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.
St Gregory - Moralia - Job
l, 16] Nor does he count it a wonderful thing if he swallows up those whom pride exalts, covetousness wastes away, pleasure relaxes [‘dilatat’], wickedness contracts [‘angustat’], anger inflames, discord separates, envy exulcerates, lust pollutes 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 swallowed up, it is rightly subjoined, And he trusteth 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 lofty pursuits [‘tanta studiorum arce’], as even now to perform mighty
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wonders. But because they neglect to protect themselves by circumspection, they are wounded by the shaft of vain 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 this same fall and ruin, and threatens, saying, Many will say to Me in that day, 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 Me, ye that work iniquity, I know not who ye are. [Matt. 7, 22. 23. ] Hence also 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. [Amos 7, 4] 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;
Ver. 19. In his eyes He will take him as with a hook. [E. V. 24] [vii]
14. It is much to be observed, that the Lord, tempering in His mercy the words of His Scripture, alarms us at one time 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 with 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 expressions 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 oppressed our heart by recounting his might, He might speedily alleviate our sorrow by pointing out his destruction. Therefore, after He had said, He will drink up a river, and will 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 a 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 redemption 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 indeed the Incarnate Son of God, but knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this
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our Redeemer was piercing him by His own death. Whence it is well said, In his eyes He will take him as with a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in 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? [Matt. 8, 29] 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 bore through his nostrils with stakes.
[viii]
15. What else do we understand by stakes [‘sudes’], that is, poles [‘palos’], (which 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 stratagems, 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, therefore, perforates his nostrils with 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 from observing the liberality of one person, he inflames another with the fire of discord; and when he sees one person compassionate, he persuades another to be angry, in order that, by suggesting that a good deed has not been done in common, he may cut off accordant minds from the benefit of a common 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 deeds. But holy men overcome these his stratagems the 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 truth in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan for the destruction of the flesh, for the satisfaction of penance, and reserved his spirit to be saved to the day of the Lord Jesus. [1 Cor. 5, 5] 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 I forgave any thing, for your sakes I forgave it in the person of Christ. [2 Cor. 2, 10] As thinking of the blessing of communion, 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 immediately 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 [‘compagem cordium’], in which he is thus held, In the person of Christ. For as if we were presuming to say to him, Why dost thou so carefully couple thyself with
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thy disciples? why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings? he immediately subjoined, That we may not be circumvented by Satan. [ib. 11] And with what acuteness he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if he 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 nostrils of Behemoth may be typified (since scent is drawn in by the nostrils) that prying search of the ancient enemy. For when he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him miracles, saying, If Thou be the Son of God, command that these stones be made bread. [Matt. 4, 3] 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 it is immediately said to him in answer, Man liveth not by bread alone, and, Thou shall not tempt the Lord thy God, [ib. 4, 7] 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 Behemoth spreads forth with various arguments of deceit, he is marked still further by the addition of another name; for it is subjoined,
Ver. 20. Wilt thou be able to draw out Leviathan with a hook? [E. V. 41, 1]
[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 without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. [Gen. 3, 4. 5. ] He can therefore 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 Godhead was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human race, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. But a hook for the death of this whale was suspended by a 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, Abraham begat Isaac, Isaac begat Jacob, and the other 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; [Matt. 1, 2-16] 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 lying 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 with a hook? Thou
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understandest, 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?
[x]
18. Thou understandest, As I. For Holy Scripture is wont 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 fallen unto me in goodly places, for I have a goodly heritage. [Ps. 16, 6] 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; Woe unto you that draw iniquity with the cords of vanity. [Is. 5, 18] For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist; The cords of sins [or, sinners, as S. Aug. ad loc. ] have twined about me. [Ps. 119, 61] For since a cord, when added to, is twisted, in order to increase, sin is not unfitly figured by a cord, since it is frequently multiplied, when it is defended with a perverse heart. Again, by a ‘cord’ faith is expressed, as Solomon witnesses, who says; A threefold cord is not easily broken; [Eccles. 4, 12] because faith in truth which is woven by the mouth of preachers from the knowledge of the Trinity, remaining firm in the Elect, is broken [‘dissipatur’] 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. Whence it is said, as Paul witnesses; And from sin He condemned sin. [Rom. 8, 3] He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all 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; And the Lord shall lay waste the tongue of the Egyptian sea. [Is. 11, 15] 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 manifesting Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.
20. But if faith is signified by a ‘cord,’ the same meaning is again suggested to us; because when
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faith in the Trinity 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 up the rivers of Ethan. [Ps. 74, 15] 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 man’s house, and spoil his goods, unless he first bind the strong man. [Mark 3, 27] 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 water from the fountains of the Saviour. [Is. 12, 3] 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 Ethan 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 preachings 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 ring into his nostrils? [E. V. 41, 2]
[xi]
21. As stratagems are signified by ‘nostrils,’ so by a ‘ring’ 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, which 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 Israelites; I will put a ring in thy nostrils. [Is. 37, 29] As if it were plainly said; Thou breathest hard with thoughts of guile; 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 ‘sickle’ by John in the Apocalypse. For he says, I looked, and behold a white cloud, and upon the cloud one sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. [Rev. 14, 14] For the power of Divine judgment 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 surrounds them in cutting them off. The Prophet saw that he was within the sickle of judgment, when he said, If I ascend into heaven. Thou art there: if I descend into hell, Thou art present. If I take my wings before the light, and dwell in the uttermost parts of the sea, even there also shall Thy hand lead me, and Thy right hand shall hold me. [Ps. 139, 8. 9. ] 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, saying, For neither from the east, nor from the west, nor from the desert mountains, [Ps. 75, 6] thou understandest, ‘a way of escape is open. ’ And he proceeded immediately to speak of this all-embracing comprehension of the Divine power,
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saying, For God is the Judge. [ib. 7] 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 of His judgment from prevailing as much as he wishes in his stratagems. Let it be said then, Wilt thou put a ring into his nostrils? Thou understandest, As I, Who restrain by Almighty 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 through his jaw with a bracelet?
[xii]
22. A ‘bracelet’ differs not in meaning from a ‘ring,’ 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 from 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 mankind, 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, therefore, 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 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 who 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, I 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 consolation 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
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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 pardon. For hence it is said by a certain wise man; Say not, the mercies of the Lord are many, He will not be mindful of my sins. [Ecclus. 5, 6] For he immediately speaks of His mercy and justice, saying, For mercy and wrath are from Him. [ib. 7] 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 perishing. Let no one boast then of standing firm himself, when David falls. Let no one also despair of his own fall, when David rises. Behold how marvellously Holy Scripture 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 fearfulness 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 millstone to pledge. [Deut. 24, 6] For by ‘take’ we sometimes mean ‘take away. ’ Whence also those birds which are eager in seizing other birds are called hawks [accipitres, ab accipio]. Whence the Apostle Paul says, For ye suffer, if a man devour you, if a man take. [2 Cor. 11, 20] As if he said, If any one takes away. But the pledge of the 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 without the other. Hope and fear, therefore, ought to be unceasingly 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 removed, 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 mind of our reader is perhaps moved to enquire, why Almighty 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 which, 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. Accordingly, 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, may be brought down
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by the lust of the flesh. But we know that it is sometimes 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 by 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; He applies the allurements of vices to promote virtues [‘in artem virtutem’], and wounds our healthy state in order to preserve it, and that we who fly from humility when we run, may cling to it at least when falling. But it should be understood in these matters, that the more the greater number of men fall in many things, the more firmly are they bound; and that when this Behemoth smites them with one sin to make them 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 perceives 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
may be said to 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 received Paul to be chewed, but not swallowed, when he was harassing him, after so many sublime revelations, with thorns of the flesh. [2 Cor. 12, 7] 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 protection 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 tempted, 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 God, willingly tempts 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
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ancient enemy promotes [‘suffragetur’] 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 jaw with a bracelet? Thou understandest, As I; Who providently disposing all things, preserve My Elect more firmly in their integrity, by permitting them to be moved [‘labefactari’] in a measure from their integrity by the jaw of this Leviathan. It follows;
Ver. 22. Will he multiply prayers to thee, or will he speak soft words to thee? [E. V. 41, 3]
[xiii]
27. Thou understandest, As to Me. For if these words are referred to the person of the Son, he spake soft words to Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. [Luke 4, 34] And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to him; If Thou cast us out, send us into the herd of swine. [Matt. 8, 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 judgment, that they may be spared; when his members, that is, the reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, I know you not, whence ye are. [Luke 13, 25] Then also he will say by his members soft words 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? [Matt. 7, 22] They say soft words 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, I know you not, who ye are. It follows;
Ver. 23. Will he make a covenant with thee? Thou understandest, As with Me. And wilt thou take him for a servant for ever? [E. V. 41, 4]
[xiv]
28. Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the 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, therefore, 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 righteously. 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 barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be exalted by the greatness of the revelations. [2 Cor. 12, 7] 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 [‘nutibus’] of the heavenly grace, just as he 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
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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 agreement, 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 are powerful in heavenly happiness, when he is condemned before their eyes to the eternal fires of hell. Because in that heavenly country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. 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 rewards 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 will here. It follows;
Ver. 24. Wilt thou play with him as with a bird? [E. V. 41, 5] [xv]
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, is interpreted ‘monster,’ [‘bellua’] 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 with him as with a bird? Let us examine, therefore, why he is called a ‘monster,’ or a ‘beast,’ why a ‘dragon,’ and why a ‘bird. ’ For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to earth, and no longer raises himself by any aspiration to the hope of heavenly things. He is, therefore, an irrational and four-footed animal by the folly of his unclean doings, a dragon by 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 ‘dragon;’ 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.
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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,’ [‘jumentum’] a ‘dragon,’ and a ‘bird’ at the same 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,’ [‘bellua’] he comes near 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 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 suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it he 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 also he frightened the wife of Pilate by dreams, in order that her husband might desist from the persecution of the Just One. [Matt. 27, 19] But the plan which had been by the secret dispensation ordained, could not he by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly 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 poor, and left the rich. The Lord, therefore, bound the strength of this Leviathan for His maidens, because, as Paul witnesses, God hath chosen the weak things of the world to confound the mighty. [l Cor. 1, 27] Whence it is well said by Solomon; Wisdom hath builded her house, she hath hewn out seven pillars, she hath slain
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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. [Prov. 9, 1-3] For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul [Note: ‘Mediante anima. ’ He means to say, not that the Human Soul of our Lord was the means of creating the Body, but that it is the medium through which that Body is personally united with the Godhead. See Bk. xxxi. §. 42], 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 selfsame 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.
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wonders. But because they neglect to protect themselves by circumspection, they are wounded by the shaft of vain 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 this same fall and ruin, and threatens, saying, Many will say to Me in that day, 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 Me, ye that work iniquity, I know not who ye are. [Matt. 7, 22. 23. ] Hence also 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. [Amos 7, 4] 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;
Ver. 19. In his eyes He will take him as with a hook. [E. V. 24] [vii]
14. It is much to be observed, that the Lord, tempering in His mercy the words of His Scripture, alarms us at one time 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 with 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 expressions 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 oppressed our heart by recounting his might, He might speedily alleviate our sorrow by pointing out his destruction. Therefore, after He had said, He will drink up a river, and will 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 a 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 redemption 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 indeed the Incarnate Son of God, but knew not the plan of our redemption. For he knew that the Son of God had been incarnate for our redemption, but he was quite ignorant that this
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our Redeemer was piercing him by His own death. Whence it is well said, In his eyes He will take him as with a hook. For we are said to have in our eyes that which we see placed before us. But the ancient enemy of mankind saw placed before him the Redeemer, Whom he confessed in 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? [Matt. 8, 29] 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 bore through his nostrils with stakes.
[viii]
15. What else do we understand by stakes [‘sudes’], that is, poles [‘palos’], (which 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 stratagems, 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, therefore, perforates his nostrils with 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 from observing the liberality of one person, he inflames another with the fire of discord; and when he sees one person compassionate, he persuades another to be angry, in order that, by suggesting that a good deed has not been done in common, he may cut off accordant minds from the benefit of a common 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 deeds. But holy men overcome these his stratagems the 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 truth in evidence. For when a certain Corinthian under his care had committed the sin of incest, the illustrious teacher delivered him up to Satan for the destruction of the flesh, for the satisfaction of penance, and reserved his spirit to be saved to the day of the Lord Jesus. [1 Cor. 5, 5] 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 I forgave any thing, for your sakes I forgave it in the person of Christ. [2 Cor. 2, 10] As thinking of the blessing of communion, 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 immediately 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 [‘compagem cordium’], in which he is thus held, In the person of Christ. For as if we were presuming to say to him, Why dost thou so carefully couple thyself with
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thy disciples? why dost thou so anxiously conform either thyself to them, or them to thyself in thy doings? he immediately subjoined, That we may not be circumvented by Satan. [ib. 11] And with what acuteness he penetrates his crafty stratagems, he teaches, adding, For we are not ignorant of his devices. As if he 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 nostrils of Behemoth may be typified (since scent is drawn in by the nostrils) that prying search of the ancient enemy. For when he doubted whether God were incarnate, he wished to ascertain this by tempting and asking of Him miracles, saying, If Thou be the Son of God, command that these stones be made bread. [Matt. 4, 3] 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 it is immediately said to him in answer, Man liveth not by bread alone, and, Thou shall not tempt the Lord thy God, [ib. 4, 7] 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 Behemoth spreads forth with various arguments of deceit, he is marked still further by the addition of another name; for it is subjoined,
Ver. 20. Wilt thou be able to draw out Leviathan with a hook? [E. V. 41, 1]
[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 without ceasing adds to their punishment. He can also be called Leviathan by way of mocking. For he declared in his cunning persuasion that he would confer a divine nature on the first man, but he took away immortality. [Gen. 3, 4. 5. ] He can therefore 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 Godhead was concealed, in order to kill him. For in this abyss of waters, that is, in this boundlessness of the human race, this whale was rushing hither and thither with open mouth, eager for the death, and devouring the life of almost all. But a hook for the death of this whale was suspended by a 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, Abraham begat Isaac, Isaac begat Jacob, and the other 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; [Matt. 1, 2-16] 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 lying 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 with a hook? Thou
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understandest, 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?
[x]
18. Thou understandest, As I. For Holy Scripture is wont 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 fallen unto me in goodly places, for I have a goodly heritage. [Ps. 16, 6] 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; Woe unto you that draw iniquity with the cords of vanity. [Is. 5, 18] For iniquity is drawn with cords of vanity, when sin is drawn out by increase. Whence it is also said by the Psalmist; The cords of sins [or, sinners, as S. Aug. ad loc. ] have twined about me. [Ps. 119, 61] For since a cord, when added to, is twisted, in order to increase, sin is not unfitly figured by a cord, since it is frequently multiplied, when it is defended with a perverse heart. Again, by a ‘cord’ faith is expressed, as Solomon witnesses, who says; A threefold cord is not easily broken; [Eccles. 4, 12] because faith in truth which is woven by the mouth of preachers from the knowledge of the Trinity, remaining firm in the Elect, is broken [‘dissipatur’] 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. Whence it is said, as Paul witnesses; And from sin He condemned sin. [Rom. 8, 3] He bound his tongue with a cord, because by means of the likeness of sinful flesh He swept away all 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; And the Lord shall lay waste the tongue of the Egyptian sea. [Is. 11, 15] 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 manifesting Himself in the flesh, He destroyed the false wisdom of this world. The tongue of Leviathan is, therefore, bound with a cord, because the preaching of the old sinner was bound by the likeness of sinful flesh.
20. But if faith is signified by a ‘cord,’ the same meaning is again suggested to us; because when
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faith in the Trinity 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 up the rivers of Ethan. [Ps. 74, 15] 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 man’s house, and spoil his goods, unless he first bind the strong man. [Mark 3, 27] 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 water from the fountains of the Saviour. [Is. 12, 3] 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 Ethan 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 preachings 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 ring into his nostrils? [E. V. 41, 2]
[xi]
21. As stratagems are signified by ‘nostrils,’ so by a ‘ring’ 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, which 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 Israelites; I will put a ring in thy nostrils. [Is. 37, 29] As if it were plainly said; Thou breathest hard with thoughts of guile; 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 ‘sickle’ by John in the Apocalypse. For he says, I looked, and behold a white cloud, and upon the cloud one sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. [Rev. 14, 14] For the power of Divine judgment 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 surrounds them in cutting them off. The Prophet saw that he was within the sickle of judgment, when he said, If I ascend into heaven. Thou art there: if I descend into hell, Thou art present. If I take my wings before the light, and dwell in the uttermost parts of the sea, even there also shall Thy hand lead me, and Thy right hand shall hold me. [Ps. 139, 8. 9. ] 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, saying, For neither from the east, nor from the west, nor from the desert mountains, [Ps. 75, 6] thou understandest, ‘a way of escape is open. ’ And he proceeded immediately to speak of this all-embracing comprehension of the Divine power,
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saying, For God is the Judge. [ib. 7] 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 of His judgment from prevailing as much as he wishes in his stratagems. Let it be said then, Wilt thou put a ring into his nostrils? Thou understandest, As I, Who restrain by Almighty 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 through his jaw with a bracelet?
[xii]
22. A ‘bracelet’ differs not in meaning from a ‘ring,’ 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 from 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 mankind, 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, therefore, 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 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 who 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, I 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 consolation 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
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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 pardon. For hence it is said by a certain wise man; Say not, the mercies of the Lord are many, He will not be mindful of my sins. [Ecclus. 5, 6] For he immediately speaks of His mercy and justice, saying, For mercy and wrath are from Him. [ib. 7] 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 perishing. Let no one boast then of standing firm himself, when David falls. Let no one also despair of his own fall, when David rises. Behold how marvellously Holy Scripture 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 fearfulness 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 millstone to pledge. [Deut. 24, 6] For by ‘take’ we sometimes mean ‘take away. ’ Whence also those birds which are eager in seizing other birds are called hawks [accipitres, ab accipio]. Whence the Apostle Paul says, For ye suffer, if a man devour you, if a man take. [2 Cor. 11, 20] As if he said, If any one takes away. But the pledge of the 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 without the other. Hope and fear, therefore, ought to be unceasingly 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 removed, 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 mind of our reader is perhaps moved to enquire, why Almighty 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 which, 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. Accordingly, 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, may be brought down
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by the lust of the flesh. But we know that it is sometimes 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 by 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; He applies the allurements of vices to promote virtues [‘in artem virtutem’], and wounds our healthy state in order to preserve it, and that we who fly from humility when we run, may cling to it at least when falling. But it should be understood in these matters, that the more the greater number of men fall in many things, the more firmly are they bound; and that when this Behemoth smites them with one sin to make them 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 perceives 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
may be said to 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 received Paul to be chewed, but not swallowed, when he was harassing him, after so many sublime revelations, with thorns of the flesh. [2 Cor. 12, 7] 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 protection 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 tempted, 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 God, willingly tempts 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
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ancient enemy promotes [‘suffragetur’] 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 jaw with a bracelet? Thou understandest, As I; Who providently disposing all things, preserve My Elect more firmly in their integrity, by permitting them to be moved [‘labefactari’] in a measure from their integrity by the jaw of this Leviathan. It follows;
Ver. 22. Will he multiply prayers to thee, or will he speak soft words to thee? [E. V. 41, 3]
[xiii]
27. Thou understandest, As to Me. For if these words are referred to the person of the Son, he spake soft words to Him Incarnate, when he said, I know Thee, Who Thou art, the Holy One of God. [Luke 4, 34] And this Leviathan multiplied prayers to Him, when he said by the legion which was subject to him; If Thou cast us out, send us into the herd of swine. [Matt. 8, 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 judgment, that they may be spared; when his members, that is, the reprobate, cry out too late, and say, Lord, Lord, open unto us. To whom it is said immediately, I know you not, whence ye are. [Luke 13, 25] Then also he will say by his members soft words 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? [Matt. 7, 22] They say soft words 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, I know you not, who ye are. It follows;
Ver. 23. Will he make a covenant with thee? Thou understandest, As with Me. And wilt thou take him for a servant for ever? [E. V. 41, 4]
[xiv]
28. Thou understandest, As I. But it must be carefully observed, that this Leviathan makes a covenant with the 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, therefore, 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 righteously. 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 barriers of Paradise, after the secrets of the third heaven, an angel of Satan was given to Paul that he might not be exalted by the greatness of the revelations. [2 Cor. 12, 7] 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 [‘nutibus’] of the heavenly grace, just as he 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
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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 agreement, 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 are powerful in heavenly happiness, when he is condemned before their eyes to the eternal fires of hell. Because in that heavenly country, in which they are now rewarded for the labours of their temptations, they need not to be disciplined by temptations. 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 rewards 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 will here. It follows;
Ver. 24. Wilt thou play with him as with a bird? [E. V. 41, 5] [xv]
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, is interpreted ‘monster,’ [‘bellua’] 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 with him as with a bird? Let us examine, therefore, why he is called a ‘monster,’ or a ‘beast,’ why a ‘dragon,’ and why a ‘bird. ’ For we learn more quickly the meaning of his names, if we accurately examine the craft of his cunning. For he comes from heaven to earth, and no longer raises himself by any aspiration to the hope of heavenly things. He is, therefore, an irrational and four-footed animal by the folly of his unclean doings, a dragon by 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 ‘dragon;’ 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.
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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,’ [‘jumentum’] a ‘dragon,’ and a ‘bird’ at the same 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,’ [‘bellua’] he comes near 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 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 suffered from the snare by his very seeking the death of the Just One, as the prey of his malice. Let it he 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 also he frightened the wife of Pilate by dreams, in order that her husband might desist from the persecution of the Just One. [Matt. 27, 19] But the plan which had been by the secret dispensation ordained, could not he by any machination overthrown. For it was expedient that the death of a Just Man dying unjustly 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 poor, and left the rich. The Lord, therefore, bound the strength of this Leviathan for His maidens, because, as Paul witnesses, God hath chosen the weak things of the world to confound the mighty. [l Cor. 1, 27] Whence it is well said by Solomon; Wisdom hath builded her house, she hath hewn out seven pillars, she hath slain
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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. [Prov. 9, 1-3] For Wisdom in truth built her a house, when the Only-Begotten Son of God, through the intervention of His soul [Note: ‘Mediante anima. ’ He means to say, not that the Human Soul of our Lord was the means of creating the Body, but that it is the medium through which that Body is personally united with the Godhead. See Bk. xxxi. §. 42], 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 selfsame 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.
