 268. holy teachers follow the Apostles of Holy Church as whelps do the lioness, iii. 381. the, knows how to speak well, who knows how to be silent at proper times, iii. 382. while good hearers hunger for the Word of God greater gifts of under- standing are given to their, iii.
388. understood by ' hinds,' and hearers by ' wild goats,' iii. 390. power of speech is often given to, for the sake of the hearer and often taken away through the guilt of the hearer, iii. 421. sometimes the word of preaching is granted or taken away on account of both hearer and, iii. 422. we are in this life the more truly learned the more we know that our learning cannot be supplied to us from ourselves, ib. the grace of God warms and cherishes the children of the hypocritical, as well as of the good, iii. 435.
Teachers, hypocritical, abandon those whom they beget as their children in conversation, not so the faithful, iii. 437. faithful, have over their disciples the bowels of fear, from the virtue of charity, not so hypo- crites, iii. 438, 439. evil, know not these bowels of charity, the more their mind is let loose on worldly objects the more it is hardened within, iii. 440. the conversion of the learner is a consolation to, iii. 680.
Teaching, heretics take away the, of the Holy Fathers from the idle and careless, ii. 265. God reveals the hidden, of the Law and the Pro- phets to holy teachers, ii. 360. sound, earnestly avoids the .sin of pride, iii. 21. the right order of, considered, iii. 22. the instruc- tion of heavenly, called bread and whey, iii. 42, 43, 44. by clay is designated, which savours of faith, iii. 640. the strict, of holy living not a broad way but a path, iii. 246. the properties of good, mixed, and bad, iii. 256. the, of wisdom is at once fairly preaching and shining by unadulterated truth, ii. 375. should not be employed for earthly glory but for gaining souls, iii. 256. ( V. Doctrine of the Church, Doctrine of Heretics.)
Teaching, by mystical, God's Voice raised in a cloud, iii. 362.
Tears, the, of the righteous from igno- rance of the divine judgment con- cerning themselves, i. 251. the joy of contemplation often follows the, of sorrow, ib. the soul is fed by its own grief when lifted up to the joys above by, ib. what are fruit- ful, i. 537. tlie clean are washed in the, of humility, ib. for what reason God lets us go to bewail our sorrow, i. 564. extinguish the flame of the Devil's instigations, iii. 615.
Teeth, the Churcb'Sj holy preachers.
INDEX.
899
ii. 28. 96. denote false preachers, ib. iii 600. the interior senses, ii. 28.
' Teeth' may mean the interior percep- tions, ii. 29. Satan's, ii. 94.
Teina means the south wind, i. 395. (v. Thema.)
Teynper, Eliphaz right in condemning an angry, i. 303. Satan sets traps in the paths of each man's, ii. 126.
Temperance^ how, decays through some delight stealing on the mind, i. 119.
Tempers, there are good, which border on certain bad qualities, ii. 126.
' Tempest,' represents the whirlwind of the Judgment, i. 518. ii, 338. 544. cares which weigh down in this life compared to, ii. 543. what to be heard in the hidden place of, iii. 149.
Temple of God, he builds the, who is devoted to correcting and forming the minds of his neighbours, i. 410. the faithful people is the, iii. 62. what to measure the fabric of, ib. the building of, is the house of God whether in heaven or in earth, iii. 635.
Temporal things, the wicked seek, not so the righteous, i. 50. we must esteem, things of little value which either we have not or cannot retain always, i. 89. when God spoils us He takes not ours but His own, i. 90. He bears lightly the loss of, goods whose mind is fixed on eter- nal, i. 166. iii. 409. he whose mind is set on, things is tormented with innumerable cares, i. 225. goods must be despised in comparison with eternal, i. 299. 436. the vain labour after, things, i. 395. the righteous despise, things, i. 451. tears on ac- count of, objects s'inful, i. 537. the desire after, things increases while death pressing on, i. 609. those, things to be despised which God vouchsafes even to the bad, ii. 111. bad men's glorybeing, runs to an end, ii. 286. to attach ourselves to, things is to flee from God standing, ii. 548. he who grieves the less that, things are wanting looks the more surely that eternal things should be his, ii. 549. holy men either bear with the weight of, things, by bestowing them on others, or by contemning forsake them, ib. great is the drudgery of secular pursuits, iii. 399. what care should be taken in reproving those who defend, things passionately, iii. 444.
Tempt y Satan's skill in choosing when
and how to, i. 83. Satan useth to, by- women's persuasion, i. 137.
Temptation, strong, is a great wind, i. 104. 119. in many ways the devil plots against our virtues, i. 114. the watchfulness of reason necessary under, i. 115. that is, when the con- sent is denied by the pure mind, i. 168. is a contest with evil spirits, i. 418. is a warfare, ib. why the life of man is called, itself, ib. none in this life free from, i. 431. 455. man by the wind of, like a leaf in the breeze, ii. 37. impure, consumes the flesh like a moth the garment, ii. 40. vio. lent, called the cry of the exactor, iii. 403. 413.
Temptation, two kinds of, i. 137. ii. 59. 318. various temptations of the devil against his rebellious captives, i. 210. the righteous and the wicked undergo different kinds of, i. 557. a multipli- city of, often besets our path, i. 604. various, of man, ii. 37- what is hu- man, ii. 519. and devilish, ii. 520. there are three times of, to every man, iii. 67.
Temptation, man is tried with, i. 455. how God is said to lead and not to lead us into, i. 134. ii. 107. God so forsakes us in, that He guards us, i. 168. those whom God enriches with gifts He tries with, i. 454. in- creases as the light of righteousness increases in the soul, iii. 332. the devil then arouses harder, when he conceals it under the semblance of virtue, iii. 544.
Temptation, presumption the cause of, whether real or feigned, i. 124. the life of man in his fallen condition ig itself a, and the source of, i. 418. why God permits the soul rising to uprightness to be assailed by, i. 593. iii. 195. unclean, arises up to man from himself and from no other quarter, ii. 40. various temptations of the devil, ii. 147. iii- 343. why fol- lows conversion, iii. 68.
Temptation, the devil's modes of, i. 60. threefold, of the devil, ib. times suitable for, i. 83. why the devil sometimes retires from, i. 168. some- times attacks us from without and from within, i. 172. the diversity of, i. 388. iii. 71. 598. how temptations succeed one another, i. 419. the state of the soul oppressed with the force of urgent, i. 604, some are over- come by sudden, others by slow and gentle, ii. 60, the enemy attacks us in every direction by the darts of, ii. 98. the devil tries by, according to every
000
INDEX.
one's temper, ii. 126. iii. 333. sudden, destroys some, slow and gentle, others, ii. 183. in the last limes many weak ones shall fall through, and the strong will grieve for their fall, ii. 408. sometimes derived through the ej'es, sometimes from the heart, ii. 526. why sharper after than before conversion, iii. 69. 70. what the mode of consolation and of, to the converted, iii. 69. often does not show itself, iii. 72. more hurtful from long duration, iii. 73. delight from, conquered with God's assistance, ib. the violence of, iii. 297. how great the, of the devil, iii. 332. the dark- ness of his, ib. God moderates tempt- ations that they do not come upon us too numerously or too heavily, iii. 333. with great, capital vices exhort the conquered heart as with reason, iii. 491. 492. more grievous towards the close of life, iii. 537- Satan pol- lutes the hearts of men through the, of lust, malice and pride, iii. 585. Satan as 'beast' 'bird,' 'dragon,' in various, ib. those whom Satan by, is unable to approach as a ' mon- ster,' he comes near as a ' dragon,' ib. his, presented to the wicked in one way, to the righteous in another, iii. 598. Satan acts towards the minds of the faithful at one time by deed, at another by persuasion, iii. 599, of Satan deceiving some by a show of sanctity, others by the foul deeds of a carnal life, iii. 640. Temptation, God would not have given Job over to, unless He had foreseen that he would not perish, i. 78. the godly mind which sutlers crosses from the hands of men, finds repose in the consolations of Divine favour, i. 84. the devil never wounds the hearts of the good to their utter ruin but to make them more cau- tious, i. 113. 122. 124. 509. we grow great by the discipline of, i. 126. what, teaches us, ib. i. 45. and chastisement make pleasure distaste- ful, ib. our temptations present to others examples of virtue, i. 131. what sort of man is proved by, i. 132. the more manifold the, of the Elect the richer in virtues do they become, i. 347. often extinguishes the good purposes of the heart, i. 388. is wanted for our aid on the road to heaven, i. 130. the Elect fear not, but prepare themselves ever against it, i. 431. there is no certainty concerning, whether it be a test of virtue or an instrument of
our destruction, i. 510. the Holy Spirit leaves man for a little time in, that he be humbled, i. 551. God strengthens the righteous against, i. 552. after, the soul is more invigoiated, i. 604. to sin cannot be taken away from man in this life, ii. 129. the wonderful effects of, ii. 402. man never able to live without, iii. 39. when as- sailed with, we learn what we are by our own strength and what by divine gift, iii. 41. how, advances us towards perfection, ib. staggers us but does not cast us down, ib. whatever sweetness there is in life becomes bitter by the power of, iii. 44. the advantage of, iii. 45, 46. teaches self-knowledge, iii. 47. in, the weakness of the mind is exhibited, ib. by, we are rescued from imminent ruin, ib. after severe, the light of truth bursts forth upon the mind, iii. 56. God does not reprobate but prove by, iii. 73. lest we should confide in our own strength God permits, iii. 105. the violence of, disturbs the thoughts of the virtuous, ib. man involved in, falls into the darkness of sorrow , iii. 197. thoughts rising pressed vith, lest they should puff up and that they may after- wards be more fruitful, iii. 348. holy men become more anxious to guard their inward gifts when under, iii. 349. sometimes a protection of merits, iii. 58 1. Temptation, the devil approaching us with, is pierced with the darts of our humility and patience, i. 90, iii. 552. the wise cautious against, i. 120. 123. those stricken with, should fly to humility and the grief of peni- tence, i. 123. 168. what we should do under, i. 126. how we must resist the shaip and soft, i. 173. beginnings of, must be resisted, i. 201. n. 527. voice of the ex- actor is not heard when we resist, i. 236. the soul fed by the food of God's Word becomes stronger against, i. 346. the soul tempted by sin should regard the shortness of its gratification, i. 563. how God succours the soul giving way under heavy, i. 604. he is wholly unable to resist, who puts it behind him to hold the sword of God's Word, ii. 444. the secret root of, must be wholly torn up, iii. 72. in, God succours us with consolation, iii. 73. He Who made man mercifully does not permit him to be tried or tor-
INDEX.
901
mented unjustly, iii. 150. what he shouid do who is oppressed with, iii. 197. 291. 334. love of our neigh- bour destroys the, of unjust sug- gestion, iii. 300. our enemy may perish by that same from which he take" his rise, iii. 391. the strong soldier of God looks down on, iii. 483. the repulse of the darts of, ib. remedy against, iii. 618.
Temptation, why God keeps beginners from sharp, iii. 70. all the alluring arts of the world turned into, to him whose soul pants after God, i. 345. from the recollection of former sins very dange.'ous, i. 556. how new converts are harassed by severe trials of, iii. 70. he who is broken under, think not of the providence of God, iii. 150.
Temptation^ the nature of, of those devoted to religion, iii. 542.
Temptation, the, of the reprobate of one sort that of the Elect of another, i. 173. of the righteous how useful, ib. God permits the de\il to be repeatedly overcome that he may at lergth become silent, i. 133. the devil endeavours to break the hearts of the stedfast b}' tri- bulation or melt them by persuasion, i. 137. they rouse up the devil against themselves who despise hi.s tyranny, i. 210. holy men fear and keep watch against, with anxious heed, i, 273. why holy men seek to be bruised and scourged with, i. 378. whom God enriches with gifts He tries with, i. 454. what holy men stricken with, may learn of God and of themselves, i. 455. iii. 553. God tempers His trials of, to correspond with our powers, i. 547. holy men endure, here that they may not lift themselves in pride, i. 557. ii. 400. iii. 195. 591. the righteous are often under, almost to the downfall of desperation, i. 604. remove defects and increase good points, ii. 250. in, of Saints when wisdom and when patience are exercised, ii. 318. of vices not wanting to those mighty in virtues, ii. 402. we cannot live in the secresy of any retirement with- out, iii. 39. all the Elect are subject to, iii. 50. in the conflict with, joy succeeds sorrow, iii. 69. after the illumination of the heavenly gift, is increased, iii. 332. holy men consent not to the, of the violent exactor, iii. 403. because daily peace has rendered many slothful holy men rejoice to be exercised with, iii.
487. the assaults of, do not over- come the righteous because they never attack him unexpectedly, iii.
488. sometimes those who seek after the way of holiness when fallen into error are improved but slowly, iii. 646. it is meet for him who believed he was strong after forsaking his Creator to be conquered by, from dust, iii. 653. the devil earnestly desires to seize through, those whom he sees already united to heavenly things, iii. 567. the devil by his, unwillingly preserves the Elect for the kingdom of heaven, iii. 682. the devil by his, of the Elect serves to their profit and God's will, iii. 583.
Temptation useless to the wicked, i. 173. in, the wicked murmuring become as chaff in the furnace, i. 126. the, of the devil sweet to the wicked, ii. 222. and inflames the reprobate to many dilferent vices, iii. 616.
Tempted, why God permits man to be, i. 112. iii. 45. Job through his wife as Adam through Eve, i. 137. the Devil tempts us through our friends and relations, i. 138. holy men desire to be, through ad- versity, i. 430. we are, in four ways, i. 419. God permits us not to be, beyond that we are able to bear, i. 547. 553. iii. 333. nor otherwise than justly, ii. 319. why beginners are seldom, with severity, iii. 70. he who is, learns whence to derive strength and with what great watch- fulness he must preserve it, i. 122. the, approach very near to death and the destroyers unless set at liberty by Divine goodness, iii. 47.
Tempter, God permits some things to the, and denies others, i. 81. 134. the skill and craft of, i. 83. those who are the willing sub- jects of, he rules with power un- shaken, i. 210. when we engage with, of manifold form we ought to equip ourselves variously for the conflict, i. 347. unless we resist the first suggestion of, he slips in en- tire into the interior of the heart, i. 313. iii. 53G. the word of, is the beginning of evil persuasion, iii. 403. the cry of, is violent tempt- ation, ib. how the liberty of, to tempt is called a covenant, iii. 583. spreads forth the multiplicity of his cruelty the more fiercely the nearer he perceives himself to punishment, iii. 619.
Tempter, (v. Devil.)
902
INDEX.
Tempting, God's, is His trying us with mighty commands, iii. 270.
Ten, the number, sets forth perfection, i. 43. 63. iii. 692.
Tent, what a, denotes, iii. 212.
Tents, God moves and dwells in Saints as His, iii. 212. who are and were, for God, ib. how Paul was a cloud for men, but a, for God, iii. 213.
' Terrible ones,' evil spirits called, ii. 193.
Terror, serious thought biings, i. 448.
Terrors, God.i
of
good men still fear the, , 368.
Testament, the Old, the holy men of, longed after the law of love by which ^o serve God, ii. 34. holy men of, with the breathing of fer- vent desire expected the Christ, ii. 115. not all things we read of in are to be imitated, ii. 321. called a shady and thick mountain, iii. 555.
Testimonies, meaning of, i. 5, note g.
Testimony, none is able to bear, con- cerning himself before God, i. 520. haughty men having no, of their conscience before God seek that of another's voice before men, iii. 164.
Thanks, Job learnt to render, when stricken, i. 19.
Thema, hence Themanites, i. e. coming from the heat of immoderate wisdom, as heretics, i. 161. means the South, ib.
Thesaurus, the derivation of, iii. 328.
Thief, the heretic hides himself in the night like a, ii. 270.
Things known put for unknown, i. 92. eternal, love of, sets men above temporal, i. 329. high, not for the sensual, i. 359. painful, hard to choose, i. 375. bitter, grow sweet to heavenly minds, i. 376. from, without sense we learn what to think of beings endowed with sense and understanding, i. 221. once said repeated by way of confirma- tion, iii. 293. (v. Possessions.)
Thirst, Satan's, for man's ruin, ii. 124. what for the ungodly to, ii. 125.
' Thirsty,' who are the, i. 320.
Thorns, all soits of sin denoted by, ii. 464. denote the piercings of sins, iii. 565. what to hedge up the way with, iii. 621.
Thought, Job feared sins of, in his children, i. 38. careless livers have not the sorrows of, i. 51. host of
thoughts unrestrained by reason compared to a bevy of talkative maids when their mistress is away, 1. 55. thoughts should be manfully restrained before they proceed to deeds, i. 59. Job sinned not even in, i. 91. serious, brings terror, i. 448. ' dreams' from, i. 449. sin to be renounced in deed and, i. 598. the root of works, ii. 131 . Thoughts unwatched lead to Ishbo- sheth's fate, i. 59. mode of ruling our, i. 55. the multitude of our, compared to a very great household, ib. we effect great things by govern- ing our, ib. bad, must be inter- rogated and repelled at their very onset, i. 110. 1G9. man does not derive, except through the images of bodily substances, i. 288. a great thing if the soul can think of itself without a bodily figure and through its meditation fix its, upon God, i. 289. what must be dene by the man polluted with impure, i. 555. whence evil, arise, i. 556. what the root is to the tree the same is the, of his heart to each man, ii. 78. 131. 440. he conceives woe who entertains wicked, and brings forth iniquity, ii. 85. the, the mouth of the heart, ii. 179. none are free from evil, ii. 257. 323. impure, defile not except they subdue the mind to taking delight, ii. 519. why evil, are the gates of death, iii. 321. good, are from God, iii. 594. Thoughts, the defilement of un- clean must be washed clean by the tears of penitence, i. 555, 556. known either by words or deeds, ii. 216. evil, not blamed for their coming but for their remaining, iii. 238. God counts up the good, iii. 395. how God rewards our good, iii. 144. ill, to be cleansed off by self- chastisement, i. 169. ill, Job's sores like involuntary, i. 168. care of, to be practised with humility, i. 170. bad, affliction does not always keep out, i. 1 72. that tempt may be turned to good, i. 176. dominion of the rabble of unrestrained, i. 224. hairs of the flesh superfluous, i. 287. bitter, too close silence deepens, i. 412. evil, dust, i. 432. legal uncleanness of the night type of evil, i. 555. con- science notes, ii. 34. devilish, taber- nacle of wicked soul haunted by, ii. 130. Thousand, the number of a, is wont to be taken for totality, i. 495. ii. 368. iii. 528. 692. the perfection of a
INDEX.
903
good life, i. 495. ii. 589, iji. 692. the whole period of Holy Church expressed by, iii. 528. considered as perfect, iii. 692. the fulness of the benefit vouchsafed denoted by, ii. 589. Threatening of God and the dread of
of farther punishment, i. 227. Throat, what for the tongue to speak
in the, iii. 23. Throne, what the, of God, i. 94. ii. 246. by twelve thrones are set forth the universal judgment, iii. 175. that our Lord sits on the, with His Father means that He is equal with the Father, lb. for holy men to sit on the, with Christ is that they derive the power of judgment from His virtue, ib. the difference between sitting on twelve thrones, and on the ib. the sitting of Saints on thrones is ' for ever,' ib. Thunder, meaning of, iii. 335. Tiberius, Leander went on an embassy
to the Emperor, i. 1, note a. ' Tiger,'' the hypocrite is a, i. 270.
Satan is a, i. 274. ' Tilt,' the meaning of, i. 489. Timbrel, temporal maceration of the
body denoted by, iii. 589, Time and manner of God's wisdom coming to man, i, 39S. wastes the life it makes, i. 401. longing for eternity excludes hope in, i. 452. Job grieves that his days pass away before his, i. 527. good works to be done in, i, 572. what are the three times God works in the conversion of every man, iii. 67, Time, the condition of, to have the stay of continuance, i. 178, of our mutable state of being will one day perish, i. 186. what to re- deem the, i. 298. the moments of, as they delay are still urging for- wards in their flight, i.386. 401.433. we learn from the past, how swiftly the future is about to pass, i. 467. to the mind set on heavenly con- siderations every thing transitory either good or evil is trodden under foot, i. 435. that, which passes with so great rapidity is as nothing, ii. 45. short to him that ordereth is long to him that loves, ii. 116. whatever has an end is short, ii. 173. 285. Scrip- ture often uses the future for the past and the past for the future, iii. 627. Timothy, why, was not Iiealed by
S. Paul, iii. 226. Toil, vanity of this world's not seen till at last, i. 427.
Toledo, third Council of, the Goths received into the Church, i. 1. note a. Tongue, the, is unloosed when the belly is full, i. 37. by certain steps the, is driven into the pitfall, i. 410. water is let out when the flowing of the, is let loose, i. 264. 411. must be heedfully kept in by disci- pline, and relaxed of necessity, i. 413. the proud man most fiercely tortured in his, because it had been unrestrained, ii. 79. what is to have sweetness under the, ii. 179. he that is unrestrained in his, is always de- scending to what is worse, ii. 226. holy men study to conceal the faults of, fiom God by the merits of their life, iii. 508. the, of the sea is the knowledge of secular learning, iii. 574. what tongues like fire denote, iii. 264. the, sins in two ways, i. 141. 411. by the incontinency of, the com- mencement of discord is afforded, i. 264. 411. the, of the wicked how noxious to the righteous, i. 346. what is the scourge of the, ib. two evils of, i. 410. (v. Discourse. Word.) Tongues, gift of, sometimes withdrawn to prevent pride, i, 127. God saves the righteous from evil hands and, i. 341. Topaz, what the, is, and what it de- notes, ii. 384, Torch, what a, denotes, iii. 610. Torment, there are some whom not even, restrain from their abandoned habits, iii. 177. Torrent, why the wicked are like a, that fails in summer, i. 385. what a, that divides from the people on travel denotes, ii. 349, 350. iii. 564. what golden torrents denote, ii. 238. what they are, and who may be called, torrents, ii. 465. what are the desert places of, ii. 474. how the Lord clave the fountains and. iii, 575. Tortures, a great number are chas- tened with, but not amended, i. 367. (v. Torments.) Tranquillity, perfect, of mind arises from the desire of the heavenly country alone, i. 226. whence arises the love of, i. 232. those things which cannot remain in, work their own confusion, i. 496. Transfiguration, why Christ's gar- ments were as white as snow in the, iii. 516. Transgressions, our, sealed up as it were in a bag, ii. 58.
904
IKDEX.
Transitory, how good and bad men view, things, i. 50. temporal pros- perity is beneath the consideration of those who view this world as, ii. 218. men in life ' pass along,' in death they pass away, iii. 9t). the vanity of those panting after, good, i. 394. (v. Temporal.) Translation, new, that commented on by S. Gregory, i. 11. and note t. old, ib. Trap, what for the devil to lay a, in the earth, ii. 125. and to lay a, in the way, ib. Satan sets in the path of each man's temper, ii. 126. Treasure in a field is return to the lamentation of repentance, i. 63. holy men compared to those who dig for hidden, i. 246. of snow and hail, iii. 328. Treasures within safe, i. 139. buried
with Saints of old, i, 249. Tree, many things in Holy Scripture are denoted by, i. 48. what for a, to bring forth foliage on the stock being cut down, i. 49. recovery of, symbol of that of the righteous, ii. 48. Trees take root slowly, i. 4/9. the, that grow slower last to number many years, ii. 188, men of the world like, wide spread belov/ narrow above, ii. 437. 438. Trial by day and night, i. 79. worst last, i. 86. Job's rising is the mind's awakening by, i. 122. Leviathan to be loosed by Angels at last for men's, i. 195. man's life since the fall a warfare and, i. 418. the heat of, makes the ' shadow' longed for, i. 424. strange contrarieties left in us for our, i. 592. Trials, Job's, compared to a besieging host, i. 22. order of Job's, i. 85. spring even from virtuous attain- ments, i. 419. inward, i. 520. True, all, things are not always to be
said, iii. 144. Tribulation, virtues of the Saints brought out by, i. 18. different kinds of, affecting both good and bad, i. 23. the delight of full enjoyment is the forerunner of, i. 83. he charges God foolishly who strives to justify himself against, from God, i. 91. a mighty solace of our, i. 141. what, in the night denotes, i. 200. we are bruised with, from God and from the devil with different effects, i. 377. why holy men rejoice in the, and hard labours of this life, i. 423. we now sow in, that we may afterwards
reap the fruit of joy, i. 606. force out the virtues of the Saints, i. 18. nothing more grievous without the joy of a reward to look forward to, i. 43. should be supported with the remembrance of gifts, i. 141. why the married have, in the flesh, ii. 63. demoted by ' waters,' ii. 400. what will be the, in the end of the world, ii. 407. ' song in tlie night' is joy in, iii. 150. God often gives, lest we should fall through this world's pros- perity, iii. 182. opens the ears, ib. a symbol of, ii. 508. mixed with prosperity profitable to men, iii. 218. as the duration of the world in- creases in years it suffers under in- creasing, iii. 619. temporal, called a ' sword,' iii. 630. Trinity, the unity of the, taught in Scripture, iii. 351. 352. after our resurrection we shall distinctly ac- knowledge the, iii. 375. by the spreading of faith in the, the preach- ing of error was silenced, iii. 575. Trouble, in inward, we must refer the thing to the judgment of God, i. 126. the real cause of, is our sin, i. 322. God gives it first, then rest, i. 345. night of, even desired, i. 430. Troubles sent for various ends, i. 23. sometimes as a punishment with- out the withdrawal of the Divine favour as in the case of the Jews, i. 24. sometimes sent for amend- ment as in the case of the impotent man, ib. sometimes sent not for the obliteration of past offence but for the avoidance of a future ojie as in the case of S. Paul, ib. some- times sent neither for present nor past transgressions, but that the power of the Almighty may be shewn in removing the stroke, as in the case of the blind man in the Gospel, ib. in the case of Job, i. 25, their, the proud reproach the righte- ous with, ii. 139. earthly desires crowd us with needless, i. 225. Trumpets, what the two, of beaten silver made by Moses denote, iii. 373. what the .'^hort blast of, denotes, ib. what to sound a trumpet, iii. 475. what for the horse not to fear the sound of, ib, what for the blast of, to sound against the horse of God, Iii. 487. Truth, the, means our Lord, i. 4. 33. 35. 37. he who feeds his innocent mind on, possesses as it were seven thousand sheep, i. 63. the ' rising of the dawn' is the brightness of inward,
INDEX.
905
i. 213. when cast off, abandons and blinds, i. 409. ii. 2G8. God gives the word of, to those that do it and withdraws it from those that do it not, ii. 16. seeks not to be stayed up by the aid of falsehood, ii. 24. what punishment they are worthy of who oppose, which they acknow- ledge, ii. 25. 268. by how many straits is he hedged in who leaves the way of, the path of security, ii. 74. the weak in time of persecu- tion dare not preach the, freely, ii. 97. when the wise fall from, fools also follow their example, ii. 151. when the light of, is banished from the act, it departs from the perception, ii. 476. Job's friends though in the wrong utter much, i. 261. heretics like Job's friends mix error and, i. 262. the real door of, the Church's public teaching, i 276. Job's friends spoke, but not of his case, i. 313. better lose the right eye than, i. 357. error must be silenced to make room for, i. 417. heretics give out old truths as un- known, i. 467. sun hidden and stars sealed up from those who reject, i. 499. taken away from the un- righteous, ii. 16. a man may on occasion speak good that is true in his own praise, ii. 141. many in Holy Church press, by knowing it, but neglect to touch it by living well, ii. 482. wicked increase, when the truth held for a crime, ii. 483. the swelling of the mind is an impediment in the way of, iii. 26. 84. some who seem to speak, differ from it, iii. 141. we are not safe in the examination of, though we have rothing in ourselves that deserves blame in the judg- ment of men, iii. 165. knowledge of, denied to the proud, iii. 216. light of, concealed from proud and over- busied minds, but revealed to the afflicted and humbled, iii. 218. the friend of, is a lover of upright con- duct, iii. 219. they that deny, accused of being faithless, iii. 312. all they who full of faith endeavour to utter something concerning God are or- gans of, iii. 421. in the midst deals alike with all even though they live not alike, ib. he who knowingly lost humility unwittingly lost the under- standing of, iii. 455. the meaning of, cast down in the earth, iii. 531. the illumination of, iii. 636. Tumuli, all, of the breast is a strong
and mighty clamour, i. 255. exterior,
affects not the righteous inwardly, ii.37l.
Turlle-dove, the throat of the, and the pigeon to be cut in sacrifice, but not severed, i. 336. what denoted by the nest of, ii. 436. what by two turtle- doves or young pigeons, iii. 611.
Twelve, number, because made up of the component parts of seven, signifies perfection, i. 40- by, the amomit of the whole is described, i. 619.
Type, Job's wife, of ill-livers, i. 27- Job, of Him Who sinned not, ii. 106. (v. Chrisl, Church, &c.)
Typified, the Church, with her Head, i. 26.
Tyrant, who may be justly called a, ii. 71. what to endure a, in the heart, iii. 148. the pride of, iii. 428.
' Tyranny,' the pride of the wicked called, ii. 71. how, is exercised, ib. who rage against us with the arm of, iii. 148.
U.
Udder, meaning of drawing milk from the, and not blood, ii. 514.
Unbelievers have no virtues, i. 113. the life of, placed under the law is convicted by the life of the Gen- tiles, i. 17. all, rise again to torment and not to judgment, iii. 171. the cruelty of, toward the preachers of the Word of God, iii. 361. (v. Na- tions, Gentiles.)
Uncertainty, weariness of, i. 523. the wicked full of, ii. 72.
Uncleanness, sins forsaken leave traces of, i. 554. legal, of the night, type of evil thoughts, i. 555. God only can cleanse man conceived in, ii. 44. brimstone typifies, ii. 131. destroys all virtues, ii. 531. by an ass is designated, iii. 227.
Understanding, given to mari by God, i. 5. the day of the soul, i. 46. (v. Soul.) spreads a feast when in pene- trating the truths heard it refreshes the heart by lighting up its darkness, i. 56. wholly useless if it be not based upon wisdom, ib. (v. Wisdom, Virtue.) may deviate from the right path, i. 58. bestowed by the Holy Spirit against dulness, i. 119. and tutored by its means, i. 120. why slowness of, is given to the earnes and quickness to the slothful,
VOL. III.
3n
906
INDEX.
i. 321. Job prophesied with, ii, 22. why called the day, i. 46. what the, of the Son of God, ii. 8. given like borrowed money to be returned with usury, ii. 553. holy men fear rather than exult in the gift of, ii. 554. an eagle denotes the subtle, of the Saints, iii. 494. if not based on wisdom wholly useless, i. 56. (v. Intention.)
Ungodly, the, praise their own evil works and vindicate them, i. 208. the eyes of the, shall fail, being careless of their eternal interests, and ever looking for transitory ad- vantages alone, i. 609. the one study of the, to satisfy the longings of the carnal appetite, i. 610. are despair- ing of pardon, ever increasing in sin, ii. 73. every, man is east down by his own counsel, ii. 123. what the counsels of the, ib. desire not to be good but only to be called so, ii. 174. despise the ways of the Lord, ii 205. desire always to live in sin without correction, ii. 273. the scorching wind, i. e. the devil, shall carry away the, ii. 339. set themselves to blame the good for pride in their doings, i. 597. not afraid to instruct their betters, i. 611. hold that they excel all men in wisdom, ib. urge their own bad points slanderously against the good, ii. 87. of what nature is the counsel of, i. 547. ii. 123. by their ways say to God, de- part from us, ii. 204. desire not the knowledge of God's ways, ib. construct for themselves their foundation in the earth, ii. 233. the heart of, compared to a stone, iii. 627.
Ungodly, the weak are alarmed and troubled at the prosperity of the, i. 316. the strong contemn the glory of, i. 317. here the, have refuge from mishaps but none after death, i. 609. ii. 123. from the temporal glory of, his sins are doubled and redoubled, ii. 123. so delight in the night of sin, as if the light of righteousness spread around them, ii. 273. when the erecting of, is cut down, ii. 236. live upon human applause, i. 197. the goods of, are temporal and transitory, ii. 491. why God permits the, to prosper, i. 269. ii. 488. enjoy pleasures here unre- strained like steers destined to be slaughtered, ii. 521. have all things granted them, as sick persons whose life is despaired of, ib. how the, are
made firm in the earth by taking root, i. 316. have their tents and the dwelling place of the interior in earthly prosperity, i. 491. in times of sadness seek a refuge in their riches, i. 609. put the whole of their trust in earthly things, ii. 71. the prosperity of the, in every way is but ' a point of time,' cut short by the end, ii. 203. the joys of broken off by groans arising, ii. 208. reserved to the day of destruc- tion, ii. 217.
Ungodly, the, escape not the venge- ance of God, but are caught in the noose of their own artifices, i. 523. are always in troubles, ii. 72. when the, find themselves tied and bound with evil habits, they kindle more fiercely to the lusts of this world, ii. 125. sin shuts up the eyes of, but punishment opens them wide at the last, ii. 211. are hardened in wickednes?!, ii. 212. how God may be said to behold and forget the life of, ii. 279. there must be sorrow in unison with the wretchedness of the, ruined, and rejoicing in unison with the justice of the Judge, ii. 567. are always trembling, ii. 72. 74. tormented without end, ii. 186. tormented in spirit and flesh alike, ii. 195. 236. in ' a point of time' go down to the lower parts, ii. 203. in the judgment sliall be as chaff and ashes before the wind, ii. 209. bow taken away before their time, ii. 233. broken to pieces in hell, ii. 280. the cry of, in time of straits God heareth not, ii. 327. if Saints suffer thus, how shall the, i. 136.
Ungodly, the, compared to an unfruitful stump of a tree, ii. 279. the stump of the, cut clean away to make room for the fruitful tree, ii. 280. how far the, differ from the wicked, ii. 324. the, put instead of the unbeliever, ib. the Church has an, man her enemy, and an unrighteous man her adversary, ib. how differs from the sinner, iii. 116. shall not lise up in judgment, ib. estranged from the holiness of religion, ib. the, like Balaam, from their ap- pearance of piety within the Church, are found by their ungodly con- versation without the Church, iii. 117. the, are those who are cut off from the piety of the faith, or else who contradict themselves by wicked habits in what they believe, iii. 171.
INDEX.
907
Unguarded, good works slaj' the, through pride, i. 424.
Unguent, an, a figure of virtue, i. 18.
Ungrateful, the mind, for the good gifts of God has recourse to com- punction and tears of penitence, i. 443. 444. the, should be the more ashamed at committing sin, from consideration of the free gift of pros- perity from God, iii. 391. are found even from God's very bounty to fight against His goodness, iii. 392.
Unity, a return to, necessary for their recovering salvation in the case of heretics, i. 28. he that suffers punish- ments out of the, of the Church can- not be a martyr, ii. 344. the, of the wicked, iii. 606. cf the good, iii. 607. strengthens the perverse while it makes them accord, ib.
Universality of the Church denoted by the number seven, i. 28. 163. iii. 7. 673. by number a thou- sand, i. 495. ii. 368. iii. 528. and by number twelve, i. 619. (v. '■All things.')
Unjust, the, is defiled by his own praise, ii. 563.
Unlawful, he alone is never brought down in things, who is careful to restrain himself at times even from things lawful, i. 254.
Unvioved, no one can attach himself to the moveable and remain, i. 472.
Unoccupied, to leave the mind, for God, i. 255.
Unrighteous, the, Truth taken away from, ii. 16.
Unskilfulness, fault of, to hold what is right in a wrong way, iii. 268.
Upbraiding, in the season of sorrow we should never urge words of, ii. 88. what a fortress of strength the Elect have and what liberty of, all powers contrary to truth, i. 405. the power- ful and insolent must be rebuked with, ii. 90. why the friends of blessed Job ought not to have persecuted him with words of, ii. 137.
Upright, simplicity of, scorned by the world, i 614.
Uprightness, should be tempered by simplicity, i. 33. signifies justice, i. 39. maintained with simplicity by our Lord alone, ib. (v. Simplicity.) and mercy foreshew Christ, i. 39. in, justice is signified, ib.
Urbanity, the frowardness of the mind called, i. 614.
Uriah, means ' my light from God,' i. 166. and the Jewish people denoted by, ib. what the history of, denotes,
3
i. 166. 167. in well doing, a type of
erring Jews, i. 167. Uz, a land of the Gentiles, i. 32. in
its interpretation foreshews the ptople
in whom Wisdom dwells, i.39. means
' a counsellor,' i. 39. Uzziah, censuring better men a sin
like that of, i. 259.
V.
' Vah,' a word of exultation, iii. 477. the horse says, on hearing the trum- pet, ib.
' Vain,' how the righteous ' take not their soul in,' i. 395. all things vain that pass away, i. 549.
Vanish, that is said to, which is sud- denly withdrawn from the eyes of the beholder, i. 594.
Vanities, solitude of heart admits God and excludes, i. 226.
Vanity of this world's toil not seen till at last, i. 427. the penitent number their past times of, i. 428. covetous- ness, pride, curiosity, deceive us, i. 522. Job's words too true to suit with Zophar's, i. 576. how, of thoughts and elation of mind must be cut off, i. 124. how the creature is subject to, not willingly, i. 235. days past shall be convicted of, i. 386. 472. of man not sin but allied to it, i. 594. the difference between, and ' iniquity,' ib. sometimes taken for sin, ib. chosen soon leads to ' ini- quity,' i. 595. overcasts while ini- quity blinds the mind, ib. renders the mind bold by the offence, i. 596. enslaves the mind to unlawful de- sires and leaves it free to the mo- tions of nature, ib. bears relation to levity but 'deceit' to wickedness, ii. 525. (v. Rejoice. Vain.)
Veil, what the, with which Rebecca covered herself when Isaac saw her denotes, iii. 689.
Veins, what are the, of heavenly whis- pering, i. 279. what to hear the, of divine whispering by stealth, i,280.
Vengeance delayed falls heavier on the impenitent, iii. 97.
Voiow, the infusion of the, of our old enemv how pernicious, i. 310. of envy 'blinds the eyes, and prevents them from seeing their neighbour's good deeds, and only endeavour to scan out his evil points if he may chance to find any, i. 340. 341.
Verdure of temporal glory is some-
N 2
908
INDEX.
times denoted by grass, iii. 337. what the, of the reed and bulrush denote, iii. 339. 559.
Versions, a great number of Latin, of the Scriptures of the Old and New Testaments, i. 11. note t. one was generally received as authorized, ib. in course of time S. Jerome's version superseded the old Italian, ib. S. Gregory made use of the author- ized version, i. 11. when requisite he applied to the old version, ib. the Church of Eome at the time of S. Gregory used both the old Italian version and S. Jerome's, ib.
Vessel, earthen, broken, i. 139.
Vessels, what, that will not hold wine denote, iii. 19.
Vejration, how, alone shall give under- standing, i.388. ii.2C. 211.
Veo'ations of mind and body in this life innumerable, i. 234. why God sometimes permits us to be exercised with, iii. 3-i8.
Vial, what for the, to be poured forth upon the sun, iii. 637.
Vice, (v. Sin,) stifled by fear, i. 52.
Vices banded together against us by a kind of agreement, i. 174. why the righteous are unable to subdue cer- tain little defects, i.211, those ad- dicted to certain, carry within them a throng of desires, i. 223. holy men alone are with themselves who subdue their, i. 226. one thing boldly to endure contests of, and another to be unnerved by them and overcome, iii.^ 20. each sin has its own army of for the mind to overcome, iii. 20. 490. out of the seven principal five are spiritual and two carnal, iii. 490. the fallacious arguments by which the principal, deceive the mind, iii. 491. what must be done to avert the evil effects of these, iii. 492. two, hold sway over the human race, iii. 562. the open enemies of God are the patrons of, iii. 663.
Feces spring from vices, and he who neg- lects the very least falls by little and little, i. 595. all other, are the cap- tains of pride, iii. 489. seven prin- cipal, spring from pride, iii. 490. how one capital vice generates an- other, ib.
Vices turned to the account of virtue, i. 176. some while encountering certain, to the neglect of others are at length overcome even by those first conquered, i. 390. often accom- plish that work which goodness began, i. 521. the difference be-
tween one striving against, and one giving up the contest, i. 557. one set of, succeeds another in the mind of the bad, ii. 193. iii. 614. all, must be guarded against, and why, ii. 424. the first, force themselves under show of reason, iii. 491. better to burn with the heat of fevers than with the fire of, iii. 592.
Vices how, should be subdued, i. 173. compunction fortifies the mind against, i. 175. suppressed through fear of the Lord's secret visitation, iii. 321. soldier of Christ's remedy against the principal, iii. 492. howl- ing of the army of, ib.
Vices cloak themselves under the semblance of virtues, i. 174. 175. iii. 18. 544. branch of error defend- ing, drawn out from Adam, i. 209. tinged with the colour of virtues commonly the more abominable the less they are known to be vices, iii. 455.
Victims, what, slain by Wisdom de- note, iij. 587.
Victory of his own thoughts, no one should attribute to himself, iii. 361 P 393. if, is to be obtained, the contest should be foreseen, iii. 478.
Vile, some seek to appear vile before men, but are puffed up within, iii. 258.
Vines, hypocrites like luxuriant and unbended, i. 473.
Vineyards, the way of the, is the right- ness of the Churches, ii. 275.
Violence, heretics begin gently but end in, i. 263.
Violent, God is not the abettor of the, ii. 3. sons of the, are the fol- lowers of heretics, ii. 331. the, are swept away suddenly to eternal punishment, iii. 98. (v. Spoi.er.)
' Viper,' the nature and meaning of, ii. 183. tongue of, kills by slow poison, ib. what the tongue of, denotes, ib.
Virginity, why, of the flesh is no where commanded, ii. 186.
Virtue, figured by unguents and aro- matics, i. 18. spring from charity, i. 52. one requires another, i. 56. 57- senses of virtues better ascertained by prayer than by examinings, i.58. whence the origin of, and power of practising it, should be carefully examined, i.60. assumed by Satan as a disguise, i.62. shewn from Scripture that no virtue is really such unless blended with other virtues, i. 64. ne- cessary also for us to reexamine them carefully, to make them acceptable
INDEX.
909
to the Judge, ib. disordered by tempt- ation but not destroyed, i. 122. not made known for example without temptation, j.131. gifts of, necessary, i. 128. envy ruins any we may have, J. 310. once slain as Zedekiah's sons reason is put out as his eyes, i. 394. bad men die prematurely to, ii. 81.
Virtues, Job maintained strict guard of the several, i. 19. of the Saints brought out by tribulation, i. 18. the ijaints shine as stars in their several, i. 25. Job's sons and daugh- ters represent divers, i. 53. refresh each other by turns, i. 56. feasted by the eldest born in us, Faith, i. 113. of good men never really destroyed, i. 121. hypocrites cannot have all, i. 271. two precepts unfold into manifold, i. 581.
Virtues, three daughters of Job denote the three divine, i. 63. 122. the four cardinal, called the four coners of our house, i. 1 18. these, compared to the four rivers of Paradise, ib. are the munitions of the mind, i. 208. ii. 14. the, denoted by days and months, i. 208. of the soul are the walls of Jerusalem, iii. 404. sweet- ness of, denoted by myrrh, amber, and cassia, iii. 695.
Virtues when roused by strokes stirred up to fragrance, i. 18. simplicity and uprightness necessary to, i. 33. we must offer the sacrifice of prayer for each several virtue, i. 58. that is not an oiferinf for, which does not restrain the hidden motions of the heart, i. 59. we must estimate, ac- cording to the original intent, i. 60, iii. 285. after good works must be carefully examined, i. 64. there is no true, without faith, i. 113. in what various ways the devil plots against our, i. 113. 114. appearing weak in the righteous for a moment are afterwards strengthsned in a more genuine way, i. 120. 126. ii. 400, 401, 402. God mercifully cor- rects him that is pufted up on account of his, i. 377. kill those whom they pi^fF up with self-confidence, i. 383. iii. 486. how imperfect are our, i. 439. he only is enriched with, whose mind is inhabited by God, ii. 78. true, lie in love, li. 460. some Ere fed by the bark of trees, i. e. the appearance only of, ii. 472. many seek the reward of, and not virtue itself, ii. 473. no longer virtues when they take service with vice, iii. 256. how, degenerate into vice, ib. dis- cretion must be observed in the ex-
ercise of, iii. 284. when the virtue of Divine fear is itself lost the image of, is often retained, iii. 340. all, are at once overwhelmed by the un- subdued lust of the flesh, iii. 404. vices concealed under the semblance of, iii. 644. 611. the mind of the Elect keeping close to the internal light able to distinguish clearly, from vices, iii. 611. what appears true virtue in the eyes of men is no virtue in the eyes of God, iii. 641. deprived of merits through concealed vice to which it is joined, ib.
Virtues, the seven, or seven gifts of the Holy Spirit, i. 119. (v. Holy Spirit, gifts of.) four stages of, and first fear, i. 266. the wicked en- deavour to pervert tho«e beginning in good as well as those who are advancing, ii. 472. we ascend to, by certain steps or stages, ii. 561. 588. what to be feared in every stage of, ii. 560. various accessions in at- taining the topmost pitch of, ii. 585. 589. wherein the steps of, consist, ii. 586. some are called the highest, some the mixed or intermediate, iii. 256. the practice of every virtue must he sometimes abandoned and some- times employed, iii. 284.
Virtues, the spiritual bouse rests on the four cardinal, and by what shaken, i. 118, 119.
Virtues, each particular virtue destitute unless one lends its support to an- other,i.56.64.113.ii.46. must all be united in faith, i. 1 13. none are true, without wisdom, ib. one virtue with- out another is either none at all or the very least, ii. 519. 546. all lift themselves up in the sight of the Creator by reciprocal aid, ii. 519, each separate virtue so much the less worth in proportion as the others are wanting, ii. 546. the con- nection of, one with another, ib. the cardinal, are the more perfect in proportion as they are mutually joined to one another, ii. 547. hu- mility the source of, iii. '256. obe- dience the sole virtue which implants others in the mind and keeps them safe when planted, iii. 681.
Virtues, the sweetness of, manifested in tribulation, i. 18. how the several, feast the mind every one in his day, i. 56. 119. to this feast faith, hope, and charity mu?t he invited, i. 57. pollute us with pride though often but slightly, ib. sometimes enfeebled, i. 118. often overwhelmed in tempt- ation, i. 121. increased by the scourge,
910
INDEX.
i. 133. how vices may serve to the ad- vantage of, i. 1 76. the first virtue is to avoid sins, the second to amend them when committed, i. 342. without practice useless, i. 388. the wicked seek to make the attainments of, but eschew the toils thereof, i. 390. by the very means of, the mind is some- times thrown into greater disorder, j.421. iii. 489. by our, we are not able to rise again without the favour of God, i. 468. vice often perfects that wlaich, begin, i. 621. what motions of the mind the good things we see in others ought to excite, i. 562. kindled afresh in temptation, i. 603. the wonderful splendour of, iii. 153. more firmly strengthened when shaken by the contrary winds of praise and slander, ii. 661. by very, the mind is sometimes elated, iii. 40. 48. the war of temptations often increase with increasing, iii. 140. preserved whole when con- trasted with vices past, iii. 278. profitably wanting, to preserve those we have, iii. 279. every vice contracts and every virtue enlarges the mind, iii, 322. how the production of, is conceived in the mind, iii. 344. 392. God wisely keeps down the too luxurious fruit of our virtues, iii. 347. how lost, iii. 344. while, are more exuberant than is necessary they often dry up, iii. 347. the proportion of fruit follows the mea- sure of, iii. 396. many, now need to be displayed which were not necessary in Paradise, iii. 694.
Virtues, heavenly, which behold God without ceasing are made to tremble, ii. 307.
Vision, difference of, between those blessed ones in the Spirit and men in the flesh, ii. 62. the, of God begun here by faith, ii. 393. (v. Sight. See.)
Visions, high, slay not, i. 286. the ' bed' of the heart troubled with, of Judgment, i. 447-
' Visit,' what for the Lord to, ' us at dawn,' i. 454.
Visitation, arrows of, i. 367.
Voice of Angels, i. 74. (v. Speech.) of souls, i. 75. of the head passes to the voice of the body, and vice versa, ii. 450. of God said to be heard not in joy but in terror, iii. 223. when, of the Lord is heard, iii. 229. of God strikes the sinner like thunder, iii.
228. the ways of God's, unknown, iii.
229. what the, of the Spirit, ib. the power of God's, ib. God's, raised in
a cloud by mystical teaching, iii. 362.
Voluptuousness, a common attendant on feasting, i. 36.
Voivs, he that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punish- ment of sin, ii. 241. to take an oath is to bind ourselves with, of servitude to God, iii. 610. what he must do who has been unable to fulfil his, ib. (v. Wish.)
W.
Wages, best, of men beyond this life, i. 422.
Walk, what to, unto emptiness denotes, i. 394. and in the way of the vine- yards, ii. 275.
Wall, what a rising, easily destroyed denotes, i. 480. what to daub a, that has been built up, ii. 322. to break through the, of faith, ii. 490. to pass over a, iii. 149. to dig in the, iii. 466.
Wandering, if outward, be shut out inward retreat is laid open to the earnestness of the mind, iii. 392.
Want and suffering, temporal and spi- ritual, man's lot, i. 426. we are more truly in, in proportion as our need is more inward, ii. 540. a double signification of, in Holy Scripture, iii. 623, 624.
War, Job compared to a city in time of, assaulted by an enemy both from without and within while the city stood unshaken, i. 22. what for God to ' rain down His,'ii. 191. the mind of the righteous is sore beset by a grievous, from the corruptible body, i. 351.
Warfare, our life as a, i. 418. or a militant service, ii. 56. ' trial' itself is a, i. 418. ii. 56. life as a, making daily progress towards an end, i. 422.
Warning, sin to be ' considered' in others for our, i. 400.
Wars, spiritual, i. 351. iii. 418. (v. Battles.)
Wash, how the righteous are said to, their hands in the blood of sinners, ii. 343.
Washing, parts of the very sacrifice need, i. 556. what denoted by the ground consumed little by little by, ii. 60.
INDEX.
911
Watchful, power makes some proud, others, i. 253. the, Christian scents danger afar off, iii. 188.
Watchfulness and humility acquired through trials and scourges, i. 1 10. must be observed against the very sweets of evil enjoyment, i. 202. how, should precede the rising of anger, i. 206. the great necessity of, on every side, ii. 423. 451.
Watching, the, of the soul how neces- sary, ii. 423. vainly is all the rest watched and defended when one spot by which there is entrance for the enemy is not defended, ib.
Watchtower, what to set one's self a, denotes, iii. 488.
Water, gift of living, i. 326. what to pour, into the river when the gar- dens are parched, i. 468. he may be said to wash himself with, in the evening, who washes out the defile- ment of evil thoughts with the tears of penitence, i. 555. the various things denoted in Scripture by, and waters, ii. 10. 400. iii. 342. 346. 362. what is meant by God tying up, in the clouds, ii. 302. by the, of the sea gathered in a skin, i. 445. ii. 407. by the runnings of, ii. 440. how our, is sure, iii, 501. to sow upon all waters, iii. 690. denotes the watering of the Holy Spirit, ii. 49. 400. sometimes peoples, ii. 299. 305. 400. iii, 343. how to drink up scorning like, iii. 81.
Waves express the swelling cares of this world, ii, 543.
Way, Job's, of making various assaults without and within, i. 23. of falling back, i. 388. the weak find theirs dark and are stripped of glory, ii. 144. the Lord makes the, of this world rugged to His Elect, iii. 40. rest not allowed us lest we stop on our, ib.
< Wayfarer' holy men here engaged in temporal things compared to a, i. 491. the, conducted to heavenly bliss, i. 616. he is a, who minds that the present life is to him a way not a native land, ii. 218. none but the, understands the miserable lot of the wicked, ii. 219.
Ways, two, in which God wounds that He may heal, i. 344. all are ' to emptiness' that earn not life, i. 395. evil of going two, i. 52. man's, is hid to him, i. 249. how the, of God differs from the, of the world, i. 266. how a way differs from a path, ii. 39. what are the, of God, ii. 205. 315. iii, 121. they are to be consulted who look on this life not as their native land but as away, ii. 218. to keep the,
of God and not to decline from them, ii. 251, 252. what the, of the sinner, ii. 284. of the Redeemer, ib. the wise man goes forward by imitating the, of God, ib. what to search and try our, li, 323. how the way and place of Wisdom in man unseen, ii. 398. actions of men called, ii. 521. we decline from the, when we consent to error, ii. 525. present life is the way home, iii. 40. the Lord makes the, rugged to His Elect that they may hasten home, ib. of the Lord, iii. 120. of Divine Wisdom open to all through the Incarnation, ib. of the Lord mean in appearance but to be reve- renced in understanding, i,i. 121. what to understand the, of the Lord, ib. what is the narrow way, iii, 246. Christ forsook the many who were wandering in the broad, iii. 413. of God are His doings, iii, 548. how Holy Church considers the, of her house, iii. 699. (v. Path.) Weak, the, Satan like the ant-lion terrible to, i. 274. alarmed at the prosperity of the wicked, i. 316. when the, see the children of glory suddenly overthrown they exclaim, ' See what a nothing is man,' i. 317. and indiscreet lifted up on the score of what they have done well fall the worse into sin, ii. 40. the doings and sayings of better men not to be rashly censured by, i. 258. while the, behold bad men flourish and good men tormented they speedily fall back to evil things, ii. 110. why the, envy the success of others, ib. find their way dark and are stripped of glory, ii. 144. measure the offences of others by their punishments, ii. 217- in such proportion esteem a man righteous as they see him obtain all he desires, ii. 241. plain and comprehensible discourse must be preached to the, and uninstructed, ii. 301. Christ taught the, not from earth nor too far off, ii. 302. the minds of, are unsteadied from the hearing of truth, ii. 343. persecution pressing on the Church multitudes of, fall away, ii. 408. every damage of the, is by compassion made to pass to the hearts of the strong, ib. assailed by mighty tribulation fall from cowardice, iii. 149. fear first restrained the, from sin, iii. 295. he who from his secret infirmities considers how weak be is keeps him- self down in humility, iii. 445. God chooses the, and ignoble things of
912
INDEX.
the world to destroy the strength of the devil, iii. 587. the falls of the strong increase the destructions of, iii. 037.
Wea/aiess of our clay, (body moistened with soul, i. 550. when the body is ■vforn down with, the mind becomes faint also, i. 9. of those who are powerless in their own strength is the more strengthened in the love of God, i. 233. the fire of rage cooled from the consideration of one's own, i.307- how many weaknesses the body is subject to, i. 459. our very health itself is, or sickness, ib. how many weaknesses our mind experiences, ib. our, the keeper of the power of God, ii. 401, 402. of what nature is the, of huipanity, ii. 469. we must first consider our own, before we offer advice, iii. 22. how great is human, when Di\ine protection leaves us to ourselves, iii. 48. the advantages derived from the cultivation of a sense of our own, iii. 53.
Wealth, Job shewn to have but little value for, i. 35. often causes discord in families, i. 36.
Weariness, i. 544.
Vy^ef), man's life grows to an end as a, hut never stays, i. 434.
Webs, best works done for man's praise but spider's, 1. 474.
Wed/ock, bond of, may be hurtful from circumstances, iii. 165.
Weep, who is unable to, his own sor- row, i. 564.
Weighty, one thing to be weighty by constancy and another to be, by offence, ii. 399.
Wells, what is the hidden meaning of digging, ii. 239. a contracted, de- notes bad habit, iii. 183. 185. there would be a bottom to the, if there were any bounds to sin, iii. 185. the meaning of Isaac digging, in a strange nation, iii. 266.
West, what is meant by going to the, ii.2-j9.
Whale, the great, is Antichrist, i. 193. why the, denotes our old enemy, i. 445. which God restrains, ib.
Wheat, ears of, signify germs of good thoughts, i. 59.
Wheel, how the wicked are made like a, ii. 274.
Whirlwind, the dark, i. 190. sin to be seized by penance as by a, i. 207.
Whispering of the hidden word is the very utterance of inspiration itself, i. 279. the reins of, are the sources of that inspiration itself, ib. what is God's, to US, i. 280.
Wicked, Job's friends not, i. 23. the righteous now not understood by the, i. 198. when changed cease from di>quietude, i. 232. dying without wisdom find not life, i. 302. crushed in the gate of judgment, i. 318.
JF/e^e</, the, serve God'spurpose against their will, i. 333. mouth of, stopped, i. 342. stubbornness of strength of, i. 3S0. like the torrent that fails in summer, i. 385. pass easily and swiftly to depths of misery, i. 386. seem to conquer a sin, but relapse, i. 389. paths of, "involved" by sin leading to sin, 1. 391. shamed at sight of the Church in judgment, i. 402. stand not in judgment, i. 438. build dwellings to fall on them, i. 491. both the, and righteous die in the flesh, i. 524. the, one, Christ's flesh given up to the ' hands' of, i. 526. God helps not the per- mitted counsel of, i. 547. suffer finally, and even the righteous here, i. 557. the eyes of, fail when their objects perish, i. G09. full of sus- picion and uncertainty, ii. 72. fear, but put off fear for the present, ii. 73. the finally, set themselves stoutly against God, ii. 75. the ' stout neck' of, is wealthy pride, ii. 7G. sides of, ' fat' with evil fol- lowers, ii. 77. takes no root in the eternal land, ii. 78. darkness and flames for, ii. 79. their sins of speech, ib. keep far ott' from dis- cipline, and in low pursuits, ii. 107. light of, to be quenched at last, ii.
122. work their own confusion, ii.
123. pride ' the firstborn of death' consumes, ii. 128. go at last to their own place, ii. 134.
Wicked, the, w rest words of favourable import to the service of accusation to wound more deeply the life of the righteous, i. 265. how the sentence of the cutting ofl' of, may be spoken true, and how false, i. 269. the mind of, compared to a moth, i, 297. puffed up seeing the counsels of God against their inclinations strive to alter them to serve themselves, i. 333. pass away rapidly from this short life to eternal punishments, i. 386. extol the rectitude of God's justice when security from ill re- joices them, but when corrected from above they question the Divine policy,!. 464. without knowing their own crookedness boldly pull in pieces the uprightness of others, i. 468. sometimes proffer good works
INDEX.
913
but not rightly, ib. while the, refuse to bewail evil thoughts in themselves they invent them in others, i. 578. invent evil in others and make use of it as a solace of evil doing, ib. the light of, in the day time is dim- ness at eventide, i. 605. in what sense God knows the, and in what He does not know them,ii. 13. how many the straits and how great the mental anguish of, ii. 74. the joy of, is soon at an end, ii. 122. dried up and barren state of, ii. 131. how short- lived is the glory of all the, ii. 132. eternal punishment awaits, ib. in the soul of, one set of bad habits succeeds another, ii. 193. all the, as chaff and by the sudden blast of Divine wrath to be carried to the fire, ii. 209. before the eyes of God the life of, as ashes, ib. the mirth of, passes on to woe hut the woe of the innocent to joy, ii. 214. flourish here to he cut down hereafter, ii. 236. abuse the pros- perity of this life to oppress the righteous, ii. 269. the mind of, lighter than the surface of water to the wind of temptation and breath of error, ii. 274. tied fast by the bonds of everlasting cursing when either the right faith or the right rule is not held, ii. 275. like an unfruitful stump are broken to pieces, ii. 280. feeding the barren flesh deserts the care of the soul, ib. diflerence be- tween the ungodly and wicked man , ii. 324. what the place of, ii. 340. live in darkness and die suddenly in the night, iii. 95. the hand of Gcd un- foreseen snatches away the, by the violence of sudden death, iii. 97. the punishment of, will open his eyes which were long closed by sin, iii. 98. with loud and great voices the preachers declare to the, the terrors of eternal judgment, iii. 372. why compared to molten shields, iii. 602. the shields of the devil guard the, from the words of holy reproof, iii. 603. united together against the good, iii. 625. elated with the swell- ing of pride look down upon all, iii. 648. Wicked, the, what the hope of, i. 197. consumed by the breath of God's nostrils, i. 268. the envy of, against the righteous, i. 340. seek a refuge, i, 609. what thing the, in great power have proper to them, ii. 76. members of the devil, ii. 93. iii. 625. flying the iron weapons rush upon the bow of brass, ii. 192. compared to a sword in its sheath, ib. to
lightning, ii. 193. what the counsel of, ii. 207. how the way of, is re- proved to their face, ii.2 19. permitted to prosper, and the Elect of God are held fast under the reins of the scourge, ii. 224. how withdrawn from the present world before their time, ii. 232. fix their heart on the love of the present life and seek after nothing beyond, ii. 233. esta- blished in earthly things, ii. 234. look for the afflicting of the righteous, ii. 272. day by day dragged to punishment, hut know it not, ii. 273. like a wheel, ii. 274. like stubble, ib. blessed for a time, yet held fast in the bond of cursing, ib. obey the desires of the flesh, and care little for the life of the soul, ii. 280. hearts of, are dens of Satan, ii. 313. how, pursue by oppression the beginnings of good in the righ- teous, ii. 471. deride the affliction of Holy Church, ii. 483. how, fly far from Holy Church, ib. the paths of, likened to waves, ii. 487. overturn the feet of Ho!y Church, ib. taken out of this life suddenly, iii. 95. the severity of God punishes the, the longer it has borne with them, iii. 97. in two ways crushed, iii. 112. all the, rightly called oppressors, iii. 147. why God permits the, in their wickedness, iii. 157. hypocrisy of, shewn in two points, iii. 179. are shadows of the devil, iii. 562. commit evil under the appearance of good, iii. 598. (v. Ungodliff Bad.) Wife, Job's, compared to a treacherous citizen, i. 22. Job's, a type of ill livers, i. 27. Job's, (v. Jvb,) used by Satan against Job, as Eve was against Adam, i. 137 — 139. set under and not over the man, i. 137. mind of, Satan's ladder to the hus- band, ib. not permitted to teach the husband, i. 138 the ill-advising, is the carnal thought goading the mind, i. 172. the Elect treat ill suggestions as Job his, i. 173. Job's, a type of the carnal in the Church, i. 155. Job's hardest temptation from, iii. 2. ' Wilderness,'' the, men or spirits for- saken of God, i. 104. what the, denotes, ib. i. 118. and the great wind from the, i. 104. Will of God that we pray for mercies delayed, i. 75. we ought to follow the known, of God, i. 337. we must subject our own, and pursuits of thia life to the bridle of the Supreme
914
INDEX.
control, i. 597. God regards the, of the wicked rather than its fulfil- ment, ii. 71. of our own, what the Devil prompts amiss we fulfil, ii. 99. the, of the Apostate Angel ordered by God, ii. 255. how men conform to the, of God, ii. 371. in every thing here the Inner, must first be enquired into, iii. 131. by what means God declares His, iii. 263. how pernicious to follow our own, iii. 283. nothing more difficult for man than to struggle against his own, iii. 547. those whom an evil, perverts, adversity frequently corrects, iii. 621.
Will , free , how the, of the first man in his state of innocency availed to his desert, i. 220. how, availed in the Angel, ii.295. we are led to commit evil deed of, by the suggestion of the Devil, ii. 99. every one is drawn to sin by the Devil, yet following his own, which may be called free, iii. 399. (v. Free Will.)
Willows, the reprobate are like, which flourish and have no fruit, iii. 563. the good are sometimes designated by, from their greenness, ib.
Wind, the, man in temptation like a leaf driven by, ii. 37. the wings of, denote the virtues of souls, ii. 399. how the, takes away desire, ii. 491. he sits upon the, who rejoices in earthly prosperity, ii. 499. denotes the unclean spirit, iii. 208.
Winds, what for God to make weight for the, ii. 399.
Windoivs, the five senses called the, of the body, ii. 516.
Winepress, what to tread the, of the Church, ii, 266.
Wings, what, of living creatures joined one to another denote, iii. 352. what for God to fly on the, of the wind, ii. 304. and God walketh above the, of the wind, ii. 399.
Wings, spiritual, what they denote, iii. 64. signification of striking of, ib. what the, of God denote, iii. 514. what is meant by the, of animals, iii. 664. meaning of drop down their, ib.
Winter named as betokening unbelief, i. 68. present life, iii. 232.
Wisdom gives assent when it refreshes the mind with the hope and assur- ance of eternal things, i. 56. less worth if it lacks understanding, ib. (v. Virtue.) may uplift, i. 68. the first grace which is engendered in the heart of the Elect, i. 113. is be- stowed by the Holy Spirit against folly, i. 119. and tutored by its
means, i. 120. due from man to his neighbour, i. 142. gold stands for, i. 228. the wicked dying without, find not life, i. 302. the Church can spare that of misbelievers, i. 404. vain. Job valued not, i. 409. awe due to God's, i. 496. first engen- dered in the Elect before all other graces that follow, i. 113. what is, of the righteous, i. 614. why derided by the world, ib. various gifts of one, and the various degrees of its dwelling inman, ii. 7. the reprobate hear the words of, but the Elect hear and taste too, ib. sayings of, confirmed by continuance in living, and made strong by the practice of deeds, ib.
Wisdom, our faith is, i. 113. confirmed by removal of folly, i. 120. inordinate, injurious, i. 161. ii. 275. called gold which purchases eternal blessings, i. 228. of the world to be put from the mind, i. 217. foolishness of proud, i. 503. 611. ii. 297. false, of the world learnt at a price by the young, i. 614. wherein human, consists, i. 611. 614. before strength now, strength before wisdom at last, ii. 13. what the, of the righteous, ib. false, ii. 111. carnal, to be despised by those that have the light of truth, ii. 221. unto sobriety difficult to be maintained, ii. 276.297. 461. words of God's, often stained with the adornments of eloquence, ii. 375. the mistress of good works vouchsafed by degrees of increase, ii. 589. various degrees of, ib. humility necessary to, iii. 255. true, of man is humility, iii. 269. of the world is not trustworthy, iii. 501. human, compared withdivine is foolishness, iii. 663. (v. Christ. God, Wisdom of.)
Wisdom of God, Christ is the, ii. 8. God's personal and inherent, ib. incarnate, denoted by ' tree,' ii. 48. they cannot come to true, who are deceived in confidence of their own false, ii. 111. iii. 258. of God known by means of a false folly, iii. 259. of Holy Church exercised when tried with words, ii. 318. letter in- consistent unless taken of divine, ii. 362. what not to know the price of God's, ib. man did not of himself know the merit of the gift of, ii. 363. pleasures of this life ex- clude true, li. 366. not 'found in the land of those that live sweetly,' ib. ii. 367. 368. they are strangers to, who are wise after the world, ib. ii. 369. the worldly unable to enjoy the repose of, ib. cannot rest with ' a
INDEX.
915
sea,' i. e. the worldly, ib. busy thoughts of earth must go ere, come, ii. 370. can dwell with cares borne with obedience, ii. 371. why, cannot be compared with the sardonyx or sapphire, ii. 3/5. difference between, and servants of, ii. 380. Saints par- takers of, not compared to her, ii. 381. is and is wise, the servants of, may be, and not be wise, ib. ' hid- den' from the eyes of all living,' ii. 387. 394. makes holy the mind that it fills, ib. how seen, and how not seen, ib. never seen by any that live in the world, ii. 389. seen in His Essence by Saints and Angels, ii. 390. ' place' of, is the Father, 'place' of the Father is, ii. 397. evil spirits have ' heard of the fame of,' ii. 396. ' place' and ' way' of, in man un- seen,' ii. 398. the mistress of good works, ii. 589. they who seem to themselves to be wise cannot con- template the, of God, iii. 258. what is requisite to contemplate. Itself, ib. of the Saints is from God, iii, 369. is placed not in voices only of the Elect, but in their inward parts, ib. he who as yet despises not himself does not lay hold of the humble, of God, iii. 651. far surpasses the brilliancy of dyed eloquence, ii. 375. why, came into the world, ii. 374. seen and known to the world only through the assumption of carnal flesh and rational soul, ii. 383. born of the invisible God, and coeternal with the Father, ii. 387. how God made, to be seen, declared, prepared and searched out, ii. 403. made the wis- dom of the world foolish, iii. 302. 574. body of Christ called the bouse of, iii. 587. he who as yet despises not himself, lays not hold of this humble wisdom, iii. 651.
Wisdom without simplicity vain, i. 33. the, of the strong despises the pros- perity of the wicked, i. 317. of the world how perverse, i. 614. to give counsel to, Itself is wrong- mindedness, ii. 297- Saints careful that they shine not in their own, ii. 552. (v. Prudence.)
Wise, the, by obedience and charity the simple near to, i. 100, worldly glory even now scorned by, i. 317. what to be, unto sobriety, i. 161. ii. 229. 275. 297. 334. 461. iii. 282. God taketh the, in their own crafti- ness, i. 333. 337. the, of this world precipitatethemselves toruin,ii. 123. who are the truly, ii. H I. the crown of the, is their "riches, ii. 553. the,
in his own eyes difficult to render humble, ii. 276. how the old Fa- thers were inwardly, and outwardly administered the affairs of the world, ii. 370. the words of God's pre- cepts differ from the, ones of this world, ii. 375. the old age of the heart is required in the, ii. 417. in and concerning their exile the, have many causes of groaning none of rejoicing, ii. 367. how the eyes of, are in their head, ii. 284. 450. the really, study to be and not ap- pear so, iii. 9. he who is more powerful than the rest believes him- self to be more, than the rest, iii. 166. a man is made like an apostate Angel who prefers himself to the rest of men, iii. 167. the understand- ing of, denoted by the sun, iii. 636. in Holy Church often through the falseness of their opinions incline to the footsteps of the devil, iii. 638. of this world adhere to Anti- christ, iii. 609. and bend their hearts to yield to Satan's tyranny, iii. 636.
Wisigoths, who the, and how they differed in faith from the Ostrogoths, note, a. i. 1.
Wish of Job, if liberal, impious or unmeaning, i. 179. Job's before ex- plained, i. 563. Zophar pretends a kind one, that Job were instructed, i. 578. Job's, for his friends to be like him, a kind one, ii. 89. the quicker a bad, is suffered to be ful- filled it is usually punished the more speedily in proportion, ii. 188. as often as good, obtain their effect they are multiplied, iii. 665. (v. Vows.^
Wishing, i\ve manner of, in Holy Scrip- ture is not in the spirit of one utter- ing curses, but of one pronouncing prophecies, ii. 127.
Witchcraft, disobedience the sin of, iii. 681.
Witness, God both Judge and, i. 520. to heavenly discip'eship is the gift of brotherly love, i. 461. the Elect are God's against all sin, i. 561. Christ not known of men had His alone, ii. 102. (v. Testimony.)
Witnesses, God's are they who bear witness by the practice of holy works what are the rewards of truth, 1.561. ^, . „„
'Woe' is said of the ungodly, 1. 55/^. of the damned is infinite, n. 18/. how the words of God are said to contain, iii. 151.
Woynan, Satan useth to tempt by per-
916
INDEX.
suasion of, i. 137. nature of, not evil, i. 141. is taken either for the female sex or else for frailty in Holy Scripture, ii. 40. the iirst bidder of unrighteousness, ii. 6B.
Womb, what denoted by, iii. 290. how the sea bursts forth as if proceeding from, ib. iii. 294. ai.il the time of the sea breaking forth, ib.
Women, holy, represented by ' skin,' served the Lord by outward offices in His Passion, ii. 153. in the hour of the Cross ' stuck close' to Him, ib.
' Wool and linen together,' what a garment woven with, denotes, i. 488.
Word of God compared to a river, i. 6. fulness of, for instruction of all, i. 9. the feast which Job's sons give is on the, i. 47. the prophetic, while all the evil happens which it foretold alone returns unharmed to the Lord, i. 101. the 'hidden,' seeks the mind when abstracted from things visible, i. 279. God forms the power of His, to each one according to the diversity of character, i. 327. the manna of God's, by the figure of the Wise Man is suited to every taste, i. 328. iii. 448. while God refreshes the souls of the Elect with the food of His, He makes them strong to resist temptation, i. 346. the fruitfulness of the, i. 354. while we are made wholly subject to God we are re- plenished further with the, of preach- ing, ib. the, to us is often His judgments, i. 516. sometimes God speaks to man, and sometimes man to himself, i. 578. the Elect hear and taste the, but the reprobate hear only, ii. 7. meaning of the, being 'hidden in the bosom of the heart,' ii. 252. progressive mode of preach- ing the, ii. 303. the, like silver for clearness, ii. 332. should be ex- plained discreetly, and adapted to each one, ii. 333. 448. why the, is like great spoils, ii. 333. is a ' sword,' ii. 444. what to cor- rupt the, ii. 579. called seed, iii. 24. good, out of season defiles the speaker, ib. of preaching is like seed, iii. 431. made known to us in a dream when we rest from outward engagements, iii. 31. the enemy daily endeavours to pluck out the, from the hearts of men, iii. 58. as conserves to give us strength, iii. 315. the more the, is bruised its virtue increases, ib. power of the, to persuade us to abandon all things
visible, and tolerate all tortures, iii. 335, how God disposes us to hear His, iii. 339. returns back with abun- dant increase, ib. Holy Scripture called ' heaven,' and why, iii. 345. the Morning Star to the Elect but evening star to the reprobate, iii. 357. the voice of God lifted up in a cloud when uttered to the darkened hearts of unbelievers, iii. 361. how rejected, iii. 364. for the arrows of God to go forth in light is for His, to resound with manifest truth, iii. 365. power of, vari- ously distributed, iii. 42). how it is manna and the earth, iii. 448. power of the sword of, iii. 588. separates the precious from the vile, iii. 591. (v. Speech of God, Preaching, Scrip- ture.)
Word of God, the, assumed the hu- mility of the flesh without injuring His sovereignty, i. 96. either the, or the Holy Spirit is said to fall in order to describe the suddenness of His coming, i. 107. the invisible Son is calle'd the hidden, i. 278. the Vv^isdom of God, ii. 151. 362. the flesh of, called the foolishness of this Wisdom, ii. 151. (v. Sun of God, Wisdom.)
Word, a, should not be over hasty nor indiscreet after due silence, i. 145. a multiplicity of words shews a want of meaning, i. 463. what to repeat a, in prayer, i. 600. a proper, out of season improper, iii. 89.
Words, some, in Job's answers sound harshly to inexperienced readers, i. 20. those who maintain that Job committed sin by his, reproach God, ib. more poignant than wounds, i. 22. those who treat of the Sacred Oracles are forbidden the elegance of, i. 10. to speak, to the wind is to talk idly, i. 410. what are idle, i. 411. weighing of, before speaking hinders strife, i. 416. of adversaries whether good or bad are unwelcome, i. 494. a man full of, shall not be justified, i. 575. the ' windy,' of the wicked, ii. 88. windy, some- times sound but blown out through the self-elation of the speaktr, ib. what to set, before God, ii. 289. they that disregard the, of the Teacher employ his teaching for an occasion of contention, ii. 173.
Worfc, the, composed in sickness, i. 9. of Satan on earth, i. 96. a good, Job's friends sinned by doing ill, i.
145. no return for, after 437.
death, i.
INDEX.
917
Wo7-ks, the, of God unsearchable, i. 324. and really marvellous, ib. denoted by the hands, i. 537. 597. by the name of sons in honour are good, those in dishonour are bad, ii. 63. set forth by the tide of arms, ii. 128. by crop, ii. 131. almost all good, come from the thoughts, i. 699. thought the root of, ii. 131. let no one boast himself of his own good, let no one despair of those whom he sees still ctld, iii. 329. grass denotes the, that lead to eternal life, iii. 33". the good we do belongs both to God and to our- selves, iii. 595.
Wor/cs, as there is difference in, such there will be also in dignity, i. 237- often the cause of damnation which we think to be the aggrandise- ment of virtue, i. 249. two vices often accompany good, i. 534. in good, deceit is committed in three ways, ib. man uncertain here con- cerning his good, ii. 63. less, are to be let pass for the usefulness of greater, and none must be neglected, ii. 431. the affairs of the weak to be entrusted to the management of those strong in good, ii. 432. must be built on faith, ii. 181. many by, contradict the faith which they profess, iii. 307. we must take thought first not to do any evil, and secondly to do no good, incon- siderately, iii. 488.
Woi'ks, good, we must take care that our, be not too few or unexamined, i. 64. the righteous fear lest they sin in their, i. 252. eloquence of doc- trine vain without, i. 354. men full of, reach the grave of Eternal Rest, i. 362. best, done for man's praise but spider's webs, i. 474. with how many, Job still feared, i. 533. to be done in time, i. 572. when we con- temn purity of, we often lose know- ledge also, ii. 181. not to do, is one thing; not to love, is another; and to hate, another, iii. 119. faith with- out, is useless to salvation, iii. 567. (v. Action.')
Works, good, much better ascertained by prayer than examining, i. 58. various machinations of the Devil to destroy, i. 60. God judges, much more evil ones, i. 146. how great dangers attend, i. 534. ii. 556. often our good points are spoiled by deceit robbing us of, and brought to nought through sloth, i. 535. we admire a man not so much for beginning as holding on in, ii. 83. he is clothed m
the cold who sometimes does good, and sometimes evil, ii. 263. 422. those are not, which are defiled by evil works springing up, ib. better to do, from affection than by command, ii. 431. the righteous are careful to be strong in spiritual, as thoy were long strong in the carnal, ii. 439. a debtor is not quit who pays back much, but he who pays back all, ii. 556. in good, elation should be guarded against, ii. 571. our evil, are always purely evil ; but our good, cannot be purely good, iii. 700. ought to be the offspring of a pure heart, i. 197. as garments cover the body, so good, the soul, ii. 263. one thing to do good, by command, another from affectitn, ii. 431. in all our, we do good to ourselves and not to God, ii. 225. Works, good, the devil cannot check, he endeavours in their progress by many ways to per- vert, i. 62. if they would be safely preserved must be concealed, ii.
425. should be hidden in set purpose and made public by necessity, ii.
426. the Elect are almost the only ones who do not see the good, which they afford in themselves as an example to all men, ii. 557. some- times permitted to recall our good, and relate them, ii. 558. can hardly exist in us without great peril, iii. 8. he calls his enemies to the spoil, who reveals his treasures in the way, i. 484. with what secresy good, should be performed, ib. unsea- sorably displayed come to nought, i. 480.
Works, good, we are buried within ourselves when we do not shew our- selves outwardly in, i. 698. interior thoughts are open to the eyes of God alone, i. 410. no one should boast of his good, iii. 329. of righ- teousness should be preferred to, of mercy, ii. 428. some when they do good, directly forget their wicked- nesses, ii. 556. exterior gifts are seasoned by interior pureness of heart, ii. 571. we must retire from ex- ternal things to the heart to examine, iii. 107. with what anxious circum- spection we should abstain from thoughts which proceed to evil, i. 69.
Workmanship, man pleads God's, i. 548. compared to the .sea as a monastery is to a haven, i. 2, 3.
World, end of the, thought to be at hand, i. 3. and note f.
World, the, our sinning is a birth of
918
INDEX.
children to, i. 182. holy sorrow likes not light of, i. 243. alive to some that are dead to it, i. 245. those desiring to die to the, often com- pelled to fill worldly offices, ib. death to, more longed for the nearer gained, i. 247. Eliphaz says of this, what is true cf the next, i. 269. Christ finds the slave of, as David the Amalekites, i. 300. man a little, i. 327. vanity of the labours of this world not seen till at last, i. 427. good men choose death to, i. 450. what is built in, will not stand, i. 493. the poor of, set as sand to bind the sea, i. 502. what to bear the, and who are said to bear it, i. 514. Angels bear it, but bend to God, i. 515. punishments of hell are beyond the order of, i. 569. God transcends the spiritual as the na- tural, i. 590. simplicity of the up- right scorned by, i. 614. men who die to sin thought dead by, i. 616. resurrection denied only till it ends, ii. 52. compared to the sea, iii. 290. raging against holy men shut up by God, ib. denoted by a horse, iii. 456. whose hoofs are bitten by Antichrist, iii. 458. the temptations of those who fight against the, iii. 539. World, the, who are said to be dead to, and the, to them, i. 244. crucified to, and the, to them, ib. those who are dead to, bur}' themselves in the invisible depths of their own hearts, i. 247. the heart draws some on to seek the, which drives them back to search out the heart, i. 299. some fly indeed the business of, but exer- cise themselves in no virtues, i. 283. love of, overturns the seat of judg- ment in the soul, i. 330. some cloaked in the title of respectability are en- trapped in the meshes of evil habits, i. 396. the wicked well nigh thrown off by that, which they love, ii. 281. is vile with God, ii. 360. wisdom of, foolish, ii. 481. origin of, ii. 272. when the, was hut a little way from its origin God opposed man by the precepts of the law, iii. 294. Worldly, the, left to self-chosen hard service, i. 331. all endeavour by all they do to leave the remembrance of themselves to the world, ii. 27. Worms, why called our mother and sister, ii. 1 14. what for the reprobate whether rich or poor to be covered by, ii. 216. the first man rottenness and his sons worms, ii. 295. Wormwood, who said to be drunken with, i. 181. ii. 477.
Wound, he who is not laid low with one, stricken twice and thrice that at length he may be struck to the core, i. 85, closed wounds give more acute pain, i. 412. how wounds may be multiplied without cause, i. 618. man makes a, of his remedy, God makes a remedy of the, iii. 580. Wrangle, we often, for a small pay- ment in this life with great clamour, ii. 473. pastors forbidden to abandon their people in order to, about tem- poral goods, iii. 442. in what spirit we must, when necessity and charity compel us, iii. 443. we should, from the love of our neighbour who plunders us, not from a desire of revenge, ib. with what moderation we should, ib. how they differ frcra hypocrites who fiercely, in defending their temporal possessions, iii. 444. with what charity this fault of wrangling should be reproved, ib. Wrath, we may take mercy for, and wrath for mercy, i. 510. Saints with- stand God's, when He sustains them, i. 512. no man can urge reason against God's, i. 540. ' Wrinkles,' the, of Holy Church are double dealers, ii. 92. denote double- ness of tongue, ii. 93. the difference between ' having spot' and ' having,' ii. 493. Writers, sacred, compared to rivers, i. 6. of Holy Writ, but the pens of the Spirit, i. 15. they speak of themselves as of others, ib. the custom of, in describing strong men, i. 34.
I
Year, what we understand by, i. 191. by acceptable, the future multitude of the faithful is foretold, ib. of grace, and months, wherein Satan is not counted, ib.
Yoke, Christ puts no heavy, on our mind's neck, i. 232. of Christ, why called easy, i. 45. 232. the, of worldly servitude is most burdensome, ii. 478. iii. 399. if any one has but once freed the neck of his mind from the do- minion of temporal desires he enjoys already a kind of liberty, ib.
Young children, who in Scripture are called, i. 47. he is a ' little one' who loves earthly things, and ' a foolish one,' who is slain with envy, i. 309. 311. why, are very often seized by devils, ii. 211. the truth is revealed
I
INDEX.
919
to, iii. 651. who is little in his own
eyes, iii. 650. ' Young men,' who called, in Holy
Scripture, ii. 417. Youth signifies the integrity of former
life, iii. 55. the womb of evil thought,
iii. 298. an age fit for good actions,
ii. 38. sins of, found in manhood,
ib.
Zaccheus, what, ascending the syca- more tree to see the Lord denotes, iii. 259.
Zeal, simplicity needs, i. 33. denoted by fire, ib, should be tempered by mildness, ib. Job's, in well-doing, i. 264. roused by rectitude errs not from the right path but obeys reason, i. 308. the, of holy men rebuking rulers proceeds from humility, not from pride, i. 407. should be re- strained within its own proper limits, i. 582. must never transgress the
bounds of pity and right, ib. a fault never goes without pardon which is committed through excess of, in the love of God, i. 586. heretics call the, of Holy Ciiurch the madness of fury, ii. 120. while the weak leap forth to iniquity all the strong are tortured with the fire of, ii. 510. what and how great the necessity of, in a Teacher, iii. 141. iron pan de- notes resolute, ib. discretion must accompany, ib. must not be dictated by secret hatred, ib, we must so exercise, for righteousness as not to fulfil the dictates of fury, iii. 191. of holy men on behalf of the Church, iii. 441. crafty plots of the devil to extinguish, of charity towards our neighbour, iii. 544, (v. Jealousy.)
Zedekiah, virtue once slain as his son's, reason is put out as his eyes, 1. 394.
Zidon, (v. Sidon.)
Zophar, Job's words too true to suit with vanity of, i. 576. pretends a kind wish that Job were instructed, i. 578. presumption of, i. 680. (v. Soplmr.)
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Works already published.
A I'HANASIUS, S On the Nicene Definition, y
Councils ot Ariminum and l.^ , „ ]^Tf.y,^an, B.D. late Fellow of Ortel. Seleiicia, and tlie Orations f against llie Aiians, 2 vols. J
Historical Documents Rev. M. Atkinson, M.A. Fetlotv of Lincoln.
lAUGUSTlNE. S Confessions Old Translation, revhed by E. Ti. Puseu, D.b.
Honimes on^t^he New Testa- ) j^^ ^ ^ MacmuUen, M.A. late Fellow ofC.C.C.
On the'Psalms, Vols. 1. 2. ....purllt/bijRev.J.E. Tweed, ChapUiin of Christ Church.
Vol. 3 T. Scrdtton, B.A. Ch. Ch.
. , ^ ,. SHev. C. L. Cornislt, M.A. lute Fellow of Exeter.
Practical Treatises -^ j^^^ jj ]j,.g,^„g^ m.A. St. Peter's Coll. Camb.
On St. John's Gospel, Part 1 7 ^^^, ^ j^^ j^ ^
and 2. S
CVRIL.S.OFJERUSALEM Catechetical Discourses Rev. R. W. Church, M.A. Fellow of Oriel-
CYPRIAN. S Trearises, late Rev. C. Thornton, M.A. Christ Church.
^^^ • Epistles.. Rev. H. Carey, M.A. Worcester College.
C H RYSOSTOM, S Homilies onSt Matthew,Part3l,2. Rev. Sir G. Precast, M.A. Oriel.
' OnSt John Parti Rev. G. T. Stupart, M.A. late FeUoir of Exeter.
, r, 1 Rev. J. Medley, M.A. (now Ld. Hp. of Fredericton.)
On the Epistles to the Romans, j^^^ jj j^^ cofnish, MA. late Fii/i^it of Exeter. Corinthians, Galatians, Ephe- f/^^'i^te C. (Food, M.A. Oriel. sians, Philippians, Colossians, V-^gj, iV. J.Coveland, B.D. Fellow of Trinity. The.ssalomans,Timothy,Titus, ^^^_' ^y q Cotton, M.A. Student ofCh. Ch. and PhOemon. Rev. J. A. Ashworth. M.A. Fallow of Bruse-iutte
J Rev. J. Tweed, M.A. C.C.C. Cam'j.
Homilies on the Statues Rev. E. Budge, BA. Chrisfs CoU. Camb.
GREGORY, 3. THE GREAT, Magna Moralia, 3 vols. . . . iRev. Jus. Bliss, M.A. Oriel.
P ACIAN, S Epp. to Sympr. ; on Repentance ) j^^^ (. jj CoUuns, M.A. late SludorU of Ch. Ch
and Baptism )
TERTULLIAN Apologetic and Practical? ^jj^j, f._ Dodqson, M.A. late Student of Ch. Ch-
■J realises J
ORIGINALS.
AUGUSTINE, S Confessions .••...•• ^^v. E. f J" "'<'!'• J^^'^: (.^^ Camb.
CHRYSOSTOM, S Horn, in Bp. 1 et 2. ad Cor Rev. t. tuld, M.A. Irtmiy lou.k. m
In the Press.
AUGUSTINE, S On the Psalms, Vol. 4 Rev. C. E. Pnehard, M.A. Felloe of BaUiol.
—-TOM, s «-i-:::-:^lj^arai:-r j^i^-S:'«^^^^^^^
loREGORY, S. THEOLO-?^p_„„„. Rev. R. F. WUion, M.A. Oriet.
1 GUS.OENAZIANZUMr" •- ORIGINALS.
< HRYSOSTOM, S Horn, iu Ep. ad Rom Rev. F Field, M.A. Triuit.rMl. Cnnb.
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Preparing for Publication.
ACTS of early MARTYRS AMBROSE, S
. (Genuine)
.. On the Psalms
On St. Luke
Doctrinal Treatises . Epistles
.partly by the lute S. F. Wood, M.A. Oriel.
ATHANASIUS, S. . . . . . . Tracts on tlie Incarnation and
Holy Spirit.
A.UGUSTINE, S Anti-Pelagian Tracts
.partly by the late S. F. Wood, M.A. Oriel.
> Rev. C. Daman, M.A. late Fellow of Oriel.
Anti-Donatist Tracts . ,
Homilies on St. John's First J
Rec. G. H. Forbes.
iipis'tre""."!"."'."'.".".'' ^"°'( ■»«"• -H- Broune, M.A. C, C. C.jCamb.
BASIL, S. THE GREAT :HRYSOSrOM, S
. Rev. H. IV. Wilberforce, M.A. Oriel. . Rev. C. Daman, M.A. late Felloir of Oriel.
Epistles City of God
■ ^ mnie's^'""'"' '""^ "°"}^«'- Is. Williams, M.A. late Fellow of Trinity.
, , Homilies on St. John, Pt. II. Rev. G. T. Stupart, M.A. late Fellow of Exeter.
— the Acts Bev. T. S/teppard, M.A. Oriel.
the Hebrews Rev. T. Keble, M.A late Fellow of C.C. C.
Select Homilies Rev. C. B. Pearson, M.A. Oriel.
On the Priesthood The late Bp. Jebb, finished by Rev. J. Jebb, M.A.
Epistles , Rev. E. Churton. M.A. Christ Church.
XEMENT, S. OF ALEX- I P=edagopna. ANDRIA I l-adagogus.
n-RIL.S. OF ALEXAN-? Against Ncstorius
DRI A J On St. Jolins Gospel
iUSEBIUS Ecclesiastical History Rev. E. A. Dayman, M.A. late Fellow of Exeter.
5REGORY, S. OF NYSSA . . Sermons and Commentaries. .
iILARY,S On the Trinity Rev. A. Short, M.A. (Bp. of Adelaide.)
Psalms. G. G. Hayter, B.A. late Scholar of Oriel.
On St. Matthew.
rRENJEUS, S Against Heresy Rev. J. Keble, M.A.
FEROME, S Epistles Rev. J. Mozley, M.A. Fellow of Magdalen.
lUSTIN, M Works Ven. Archdeacon Manning, M.A. late Fellow
LEO, S. THE GREAT Sermons and Epistles
M ACARIUS S Works I ^^'^ Translation revised by Rev. C. Marriott, B.D.
' \ Fellow of Oriel.
OPTATUS, , On the Doiiatist Schism
3RIGEN Against Celsus Rev. J. F. Christie, M.A. late Fellow of Oriel.
fEKTULLIAN Works Rev. C. Dodgson, M.A. late Student of Ch. Ch.
THEODORET, &c Ecclesiastical History Rev. C. Marriott, B.D. Felloii' of Oriel.
Heresies | ^^^ ^ ^^^^^^ ^^^ ^^^^ Fellow of Balliol.
Men.
I
MISCELLANIES.,
Compendium of and Dialogues
,St. Clement of Alex. "Quis dives salvetur?" Ep. ad Diognetum ; Tracts of Hip- polytus.
}
ORIGINALS.
AUGUSTINE, S Enarrationes in Psalmos.
CYRIL, S. OF JERUSALEM.
M ACARIUS, S Homilite et Opuscula.
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9
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Yorkshire Barter, Rev. W. B. Burghclere, Hants Bartholomew, Ven. Archdeacon, Exeter Bartholomew^, Rev. C. C. Lyrcpstone,
Devon Bastard, J. R. P. Esq. Ketley, Devon Batcheller, Mr. Bookseller, Dover •Bates, Rev. W. Christ's Coll. Camb. Bather, Kev. E. jun. Meole Brace,
Shrewsbury Bathurst, Rev. L. C. Wells Theological
Coll. Bathurst, Rev. S. Kibworth, Market
Harborough, Leicestershire Baxter, Rev. Arthur, Hampreston Wira-
bourne, Dorset. Baxter, R. J. Esq. Hoby, Leicester BayldoD, Rev. J. Creech, nr. Taunton Bayley, W. R. Esq. Cotford House,
Sidbury, near Honifon Bayliff, Rev.T. L.King's VValden, Herts. *Bayly, Rev. W, H. R. Harrow on the
Hill *Beadon, Rev. H. W. Latton, near
Cricklade Beadon, Rev. Rich, a Court, Cheddar,
Somerset •Beaufort, Rev. D. A. 11, Gloucester
Place, Portman Square Beaumont, Rev. J. A. St. Mary's, Leeds Beckwith, Rev. H, W. Bishop's Wear- mouth, Durham Bedford, Rev. H. Dunton Bassett,
Leicestershire Belaney, Rev. Robt. Arlington, Sussex Bell, Rev. Henry, Ruddington, Notts Bell, Rev. John, Oullon Bell, W. W. Esq. Civil Service, Bombay Bellairs, Rev. W. Bedworth *Bellamy, Rev. J.W. Merchant Taylors'
School Bellasis, Edward, Esq. Belli, Rev. C. A. Southweald, Essex *Bellingham, Rev. J. G. Farmington,
Gloucestershire Bennett, Rev. E. Leigh, Long Sutton, Lincoln
Bennett, Rev. \V.
Benning and Co. Messrs. London
Berkeley .Rev.G .C. South Minster,Essex
Berry, Rev. P. Cork
Bethune, Rev. G.
*Bevan, Beckford, Esq. 16, Devonshire
Place Bevan, J. J. Esq. 16, Devonshire Place Beveiidge, Mr. Thos. Gordon, Aberdeen Biggor, D. Esq.
Bird, Rev.G. Great Wigborough, Essex Biron, llev. Edwin, Hyihe, Kent Birtwhistle, Mr. W. Halifax, 2 copies *Bishops' College, Calcutta Blackwell, Rev. VVra. Mells, Frome tBlake, Rev. W. High I.egh, Knutsford Blandy, Charles, Esq. Reading Blandy, Rev. Francis J. Netheravon,
Amesbury, Wilts Blenkinsopp, Rev. E. L. Ormskirk *Blew, Re V.W.J. Mil ton, nr.Gravesend *Bliss, Rev. James, Ogbourne, Marl- borough Bliss, Rev. W. Bath Blower, — Esq. Wolverhampton Bloxam, Rev. J. R. Magd. Coll. Bolton, Lord
Bond, Rev. N. Holme House, Dorset Bond, Rev. F. H. Marlborough Bonney, Ven. Archdeacon, King's Cliff,
Oundle Boodle, Rev. R. G. Compton Dando,
near Bath tBorrodaile, Rev. A. Bosanquet, Rev. E. (Chrysostom) *Bosanquet, Rev. R. W. Bosanquet, W. H. Esq. Bosanquet, S. Esq. Montagu Place Boucher, Rev. J. S. St. Peter's Coll.
Radley Bouike, Rev. S.G. 3, Cavendish Square tBousfield, Rev. G. B. R. Attleborough Boulflower, D. Esq. Christ's Coll. Camb. Bowden, Mrs. 17, Grosvenor Place Bowden, Rev. Robert, Stoke-Gabriel Bowdler, Rev.T. 79, Chester Square Bowles, Rev. F. A. Singleton, Chichester Bowstead, Rev. J. Wessingham, Kirton
in Lindsey Boyle, lion. G. F. Ch. Ch.
10
SUBSCRIBERS.
Bradshaw, Rev. J. Bradshaw, J. Esq. Nottingham Braithwaite, Rev. F. London Braithwaite, Rev.Wm. St,Peter's,Jersey Bramston, Rev. John, Witham Bray, late Rev. Dr. Associates of, 5 copies Bray, Rev. E. A, Brereton, Rev. John, New Coll. *Brereton, Rev. M. Puddington, Wel- lingborough t Brett, Rev. Stamford *Brewer, Rev. J. S. Queen's Coll, 'Bridges, Rev. A. H. Horsham, Sussex Bridges, Rev. C. Old Newton, Stow-
market Bright, Rev. J. Totterton House *Brine, Rev. James G. All Saints,
Chardstock, Dorset Bristol Library Society Broadbent,Rev.C.F,Worfield, Shropshire Broderip, Rev. J. S. Manor House,
Cossington, Bridgwater Brodie, W. Esq. of Brodie, near Forres,
N. B. Brooke, Rev. R. A vening, Gloucestershire Brooksbank, Rev. C. Ch. Ch. Broughton, Rev. H. V. Wellingborough,
Northants. Broughton, Rev. B. S. Washington,
Durham tBrowell, Rev. W. R. Beaumont,
Colchester tBrown, Rev. Henry, Chichester *Brown, Stafford M. Esq. Westbury,
Wilts Browne, Rev. H. Boreham Rectory,
Chelmsford *Browne, Rev. R. W. King's Coll.
liOndon Browne, Rev. E. H. St. David's Coll.
Lampeter Brownrigg, C. C. Esq. Port Louis,
Mauritius Bruce, Rev. W. Duffryn, near Cardiff Brymer, Ven. Archdeacon, Pulteney
Street, Bath *Buckerfield, Rev. F. H. Little Bedwin * Buckley, Rev. Joseph, Badminton,
Gloucestershire *Buckley, Rev. W. E. Brasenose Coll.
Buckley, W. H. G. Esq. Bradford,
Yorkshire *Bull,Rev.John,D.D. Canon of Ch.Ch. •Buller, Rev. A. Mary Tavy, Tavistock Buller, John Edw. Esq. Bulley, Rev. F. Magdalen Coll. Bullock, Rev. W. St. Anne's, Soho Burlton, Rev. J. F. Taunton Burnaby, Rev. Robt. Leicester Burney, Rev. C. Halstead *Burton, H. Esq. Hotham Hall Burton, Rev. C. H. Leeds Burton, Rev. R. C. Asylum Place, Old
Kent Road Butler, Rev. D. Clergy Orphan School,
St. John's Wood Butler, Rev. I. Inkpen, Newbury Butler, Rev. Jas. Grammar School,
Bromley, Lancashire Butler, Rev. T, Magdalen Coll. Butler, Rev. VV. A. Professor of Moral
Philosophy, University of Dublin Butler, Rev. W. J. Wantage Butterworth, Rev. J. H. Stapleton,
Bristol Butterworth, Rev. G. Henbury, Bristol
Caldwell, Captain, 3, Audley Square Caldwell, Rev. R. Madras Cambridge Union Society Campden, Viscount, 2, Portman Square *Campion, Rev. C. Hesketh, Albourne Canham, A. J. Esq. Tenterden Canterbury Clerical Book Society Capper,Rev.D. Huntley, Gloucestershire *Capper, S. J. Esq. Leyton Carey, E. L. Esq. Philadelphia Carey, Rev. C. Carlyon, Rev. E.
Carlyon, Rev. Philip, St. James', Exeter Carne, J. Esq. Ellenglase House, Truro Carrighan, Rev. G. Plymouth Carter, Rev. W. Eton College Carter, Rev. John, Frenchay, Bristol *Carter, Rev. T. T. Clewer Rectory,
Windsor Cartwright, Rev. J. B. Cartwright, Mr. Leicester
t
i
SUBSCRIBERS.
11
Carwardine, Rev. C. W. Tolleshurst
Knights, Essex Case, Rev. G. Brasenose Coll. Case, Rev. James, Liverpool Caulfield, Rev, W. Pallas, Kerry "Cavendish, Hon. Richard Cerjet, Rev. H. West Horsley, Surrey *Chaffers, Rev. T. Brasenose Coll. Chambers, J. D. Esq. 2, Gloucester
Terrace, Regent's Park *Chambers, Rev. J. C. Perth Champernowne, H. Esq. Trinity Coll. Champernowne, Rev. R. Darlington,
Devon Chandler, Rev. J. Witley Chanter, Rev. J. M Ilfracombe Chapman, C. Esq. Trinity Coll. Charrington, John, Esq. London •Chase, Rev. D. P. Oriel Coll. *Chepmell, Rev. H. L. M. Sandhurst *Chessyre, Rev. W. J. Canterbury Chester, Rev. Anthony, Chicheley,
Bucks Cheyne, Rev. P. Aberdeen Chichester, Dean and Chapter of Childers, Mrs. A.W. Cantley,Doncaster Cholmeley, R. Esq. Magd. Coll. *Christie, Rev. J. F. Ufton, nr. Reading *Christ's College Library, Cambridge *Church, Rev. R. W. Oriel Coll. Church, Rev. W. M. H. Geddington *Churton, Very Rev. Edw. Crayke, near
Easingv?old Clarke, Rev. H. Danvers, Exeter Coll. Clarke, Rev. S. Mortlake, Surrey Clark, G. N. Esq. Newcastle-on-Tyne Clark, Rev. John, Leeds Clayton, Rev. J. Farnborough Rectory Claxson, Rev. B. S. D.D. Gloucester Cleaver, Mr. W. J. Bookseller, Baker
Street, London *Cleoburey, Rev. C. Steeple Aston,
Oxon. Gierke, Ven. C. C. Archdeacon of
Oxford Clifford, Rev. F. C. Dursley *Clutterbuck, Rev. H. Frome Cocks, Hon. and Rev. J. S. Eastnor
Castle, Ledbury tCocks, Rev. Charles
•Codd, Rev. E. T. Eccleshall, Stafford- shire *Codrington College Library, Barbados Coit, Rev. T. D. President of the
Transylvanian University, U. S. •Coleridge, Hon. Mr. Justice, 26, Park
Crescent Coleridge, Rev. E. Eton Coll. Coleridge, F. G. Esq. Ottery St. Mary Coleridge, Rev. Theodore, Exeter Coles, Rev. G. Croydon t College of Doctors of Law, Doctors'
Commons Collett, W. L. Esq. Queen's Coll. tCoUins, Rev. C. M.Chudleigh, Devon *Collis, Rev. J. D. Head Master of
Bromsgrove School CoUison, Rev. F. W. St. John's, Camb. Coltman, Rev. George, Stickney, Boston,
Lincolnshire Colvile,Rev.FrederickL.Leek,Wootton,
Warwickshire Combs, John, Esq. Compton, Rev. J. Minestead, Hants Cooper, Rev. G. M.Wilmington, Lewes,
Sussex Copeland, Rev. W. J. Trinity Coll. Coplestone, Rev. R. E. Barnes, Surrey tCopleston, Rev. W. J. Cromhall,
Gloucestershire (Chrysostom) *Cornish,Rev.Dr.King's School, Ottery
St. Mary Cornish, Rev. Hubert K. Bakewell,
Derbyshire Cornish, Rev. C. L. Littlemore *Cornthwaite, Rev. T. St. Peter's,
Walthamstow, Essex Cosserat, Rev. G. P. Graham, Abbots-
kerswell, Devon Cotes, Rev. Peter, Litchfield, Hants *Colton, Rev. W. C. Cotton, William, Esq. Bank of England Cox, Rev. Somers, Cornwall fCox, Rev. W. H. St. Mary Hall *Cox, Rev. J. Walgrave, Northants. Cox, Rev. F. H. Tasmania Coxwell, G. S. Esq. Newcastle-on-Tyne Cragg, Rev. Richard, Wymondham,
Leicestershire Cramp, W. Esq. Caraberwell
12
SUBSCRIBERS.
Craven, Wm. Esq. Halifax Crawley, C. Esq. Littlemore Crewe, Lord, Trustees of, •Crichlow, Rev. H. M. Radipole,
Weymouth, Dorset Cripps, Rev. J. M. Great Yeldham,
Essex Croft, Archdeacon, Saltwood, Hythe Cross, J. E. Esq. Ch. Ch. Crossley, Blr. J. S. Leicester tCureton, Rev. W. British Museum Currer, Miss, Eshton Hall, Yorkshire Currie, Rev. Horace G. Milford *Curiie, Rev. James, Dearham, Cum- berland
•Dalton, Rev. W. Lloyd House, Wolver-
hampton Dalton, Rev. W. Little Burstead, Essex ♦Dalton, Rev. C. B. Rectory, Lambeth Dalton, Mr. 28, Cockspur Street,
London, 2 copies *Daman, Rev. Charles, Oriel Coll. *Dansey, Rev. Wm. Donhead St. An- drew, Wilts Darnell, Rev. W. Stanhope, Durham *Darling, Mr. James, 22, Little Queen
Street, London Darwall, Rev. L. Criggion, near Shrews- bury Davis, Rev. E. Hereford Davies, Rev. W. L. Elizabeth College,
Guernsey •Dawson, Rev. J. Leamington Day, Rev. John D. Ellesmere, Salop Dayman, Rev. E. A. Shillingston,
Dorset tDayman, Rev. A. J. Exeter Coll. *Deacon, Rev, G. E. Ottery St. Mary,
Devon Dean, Rev. E. B. All Souls College Deane,Rev. H. Gillingham, nr. Shaftes- bury Delafosse, Mrs. Addiscombe Deraain, Rev. Henry, Hertford Demerara Clerical Library
Denny, Rev. A. Mauritius "De Teissier, Rev. G. C.C.C. Dew, Lieutenant George, R.N. Reading Dewhurst, Rev. John, Bere Church,
Essex •Dickinson, F. H. Esq. 19, Lowndes
Street, Belgrave Square Dickinson, Mrs. H. 19, Lowndes Street Didham, Rev. R. C. Haston Robert's
Rectory, Yorkshire *Dimsdale, Charles, Esq. Essendon Place,
Herts. Dingwall, Charles, Esq. Dixon, Rev. James, Sheffield Dixon, Rev. Robert, King Wm. Coll.
Isle of Man Dixon, Rev. J. J. Wigan Dodd, Rev. W. Newcastle-on-Tyne *Dodsworth, Rev. William, Gloucester
Gate, Regent's Park Donaldson, Rev. T. W. Bury St. Ed- monds tDonkin, W. F. Esq. Univ. Coll. Donne, Rev. Jas. Bedford Dornford, Rev. J. Plymtree, Devon Douglas, Rev. H. Salworpe, Worcester- shire Douglas, Rev. W. H. Scrayingham,
York Dovvding, Rev. B. C. Devizes *Downing, Rev. H. Kingswinford Drake, Rev. Thomas, Barrow-upon-
Soar, near Loughborough Drummond, Henry, Esq. Albury Park,
Guildford Drummond, Rev. Arthur, Charlton Drummond, Rev. R. Peering, Essex Drummond, Colonel, Brighton Dry, Rev. Thos. North VValsham Duffield, Rev. R. Frating, near
Colchester Dundas, Wm. Pitt, Esq. Edinburgh Dunraven, Earl of,
Durnford, Rev. Francis, Eton College Dyer, Rev. J. H. Great Waltham, Essex Dymock, Rev. J. Rector of Roughton,
Lincolnshire Dyne, Rev. J. B. Highgate ♦Dyson, Rev. C. Dogmersfield, Hants Dyson, Rev. F. Tidworth, Andover
i
II
SUBSCRIBERS.
18
Eaton and Sons, Booksellers, Worcester Eaton, Rev. W. Littleton House, Lower
Wick, Worcester Eden, Rev. R. Rochford, Leigh, Essex Edge, Rev. W. J. Hart's Hill, War- wickshire Edinburgh, University of Edmonstone, Sir Archibald, Bart. Edwardes, Stephen, Esq. Streatham •Edwards, Rev. A. Magd. Coll. Edwards, Rev. T. Brougham, near
Penrith Edwards, Rev. W. E. Wallsend Eedle, Rev. Edward, South Bersted,
near Bognor, Sussex Eland, Rev. H. G. Bedminster Eld, Rev. J. H. 10, East Parade, Leeds Elder, Rev. Edward, Durham tEllicott, Rev. C. J. St. John's Coll.
Cambridge Emmanuel College Library, Cambridge *Erskine, Hon. and Rev. H. D. Kirby
Underdale, Yorkshire *Estcourt, E. E. Esq. Bristol Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire *Evans, Herbert N. M.D. Hampstead *Evans, Rev.T. S. Shoreditch Evans, Rev. Hugh, Durham Evetts, T. Esq. C. C. C. Exeter College Library Ewing, Rev. A. Forres Ewing, Rev. W. Ipswich
Fanshawe, Rev. F. Exeter Coll. *Farebrother, Rev. Thomas, Aston,
Birmingham Fawkes, Mrs.
Fearon, Rev. D. R. Assington, Suffolk Fellowes, Rev. C. Shottesham, Norfolk Fellows, Mrs. Money Hill House,
Rickmansvvorth, Hertfordshire Fenwick, Rev. John, Blandford,St.Mary Fenwick, Rev. M. J. Donegal
Fenwicke, Rev. G. O. Aston, near Birmingham
Fessey, Rev. G. F. Worcester
Few, Robert, f:sq. 2, Henrietta Street
Field, Rev. E. Lower Brixham, Tor- quay
Field, Rev. S. P. High Beech, Essex
tField, Rev. T. St. John's Coll. Camb.
Fielding, Rev. H. near Horncastle
Finch, Miss C.
Fitzgerald, Rev. A. Cailow
Fitzherbert, Rev. A. Tissiagton, Derby- shire
Fitzroy , Rev. August. Fakenham, Magna Suffolk
Fletcher, Rev. C. Southwell, Notts Fletcher, Sir Henry, Bart. Ashley Park; Walton on Thames
*Fletcher, Rev. W. K. Bombay Flint, Rev. W. C. R. Morden, Surrey Forbes, Rev. G. H. Worcester Ford, Rev. J. Bailey, near Exeter Forester, Hon. and Rev. Orlando,
Brozeley, Shiffnall *Formby, Rev. R. Brasenose Coll. Forster,Rev. H.B. Coin Rogers Rectory,
Northleach Fortescue, Rev.R. H.Plymouth, Devon Foskett, Rev. T. M. Enfield, Middlesex Foster, Rev. J. Great Haseley Foulkes, Rev. E. S. Jesus Coll. Foulkes, Rev. H. P. Buckley Fowler, Rev. H. Liskeard, Cornwall Fox, Rev. Charles, Biidport Fox, Rev. G. J. Brentwood, Essex Franklyn, Rev. Bath Fraser, Rev. Robert, St. Stephen's,
Canterbury Freeman, Rev. H. Peterboro' Freith, Rev. F. H. Univ. Coll. Durham Frost, Rev. P. Cambridge Froude, Ven.R.H. Archdeacon of Totness
Fulford, Rev. J. L. Stoodbury Fyffe, Rev. Henry, Great Yeldhaiii Fyler, Rev. S. A. Cornhill, Coldstream
14
SUBSCRIBERS.
*Gace, Rev. Frederick Aubert,Magdalen
Hall •Garden, Rev. Francis, Edinburgh Garratt, John, Esq, jun. Farringdon
House, near Exeter Gaunt, Rev. C. Isfield, Sussex Gaye, Rev. C. H. Si. James', West- minster *Gepp, Rev. Geo. Edw. Ashbourn Germon, Rev. N. Manchester Gibbings, Rev. Rich.Trin. Coll. Dublin *Gibson, Rev. W. Fawley, Hants Gilbertson, Rev. L. Llangorwen, near
Aberystwith Gill, J. Esq. Trinity Coll. Cambridge Gillett, Rev. G. E. Waltham, Melton
Mowbray, Leicestershire Gladstone, Rev. John, Stoke Hodnet,
Salop Gladslone,Rt.Hon.WiliiamEwart,M.P.
Ch. Ch. 2 copies Glanville, Rev. Edward F. Wheatfield
Rectorj', Tetsworth Glasgow, University of, *Glencross, Rev. J. Balliol College Glossop, Rev. Hen. Vicar of Isleworth Glynne, Rev. H. Hawarden Rectory,
Flintshire Godfrey, Rev. F. St. Helier's, Jersey Golding, Rev. Edward, Hessenford,
Cornwall Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll. Gooch, Rev. J. H. Head Master of
Heath School, Halifax *Goodford, Rev. C. O. Eton Coll. *Goodlake,Rev.T.\V. Broad well, Oxon. Goodwin, Rev. H. Caius Coll. Camb. Gordon, Rev. Osborne, Ch. Ch. Gother, Rev. A. Chale Rectory, Isle of
Wight Gower, Rev. Stephen, Kingston-on- Thames, Surrey Graham, Rev. W. H. Great Bromley,
Essex Graham, Mr. Bookseller, Oxford Grant and Bolton, Messrs. Booksellers,
Dublin Grant and Son, Messrs. Booksellers,
Edinburgh
Grant, Rev. A. Manningford Bruce, Wilts
*Grant, Ven. Archdeacon, Romford
Grant, Rev. James B. Dublin
*Granville, Rev. Court, Alnwick, North- umberland
Graves, Rev. John, Ashperton, Here- fordshire
tGreen, Rev. J. H. Swepstone
Green, Rev. M.J. Lincoln Coll.
tGreen, Rev. T. S. Ashby Grammar School
Greene, R. Esq. Lichfield
*Greenwell, Rev. W. Durham
Gregory, Rev. R. Panton Wragby, Lincolnshire
Gresson, Henry, Esq. Lowly nn, North- umberland
Gresley, Rev. W. Lichfield
*Gresley, Rev. J. M. Over Seale, Leicestershire
Greswell, Rev. R. Worcester Coll.
*Grey, Hon. and Rev. Francis, Morpeth, Northumberland
Grey, Hon. and Rev. John, Houghton le Spring, Durham
■tGrifEth, Rev. C. A. New Coll.
Griffiths, Rev. John, Ch. Ch. Oxford
Grueber, Rev. C. S. Westport, Somerset
tGuillemard, Rev. J. Kirtlington, Oxon.
*Guillemard, Rev. H. P. Barton-on-the- Heath, Warwickshire
Gunner, Rev. W. H. Winchester
Haight, Rev. B. I. New York, U. S. Haines, Herbert, Esq. Hampstead Haines, Mr. Bookseller, Oxford Hale, Rev. G. C. Hayes, Middlesex *Hale, Ven. Archdeacon, Charter House Hall, Mr. Bookseller, Cambridge Hall, Rev. W. 4, Langham Place,
London Hall, Rev. W. J. St. Benet, Paul's
Wharf, London ♦Hallen, Rev. G. Rushock Medonte,
Upper Canada Halliburton, Mr. Bookseller, Coldstream
SUBSCRIBERS.
la
Halson, Mr.
Hamilton, Rev. Jas. Beddington, Surrey
•Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury tHannah, Rev. J. Edinburgh Harcourt, Rev. Vernon, West Dean
House, Midhurst •Harding, Rev. I. St.Ann's, Blackfriars Hardisty, Rev. W. L. 43, Great Marl-
bro' Street, London Hardvvick, Rev. Charles, Gloucester Harington, Rev. Dr. Principal of
Brasenose Coll. Harley, John, Esq. Wain Wemm, Ponty
Pool ♦Harness, Rev. Wm. Brompton Harper, Rev. A. St. Mary's, Inverary,
Aberdeenshire *Harper, Rev. T. N. Queen's Coll. Harper, E. N. Esq Kensington Harper, Rev. H. J. C. Mortimer, near
Reading Harrington, Rev. Chancellor E. Exeter Harris, Hon. and Rev. C. A. Wilton,
Wilts. Harris, Rev. I. J.W. Alresford, Hants. Harrisj Rev. Thomas, Horspath Harris, Rev. J. City of London School Harrison, Benj. Esq.Clapham Common Harrison, Rev. C. R. •Harrison, Ven, B. Archdeacon of
Maidstone Harrison, Rev. H. Lamberhurst, Kent Harrison, W. Esq. Harter, Rev. G. Cranfield, Beds. Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire Harvey, Rev. H. Bradford Hassells, Rev. C. S. Newcastle-under-
Lyme Hastings, Rev. H. J. Areley-Kings *Hatherell, Rev. J. W. D.D. Westend,
Southampton •Hawkins, Rev. Edward, Jamaica Hawkins, Rev. Edward, Newport, Mon- mouthshire Hawkins, Rev. Ernest, 79, Pall Mall Hawks, Rev. W. Saltash, Cornwall •Heale, Rev. S. W. Sandhurst, Kent Heath, Christopher, Esq.
•Heathcote, Rev. C. J. Stamford Hill,
Middlesex *Heathcote, Rev. W. B. New Coll. Heaven, H. G. Esq. Trinity Coll. Heaven, Rev. Hudson Grosett, Bishop's
College, Bristol Hedley, Rev. T. A. Gloucester Henderson, Rev. T. Messing, Kelvedon.
Essex •Henderson, Rev. W. G. Magd. Coll. Henderson, H. R. Esq. Henn, Rev. W. Burton Agnes Hepburn, T. R. Esq. Ch. Ch. Hervey, Hon. and Rev. Lord Arthur,
Ickworth, Bury St. Edmunds Hewett. Rev, P.Binstead, Isle of Wight *Hewett, Rev. J. W. St. Nicholas Coll.
Shoreham Hewitt, T. S. Esq. Ledsham, near
Ferrybridge Heycock, Rev. Owston, Leicestershire tHeygate, T. E. Esq. Queen's Coll.
Cambridge •Hibbert, Miss E. S. Hill, E. Esq. Wadham Coll. •Hill, Rev. Edw. Ch.Ch. Hill, G. J. Esq. Trinity Coll. Camb. Hill, Rev. R. Timsbury, Bath Hilliard, J. S. Esq. Wells Hilton, Rev. A. D. Uxbridge Hilton, Rev. H. D. St. Mary's Vicarage,
Warwick
Hindle,Rev. Joseph, Higham,Gravesend
Hinde, Rev. Thos. Liverpool
•Hinde, Rev. W. H. F. University Coll.
Hine, Rev. H.T. Quarrington, Sleaford, Lincolnshire
Hippisley, J. H. Esq. Lambourne, Berks
Hippisley, Rev. R. W. Stow on the Wold, Gloucestershire
Hoare, Rev. W. H. Ashurst Park, Tun- bridge Wells
Hobhouse, Rev. E. Fellow of Mert. Coll.
•Hobhouse, Rev. R. Sf .Ives.Caliington, Cornwall
Hobson, Rev. W. W. Hales, Norfolk
Hocking, Richard, Esq. Penzance
•Hodgson, Rev. Jas. S. John Baptist, Bristol
tirodson,Rev.G. H. Maidenliead, Berks
16
SUBSCRIBERS.
Hodgson, llev. J. Geo. Croydon Hodgson, Rev. John, St. Peter's, Thanet •Hodgson, Rev. J. F. Horsham * Hodgson, Rev. H. Hodgson, W. Esq. Wanstead Hogben, Mr. Geo. Sheerness Hogg, Rev. J. R. Lower Brixham, Devon Holden, Rev. Geo. MaghuU, Liverpool *Holden, Rev. W. R. Worcester •Holden, Mr. A. Bookseller, Exeter Holden, Rev. Henry, Uppingham,
Rutland. Holder, the Misses, Torquay Holdsworth, Miss M. Dartmouth •Hole, Rev. George, Churaleigh, near
Exeter Holland, Rev. J. E. M. Basschild, Kent Hollis.Rev.G.P. Doddington, Somerset Holmes, Hon. Mrs. A'Court Holmes, Rev. Peter, Plymouth Holihouse, Rev. C. S. Hellidon, near
Daventry tHookins, Rev. Philip, Combe Florey,
Taunton «Hope, A. J. B. Esq. M.P. Connaught
Place Hope, Jas. R. Esq. D.C.L. Mertoa
College Hopwood, Rev. H. Rector of Bothal
Morpeth, Northumberland Hook, Rev. W. F. D.D. Leeds Hopkins, Rev. A. Clent. Worcestershire *Horncastle Clerical Society Hornby, Rev. James, VVinwick, War- rington, Lane. Hornby, Rev. Wm. St. Michael's-on-
Wyre, Lancashire Hornby, Rev. R.W. B. All Saints.York Horner, Rev. John, Mells, Somerset *Horsfall, Rev. A. Grange, Derby Horsfall, J. Esq. Standard Hill, Notts *Hoskins, Rev. W. E. Margate Holham, Rev. C. Rocs, Yorkshire Hotham, Rev. W. F. All Souls Coll. Hotham, Rev. J. G. Sutton-at-home,
Dartford Houblon,Rt!v.T. A. Peasemore, Newbury Houghton, Rev. J. Matching •Howard, Hon. and Rev. Wm. Whiston,
Rotherharo, Yorkshire
Howell, Rev. A. Darlington, Durham Howell,Rev.H.Bridestow,Oakhampton,
Devon •Hubbard, Rev.Thos. Roding Aythorpe,
Great Dunmow, Essex •Hue, Dr. 9, Bedford Square •Hughes, Rev. H.
Hulton.Rev.W. St. Paul's, Southampton Hunt, Rev. R. S. Bakewell Hunter, Rev. W. St. John's Coll. •Huntingford, Rev.G. W. New College Hutchins, Rev. Jas. Telescombe, Sussex Hutchinson, Rev. Cyril, Batsford,
Gloucestershire Hutchinson, Rev. C. Firle Hutchinson, Rev. T. Westcot Barton,
near Woodstock Hutchison, W. Esq. Trinity College,
Cambridge Hutton, Rev. W.Beethora, Westmorland
Jackson, Rev. F. G. Stratford on Avon
t Jackson, Rev. J. St. James, Piccadilly
Jackson, Rev. Dr. Lowther, near Penrith
f Jacobson, Rev. W. D.D. Regius Pro- fessor of Divinity, and Canon of Ch. Ch.
J affray, Mr. Jas. Bookseller, Berwick
James, Rev. J. Tor, Devon
James, Rev. J. Burleigh, Knowbury, Salop
James, Rev. E. Prebendary of Win- chester
Jefferson, Rev. J. D. Thorganby, York- shire
•Jeffreys, Rev. H. A. Hawkhurst, Kent
•Jelf,Rev.Richard William, D.D. Canon of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jellott, H. Esq.
Jennett, Mr.
Jennings, Rev. M. J.
Jeremie, Rev. J. A. VVinwick, Northants
Jerrard, Rev. M. Norwich
Jersey, The Very Rev. the Dean of
Hlingworth, Rev. E. A.
Inglis, Sir R.H.Bart. M.P.
I
SUBSCRIBERS.
17
*Ingram, Rev. R.
Johnson, C. W. Esq. Eton Coll.
Johnson, JMiss
Johnson, Rev. E. M. Brooklyn, New
York Johnson, Mr. G. J. Bookseller, Reading Johnson, Manuel John, Esq. Magd.Hall,
Radcliffe Observer Joiinson, Mr. Bookseller, Cambridge Johnfon, W. F. Esq. Jones, H. VV. Esq. Cheltenham *Jones, Yen. H. C. Archdeacon of Essex Jones, Rev. D. Stamford, Line. Jones, Rev. H. J. Edinburgh Jones, Rev. Hugh, D.D. Rector of
Beaumaris Jones, Rev. J. Hereford •Jones, Rev. R. J. Newcastle-on-
Tyne Jones, VV. B. Esq. Magdalen Hall Jones, Rev. R. Branxton, Coldstream,
N.B. Jones, E. K. Esq. 28, Mark Lane Trby, Hon. and Rev. F. Hythe *Irons, Rev. W. J. Brompton Irving, Geo. Esq. Newton, Edinburgh Isham, Rev. A. WestonTurville, Bucks
Karslake, Rev. VV. Colebrook, Devon Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire Keigwin, Rev. James P. VVadham
College Keith, Mr. John, Glasgow Kekewich, S. T. Esq. Peamore Kempe, Rev. G. Bicton Kendal, Rev. J. H.F.Guiseley .Yorkshire Kenney, Rev. F. Ch. Ch. Kenrick, Rev. J. Horsham Kent, Rev. F. Chippenham, Wilts. *Kent, Rev. G. D. Sudbrooke, near
Lincoln Kenyon, Robt. Esq. D.C.L. All Souls
College Kerr, Hon. and Rev. Lord H. Dittisham Keymer, Rev. N. Hertford Kindersley, R. T. Esq. King, Yen. Archdeacon, Stone, Kent
King's College Library, London
King's College, FreJericton
Kitson, Rev. J. F. Antony Vicarage,
Cornwall Knatchbull, Rev. H. E. North EIraham.
Norfolk Knight, Rev. T. H. Priest Vicar of
Exeter Cathedral KnoUys, Rev. Erskine, Quedgley,
Gloucestershire *Knowles, E. H. Esq. Queen's ColL Knowles, J. L. Esq. St. Bee's Grammar
School, Whitehaven Knox, Rev. H. B. Monk's Eleigh,
Hadleigh, Suffolk Kyle, Rev. John Torrens, Cork
Lace, F. John Esq. Ingthorpe Grange, Yorkshire
Lacon, F. Esq. Worcester Coll.
*Laing, Rev. David, Regent's Park
Lake, Rev. W. C. Balliol
Landor, Rev. R. E. Birlingham, Worcestershire
*Landor, Rev. C. W. Lindridge, Wore.
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. St. Mary's, Manchester
Lane, Rev. C. Kennington, Surrey
Lane, Rev. Samuel, Frome, Vanchurch, Dorset
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving, Sussex
*Laprimaudaye, Rev.C.J. Leyton, Essex
Larkin, — Esq. Bombay
Latham, Rev. H. Pittleworth, Sussex
Latimer, Rev. G. B. P. Tynemoulh
Law, Rev. J. T. Chancellor of the Dio- cese of Litchfield
Lawrie, A. J. C. Esq.
Lawson, Rev. Robt.
Lawson, Rev. W. D. Uxbridge
Layton, Rev. F. W. 11. Islington
Lee, Rev. S. Sidmouth
Lee, Rev. W. Trinity Coll. Dublin
Lefioy, Rev. A.C.
Legard, Rev. D. C. Lea Rectory, Gainsborougii
IJ
18
SUBSCRIBERS.
Legge, Lady Anne
•Legge, Rev. Henry, EastLavanl, near
Chichester Legge, Rev. W. Ashstead, Surrey Leigh, Stratford, Esq. Leigh, Wm. Esq. Little Aston Hall,
Lichfield •Leighton, Rev. F. K. All Souls Coll. Le Marchant, Mr. Robert, Diocesan
Coll. Chichester Le Mesurier, Rev. John, Bradfield
Place, Reading tLe Mottle, Rev. Wm. Guernsey Lepage, INlr. Calcutta Lepage, R. C. and Co. London •Leslie, Rev. Charles Leslie, Mr. Bookseller, London, 2 copies Lewis, Rev. G. Dundee Lewis, Rev. R. Farway, near Honiton •Lewis, Rev.T.T. Bridstow, near Ross Lewthwaite, Rev. G. Adel, Leeds Lewthwaite, Rev. W. H. Clifford,
Tadcaster Library of Christ's Coll. Cambridge Library of Congress, Washington •Library of Domus Scholarum, Wotton-
under-Edge Lidstone, Mr. R. Bookseller, Plymouth Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry Lightfoot, Rev. N. Cadbury, Devon Lightner, Rev. M. C. INIanayank,
Pennsylvania Lindsay, Hon. Colin, Haigh Hall,
Wigan Lindsay, Rt. Hon. Lord, Haigh Hall,
Wigan Lingard, E. A. H. Esq. Manchester Linzee, Rev. E. H. Southweold Little and Brown, Booksellers, Boston Littlehales, Rev. J. New Coll. •Liveing, Rev. Henry Thomas, East
Bedford, Middlesex Liverpool Library
Lloyd, Rev. John F. Ballylany, Rich- hill, Ireland Lloyd, Rev. R.W. Wilnecote, Tamworth Lloyd- Carew, Rev. H. Pembrokeshire Lockwood, Rev. John, Rector of King- ham, Oxon
Lockwood, Rev. Mr. Coventry
Lockyer, Rev. E. L. Blechingley, Surrey
"Lodge, Rev. B. London
London Institution, The
London Library, 49, Pall Mall
Long, Mr. W. Vicar Lane, Leeds
*Long, W. Esq. Bath
Low, Rev. R. Ahasenogh, Ireland
Lowder, Rev. C. F. Tetbury
*Lowe, John Wm. Esq.
Lowe, Rev. T. Chichester
Lowe, Rev. N. Colyton, near Rawleigh
Lowe, Very Rev. T.H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Luard, W. C. Esq. Croydon
Lucas, W. H. Esq. Merton Coll.
Lukis, Rev. C. Bradford
Lund, Rev. T. Morton, Derbyshire
Lundie, Rev. W. Corapton, Berwick-on-
Tweed Luscombe, Rev. E. K. Plymout'n Lush, A. Esq.
Lutener, Rev. T. B. Shrewsbury Luxmoore, Rev. J. H. M. Marchwiel Lyall, Rev. Alfred, Harbledon, Kent Lyall, Very Rev. W. R. Dean of
Canterbury Lysons, Rev. Samuel, Hempstead, Glou- cestershire
Maberly, Rev. T. A. Cuckfield, Sussex •M'Call, Rev, E. Brixton, Isle of Wight Mac-Donnell, Rev. J. Dublin Machlachlan, Stewart, andCo. Edinburgh Machlachlan, Rev. A. N. Campbell,
Kelvedon, Essex Mackenzie, L. M. Esq. Exeter Coll. tMackenzie, A. C. Esq. 12, Southwick
Crescent, Hyde Park Mackinson,Rev.T.C. Colonial Chaplain,
New South Wales Mackonochie, Rev. A. H. Westbury,
Wilts Maclean, Rev. H. Caistor, Line. Maclean, Rev. J. Sheffield Macmillan, Barclay, and Co. Cambridge
y/.
SUBSCRIBERS.
19
Macnamara, H, Esq. Lincoln Coll. Madox, Wm. Esq. 154, Albany Street
Regent's Park Magdalene College Library, Oxford M'Clintoch, G. F. Esq. Bengal Civil
Service Mahon, Rev. C.Fort St. George, Madras •Major, Rev. Dr. King's College,
London Maitland, Rev. S. R. Lambeth Palace Maitland, Rev. P. Male, Rev. Edward, Birmingham •M'Laren, Major, Portobello, Greenock Manning, C. J. Esq. Manning, Ven, Hen. Archdeacon of
Chichester, Lavington, Sussex Margetts, Rev. H. Huntingdon •Marriott, Rev. J. Bradfield, Reading Marriott, Ven. F. A. Archdeacon of
Tasmania Marsden, Rev. A. Gargrave, Yorkshire Marsh, Rev. H. A. Trinity Coll. Camb. Marshall, Rev. Edward, C.C.C. Marsham, Rev. G. F. J. Allington,
Maidstone Martin, Rev. Richard, Menheniot,
Cornwall Martyn, Rev. J. Exeter Mason, Rev. A. W. Bocking, near
Braintree, Essex tMason, G. Esq. Oriel Coll. •Mason, Rev.W. Normanton, Yorkshire Master, W. Esq. Brasenose Coll. Matheson, G. F. Esq. May, Rev. G. Liddington, Swindon,
Wilts. tMayoe, Mr. J. E. B. St. John's Coll.
Cambridge •Mayor, Rev. C. South Cove, SufTolk •Medwyn, Hon. Lord, Edinburgh •Mence, Rev. J. W. Mendham, Rev. J. Clophill, Beds. tMenet, John, Esq. Exeter Coll. Menzies, Rev. F. Hambleden Meredith, Rev.R, F. Dorchester Mercwether, Rev. Francis, Cole-Orton,
Leicestershire •Merivale, Rev. C. St. John's Coll.
Cambridge tMerton College Library
U
•Metcalf. Rev. W. L. West Camel,
Somerset •Metcalfe, Rev. W. Skeyton Scottow,
Norfolk Meyrick, Rev. J. Queen's Coll. tMeyrick, F. Esq. Trinity Coll. Milburne, Rev. William, Houghton le-
Spring, Durham •Mill, Rev. Dr. Miller. Rev. C. Harlow. Essex Miller, Rev. John, Worcester Coll. Milles, Rev. T. Tenterden, Kent tMillett, Rev. H. D. Eagle House,
Enfield Highway Milliken, Rev. Rich. Compton, Sussex Millner, Rev, W. 8, Tottenham Place,
Clifton Mills, Rev. T. Gloucester Milward, Rev. H. Paulton, Somerset Minchin, 0. H. Esq. Dublin •Mittre, Rev. Gopal Chunder, Bishop'*
Coll. Calcutta *Moberly, Rev. Dr. Winchester tMoberly, Rev. C. E. Balliol Coll. Money, Rev. Kirle E. A. Clun, Salop Monro, Rev. E. Harrow Weald, Midd. •Moody, Rev. Henry R. Chartham , near
Canterbury tMoor, Rev. Allen Page, Fellow of
St. Augustine's College, Canterbury Moore, Lady H. Frittenden, Kent Moore, Rev. A. St. Peter's, Walpole,
Norfolk Moorsom, Captain, Lowndes Square Morrell, Baker, Esq. St. Giles, Oxford Morrell, F. Esq. St. Giles, Oxford Morrice, J. Esq. Sidcliff, near Sidmouth Morris, Rev. Dr. Elstree •Morris, Rev. T. E. Ch. Ch. tMorrison, Rev. A. J. W. Hlogan,
Cornwall Morton, Mr. T. N. Boston Mosse, Rev. S. T, Dodbrooke, Devon •Mozley, Rev. Thomas Munby, Joseph, Esq. York Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London Murray, Rev. James, London Murray, F. H. Esq. Ch. Ch. Muskett, Mr. C. Bookseller, Norwich
2
20
SUBSCRIBERS.
Neave, Rev. II. L. Epping
Nelson, Earl,
Neve, Rev. F. E. 22, INIeridian Place,
Clifton *Nevile, Rev. Charles, Trinity Coll. *New York Society Library New York Theological Seminary Nevvcastle-on-'] yne Clerical Society •Newman, Rev. VV. J. Badsworth,
Yorkshire Newman, Rev. W. S. Warwick Newton, Mr. Croydon Nichol, J. Es-q. Islington Ninholl, Rev. J. R. Streatham •Nicholls, Rev. W. L. Clifton, Bristol Nicholson, Miss F. Rochester *Nind, Rev. W. Fellow of St. Peter's,
Cambridge Northcote, Rev. G. B. Somerset Court,
Bridgwater Norris, Rev. W. H. Carlisle, United
States Norwich, Dean and Chapter of Nunns, Rev. Thomas, Leeds Nutt, Rev. Charles, Twerton, near
Bath *Nutt, Mr. D. Bookseller, Strand
Oakes, H. P. Esq. Bury St. Edmonds
Oakey, Mr. H. Bookseller, Preston
O'Connell, Rev. A. Dublin
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robert, Bookseller, Edin- burgh
*01dknow, Rev. J. Bordesley
Oliverson, R. Esq. Portland Place
tOrmerod, Rev. Thomas J. Redenhall, near Harleston, Norfolk
Osborne, J. Esq.
Ostell and Lepage, Messrs. Tudor Street, London
Oswald, Alexander, Esq.
Oswell, Edward W, Esq. Wanstead, Essex
Ouvry, Rev. P. T. Linsdale, near Leighton Buzzard
Oxenham, Rev. Nutcombe, Modbury,
Devon Oxford Union Society
Packe, Mrs. J. Richmond Terrace,
Reading Page, Rev. Dr. Gillingbam, Kent Page, Rev. Cyril, Cloisters, Westminster Page, Rev. L. F. Woolpit, Bury St.
Edmonds Paget, Rev, F. E. Elford, Liclifield t Paine, C. Esq. jun. Islington Palk, Rev. Wm. Ashcombe, Devon Palmer, Rev. W. Whitchurch, Dorset *Palmer, Rev. W. Magd. Coll. Palmer, R. Esq. Lincoln's Inn tPalmer, G H. Esq. Lincoln's Inn Panting, Rev. L. Chebsey, Stafford Panting, Rev. R. Calcutta Panting, T. Esq. Pembroke College •Papillon, Rev. John, Lexden, Colchester Pardoe, Rev. J. Leytonstone Parker, C. Esq. 41, Upper Bedford
Place * Parkinson, Rev. J. P. D.C.L. Magd.
Coll. Parkinson, Rev. R. Manchester Parry, T. Gambier, Esq. Highnam
Court, Gloucester *Parsons, Rev. G. L. Kirkham, Lan- cashire ♦Patteson, Hon. Mr. Justice *Pattison, Rev. Mark, Lincoln Coll. Paul, G. W. Esq. Magd. Coll. Payne, Randolph, Esq. Magd. Hall Peake, Rev. G. E. Taunton tPearse, Rev. T. Sible Headingham,
near Halstead Pearson, Rev.C. Knebworth, Stevenage,
Kerts Peck, J. Esq. Temple Combe Peel, Very Rev. J. Dean of W^orcester tPelly, Rev. Theophilus, Bp. Stortford,
Essex tPennell, R. O. Esq. Ch. Ch. Pennington, J. Esq. Philadelphia *Penny, Rev. Edw. St. John's Coll. Percival, Hon. and Rev. A. P. •Perkins, Rev. B. R. Wotton-under-
Edge, Gloucestershire Perrin, Rev. J. Stockenham * Perry, Mr,
Peters, Rev. Henry, St. John Lee, Northumberland
SUBSCRIBERS.
21
*Petheram, Mr. Bookseller, Chancery
Lane, London Petley, Eev. Henry, Guestley, Sussex Phelps, Rev. H. D. Snodland, Kent Philips, Rev. Gilbert H. Dringhouse,
York Phillipps, R. Biddulph, Esq. Longworth,
near Ledbury, Herefordshire Phillipps, S. M. Esq. Home Office Phillips, Rev. G. Sandon, Essex tPigot, Rev. I. T. Wigan, Lancashire •Pigott, Rev. G. Bombay *Pinder, Rev. J. H. Diocesan Coll.
Wells Piatt, Rev. George, Sedbergh.Yorkshiie •Piatt, T. P. Esq. Liphook, Hants Plumer, Rev. J. J. Svvallowfield, Berks *Pocock, Rev. N. Queen's Coll. Podmore, Rev. R. Barnstaple Pole, Rev. R. Ciiandos, Radbourne,
Derby *Po]e, E. S.Chandos, Esq. Radbourne
Hall. Derby Pollen, Rev. J. H. Merton Coll. *Ponsonby, Hon. Walter *Poole, Rev. J, Enmore,nr.Bridge\vater tPooley, Rev. M. Scotter Poore, Rev. Dr. JModbury ■j-Pope, Rev. T. A. Stoke Newington,
Middlesex Popham.Rev. John, Chilton, Hungerford Portal, Melville, Esq. Ch. Ch. Porter, Rev. Clias. Stamford Povah, Rev. J.V. St. Anne's, Aldersgate Powell, Arthur, Esq. *Powell, Chas. Esq. Speldhurst *Povvell,Uev.E.A. Toft, Cambridgeshire *Powell, Rev. J.C. Clapton, Middlesex Powell, Rev. Robert, JMacclesfield *Povvles, Rev. R. Cowley, Exeter Coll. Pownall, Rev. C. C. B. Milton Ernest,
Beds. *Prescott, Rev.T. P. Willingale, Ciiip-
ping Ongar, Essex • Prevost, Rev. Sir George, Bart. Stinch-
combe, Dursley •Price, Rev. B. Pembroke Coll. Pridden, Rev. W. We»t Stow, Suffolk Proctor, Rev. G. Stonehouse Pryor, A. Esq. Dovvnlodge, Wandsworth
Puckle, Rev. John, St. Mary's, Dover Pym, Rev. F. Bickleigh, Devon
tRadcIifTe, Rev. J. Exeter Radford, Rev. T. W. Down, St, Maty Raikes, R. Esq. Exeter Coll. Randall, Rev. H. G. Tunbridge Wells Randall, R. W. Esq. Ch. Ch. ♦Randolph, Rev. E. Jesus CoM.
Cambridge Randolph, Rev. G. Coulsdon, Croydon "Randolph, Rev. Herbert, Abbotsley,
St. Neot's, Hunts Randolph, Rev. Thomas, Hadham,
Herts. Randolph, Rev. E. J. Dunnington, Yoik Eashdall, Rev. J. 7, Coleshill Street,
Eaton Square *Raven, Rsv. V. Magd. College,
Cambridge *Eawle, Rev. R. Cheadle, Staffordshire Rayer, Rev. Wm. Tiverton, Devon Rayleigh, Eight Hon. Lord, Terling
Place, Essex Rew, Rev. Chas. St. John's Coll. Rhodes, M. J. Esq. Norman Hill,
Dursley *Rice, H. Esq. Highfield, nenr
Southampton ♦Richards, Rev. J. L. D.D. Rector of
Exeter College Richards, Rev. E. T. Farlmgton, Hants Richards, Rev. George, \\arringlon,
Lancashire Richards, Rev. Henry, Horfield, near
Bristol Richards, Rev. Upton, 1G9, Albany
Street, Regent's Park Richards, Rev. H. M. Andover Rickards, Rev. S. Stowlangloft, Suffolk Rickelts, Rev. F. Barmouth, Meiionelh-
shire Rickets, Rev. I\I. H. Worcester *Rddell, Hev. J. C. B. Hariietsham,
Maidstone Ritson, J. Esq. Jesus Coll. (^anib. Roberts, Rev. R. Milton Abbas
Il
SUBSCRIBERS.
Roberts, Mr. W. Exeter
Robertson, J. Esq. D.C.L. Doctors'
Commons tRobertson, Rev. J. C. Beakesbourne,
near Canterbury Robertson, Rev. J. C. Cheddington,
Bucks •Robson, Rev. J. U. Winston, Suffolk Robinson, Rev. R. B. Lytham Preston,
Lancashire Robins, Rev. S. Weymouth Robin, Rev. Philip R. Southampton Rochester, Very Rev. the Dean of Redd, Rev. C. North Hill Rodwell, Mr. Bookseller, Bond Street Rogers, Rev. Edw. Freshwater, Isle of
Wight Rogers, Rev. John, Canon of Exeter Rohde, ]Mrs. Eleanor, Croydon Rooke, Seton P. Esq, Oriel Coll. Rooper, Rev. W. Abbots' Ripton, Hants *Rose, Rev. H. H. Eardington, Bir- mingham Routh, Rev. Martin Joseph, D.D. Presi- dent of Magdalen Coll. Rowe, W. Esq. Rockwell, Tipperary Russell, J. Watts, Esq. Ham Hall Russell, Rev. M. Watts Russell, Rev. S. H. Printing House
Square, London Ryder, Rev. G. D. Easton, Hants •Ryder, T. D. Esq. Oriel Coll.
Saint Saviour's Church, Leeds, per Rev.
T. Minster Salter, Rev. John, Iron Acton, Bristol *Sandford,Rev.G.B,Minshull. Cheshire Sandham, Rev. J. M. Cold Waltham,
Sussex Sandilands, Rev. R. S. B. Croydon,
Cambridgeshire Saunders, Rev. A. P. D.D. Charterhouse Saunders, Rev. J. Sidney Sussex Coll.
Camb. Savage, Rev. W. Brixham, Devon Sawyer, Chas. Esq. Heyward Lodge,
Maidenhead
Scadding, Rev. H. Chaplain to Bishop of Toronto
Schneider, Rev. H. Carlton Scroope, Lincolnshire
•Scott, Rev. R. Balliol Coll.
Scott, Rev. W. Hoxton
tScudamore, Rev. W. E. Ditchingham, Bungay
Selwyn, Rev. Wm. Ely
»Sewell, Rev. J. E. New Coll.
Seymour, E. W. Esq. Bath
Seymour, Rev. Sir J. H. Bart. Birk- hampstead, St. Mary, Herts
Seymour, Rev. Richard, Kinwarton, Alcester
Sharp, Rev. J. H. Wakefield
*Sharpe, Rev. W.C.Marlborough, Wilts
Sharpies, Rev.T. Blackburn, Lancashire
Shaw, Rev. E. B. Narborough, Leices- tershire
Shaw, Rev. Morton, Great Budworth, Cheshire
Shearly, Rev. W. J. Henton Wookey, Somerset
Shedden, S. Esq. Pembroke College
Sheppard, J. H. Esq. Queen's Coll.
Sheppard, Rev. F. Clare Hall, Camb.
•Sherlock, Rev. H. H. Warrington
Shiptoo, Mr. Thos. Bookseller, Chel- tenham
Sidgwick, C. Esq. Skipton Castle, York- shire
*Simms, Rev. E. Sion Place, Bath
Simpson, Rev. J. D. Sidney Sussex Coll. Camb.
Simpson, Rev. T. W. Thurnscoe Hall, Yorkshire
Simpson, Rev. R. Mitcham, Surrey
Sinclair, Rev. John, Chaplain to the Bishop of London, Kensington
Sittingbourne Reading Society
Sitwell, F. Esq. Barmoor Castle, Ber- wick-on-T weed
Skeffington, Mr. W. Islington Green
Skinner, F. Esq.
Skipsey, Rev. R. Bishop Wearmouth
Skrine, Rev. Harcourt, Sunbury, Mid- dlesex
Sladen, Rev. E. H. M. Warnford
Slocombe and Simms, Messrs. Leeds
SUBSCRIBERS.
2»
Smart, Thomas, Esq.
Smith, Andrew.M.D. Fort Pitt,Chatham
tSmith, Rev. Dr. Leamington
Smith, Rev. E. O. Hulcutt-cum, near
Woburn Smith, Rev. E. H. Killamarsh Smith, Rev. Edward, Bocking •Smith, R. P. Esq. Pembroke College Smith, Rev. J. P. Edinburgh Smith, S. Esq- Univ. Coll. Durham Smyth, Rev. H. Fenor Glebe, John-
stown, Ireland Smythe, Rev. P. M. Tanworth, Henley
in Arden *Snow, Rev. D. Hawkley, Hants Somers, Right Hon. Countess, 49,
Grosvenor Place *Sotheby, Rev. J. Milverton, Taunton •Southwell, Rev. Geo. Boyton, Wilts Spring Hill College, Birmingham •Stackhouse's Library, the Trustees of •Stafford, Rev. J. C. Dinton, Salisbury St. Andrew's University Stanley, Rev. E. Rugby Stanton, Richard, Esq, Brasenose Coll. Statter, Rev. Jas. Worminghall Staveley, J. Bookseller, Nottingham Stebbing, Rev. Dr. Hampstead Road,
London Stephenson, G. H. Esq. Stewart, S. B. Esq. Brasenose Coll. Stewart, Mr. 7, Park Crescent, Torquay Stirrop, H. G. Jukes, Esq. Worcester
Coll. Stockdale, Rev. Henry, Misterton, Notts Stockham, Rev. J. H. Poughill, Devon •Stonard, Rev. Dr. Ulverstone *Storer, Rev. John, Hawksworth, Notts Story, A. B. Esq. St. Alban's Storks, Rev.T. F. Jesus College, Camb. •Street, Joseph, Esq. Islington Street, Rev. A. W. Bishop's College,
Calcutta •Sturrock, Rev. W. Diocese of Calcutta Suckling, Rev. R. A. Stroud Surridge, Rev. Dr. Chelmsford, Essex Sutherland, Dr. A. J. Ch. Ch. Sutton, Rev. K. S. Exeter Coll. •Swainson, Rev. C. L.Crick, Northamp- tonshire
•Swainson, Rev. C . A . Fellow of Chriit'g
Coll. Cambridge Swan, Rev. J. Bridport, Dorset Swayne, Rev. R. G. Slyrabridge,
Gloucestershire •Swete, Rev. B. Cork Swete, Rev. William, Sandhurst, Kent Sykes, Rev. G. M. Downing College,
Cambridge tSyraons, Rev. B. P. D.D. Warden of
Wadham Coll.
•Tail, Rev. Dr. late Head Master of
Rugby School Talbot, Hon. and Rev. W. C. Grafton,
Flyford, Worcestershire fTate, Rev. Frank, Kidderminster Tatham, Rev. A. Bosconnoe, Cornwall Tatham, Rev. A. Southwell Tavistock, The Marquis of, Taylor, A. Esq. Queen's Coll. Taylor, Rev. M. J. Tewkesbury, Glou- cestershire Taylor, Rev. Joseph, Stockport •Tennant, Rev. Wm. 3, Cawley Street,
Westminster Temple, The Hon. the Society of the
Inner Thomas, Rev. N. Brampford Spike •Thomas, Rev. R. Bancroft's Hospital,
Mile End •Thompson, Rev. Sir H. Bart. Frant,
near Tunbridge Wells Thomson, Rev. George, Abbot's Anne,
Andover •Thornton, H. S. Esq. Baltersea Rise tThornton, Rev. F. V. Bisham, Marlow Thornton, Rev. W. J. Llanwarne,
near Ross, Herefordshire Thornton, Rev. Spencer, Wendover,
Bucks •Thorp, Rev. Henry, Topshara, Devon Thwaytes, Rev. J. Carlisle Thynne, Rev. Lord Chas. Longbridgt
Deverill, Warminster tTickell, G. Esq. University Coll. Tidswell, Rich. Esq. Timing, Rev. Henry
24
SUBSCRIBERS.
Tindal, If. Esq. Brasenose Coll.
Todd, Rev. Andrew, Dublin
*Todd, Rev. J. H. D D.Trinity College, Dublin
Tomkyns, Rev. John, Greenford
Tomlinson's Library, Newcastle-on-Tyne
Tonga, George, Esq.
Toovey, Mr. Bookseller, London
*rottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of Durham
Trenow, Rev. F. W. Manningford Bruce, Wiltshire
Trevor, Rev. A. 27, Gloucester Place, Portman Square
'Tripp, Rev. H. St. Columba's, Navan, Ireland
Tristram, Rev. H. B. Castle Eden
*Tritton, Jfenry, Esq.
♦Irollope, Rev. A. St. Marylebow, Ciieapside
Trougliton, Rev. J. E. Hawarden, f lintshire
*Truro Theological Library
*Tuckwell, Rev. H. St. John's, New- foundland
Turner, Rev. John, Burwash Hunt Green, Sussex
Turner, Rev. Chas. Kidderminster
'J'urner, Rev. R. J. Stourbridge
Tute, Rev. J. S. Morpeth, North- umberland
Twiss, A. O. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
*Tyler, Rev. James Endell, Rector of St. Giles in the Fields
T\ndale, Rev. H. A. Talsfield, Surrey
Tvrrell, T. Esq.
Underbill, Mr. E. B. Ozford University of Glasgow fUttertnn, Rev. J. S. Holmwood, Dorking, Surrey
Vashon, Mrs. Bevere, near Worcester Vanx, Rev. Bowyer, Great Yarmouth
Venables, Rev. E. Hurst Monceaux, near Brighton
Vernon Harcourt, Rev. L. West Dean House, Chichester
Vicars, Rev. M. Godmanstone, Dor- chester
Vickerman, C. R. Esq
Vickery, Mr. Bristol
Vigne, Rev. H. Sunbury, INliddlesex
* Vizard, John, Esq.
Vogan, Rev. T. S. L. Chichester
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