For he immediately begins the
commencement
of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all.
St Gregory - Moralia - Job
For he, who falls in the flesh, is overcome by the appetite of beasts, but he, who is exalted in mind, is raised up, like the fowls, as if with the wing of lightness.
28. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to a resemblance of beasts. For, man when he was in honour, understood not, he hath been compared to the senseless beasts, and made like them. [Ps. 49, 20] For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we before mentioned; Because, when they had known God, they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. [Rom. 1, 21] But how they fell into bestial and more than bestial pleasure, he added, saying, God gave them up to the desires of their hearts, unto uncleanness. [ib. 24. ] Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no moments of time pass in thought, without an abiding of retribution. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly pulled up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have not known the Lord. [Hos. 5, 4] Who, in order to shew that the cause of lust sprung from the sin of pride, proceeded to say, And the pride of Israel will answer to his face. [ib. 5] As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first disobedient one, as soon as he had sinned through pride, covered his shameful parts. [Gen. 3, 7] For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through pride.
29. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal
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pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soared higher than it ought. For it is hence, that long-maintained continence is suddenly broken through, hence, that virginity, though preserved even to old age, is frequently violated. For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be carried down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, ‘this he also said not. ’
30. He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ‘beasts;’ so is the pride of haughty spirits set forth by the appellation ‘fowls;’ in order that earthly men may be designated by ‘beasts,’ but the devils by ‘fowls. ’ Whence, when the Lord said that the seeds had fallen by the way side, He adds, The fowls of the air came and devoured them up; [Matt. 13, 4] signifying doubtless by fowls, the powers of the air.
31. But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose end is destruction, whose god is their belly, who savour of earthly things. But our conversation is in heaven. [Phil. 3, 18-20] And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? [1 Cor. 6, 3] He perceived that the beasts were beneath him, because, namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the
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dignity of his merits, because, when now about to enter heaven, he was not ignorant that we would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying, The weak man, overcome by his cowardice, said not thus, and therefore the adversity of temptation smote him: because in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection. It follows,
Ver. 12. There they will cry, and He will not hear, because of the pride of evil men. [xviii]
32. There; namely, in tribulation: as it is written on the other hand of joy, The children of thy servants shall inhabit there. [Ps. 102, 28] But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already stated, in the verse in which it is said, They will cry out by reason of the multitude of the violent. [ver. 9] Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers, He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the language of martyrs, says, Deliver me, because of mine enemies. [Ps. 69, 18] As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculously preserved, the hardness of my enemies may be converted at the very sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved.
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Hence it is again said by the Prophet, When he shall see the wise dying, the simple and the foolish shall perish together. [Ps. 49, 10] For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.
33. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them up according to the desires of their heart, and they will go on in their own wills. [Ps. 81, 12] Hence it is said again, The rod of God is not upon them. [Job 21, 9] Hence also it is written of their chief himself, He will do, and prosper. [Dan. 8, 12] Hence again it is said of the same person, And craft shall be guided aright in his hand. [ib. 25] For craft is guided aright, in the hand of Antichrist, because he is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against the good. Hence again it is said by Solomon, The prosperity of fools shall destroy them. [Prov. 1, 32] It is, then, a manifest token of perdition, when subsequent success favours much-wished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He will not hear, because of the pride of wicked men. It follows,
Ver. 13. For God will not hear without reason, and the Almighty will behold the causes of men one by one.
[xix]
34. We must observe that two points are stated: both that He does not hear without reason [or, ‘in vain,’ (with different punctuation. )] him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He
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extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. [Ps. 22, 2] As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper opportunities, in tribulation. [Ps. 9, 9] Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance, he fitly subjoins,
Ver. 14. Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him.
[xx]
35. For perhaps when our cry seems to be disregarded, the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itself the evils it has returned for His goodness; if it balances what it has justly deserved, and what it has received of His mercy; if it actively [‘vivaciter’] searches its own conduct; if, examining all its doings in God’s sight, it conceals not itself from itself; if it remembers that it was brought into being, which before was not; if it reflects that though it was lying in darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.
36. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself before Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a
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bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocably.
Whence it is fitly subjoined,:
Ver. 15. For He doth not now bring on His fury, nor severely punish wickedness.
[xxi]
37. For God in truth bears a long while with him, whom He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the Elect, in order to their being trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every son whom He receiveth. [Heb. 12, 6] Hence it is said to John, I rebuke and chasten those whom I love. [Rev. 3, 19] Hence Peter says, It is time, that judgment must begin at the house of God. [1 Pet. 4, 17] Where he immediately adds with astonishment, But if it first begin at us, what shall the end be of them that believe not the Gospel of God? For the severity of God permits not sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then, and accomplish the desires of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal punishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father, Cursed be thy son Canaan, a servant shall he be to his brethren. [Gen. 9, 25] For Canaan was the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended? What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then, For He doth not now bring on His fury, nor severely punish wickedness.
38. But it must be noticed, that he inserted the word “severely;” for, although He patiently endures some wickednesses, yet some He punishes even in this life: and He sometimes begins to smite even here, what He intends to destroy with eternal damnation. Therefore He smites some sins, and leaves some unpunished: for, if He were to be severe with none, who would believe that God regarded the doings of men? And again, if He were to smite all of them here, for what reason would the last judgment still remain? Some are, therefore, smitten, in order that we may tremble at the attentive care of our Ruler over us. But some are still left unpunished, in order that we may feel that judgment still remains. It is well said then, He doth not severely punish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls.
39. All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the pride of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judgment, in order that, after the scourges of punishments,
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he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself, saying;
Ver. 16. Therefore doth Job open his mouth in vain, he multiplieth words without knowledge. [xxii]
40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words.
For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. Whence it is subjoined,
Chap. xxxvi. Ver. 1, 2. Eliu also added, and spake thus; Suffer me a little, and I will shew thee. [xxiii]
41. He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying,
Ver. 2. For I have yet somewhat to speak on God’s behalf.
Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says,
Ver. 3. I will repeat my knowledge from the beginning.
But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says,
And I will prove my Maker just.
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In order that, while he speaks as if in behalf of God’s righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows,
Ver. 4. For truly my words are without falsehood.
[xxiv]
42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. [2 Cor. 6, 11] But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. [Ps. 45, 13] And the wise virgins are said to carry oil in their lamps. [Matt. 25, 4] Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] But haughty men, because they have no testimony of their conscience before God, seek the testimony of another’s voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying,
And perfect knowledge shall be proved to thee.
[xxv]
43. He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God’s judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things,
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he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying,
Ver. 5. God rejecteth not the mighty, though He Himself is mighty.
[xxvi]
44. Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. [l Cor. 7, 33] Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. [ib. v. 35] While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others’ speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; [Job 41, 34] and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. [Prov. 30, 13] It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? [1 Sam. 15, 17] Before he attained to power he had seen that he was little, but supported by temporal
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authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord’s sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. [Rom. 12, 16] While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.
45. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power [‘principatum’] in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. [Acts 10, 26] But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. [Acts 5, 1-11] For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. [2 Cor. 1, 24] And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know that he was superior to his brethren when he said, We have made ourselves as little ones among you; [1 Thess. 2, 7] and again, And ourselves your servants through Jesus Christ. [2 Cor. 4, 5] But when he discovered a fault, which needed correction, he immediately remembered that he was their master, and said, What will ye? shall I come to you with a rod? [1 Cor. 4, 21]
46. A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those
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very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others’ benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.
47. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. [Ps. 131, 1] And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.
48. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. [prodesse, præesse] For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of
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God’s bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined.
Ver. 6. But He saveth not the wicked, and giveth judgment to the poor.
[xxvii]
49. Holy Scripture is frequently wont to call the humble, ‘poor. ’ Whence they are mentioned in the Gospel, with the addition, ‘spirit,’ when it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] For, because riches visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those ‘wicked,’ who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, But He saveth not the wicked, and giveth judgment to the poor. That is, He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges over their oppressors.
50. There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord’s declaration, I hungered, and ye gave Me not to eat; I thirsted, and ye gave Me not drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Me not. [Matt. 25, 42. 43. ] To whom it is before said, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [ib. v. 41] But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly do not rise again in the judgment. [Ps. 1, 5] And of whom the Lord declares, But he that believeth not is judged already. [John 3, 18] And of whom Paul says, They who have sinned without the Law, shall perish without the Law. [Rom. 2, 12] Therefore even all unbelievers rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief. But those, who retain their profession of faith, but have not works in accordance with it, are convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not hear the reproof of the Judge at the last ordeal; for, condemned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which
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he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith.
51. But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right hand, the Judge says at His coming, I hungered, and ye gave Me to eat.
28. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest depths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retribution; in order that, since they set themselves above men by pride, they might be brought down, by their lust, even to a resemblance of beasts. For, man when he was in honour, understood not, he hath been compared to the senseless beasts, and made like them. [Ps. 49, 20] For the wing of knowledge had raised them, as it were, on high, of whom Paul said that which we before mentioned; Because, when they had known God, they glorified Him not as God, or gave Him thanks, but became vain in their thoughts. [Rom. 1, 21] But how they fell into bestial and more than bestial pleasure, he added, saying, God gave them up to the desires of their hearts, unto uncleanness. [ib. 24. ] Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath themselves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be kept, with all care, from the swelling of pride. For our thoughts fly not in vain, before the eyes of God; and no moments of time pass in thought, without an abiding of retribution. God then beholds what elates the mind within; and therefore permits that which is to bring it down to gain strength without. That which is afterwards to be struck down without by the pollution of lust, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly pulled up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they have not known the Lord. [Hos. 5, 4] Who, in order to shew that the cause of lust sprung from the sin of pride, proceeded to say, And the pride of Israel will answer to his face. [ib. 5] As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first disobedient one, as soon as he had sinned through pride, covered his shameful parts. [Gen. 3, 7] For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through pride.
29. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal
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pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, when the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it soared higher than it ought. For it is hence, that long-maintained continence is suddenly broken through, hence, that virginity, though preserved even to old age, is frequently violated. For, since humility of heart is neglected, the righteous Judge despises even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom He endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. But holy men, that they may not be carried down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. Thou understandest, ‘this he also said not. ’
30. He says, therefore, that he does not remember in tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when prosperous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ‘beasts;’ so is the pride of haughty spirits set forth by the appellation ‘fowls;’ in order that earthly men may be designated by ‘beasts,’ but the devils by ‘fowls. ’ Whence, when the Lord said that the seeds had fallen by the way side, He adds, The fowls of the air came and devoured them up; [Matt. 13, 4] signifying doubtless by fowls, the powers of the air.
31. But because holy persons neither follow the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are instructed more than the fowls of the air, because they understand all the stratagems of unclean spirits. They are taught above the beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For many walk; and shortly afterwards, Whose end is destruction, whose god is their belly, who savour of earthly things. But our conversation is in heaven. [Phil. 3, 18-20] And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall Judge angels? [1 Cor. 6, 3] He perceived that the beasts were beneath him, because, namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the
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dignity of his merits, because, when now about to enter heaven, he was not ignorant that we would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them. And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying, The weak man, overcome by his cowardice, said not thus, and therefore the adversity of temptation smote him: because in the season of tranquillity he did not overcome all these transitory objects, by any perfection. For he would not dread the adversities of this life, if he had trampled even its prosperity under foot, by the merit of his perfection. It follows,
Ver. 12. There they will cry, and He will not hear, because of the pride of evil men. [xviii]
32. There; namely, in tribulation: as it is written on the other hand of joy, The children of thy servants shall inhabit there. [Ps. 102, 28] But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already stated, in the verse in which it is said, They will cry out by reason of the multitude of the violent. [ver. 9] Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away in purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers, He may manifest His might, even to their persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this world. As the Prophet also, taking up the language of martyrs, says, Deliver me, because of mine enemies. [Ps. 69, 18] As if he were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet I wish to be delivered, on account of my adversaries; in order that, while my life is seen to be miraculously preserved, the hardness of my enemies may be converted at the very sight of the miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can sometimes be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because their adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying, The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved.
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Hence it is again said by the Prophet, When he shall see the wise dying, the simple and the foolish shall perish together. [Ps. 49, 10] For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.
33. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wickedness. For hence the Lord says by the Prophet, I gave them up according to the desires of their heart, and they will go on in their own wills. [Ps. 81, 12] Hence it is said again, The rod of God is not upon them. [Job 21, 9] Hence also it is written of their chief himself, He will do, and prosper. [Dan. 8, 12] Hence again it is said of the same person, And craft shall be guided aright in his hand. [ib. 25] For craft is guided aright, in the hand of Antichrist, because he is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against the good. Hence again it is said by Solomon, The prosperity of fools shall destroy them. [Prov. 1, 32] It is, then, a manifest token of perdition, when subsequent success favours much-wished for iniquities, and when no obstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said, There will they cry, and He will not hear, because of the pride of wicked men. It follows,
Ver. 13. For God will not hear without reason, and the Almighty will behold the causes of men one by one.
[xix]
34. We must observe that two points are stated: both that He does not hear without reason [or, ‘in vain,’ (with different punctuation. )] him, who cries to Him, and yet regards his sufferings; and pretends not to hear his cry, and still is not ignorant what each one suffers. Let no one, then, who is not speedily heard, believe that he is not cared for by God’s providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly compressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, in order that the crown of victory may become greater. When the Lord, then, does not speedily hear His own people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He
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extracts the poison of corruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my God, I will cry through the day, and Thou wilt not hear; and in the night, and not to my folly. [Ps. 22, 2] As if He were saying, It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper opportunities, in tribulation. [Ps. 9, 9] Intending to speak of tribulations, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear without reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance, he fitly subjoins,
Ver. 14. Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him.
[xx]
35. For perhaps when our cry seems to be disregarded, the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded by God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory His favours, if it does not artfully excuse in itself the evils it has returned for His goodness; if it balances what it has justly deserved, and what it has received of His mercy; if it actively [‘vivaciter’] searches its own conduct; if, examining all its doings in God’s sight, it conceals not itself from itself; if it remembers that it was brought into being, which before was not; if it reflects that though it was lying in darkness, it was illumined, and raised up. Bringing then all these points together in itself, while it considers the blessings it has received, it blames not the ills it is suffering; and, strengthened with the consolation of so many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mercifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities, Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.
36. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself before Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is deprived also of a
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bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not converted, into an evidence of greater guilt; He patiently restrains the wrath, which at length He pours out irrevocably.
Whence it is fitly subjoined,:
Ver. 15. For He doth not now bring on His fury, nor severely punish wickedness.
[xxi]
37. For God in truth bears a long while with him, whom He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, hereafter, without end. For suffering is here the portion of the Elect, in order to their being trained for the rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every son whom He receiveth. [Heb. 12, 6] Hence it is said to John, I rebuke and chasten those whom I love. [Rev. 3, 19] Hence Peter says, It is time, that judgment must begin at the house of God. [1 Pet. 4, 17] Where he immediately adds with astonishment, But if it first begin at us, what shall the end be of them that believe not the Gospel of God? For the severity of God permits not sins to remain unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate proceed then, and accomplish the desires of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal punishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father, Cursed be thy son Canaan, a servant shall he be to his brethren. [Gen. 9, 25] For Canaan was the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended? What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then, For He doth not now bring on His fury, nor severely punish wickedness.
38. But it must be noticed, that he inserted the word “severely;” for, although He patiently endures some wickednesses, yet some He punishes even in this life: and He sometimes begins to smite even here, what He intends to destroy with eternal damnation. Therefore He smites some sins, and leaves some unpunished: for, if He were to be severe with none, who would believe that God regarded the doings of men? And again, if He were to smite all of them here, for what reason would the last judgment still remain? Some are, therefore, smitten, in order that we may tremble at the attentive care of our Ruler over us. But some are still left unpunished, in order that we may feel that judgment still remains. It is well said then, He doth not severely punish sin: because while some small portion of iniquity is punished, the sentence of eternal judgment is even now foretasted by unconverted souls.
39. All this then that Eliu says is right, if it were said rightly. For he knows what he ought to say, but knows not to whom he is speaking. For the things which he said are true, but are out of place, in reproving blessed Job; because he the less needed this reproof, as he had not sinned, even from any cowardice. But, because the pride of haughty men is often an occasion of virtues for the righteous, blessed Job is so dealt with in the secret judgment, in order that, after the scourges of punishments,
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he may gain strength also, by the words of the arrogant. For, lo! the more he is despised by the minister of pride, the more is he comforted by the truth teaching him within. For, after Eliu knew that he had said so many powerful words, he disclosed what pride he bore within, and despised blessed Job, by thinking highly of himself, saying;
Ver. 16. Therefore doth Job open his mouth in vain, he multiplieth words without knowledge. [xxii]
40. By introducing these words, he doubtless asserts, that blessed Job both knew nothing, and had said much; and, though he introduces his own opinions loquaciously, he accuses him of the fault of loquacity. But this seems also to be a peculiar fault of the arrogant, that they believe the much, which they have said, to be little, and the little, which is said to them, to be much. For, because they always wish to speak their own words, they cannot hear the words of others; they think that they suffer violence, if they do not pour forth their own immoderate opinions more immoderately. And, although blessed Job was silent at his words, yet Eliu finds cause for invective, in the speech, in which he had replied to his friends; in order to get himself larger space of his silence, and that he himself might answer many things, he asserts that he had multiplied words.
For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. Whence it is subjoined,
Chap. xxxvi. Ver. 1, 2. Eliu also added, and spake thus; Suffer me a little, and I will shew thee. [xxiii]
41. He had already said much, and hopes that he will be borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying,
Ver. 2. For I have yet somewhat to speak on God’s behalf.
Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says,
Ver. 3. I will repeat my knowledge from the beginning.
But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says,
And I will prove my Maker just.
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In order that, while he speaks as if in behalf of God’s righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows,
Ver. 4. For truly my words are without falsehood.
[xxiv]
42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful and many, says, Our mouth is opened unto you, O ye Corinthians, our heart is enlarged. [2 Cor. 6, 11] But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written of the Church of the Elect, All the glory of her, the daughter of kings, is from within. [Ps. 45, 13] And the wise virgins are said to carry oil in their lamps. [Matt. 25, 4] Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] But haughty men, because they have no testimony of their conscience before God, seek the testimony of another’s voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not the applause of men, which they eagerly look for, they themselves speak in praise of their own wisdom. Whence also Eliu adds, saying,
And perfect knowledge shall be proved to thee.
[xxv]
43. He doubtless felt that he was about to utter great things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God’s judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things,
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he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] But let him now state that right thing, which he still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying,
Ver. 5. God rejecteth not the mighty, though He Himself is mighty.
[xxvi]
44. Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. [l Cor. 7, 33] Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. [ib. v. 35] While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others’ speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; [Job 41, 34] and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. [Prov. 30, 13] It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? [1 Sam. 15, 17] Before he attained to power he had seen that he was little, but supported by temporal
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authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord’s sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. [Rom. 12, 16] While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.
45. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power [‘principatum’] in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. [Acts 10, 26] But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. [Acts 5, 1-11] For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. [2 Cor. 1, 24] And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know that he was superior to his brethren when he said, We have made ourselves as little ones among you; [1 Thess. 2, 7] and again, And ourselves your servants through Jesus Christ. [2 Cor. 4, 5] But when he discovered a fault, which needed correction, he immediately remembered that he was their master, and said, What will ye? shall I come to you with a rod? [1 Cor. 4, 21]
46. A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those
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very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others’ benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.
47. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. [Ps. 131, 1] And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.
48. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. [prodesse, præesse] For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of
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God’s bounty, are good. For because not lawful power, but wicked deeds are condemned, it is fitly subjoined.
Ver. 6. But He saveth not the wicked, and giveth judgment to the poor.
[xxvii]
49. Holy Scripture is frequently wont to call the humble, ‘poor. ’ Whence they are mentioned in the Gospel, with the addition, ‘spirit,’ when it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] For, because riches visibly manifest the powerful, those are poor in their own sight, who are not puffed up in their own minds. But he calls those ‘wicked,’ who are either cut off from the piety of the faith, or who else contradict themselves, by their wicked habits, in that which they faithfully believe. Because then Almighty God condemns pride of wickedness, not loftiness of power; after it was said, God rejecteth not the mighty, though He is Himself mighty; it is rightly subjoined, But He saveth not the wicked, and giveth judgment to the poor. That is, He destroys the proud, but sets free the humble, by His judgment. Or certainly He gives judgment to the poor, because those who are now wickedly oppressed, then come themselves as judges over their oppressors.
50. There are in truth two classes, namely, of the Elect and the reprobate. But two ranks are comprised in each of these classes. For some are judged and perish; others are not judged and perish. Some are judged and reign; others are not judged and reign. They are judged and perish, to whom it is said in our Lord’s declaration, I hungered, and ye gave Me not to eat; I thirsted, and ye gave Me not drink; I was a stranger, and ye took Me not in; naked, and ye covered Me not; sick and in prison, and ye visited Me not. [Matt. 25, 42. 43. ] To whom it is before said, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [ib. v. 41] But others are not judged in the last judgment, and yet perish. Of whom the Prophet says, The ungodly do not rise again in the judgment. [Ps. 1, 5] And of whom the Lord declares, But he that believeth not is judged already. [John 3, 18] And of whom Paul says, They who have sinned without the Law, shall perish without the Law. [Rom. 2, 12] Therefore even all unbelievers rise again, but to torment and not to judgment. For their case is not then examined; because they come into the presence of their strict Judge, with the condemnation already of their own unbelief. But those, who retain their profession of faith, but have not works in accordance with it, are convicted of sin, in order to their perishing. But they, who have not enjoyed even the sacraments of the faith, do not hear the reproof of the Judge at the last ordeal; for, condemned already by the darkness of their own unbelief, they do not deserve to be condemned by the open reproof of Him, Whom they had despised. Those hear at least the words of the Judge, because they have retained at least the words of His faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not necessary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judgment, both a lawful reproof smites him down, who has departed in his conduct from that which
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he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith.
51. But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right hand, the Judge says at His coming, I hungered, and ye gave Me to eat.
