But when a voice is uttered above the
firmament
which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight.
St Gregory - Moralia - Job
For unless pride shewed itself through the eyes, as if through certain outlets [‘fenestras’], the
- 1108 -
Psalmist would never say to God, Thou wilt save the humble people, and wilt bring down the eyes of the proud. [Ps. 18, 27] Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea; A generation, whose eyes are lofty, and their eyelids lifted up on high. [Prov. 30, 13] Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord’s speech, by which his members can be pointed out by a brief description. It follows;
He is a king over all the children of pride.
[xxiii]
47. This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] For by this he himself fell, by this he overthrew men who followed him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. For no evils would come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.
48. But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city: and the wealthier is any one he has seized, the more harshly does he rise up in his authority; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings; because whatever he has done, he believes that he has done with singular skill; and for that which he performs through desire of glory, he favours himself in his thought; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought,
- 1109 -
and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be unrestrained even in boastfulness of speech. But ruin follows the more easily, the more shamelessly a man is puffed up in his own mind. For hence it is written, The heart is exalted before a fall. [Prov. 16, 18] Hence it is said by Daniel, The king was walking in the palace of Babylon, and he answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, in the glory of my beauty? [Dan. 4, 29] But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king’s mouth, there fell voice from heaven, To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts: thou shalt eat hay as an ox, and seven times shall be changed over thee. [ib. 31] Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.
49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first proud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.
50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in evidence, the recompense of the power entrusted to him; saying, That unless Almighty God perceived thee to be better than these men, He would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.
51. But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they should be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against
- 1110 -
their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter not the impertinencies which they feel; and they whose loquacity is hardly restrained, are sometimes silent solely from the bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to speak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they are more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we shew what they are in a few outward points.
52. For to all who swell within with proud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.
53. Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is grass, and the glory thereof as the flower of grass. [Is. 40, 6] And let these hear that which is said to some persons after their miracles; I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] Let those hear; If riches increase, set not your heart upon them. [Ps. 62, 10] Let these hear that the foolish virgins, who come with empty vessels, are shut out from the marriage within. [Matt. 25, 12] Again, because we have said before, that rulers are tempted in one way, and subjects in another, let those hear that which is said by a certain wise man; Have they made thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] Let these hear; Obey them that have the rule over you, and be subject to them, for they watch as if about to give an account for your souls. [Heb. 13, 17] Let those, when they boast of the power they have received, hear that which is said by the voice of Abraham to the rich man in flames; Son, remember that thou in thy life time receivedst thy good things. [Luke 16, 25] Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring people by the voices of Moses and Aaron; Nor is your murmur against us, but against the Lord. For what are we? [Ex. 16, 8] Let those hear; They shall
- 1111 -
be troubled in the sight of Him Who is the Father of orphans, and the Judge of widows. [Ps. 68, 4] Let these hear what is said against the contumacy of subjects; Whosoever resisteth the power, resisteth the ordinance of God. [Rom. 13, 2] Let all together hear; God resisteth the proud, but giveth grace to the humble. [James 4, 6] Let all hear; Every one that exalteth his heart is unclean before God. [Prov. 16, 5] Let all hear; Why art thou proud, O earth and ashes? [Ecclus. 10, 9] Against the plague of this sickness, let us all hear that, which the Truth our Instructor teaches, saying; Learn of Me, for I am meek, and lowly in heart. [Matt. 11, 29]
54. For for this end the Only Begotten Son of God took on Him the form of our infirmity; for this the Invisible appeared not only visible, but even despised; [Phil. 2, 5-8] for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it, He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
55. But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into heaven. [Is. 14, 13] But the Other says by the Prophet, My soul is filled with evils, and My life hath drawn nigh unto hell. [Ps. 88, 4] The one says; I will exalt my throne above the stars of heaven. [Is. 14, 13] The Other says to mankind expelled from the abodes of Paradise; Behold, I come quickly, and I will dwell in the midst of thee. [Zech. 2, 10] The one says; I will sit in the mount of the testament, on the sides of the north. [Is. 14, 14] The Other says; I am a worm, and no man, the reproach of men, and the outcast of the people. [Ps. 22, 7] The one says; I will ascend above the height of the clouds; I will be like the Most High. [Is. 14, 14] The Other; When He was in the form of God thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant; [Phil. 2, 6] and He speaks by His members, saying; Who is like unto Thee, O Lord? [Ex. 15, 11] The one speaks by his members, saying; I know not the Lord, neither will I let Israel go. [Ex. 5, 2] The Other says by Himself; If I should say I know Him not, I shall be a liar, like unto you: but I know Him, and keep His saying. [John 8, 55] The one says; The rivers are mine, and I have made them. [Ez. 29, 9] The Other says; I can of Mine own Self do nothing. [John 5, 30] And again; My Father that abideth in Me, He doeth the works. [John 14, 20] The one, when shewing all kingdoms, says; All this power will I give Thee, and the glory them, for they are delivered to me, and to whom I will give them. [Luke 4, 6] The Other says; Ye shall drink indeed of My cup, but to sit on My right hand, or on My left, is not Mine to give to you, but to them for whom it is prepared of My Father. [Matt. 20, 23] The one says; Ye shall be as gods, knowing good and evil. [Gen. 3, 5] The Other says; It is not for you to know the times or the moments which the Father hath put in His own power. [Acts 1, 17] The other, in order that the Divine Will might be despised, and his own enforced, says; Why hath God commanded you, that ye should not eat of every tree of Paradise? [Gen. 3, 1] And a little after; For God doth know, that in whatsoever day ye eat thereof, your eyes shall be opened. [ib. 5] The Other says; I seek not Mine own will, but the will of Him Which hath sent Me. [John 5, 30] The one speaks by his members, saying; Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. [Wisd. 2, 2] The Other announces to His
- 1112 -
members, saying, Ye shall weep and lament, but the world shall rejoice. [John 16, 20] The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator: as is said of these very persons by the Psalmist; They have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. [Ps. 73, 7] The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the spear, and death, admonishes His members, saying; If any man serve Me, let him follow Me. [John 12, 26]
56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it were a kind of inscription [‘titulum’] in his work, to shew thereby easily under the power of what ruler he is serving. Whence it is also said by the Gospel; Ye shall know them by their fruits. [Matt. 7, 16] Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be detected, saying; He is a king over all the children of pride. For though they sometimes assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since then pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on every side, fight against the darts of pride, and specially guard, as it were, the eye only of their body against the coming blows, when in themselves they principally defend their humility.
BOOK XXXV.
In which many things already said are repeated in recapitulation, and this immense work is brought to a close by a most lowly confession of human infirmity.
Because this is the last book of this work, and since, the more difficult places having been treated, those which remain are less obscure, it seems good to run through it with less attention and care. For as if we had traversed a mighty ocean, we now gain sight of the shore, and lowering the sails of our intention, are not borne along with the same force as before, but yet we still hold our way from the impulse of the former blast. The storm of our anxiety has, so to speak, abated, but its violence, through now moderated, yet still wafts us on to our station on the shore. After then the Lord had shewn to His faithful servant how strong and crafty is Leviathan His enemy, while He carefully disclosed his strength and craft, blessed Job replied to both, saying,
Chap. xlii. ver. 2. I know that Thou canst do all things, and that no thought is hid from Thee. [i]
2. For against his huge strength he observed; I know that Thou canst do all things; but against his hidden machinations he subjoined; And no thought is hid from Thee. Whence he immediately upbraids the same Leviathan, saying;
Ver. 3. Who is he that hideth counsel without knowledge?
- 1113 -
For Leviathan hides counsel without knowledge, because, though he is concealed from our infirmity by many frauds, he is yet disclosed to us by the holy inspiration of our Protector. He hides counsel without knowledge, because though he escapes the notice of those who are tempted, yet he cannot escape the notice of the Protector of the tempted. Having heard therefore the power and craft of the devil, having heard also the power of our Creator, which both mightly represses him, and mercifully protects us, we entreat thee, O blessed Job, not to conceal from us that which thou thinkest of thyself. It follows;
Therefore I have spoken foolishly, and things that above measure exceeded my knowledge.
[ii]
3. All human wisdom, however powerful in acuteness, is foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when compared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job therefore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In comparison with which all our wisdom is folly. And he who had spoken wisely to men, on hearing the Divine sayings, discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying; I speak unto my Lord, though I am dust and ashes. [Gen. 18, 27] Hence it is that Moses, though instructed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying; I beseech Thee, O Lord, I am not eloquent; for from yesterday, and the day before, since Thou hast spoken unto Thy servant, I am of a more hesitating and slower tongue. [Ex. 4, 10] Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other, That Which He is, Holy, Holy, Holy, Lord God of Hosts, he returned to himself, and said; Woe is me, because I have held my peace, because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips. [Is. 6, 5] And he immediately added, whence he had learned this pollution, and said; And I have seen with mine eyes the King, the Lord of Hosts. Hence also Jeremiah, on hearing the words of God, found that he had no words in himself, saying; Ah, ah, ah, Lord God, behold I know not how to speak, for I am a child. [Jer. 1, 6] Hence Ezekiel speaking concerning the four animals, says; When there was a voice above the firmament, which was over their heads, they stood, and let down their wings. [Ez. 1, 25] For what is designated by the flying of the animals but the sublimity of evangelists and doctors? Or what are the wings of the animals, but the contemplations of saints raising them up to heavenly things?
But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contemplate the loftiness itself of truth. To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and from contemplating the Creator, to think but humbly of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they are, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying; I have spoken foolishly, and things that above measure exceeded my knowledge. Behold, he reproved himself the more, the more he advances, and believed that he had beyond measure exceeded his
- 1114 -
knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows;
Ver. 4. Hear, and I will speak; I will question Thee, and answer Thou me.
[iii]
4. To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothing is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires. And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says; Hear, and I will speak. As if he were saying, Mercifully understand my desires, in order that, while Thy mercy receives and furthers them, they may rise up to Thee in greater number. For as often as good wishes obtain their effect, they are multiplied. Whence it is written in another place; I have called, for Thou hast heard me. [Ps. 17, 6] For he says not, Because I called, Thou hast heard me: but, I have called, for Thou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed; I will question Thee, and answer Thou me. As if he were saying, From the contemplation of Thy knowledge I acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolishness. For that he himself was questioning God from his longing after humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and as acknowledging the favours he had mercifully received from God, he immediately subjoins;
Ver. 5. I have heard Thee by the hearing of the ear, but now mine eye seeth Thee. [iv]
5. By these words he doubtless plainly declares, that as far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity. Whence it also follows;
Ver. 6. Wherefore I reproach myself.
[v]
6. For the less a person sees himself, the less is he displeased with himself; and the more he discerns the light of greater grace, the more blameworthy does he acknowledge himself to be. For when he is elevated within, by all that he is, he endeavours to agree with that standard which he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, which does not agree with that inward standard. This standard blessed Job more fully beholds, as he was making progress after his suffering, and with great self-reproach is at variance with himself, saying; Therefore I
- 1115 -
reproach myself. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach,
And do penance in dust and ashes.
[vi]
7. For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in the Gospel says to the reprobate city, If the mighty works which have been done in you had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes. [Mat. 11, 21] For by ‘sackcloth,’ is set forth the roughness and the piercing of sin, but in ‘ashes’ the dust of the dead. And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sackcloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, I reproach myself, is wounded as it were by a kind of sackcloth, when he is galled in his mind by the sharp stings of reproaches. But he does penance in ashes; because he carefully observes what he has been made by a just judgment after his first sin, saying, I do penance in dust and ashes. As if he plainly said, I do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.
8. Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our mind to the sentence of the inward Judge, and say to Him; Behold, Lord, we have heard both the sides of those who are disputing in Thy sight, and we know that Job, in this contest, goes through his virtuous deeds, and that his friends maintain against him the glory of Thy justice. But Thou knowest what amid these things is the opinion of our mind. For we cannot possibly blame the sayings of those whom we know to be contributing to Thy defence. But, behold, the parties are present, and wait the sentence; bring forth therefore, O Lord, from Thine invisible rule the most discriminating sentence of Thy judgment, and shew us which has spoken most rightly in this contention. It follows;
Ver. 7. But after the Lord had spoken these words unto Job, He said to Eliphaz the Themanite, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job.
[vii]
9. O Lord, the sentence of Thy judgment declares how much our blindness is at variance with the light of Thine uprightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words. In Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf. Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in
- 1116 -
comparison with his uprightness, his friends are said not to have spoken that which is right before the Lord? Is not this decision concerning him still further confirmed, in which it is said to the ancient enemy, Hast thou seen My servant Job, that there is none like him upon the earth? [Job 1, 8] But what is this, that he is praised to the enemy, and reproved in his own person; reproved in his own person, and yet preferred to the friends who spake to him? Unless it be that the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to praise. Blessed Job therefore believed that he was scourged for his fault, and not as a favour; he considered that his sins were lopped off, not that his merits were increased. And he is blamed for imagining that the intention of the scourging was different, and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the innocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended the Divine judgment. But we learned in the beginning of this Book [Bk. 3. § 15] that Satan had said of him to the Lord; Put forth Thy hand and touch him, and see if he do not bless Thee to Thy face. [Job 2, 5] At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also above, [Preface chap. 3] whoever considers that blessed Job sinned in his words after he had been scourged, plainly decides that the Lord had been the loser in His pledging. And though the Lord in speaking to the devil, brought forward his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteousness by permitting it to he tempted, if He foresaw that he would not he able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it.
10. Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His providence. And although, as far as concerns human judgments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says; Ye have not spoken before Me the thing that is right, as My servant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of the righteous married people; They were both righteous before God. [Luke 1, 6] For it is no safe praise to appear just before men. For the opinion of man often approves of a person as if mighty before God, but Almighty God knows not him, who is approved of as if by Him. For hence is it that the Psalmist watchfully prays, saying; Direct my way in Thy sight. [Ps. 5, 8] Doubtless, because even that way is frequently believed to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said, Ye have not spoken before Me the thing that is right as Job, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by introducing the mention of his being a servant, He might point out that all that had been urged in his defence, he had said not with haughty pride, but with humble truth. But because God is just and merciful, He both reproves his friends strictly with His justice, and graciously converts them by His mercy. For it follows;
Ver. 8. Take unto you seven bulls, and seven rams, and go to My servant Job, and offer up for
- 1117 -
yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you.
[viii]
11. Behold the just and merciful God neither passes over their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we have already often said, [Pref. chap. 6] that the friends of blessed Job represent heretics, who offend God, while they endeavour to defend Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth; their conversion also, which is often mercifully effected, is well designated by this pardon which the friends of Job obtain.
12. But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their salvation by her prayers whose faith they used to impugn with their false assertions. For He says; My servant Job will pray for you; his face I will accept, that folly be not imputed to you. As if He openly said to heretics. I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me I acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.
13. For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord commanded concerning the sacrifice of the lamb, saying; In one house it shall be eaten, neither shall ye carry forth of the flesh thereof out of the house. [Ex. 12, 46] For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to he carried forth abroad, because it forbids that which is holy to be given to dogs. [Matt. 7, 6] It is she alone in whom a good work is fruitfully carried on, whence they only who had laboured in the vineyard received the reward of a penny. [Matt. 20, 10] It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. Whence also the Lord says to Moses; There is a place by Me, and thou shall stand upon a rock. [Exod. 33, 21] And a little after; I will take away Mine hand, and thou shall see My back parts. [ib. 23] For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine presence. Of which firmness the Lord says; Upon this rock I will build My Church. [Mat. 16, 18] What is then in this place the saying to the friends of Job, Go ye to Job, except, ‘Ascend ye the rock? ’ What is, His face I will accept for you, that folly be not imputed to
- 1118 -
you, except that which is there said, Thou shalt see My back parts? that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be.
14. But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by ‘bulls’ is expressed the neck of pride; [Pref. chap. 8] but by ‘rams,’ the leadership which is exercised by heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said; The congregation of the bulls amongst the kine of the people. [Ps. 68, 30] And because they lead like flocks the people that follow them, they are sometimes called ‘rams. ’ For rams in truth lead the flock. Whence Jeremiah says by way of reproof; Thy princes are like rams. [Lam. 1, 6] Because then heretics, when they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.
15. But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether we multiply three by four, or four by three, we arrive at that number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way; because it rises fully and with no deficiency to the number twelve, when it both perfects works by faith, and again faith by works [i. e. four by three and three by four]. The holy Apostles also, who were to be filled with the Spirit of sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.
16. Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity is suggested, when the seventh day is called sanctified for the rest of the Lord. [Gen. 2, 3] And no
- 1119 -
evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the seventh day is ordered to be one of rest, in order that eternal rest may be designated by it. [Ex. 20, 8-11] Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of the Jubilee, signifying perpetual blessedness, might be observed. [Lev. 25, 10] Hence it is, that the Lord, rising again and frequently appearing, is said at His last feast to have eaten with seven disciples; [John 21, 2] because they who are now perfected in Him, are filled by Him with eternal refreshment.
17. Again by the number ‘seven’ is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of the Lord, carried round for seven days with the sound of trumpets, overthrew the walls of Jericho. [Josh. 6, 12-20] Hence the Prophet says; Seven times a day have I praised Thee. [Ps. 119, 164] And as signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall he ever in my mouth. [Ps. 34, 1] But that the whole of the present life is designated by the number ‘seven’ is shewn more plainly, when the number ‘eight’ is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. [Eccles. 11, 2] For by the number seven he expressed the present time, ‘which is passed by periods of seven days. But by the number ‘eight’ he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord’s day, which, as following the seventh day, that is, the Sabbath, is found to he the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number ‘seven’ signifying temporal things, and the number ‘eight’ eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an upper room. For fifteen is made up of seven and eight, and if in counting from one to fifteen we mount up by adding the sums of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal.
18. Again, by the number ‘seven’ is designated the whole body of Holy Church. Whence John in the Apocalypse writes to seven Churches: [Rev.
- 1108 -
Psalmist would never say to God, Thou wilt save the humble people, and wilt bring down the eyes of the proud. [Ps. 18, 27] Unless pride poured forth through the eyes, Solomon would not say also concerning the pride of Judaea; A generation, whose eyes are lofty, and their eyelids lifted up on high. [Prov. 30, 13] Because then this Leviathan is designated by an animal possessing a body, and pride, when it comes forth into the body, more plainly rules over the eyes, the ancient enemy is described as seeing all men, as it were, from on high. But because many points are brought forward to set forth the enemy of the human race, the mind is very desirous, that some one point should be more plainly stated, in the end of the Lord’s speech, by which his members can be pointed out by a brief description. It follows;
He is a king over all the children of pride.
[xxiii]
47. This Leviathan, in order to fall in all the points mentioned above, smote himself with pride alone. For he would not wither up, through those many branches of sins, had he not first, through this, become rotten in the root. For it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] For by this he himself fell, by this he overthrew men who followed him. He assaulted the health of our immortality with the same weapon as he destroyed the life of his own blessedness. But God introduced it at the end of His speech, for this reason, that by mentioning the pride of this Leviathan after all his sins, He might point out what was worse than all sins. Although further, from the fact of its being placed at the bottom, it is pointed out to be the root of vices. For as a root is covered over beneath, but yet branches expand outwardly from it, so pride conceals itself within, but open vices immediately shoot forth from it. For no evils would come forth to view, if this did not fetter the mind in secret. This is that which makes the mind of this Leviathan to boil as a pot. And by this he agitates also the minds of men with a kind of glow of madness, but he shews by their outward deeds how he subverts the mind of the person he agitates. For that first boils with pride within, which afterwards foams forth in works without.
48. But because an opportunity has offered itself of speaking about pride, we ought to examine into it with greater minuteness and anxiety, and to point out with what power or in what way it enters the minds of men, and on whom, and in what way, it commits ravages. For other sins assail those virtues only by which they themselves are destroyed; as, namely, anger patience, gluttony abstinence, lust continence. But pride, which we have called the root of vices, far from being satisfied with the extinction of one virtue, raises itself up against all the members of the soul, and as an universal and deadly disease corrupts the whole body. So that whatever is doing when it makes its assaults, even if it appears to be a virtue, vain-glory alone, and not God, is served thereby. For when pride assaults the mind, a kind of tyrant closely invests, as it were, a besieged city: and the wealthier is any one he has seized, the more harshly does he rise up in his authority; because the more largely the business of virtue is transacted without humility, the more widely does pride exercise its sway. But whoever has with enslaved mind admitted its tyranny within, suffers this loss first of all, that from the eye of his heart being closed, he loses the equitableness of judgment. For even all the good doings of others are displeasing to him, and the things which he has done, even amiss, alone please him. He always looks down on the doings of others, he always admires his own doings; because whatever he has done, he believes that he has done with singular skill; and for that which he performs through desire of glory, he favours himself in his thought; and when he thinks that he surpasses others in all things, he walks with himself along the broad spaces of his thought,
- 1109 -
and silently utters his own praises. But the mind is sometimes brought to such haughtiness, as in his pride to be unrestrained even in boastfulness of speech. But ruin follows the more easily, the more shamelessly a man is puffed up in his own mind. For hence it is written, The heart is exalted before a fall. [Prov. 16, 18] Hence it is said by Daniel, The king was walking in the palace of Babylon, and he answered and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, in the glory of my beauty? [Dan. 4, 29] But how vengeance swiftly aroused repressed this pride, he immediately added, saying, While the word was yet in the king’s mouth, there fell voice from heaven, To thee it is said, O king Nabuchodonosor, the kingdom shall depart from thee, and they shall drive thee out from men, and thy habitation shall be with cattle, and wild beasts: thou shalt eat hay as an ox, and seven times shall be changed over thee. [ib. 31] Behold, because the pride of mind vented itself even in open words, the forbearance of the Judge immediately burst out in his sentence; and smote him the more severely, the more immoderately his pride exalted itself; and because he enumerated and mentioned the goods in which he flattered himself, he heard the evils enumerated with which he was to be smitten.
49. But it should be understood, that this very pride, of which we are speaking, possesses some persons in secular, and others in spiritual concerns. For one prides himself on gold, another on eloquence, one on weak and earthly things, another on the highest and heavenly virtues. And yet one and the same thing is going on before the eyes of God, though, as it comes to the hearts of men, it is clothed in their sight with a different garb. For when he who was at first proud of earthly glory, is afterwards elated at his sanctity, pride has never forsaken his heart, but, coming to him as usual, it has changed its garment, that it may not be recognised.
50. It should be known also, that it attacks rulers in one way, and subjects in another. For it suggests to the thoughts of a ruler, that he has by the sole merit of his life risen above others; and if he has ever done any things well, it suggests them unseasonably to his mind. And when it suggests that he has specially pleased God, in order the more easily to enforce its suggestion, it brings forward in evidence, the recompense of the power entrusted to him; saying, That unless Almighty God perceived thee to be better than these men, He would not have given them all under thy power. And it presently exalts his mind, points out that those who are under his power are vile and worthless, so that he no longer regards any body as fit for him to speak to on equal terms. And hence the calmness of his mind is soon turned into wrath; because when he despises all, when he blames without any moderation the understanding, and the conduct of all, he swells out the more unrestrainedly into anger, the more he considers that those who are committed to his charge, are not worthy of him.
51. But, on the other hand, when pride urges on the heart of subjects, it strives especially to make them neglect entirely the consideration of their own conduct, and in their silent thoughts always to become judges of their ruler. For when they look unseasonably for what they ought to blame in him, they never notice what to correct in themselves. And hence they perish the more dreadfully, the more they avert their eyes from themselves; because they stumble and fall in the journey of this life, while they fix their attention elsewhere. They declare that they are sinners indeed, but not to such a degree that they should be delivered up to the control of so hurtful a person. And while they despise his doings, while they scorn his precepts, they are plunged into such madness, as to think that God does not care for the concerns of men; because they grieve that they have been put under the charge of one, who is, as it were, deservedly blamed. And while they are thus proud against
- 1110 -
their ruler, they also rise up against the sentence of their Maker. And whilst they pass sentence on the conduct of their pastor, they impugn also the wisdom of Him who orders all things. But they often oppose the commands of their ruler impertinently, and term this haughtiness of language, liberty. For pride frequently thus presents itself, as if it were proper liberty, just as fear frequently puts itself in the place of humility. For, just as many are silent through fear, and yet consider that they are silent from humility, so do some speak from the impatience of pride, and yet think that they are speaking with rightful freedom. But sometimes inferiors utter not the impertinencies which they feel; and they whose loquacity is hardly restrained, are sometimes silent solely from the bitterness of their inward rancour. But, by suppressing through grief of mind their words of impertinence, though they are wont to speak wickedly, they are more wickedly silent. Because when on having sinned they hear any correction, they keep back, through indignation, the words of reply. Whenever they are treated harshly, they frequently break out into words of complaint at this very harshness. But when their teachers prevent them with gentleness, they are more grievously indignant at this very humility, with which they are prevented. And their mind is the more vastly inflamed, the more considerately it is regarded as weak. These doubtless, because they are ignorant of humility, which is the parent of virtues, lose the benefit of their labour, even if there are any good things which they seem to do; because the height of the rising fabric is not strongly fixed, which is not by the strength of its foundation made fast on the rock. That then which they build rises up only to fall, because before they erect the fabric they do not first prepare the foundations of humility. But we thoroughly lay open their inmost character, if we shew what they are in a few outward points.
52. For to all who swell within with proud thoughts there is noisiness in their speech, bitterness in their silence, dissoluteness in their mirth, wrath in their sorrow, unseemliness in their conduct, comeliness in their appearance, erectness in their gait, rancour in their reply. Their mind is ever strong in inflicting, weak in enduring, contumely; sluggish in obeying, importunate in provoking others; slothful in those things which it ought, and has power, to do, but ready for those which it neither ought, nor is able, to do. In that which it seeks not of its own accord, it is turned by no exhortation, but it seeks to be compelled to do that which it secretly longs for, because while it fears to become cheap from indulging its desire, it wishes to suffer compulsion even in its own will.
53. Because then we have said that the minds of men are tempted in one way by carnal, and in another by spiritual, concerns, let those hear; All flesh is grass, and the glory thereof as the flower of grass. [Is. 40, 6] And let these hear that which is said to some persons after their miracles; I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] Let those hear; If riches increase, set not your heart upon them. [Ps. 62, 10] Let these hear that the foolish virgins, who come with empty vessels, are shut out from the marriage within. [Matt. 25, 12] Again, because we have said before, that rulers are tempted in one way, and subjects in another, let those hear that which is said by a certain wise man; Have they made thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] Let these hear; Obey them that have the rule over you, and be subject to them, for they watch as if about to give an account for your souls. [Heb. 13, 17] Let those, when they boast of the power they have received, hear that which is said by the voice of Abraham to the rich man in flames; Son, remember that thou in thy life time receivedst thy good things. [Luke 16, 25] Let these, when they break into complaints against their rulers, hear that answer which is given to the murmuring people by the voices of Moses and Aaron; Nor is your murmur against us, but against the Lord. For what are we? [Ex. 16, 8] Let those hear; They shall
- 1111 -
be troubled in the sight of Him Who is the Father of orphans, and the Judge of widows. [Ps. 68, 4] Let these hear what is said against the contumacy of subjects; Whosoever resisteth the power, resisteth the ordinance of God. [Rom. 13, 2] Let all together hear; God resisteth the proud, but giveth grace to the humble. [James 4, 6] Let all hear; Every one that exalteth his heart is unclean before God. [Prov. 16, 5] Let all hear; Why art thou proud, O earth and ashes? [Ecclus. 10, 9] Against the plague of this sickness, let us all hear that, which the Truth our Instructor teaches, saying; Learn of Me, for I am meek, and lowly in heart. [Matt. 11, 29]
54. For for this end the Only Begotten Son of God took on Him the form of our infirmity; for this the Invisible appeared not only visible, but even despised; [Phil. 2, 5-8] for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His humility might teach man not to be proud. How great then is the virtue of humility, since for the sole purpose of truly teaching it, He Who above estimation is great, became little, even to suffering? For since the pride of the devil caused the origin of our fall, the humility of God was found out as the instrument of our redemption. For our enemy who was created great among all things, wished to appear exalted above all things. But our Redeemer remaining great above all things, deigned to become little among all things.
55. But we both detect more readily the cause of pride, and lay bare the foundations of humility, if we briefly mention and run over what the author of death, and what the Creator of life declare. For the one says; I will ascend into heaven. [Is. 14, 13] But the Other says by the Prophet, My soul is filled with evils, and My life hath drawn nigh unto hell. [Ps. 88, 4] The one says; I will exalt my throne above the stars of heaven. [Is. 14, 13] The Other says to mankind expelled from the abodes of Paradise; Behold, I come quickly, and I will dwell in the midst of thee. [Zech. 2, 10] The one says; I will sit in the mount of the testament, on the sides of the north. [Is. 14, 14] The Other says; I am a worm, and no man, the reproach of men, and the outcast of the people. [Ps. 22, 7] The one says; I will ascend above the height of the clouds; I will be like the Most High. [Is. 14, 14] The Other; When He was in the form of God thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant; [Phil. 2, 6] and He speaks by His members, saying; Who is like unto Thee, O Lord? [Ex. 15, 11] The one speaks by his members, saying; I know not the Lord, neither will I let Israel go. [Ex. 5, 2] The Other says by Himself; If I should say I know Him not, I shall be a liar, like unto you: but I know Him, and keep His saying. [John 8, 55] The one says; The rivers are mine, and I have made them. [Ez. 29, 9] The Other says; I can of Mine own Self do nothing. [John 5, 30] And again; My Father that abideth in Me, He doeth the works. [John 14, 20] The one, when shewing all kingdoms, says; All this power will I give Thee, and the glory them, for they are delivered to me, and to whom I will give them. [Luke 4, 6] The Other says; Ye shall drink indeed of My cup, but to sit on My right hand, or on My left, is not Mine to give to you, but to them for whom it is prepared of My Father. [Matt. 20, 23] The one says; Ye shall be as gods, knowing good and evil. [Gen. 3, 5] The Other says; It is not for you to know the times or the moments which the Father hath put in His own power. [Acts 1, 17] The other, in order that the Divine Will might be despised, and his own enforced, says; Why hath God commanded you, that ye should not eat of every tree of Paradise? [Gen. 3, 1] And a little after; For God doth know, that in whatsoever day ye eat thereof, your eyes shall be opened. [ib. 5] The Other says; I seek not Mine own will, but the will of Him Which hath sent Me. [John 5, 30] The one speaks by his members, saying; Let there be no meadow, which our luxury does not pass through, let us crown ourselves with roses before they be withered, let us leave every where tokens of our joy. [Wisd. 2, 2] The Other announces to His
- 1112 -
members, saying, Ye shall weep and lament, but the world shall rejoice. [John 16, 20] The one teaches the minds who are subject to him nothing else but to aim at the height of loftiness, to transcend all their equals in swelling of mind, to surpass with lofty pride the society of all men, and to exalt themselves even against the might of their Creator: as is said of these very persons by the Psalmist; They have passed into the affection of the heart, they have thought and spoken wickedness, they have spoken iniquity on high. [Ps. 73, 7] The Other when approaching the spitting, the palms of the hands, the buffets, the crown of thorns, the cross, the spear, and death, admonishes His members, saying; If any man serve Me, let him follow Me. [John 12, 26]
56. Because then our Redeemer rules the hearts of the humble, and this Leviathan is called the king of the proud, we know plainly, that pride is a most evident token of the reprobate, but humility, on the contrary, of the Elect. When it is known then which any one possesses, it is found out under what king he is fighting. For every one bears as it were a kind of inscription [‘titulum’] in his work, to shew thereby easily under the power of what ruler he is serving. Whence it is also said by the Gospel; Ye shall know them by their fruits. [Matt. 7, 16] Lest then the members of this Leviathan should deceive us by performing even wonders, the Lord has pointed out a plain token by which they can be detected, saying; He is a king over all the children of pride. For though they sometimes assume a pretended appearance of humility, yet they cannot conceal themselves in every point. For since then pride cannot bear to be long concealed, when it is concealed by one action it is exposed by another. But they who war under the king of humility, ever fearful, and circumspect on every side, fight against the darts of pride, and specially guard, as it were, the eye only of their body against the coming blows, when in themselves they principally defend their humility.
BOOK XXXV.
In which many things already said are repeated in recapitulation, and this immense work is brought to a close by a most lowly confession of human infirmity.
Because this is the last book of this work, and since, the more difficult places having been treated, those which remain are less obscure, it seems good to run through it with less attention and care. For as if we had traversed a mighty ocean, we now gain sight of the shore, and lowering the sails of our intention, are not borne along with the same force as before, but yet we still hold our way from the impulse of the former blast. The storm of our anxiety has, so to speak, abated, but its violence, through now moderated, yet still wafts us on to our station on the shore. After then the Lord had shewn to His faithful servant how strong and crafty is Leviathan His enemy, while He carefully disclosed his strength and craft, blessed Job replied to both, saying,
Chap. xlii. ver. 2. I know that Thou canst do all things, and that no thought is hid from Thee. [i]
2. For against his huge strength he observed; I know that Thou canst do all things; but against his hidden machinations he subjoined; And no thought is hid from Thee. Whence he immediately upbraids the same Leviathan, saying;
Ver. 3. Who is he that hideth counsel without knowledge?
- 1113 -
For Leviathan hides counsel without knowledge, because, though he is concealed from our infirmity by many frauds, he is yet disclosed to us by the holy inspiration of our Protector. He hides counsel without knowledge, because though he escapes the notice of those who are tempted, yet he cannot escape the notice of the Protector of the tempted. Having heard therefore the power and craft of the devil, having heard also the power of our Creator, which both mightly represses him, and mercifully protects us, we entreat thee, O blessed Job, not to conceal from us that which thou thinkest of thyself. It follows;
Therefore I have spoken foolishly, and things that above measure exceeded my knowledge.
[ii]
3. All human wisdom, however powerful in acuteness, is foolishness, when compared with Divine wisdom. For all human deeds which are just and beautiful are, when compared with the justice and beauty of God, neither just nor beautiful, nor have any existence at all. Blessed Job therefore would believe that he had said wisely what he had said, if he did not hear the words of superior wisdom. In comparison with which all our wisdom is folly. And he who had spoken wisely to men, on hearing the Divine sayings, discourses more wisely that he is not wise. Hence it is that Abraham saw, when God was addressing him, that he was nothing but dust, saying; I speak unto my Lord, though I am dust and ashes. [Gen. 18, 27] Hence it is that Moses, though instructed in all the wisdom of the Egyptians, as soon as he heard the Lord speaking, discovered that he was a person of more hesitating and slower speech, saying; I beseech Thee, O Lord, I am not eloquent; for from yesterday, and the day before, since Thou hast spoken unto Thy servant, I am of a more hesitating and slower tongue. [Ex. 4, 10] Hence it is that Isaiah, after he saw the Lord sitting on a throne high and lifted up, after he beheld the Seraphim covering their face with two wings, and their feet with two, and flying with two, after he heard them crying one to the other, That Which He is, Holy, Holy, Holy, Lord God of Hosts, he returned to himself, and said; Woe is me, because I have held my peace, because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips. [Is. 6, 5] And he immediately added, whence he had learned this pollution, and said; And I have seen with mine eyes the King, the Lord of Hosts. Hence also Jeremiah, on hearing the words of God, found that he had no words in himself, saying; Ah, ah, ah, Lord God, behold I know not how to speak, for I am a child. [Jer. 1, 6] Hence Ezekiel speaking concerning the four animals, says; When there was a voice above the firmament, which was over their heads, they stood, and let down their wings. [Ez. 1, 25] For what is designated by the flying of the animals but the sublimity of evangelists and doctors? Or what are the wings of the animals, but the contemplations of saints raising them up to heavenly things?
But when a voice is uttered above the firmament which is over their heads, they stand, and let down their wings, because when they hear within the voice of heavenly wisdom, they drop down, as it were, the wings of their flight. For they discern, in truth, that they are not able to contemplate the loftiness itself of truth. To drop down their wings then at the voice which comes from above, is, on learning the power of God, to bring down our own virtues, and from contemplating the Creator, to think but humbly of ourselves. When holy men, therefore, hear the words of God, the more they advance in contemplation, the more they despise what they are, and know themselves to be either nothing, or next to nothing. Let blessed Job then reply to the words of God, and, as he advances in wisdom, find himself to be a fool, saying; I have spoken foolishly, and things that above measure exceeded my knowledge. Behold, he reproved himself the more, the more he advances, and believed that he had beyond measure exceeded his
- 1114 -
knowledge, because in the words of the Lord he discerned, more than he had imagined, the secrets of His wisdom. It follows;
Ver. 4. Hear, and I will speak; I will question Thee, and answer Thou me.
[iii]
4. To hear, is, with us, to adapt our ear which is in one place to a sound which comes from another. But with God, on the other hand, to Whom nothing is external, hearing is properly for Him to perceive our longings which are rising up beneath Him. For us then to speak to God, Who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat, but to long for Him with eager desires. And because a person asks a question in order to be able to learn that of which he is ignorant, for a man to question God, is for him to acknowledge that he is ignorant in His sight. But for God to reply, is for Him to instruct with His secret inspirations him who humbly acknowledges his ignorance. Blessed Job then says; Hear, and I will speak. As if he were saying, Mercifully understand my desires, in order that, while Thy mercy receives and furthers them, they may rise up to Thee in greater number. For as often as good wishes obtain their effect, they are multiplied. Whence it is written in another place; I have called, for Thou hast heard me. [Ps. 17, 6] For he says not, Because I called, Thou hast heard me: but, I have called, for Thou hast heard me. For he who had been heard when speaking, when he had been heard, and his wishes had been successful, exclaimed; I will question Thee, and answer Thou me. As if he were saying, From the contemplation of Thy knowledge I acknowledge myself to be ignorant. Answer me therefore when I question Thee, that is, teach me who humbly confess my own foolishness. For that he himself was questioning God from his longing after humility, and was seeking for God to answer him by the instruction of inspiration, is declared in the following words. For he announced that he would put a question, and yet added nothing in the shape of a question. For as thinking only humbly of himself, and as acknowledging the favours he had mercifully received from God, he immediately subjoins;
Ver. 5. I have heard Thee by the hearing of the ear, but now mine eye seeth Thee. [iv]
5. By these words he doubtless plainly declares, that as far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity. Whence it also follows;
Ver. 6. Wherefore I reproach myself.
[v]
6. For the less a person sees himself, the less is he displeased with himself; and the more he discerns the light of greater grace, the more blameworthy does he acknowledge himself to be. For when he is elevated within, by all that he is, he endeavours to agree with that standard which he beholds above him. And because human weakness still impedes him, he perceives that he differs therefrom in no slight degree, and every thing within him is burdensome, which does not agree with that inward standard. This standard blessed Job more fully beholds, as he was making progress after his suffering, and with great self-reproach is at variance with himself, saying; Therefore I
- 1115 -
reproach myself. But because there is no knowledge of reproach, if the lamentations of penitence do not also follow, it is rightly added, after the reproach,
And do penance in dust and ashes.
[vi]
7. For to do penance in dust and ashes, is, after having contemplated the supreme Essence, to acknowledge himself to be nothing else but dust and ashes. Whence the Lord in the Gospel says to the reprobate city, If the mighty works which have been done in you had been done in Tyre and Sidon, they would have done penance long ago in sackcloth and ashes. [Mat. 11, 21] For by ‘sackcloth,’ is set forth the roughness and the piercing of sin, but in ‘ashes’ the dust of the dead. And therefore both of these are wont to be used in penance, in order that by the piercing of sackcloth we may know what we have done through sin, and that in the dust of ashes we may consider what we have become through judgment. Let piercing sins then be considered in sackcloth, let the just punishment of sins, which succeeds by the sentence of death, be considered in ashes. For since insults of the flesh have sprung up after sin, let man behold in the roughness of the sackcloth what he has done through pride, let him behold in the ashes how far he has gone through sin. But by sackcloth can be designated also the very compunction of grief which arises from remembrance and penitence. For blessed Job in saying, I reproach myself, is wounded as it were by a kind of sackcloth, when he is galled in his mind by the sharp stings of reproaches. But he does penance in ashes; because he carefully observes what he has been made by a just judgment after his first sin, saying, I do penance in dust and ashes. As if he plainly said, I do not boast myself of any gift of my Creator, because, having been taken from the dust, I know that I return to dust by the sentence of death which has been inflicted on me.
8. Having heard then all the words of Job, having known also all the answers of his friends, let us turn the sight of our mind to the sentence of the inward Judge, and say to Him; Behold, Lord, we have heard both the sides of those who are disputing in Thy sight, and we know that Job, in this contest, goes through his virtuous deeds, and that his friends maintain against him the glory of Thy justice. But Thou knowest what amid these things is the opinion of our mind. For we cannot possibly blame the sayings of those whom we know to be contributing to Thy defence. But, behold, the parties are present, and wait the sentence; bring forth therefore, O Lord, from Thine invisible rule the most discriminating sentence of Thy judgment, and shew us which has spoken most rightly in this contention. It follows;
Ver. 7. But after the Lord had spoken these words unto Job, He said to Eliphaz the Themanite, My anger is kindled against thee and thy two friends, because ye have not spoken before Me the thing that is right, as My servant Job.
[vii]
9. O Lord, the sentence of Thy judgment declares how much our blindness is at variance with the light of Thine uprightness. Behold, we know that in Thy judgment blessed Job is victorious, whom we believed to have sinned against Thee by his words. In Thy judgment those are condemned, who believed that they surpassed the merits of blessed Job by speaking in Thy behalf. Since then we have learned by the Divine sentence what to think of the parties, let us now examine a little more minutely the words of this sentence. For how is it that blessed Job is blamed above, if, in
- 1116 -
comparison with his uprightness, his friends are said not to have spoken that which is right before the Lord? Is not this decision concerning him still further confirmed, in which it is said to the ancient enemy, Hast thou seen My servant Job, that there is none like him upon the earth? [Job 1, 8] But what is this, that he is praised to the enemy, and reproved in his own person; reproved in his own person, and yet preferred to the friends who spake to him? Unless it be that the holy man surpassed all men by the virtue of his merits, and yet, inasmuch as he was man, could not possibly be without blame before the eyes of God. For in a holy man sojourning in this temporary state, the rule of the Divine judgment has still something to judge, though in comparison with the rest of men it has even now something to praise. Blessed Job therefore believed that he was scourged for his fault, and not as a favour; he considered that his sins were lopped off, not that his merits were increased. And he is blamed for imagining that the intention of the scourging was different, and yet is preferred, in the decision of the inward judgment, to his friends who opposed him. Whence it is plainly gathered how great was his justice, in establishing the innocence of his doings against the arguments of his friends, since he is preferred in the Divine judgment even to those very persons who defended the Divine judgment. But we learned in the beginning of this Book [Bk. 3. § 15] that Satan had said of him to the Lord; Put forth Thy hand and touch him, and see if he do not bless Thee to Thy face. [Job 2, 5] At which request blessed Job is permitted to be touched with losses, with bereavement, with wounds, and with offensive words, because, in truth, He Who had praised him was certain, that the holy man would never, according to the assertion of the devil, fall into the sin of cursing. As we have then said also above, [Preface chap. 3] whoever considers that blessed Job sinned in his words after he had been scourged, plainly decides that the Lord had been the loser in His pledging. And though the Lord in speaking to the devil, brought forward his present good qualities, but did not promise his perseverance, it should yet be known that He would not have put forward his righteousness by permitting it to he tempted, if He foresaw that he would not he able to continue righteous under temptation. Since the devil then had been permitted by God to tempt him, if any one considers that he sank under temptation, he blames the ignorance of Him who permitted it.
10. Let us then truthfully approve of blessed Job in his sayings, lest we should sinfully blame God in His providence. And although, as far as concerns human judgments, his friends might be believed to have said in their words many things better than himself, yet Truth bringing forth another rule from the secret place, says; Ye have not spoken before Me the thing that is right, as My servant Job. Before Me, He says, that is, within, where the conduct of many often displeases, even if outwardly it is pleasing to men. Whence it is said with great judgment, in praise of the righteous married people; They were both righteous before God. [Luke 1, 6] For it is no safe praise to appear just before men. For the opinion of man often approves of a person as if mighty before God, but Almighty God knows not him, who is approved of as if by Him. For hence is it that the Psalmist watchfully prays, saying; Direct my way in Thy sight. [Ps. 5, 8] Doubtless, because even that way is frequently believed to be right in the sight of men, which is turned aside from the way of truth. And it is observable, that it is not said, Ye have not spoken before Me the thing that is right as Job, but, as My servant Job. In order, namely, that by speaking of him as if in some sort in a peculiar character, by introducing the mention of his being a servant, He might point out that all that had been urged in his defence, he had said not with haughty pride, but with humble truth. But because God is just and merciful, He both reproves his friends strictly with His justice, and graciously converts them by His mercy. For it follows;
Ver. 8. Take unto you seven bulls, and seven rams, and go to My servant Job, and offer up for
- 1117 -
yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you.
[viii]
11. Behold the just and merciful God neither passes over their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we have already often said, [Pref. chap. 6] that the friends of blessed Job represent heretics, who offend God, while they endeavour to defend Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth; their conversion also, which is often mercifully effected, is well designated by this pardon which the friends of Job obtain.
12. But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their salvation by her prayers whose faith they used to impugn with their false assertions. For He says; My servant Job will pray for you; his face I will accept, that folly be not imputed to you. As if He openly said to heretics. I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me I acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness.
13. For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord commanded concerning the sacrifice of the lamb, saying; In one house it shall be eaten, neither shall ye carry forth of the flesh thereof out of the house. [Ex. 12, 46] For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to he carried forth abroad, because it forbids that which is holy to be given to dogs. [Matt. 7, 6] It is she alone in whom a good work is fruitfully carried on, whence they only who had laboured in the vineyard received the reward of a penny. [Matt. 20, 10] It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. Whence also the Lord says to Moses; There is a place by Me, and thou shall stand upon a rock. [Exod. 33, 21] And a little after; I will take away Mine hand, and thou shall see My back parts. [ib. 23] For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine presence. Of which firmness the Lord says; Upon this rock I will build My Church. [Mat. 16, 18] What is then in this place the saying to the friends of Job, Go ye to Job, except, ‘Ascend ye the rock? ’ What is, His face I will accept for you, that folly be not imputed to
- 1118 -
you, except that which is there said, Thou shalt see My back parts? that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be.
14. But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by ‘bulls’ is expressed the neck of pride; [Pref. chap. 8] but by ‘rams,’ the leadership which is exercised by heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said; The congregation of the bulls amongst the kine of the people. [Ps. 68, 30] And because they lead like flocks the people that follow them, they are sometimes called ‘rams. ’ For rams in truth lead the flock. Whence Jeremiah says by way of reproof; Thy princes are like rams. [Lam. 1, 6] Because then heretics, when they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace.
15. But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether we multiply three by four, or four by three, we arrive at that number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way; because it rises fully and with no deficiency to the number twelve, when it both perfects works by faith, and again faith by works [i. e. four by three and three by four]. The holy Apostles also, who were to be filled with the Spirit of sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things.
16. Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity is suggested, when the seventh day is called sanctified for the rest of the Lord. [Gen. 2, 3] And no
- 1119 -
evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the seventh day is ordered to be one of rest, in order that eternal rest may be designated by it. [Ex. 20, 8-11] Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of the Jubilee, signifying perpetual blessedness, might be observed. [Lev. 25, 10] Hence it is, that the Lord, rising again and frequently appearing, is said at His last feast to have eaten with seven disciples; [John 21, 2] because they who are now perfected in Him, are filled by Him with eternal refreshment.
17. Again by the number ‘seven’ is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of the Lord, carried round for seven days with the sound of trumpets, overthrew the walls of Jericho. [Josh. 6, 12-20] Hence the Prophet says; Seven times a day have I praised Thee. [Ps. 119, 164] And as signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall he ever in my mouth. [Ps. 34, 1] But that the whole of the present life is designated by the number ‘seven’ is shewn more plainly, when the number ‘eight’ is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. [Eccles. 11, 2] For by the number seven he expressed the present time, ‘which is passed by periods of seven days. But by the number ‘eight’ he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord’s day, which, as following the seventh day, that is, the Sabbath, is found to he the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number ‘seven’ signifying temporal things, and the number ‘eight’ eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an upper room. For fifteen is made up of seven and eight, and if in counting from one to fifteen we mount up by adding the sums of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal.
18. Again, by the number ‘seven’ is designated the whole body of Holy Church. Whence John in the Apocalypse writes to seven Churches: [Rev.
