Gregory the Dialogist

55. As though he said in plain words; ‘If I have done aught unjust towards those under me, if I have exacted the debts due to me, and have not myself paid what I owed, if I have envied others the executing of good practice, for the good things which refresh for ever and ever, may evil things that sting be repaid me in the Judgment.’ Since ‘instead of the wheat there springs up the thistle, and instead of barley the thorn,’ when in the final Retribution, wherefrom the recompensing of our labour is looked for, the piercing of pain is met with. And observe, that as barley is different from wheat, though both regale, so the thorn differs from the thistle, though either be a thing that pricks, because the thistle is softer, and the thorn always the harder as to pricking. Thus he says, Let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly and openly; ‘I know indeed that I have both done great good acts and lesser ones; and if it is not so, may lesser evils match me for my great good acts, and the greater evils for the lesser good ones.’ Though this may also be understood in another sense. For in ‘wheat’ there is denoted in spiritual action which regales the mind, but in ‘barley’ the disposal of earthly things. Wherein while we are often forced to serve the weak and carnal, we as it were prepare their food for the beasts of burthen, and the very practice of our deeds after the manner of barley has somewhat of a mixture of chaff. And it very often happens, that the ruler who is set at the head, while he enforces what is unjust against those under his charge, while he cheers not the good with any soothing, whilst, that which is more grievous, all those acting rightly he distresses out of envy, still some good things he sometimes does, as if he sowed corn, and mixed in the disposing of earthly things at times not in the passion of avarice, but for the use of the carnal, and so looks for the fruit of that labour as a crop of barley. But the several persons under his charge, in consideration of this, that they are borne hard upon in the chief things, cannot feel joy in his lesser good things; because neither is this practice well pleasing in the sight of God, which is defiled by the injustice of other practice, nor yet is the very disposal of earthly things believed to be undertaken for the service of those under his charge, when he who is over them is seen to pant with avarice. Whence it happens that even in answer to the few good things themselves, which they see to be done in the midst of a multitude of evil ones, they give back not praises but groans, and that those that go weakly murmur, while they take thought that that which they see is not a thing of pure practice. And so he says, If my land cry against me, or that the furrows likewise thereof complain; if I have eaten the fruits thereof without money, or have afflicted the soul of the tillers thereof: let the thistle grow instead of wheat, and the thorn instead of barley. As if he said plainly, ‘If the great things which I owed I have not needfully performed, may I receive the prickings of murmuring from those under me, even with reference to the good that I have done. If I have omitted to set forth what might cheer, may their tongue springing forth into complaint with justice pierce me.’
56. Wherein it requires always to be minded with heedful consideration, that neither they that are set at the head offer examples of bad practice to those under them, and kill the life of those by the sword of their evil doing, nor they that are subject to the control of another presume to judge lightly the deeds of their rulers, and from this, that they utter murmurs touching those who are placed over them, set themselves not against a human appointment but against that Divine Appointment, which disposes all things. For to those it is said, And as for My flock they eat that which ye have trodden with your feet: they drink that which ye have fouled with your feet. [Ez. 34, 19] For ‘the sheep drink what is fouled with the feet,’ when those under charge for example of living seek after things, which the persons over them severally corrupt by bad practice. But on the other hand these persons hear from those in command; And what are we? Your murmurings are not against us, but against the Lord. [Ex. 16, 8] For he that murmurs against power established over him, it is plain reproves Him Who gave that power to man.
At length, God vouchsafing it, we have explored those sentences of blessed Job, full of mystical force, in which he made answer to the words of his friends. Now it remains that we come to the words of Elihu, which are to be weighed with so much the graver caution, in proportion as they are also put forward through the boldness of youth with a hotter spirit.

1. It is necessary for me to repeat the preface of this work, as often as I divide it into separate volumes, by making a pause in my observations, it order that when it is again begun to be read, the subject of the Treatise may be at once brought afresh to the memory; and that the edifice of teaching may rise the more firmly, the more carefully the foundation is laid in the mind, from considering the first beginning of the subject. Blessed Job, known to God and himself alone in his state of tranquillity, when he was to be brought before our notice, was smitten with a rod, in order that he might scatter more widely the odour of his strength, the more sweetly he gave forth his scent, as spices, from the burning. He had learned in his prosperity to rule over his subjects with gentleness, and to guard himself strictly from evil. He had learned how to use the things he had got: but we could not tell whether he would remain patient under their loss. He had learned to offer daily sacrifices to God for the safety of his children, but it was doubtful, whether he would also offer Him the sacrifice of thanksgiving when he was bereft of them. For fear then that sound health should conceal any defect, it was proper that pain should bring it to light. Permission then to practise temptation against the holy man is given to the crafty foe. But he, in seeking to destroy his goods which were known to many, brings to light the virtue of patience also which was lying hid, and whom he believed he was pressing hard by his persecutions, he magnified him by his scourges, and far extended him in example. And he exercised with great skill the permission he had received. For he burnt his herds, destroyed his family, overwhelmed his heirs, and, in order to launch against him a weapon of severer temptation, he kept in store the tongue of his wife: that thus he might both lay low the bold and firm heart of the holy man with grief, by the loss of his goods, and pierce it through with a curse, by the words of his wife. But by the many wounds he inflicted in his cruelty, he unintentionally furnished as many triumphs to the holy man. For the faithful servant of God, involved in wounds and reproaches at one and the same time, both endued with patience the sufferings of the flesh, and reproved with wisdom the folly of his wife. The ancient enemy, therefore, because he was grieved at being foiled by him in his domestic trials, proceeded to seek for help from abroad. He summoned, therefore, his friends, each from his own place, as if for the purpose of displaying their affection, and opened their lips, under the pretence of giving consolation. But, by these very means, he launched against him shafts of reproach, which would wound more severely the heart of him who securely listened to them, inasmuch as they were inflicting an unexpected wound beneath the cover of a friendship which was professed and not observed. After these, also, Eliu a younger person is urged on even to use insult, in order that the scornful levity of his youth might at all events disturb the tranquillity of such great gentleness. But against these many machinations of the ancient enemy his constancy stood unconquered, his equanimity unbroken. For at one and the same time he opposed his prudence to their hostile words, his conduct to their doings. Let no one then suppose that this holy man (although it was expressly written of him after his scourging, In all these things Job sinned not with his lips [Job 1, 22]) sinned afterwards, at least, in his words in his dispute with his friends. For Satan aimed at his temptation, but God, Who had praised him, took on Himself the purport of that contest. If any one, therefore, complains that blessed Job sinned in his words, what else does he do, but confess that God, Who pledged Himself for him, had been the loser.
2. But since the ancient fathers, like fruitful trees, are not merely beauteous in appearance, but also profitable through their fertility, their life must be so considered by us, that when we admire the freshness of their history, we may learn also how fruitful they are in allegory, in order that, since the smell of their leaves is pleasant, we may learn also how sweet is the taste of their fruits. For no one ever possessed the grace of heavenly adoption but he who has received it through the knowledge of the Only-begotten. It is right then that He should shine forth in their life and words, Who so enlightens them that they may be able [mereantur] to shine. For when the light of a candle is kindled in the dark, the candle, which causes other objects to be seen, is first seen itself. And so, if we are truly endeavouring to behold the objects which are enlightened, it is necessary for us to open the eyes of our mind to that Lightening which gives them light. But it is this which shines forth in these very discourses of blessed Job, when the shades of allegory too have been driven away, as though the gloom of midnight had been dispelled, a bright light as it were flaming across them. As when it is said, I know that my Redeemer liveth, and in my flesh I shall see God. [Job 19, 25] Paul had doubtless discovered this light in the night of history, when he said, All were baptized in Moses in the cloud and in the sea, and all ate the same spiritual meat, and all drank the same spiritual drink. But they drank of the spiritual Rock that followed them, but the Rock was Christ. [l Cor. 10, 2-4] If then the Rock represented the Redeemer, why should not blessed Job suggest the type of Him, since he signified in his suffering Him Whom he spake of in his voice? And hence he is not improperly called Job, that is to say, “grieving,” because he sets forth in his own person the image of Him, of Whom it is announced long before by Isaiah, that He Himself bore our griefs. [Is. 53, 4] It should be further known, that our Redeemer has represented Himself as one Person with Holy Church, whom He has assumed to Himself. For it is said of Him, Which is the Head, even Christ. [Eph. 4, 15] And again it is written of His Church; And the body of Christ, which is the Church. [Col. 1, 24] Blessed Job therefore, who was more truly a type of Christ, since he prophesied of His passion, not by words only, but also by his sufferings, when he dwells on setting forth the Redeemer in his words and deeds, is sometimes suddenly turning to signify His body; in order that, as we believe Christ and His Church to be one Person, we may behold this signified also by the actions of a single man.
3. But what else is signified by his wife, who provokes him to words of blasphemy, but the depravity of carnal men? For placed, with yet unreformed manners, within the pale of the Holy Church, they press harder on those of faithful lives, the nearer they are to them; because when they cannot as being faithful be avoided by the faithful, they are endured as a greater evil, the more inward it is. But his friends, who while pretending to advise, inveigh against him, represent to us heretics, who under the pretence of advising, carry on the business of leading astray. And thus while speaking to Job on behalf of the Lord, they hear His reproof; because all heretics in truth while endeavouring to maintain God’s cause, do in fact offend Him. Whence also it is properly said to them by the same holy man, I desire to reason with God, first showing that ye are forgers of lies, and followers of corrupt doctrines. [Job 13, 3. 4.] It is plain then that they typify heretics, since the holy man accuses them of being devoted to the profession of false doctrines. And since Job is by interpretation grieving, (for by his grief is set forth either the passion of the Mediator, or the travails of Holy Church, which is harassed by the manifold labours of this present life,) so do his friends also by the very word which is used for their names set forth the nature of their conduct. For Eliphaz signifies in Latin “contempt of God;” and what else is the conduct of heretics than a proud contempt of God by the false notions they entertain of Him? Bildad is interpreted “oldness alone.” And well are all heretics termed oldness alone, in the things they speak of God, since they are anxious to appear preachers, not with any honest intention, but with an earnest desire after worldly honour. For they are urged to speak not by the zeal of the new man, but by the evil principles of their old life. Sophar too is called in Latin ‘dissipation of the prospect,’ or a ‘dissipating of the prospect.’ For the minds of the faithful raise themselves to the contemplation of things above: but when the words of the heretics endeavour to draw them aside from the right objects of contemplation, they do their best to dissipate the prospect. In the three names then of Job’s friends, there are set forth three cases of the ruin of heretics. For did they not despise God, they would never entertain false notions respecting Him; and did they not contract oldness, they would not err in their estimate of the new life; and unless they marred the contemplation of the good, the divine judgments would not have reproved them with so strict a scrutiny, for the faults which they committed in their words. By despising God then, they keep themselves in their oldness: but by remaining in their oldness, they obstruct the view of them that are right by their crooked discoursing.
4. After these also, Eliu, a younger person, is joined to them in their reproaches of blessed Job. In his person is represented a class of teachers, who are faithful, but yet arrogant. Nor do we easily understand his words, unless we consider them by the help of the subsequent reproof of the Lord. Who is he that involves sentences in unskilful words? [Job 38, 2] for when He uses the word ‘sentences,’ but does not immediately subjoin of what nature they are, He intends the word without doubt to be understood favourably. For when ‘sentences’ are spoken of, unless they are said to be bad, they cannot be understood in a bad sense. For we always take the word in a good sense, if no unfavourable addition is made; as it is written, A slothful man seems wiser in his own opinion than seven men uttering sentences. [Prov. 26, 16] But by its being said that his sentences are involved in unskilful language, it is plainly shown that they were uttered by him with the folly of pride. For it is a great unskilfulness in him, to be unable to express himself with humility in what he says, and to blend with sentiments of truth the words of pride.
5. For the nature of every thing that is said can be distinguished by four different qualities. If, for instance, either bad things are said badly, good things well, bad things well, or good things badly. A bad thing is badly said, when wrong advice is given; as it is written, Curse God, and die. [Job 2, 9] A good thing is well said, when right matters are rightly preached; as John says, Repent, for the kingdom of heaven is at hand. [Matt. 3, 2] A bad thing is well spoken, when a fault is adduced by the speaker, simply to be reproved; as Paul says, The women changed their natural use into that which is against nature. [Rom. 1, 26] In which place he subjoined too the execrable doings of men. But he related these unseemly things in a seemly way, that by telling of things unbecoming, he might recal many to the practice of what is becoming. But a good thing is ill spoken, when what is proper is brought forward with an improper object; as the Pharisees are reported to have said to the blind man who had received his sight, Be thou His disciple; [John 9, 28] for they said this for the express purpose of reproaching him, not as wishing what they said; or as Caiaphas says, It is expedient that one man should die for the people, that the whole nation perish not. [John 11, 50] It was a good thing which he said, but not with good view; for while he longed for His cruel death, he prophesied the grace of redemption. And in like manner Eliu also is reproved for saying right things in a wrong way: because in the very truths which he utters he is puffed up with arrogance. And he represents thereby the character of the arrogant, because through a sense of what is right he rises up into words of pride.
6. But what is meant by the Divine Voice directing that the three friends should be reconciled by seven sacrifices, while it leaves Eliu only beneath the reproof of a single sentence; except it be that heretics, when bedewed with the superabundance of Divine grace, sometimes return to the unity of Holy Church? This is excellently set forth by the very reconciliation of the friends, for whom nevertheless blessed Job is directed to pray. Because in truth the sacrifices of heretics cannot be acceptable to God, unless they be offered for them by the hands of the Church Catholic, that they may gain a healing remedy by her merits, whom they used to smite, by attacking her with the shafts of their reproaches. And thence is it that seven sacrifices are said to have been offered for them, because whilst they receive on confession the Spirit of sevenfold grace, they are atoned for, as it were, by seven oblations. Wherefore in the Apocalypse of John, the whole Church is represented by the sevenfold number of the Churches: [Rev. 1, 11] and hence is it that Solomon speaks thus of Wisdom, Wisdom hath builded her house, she hath hewn out her seven pillars. [Prov. 9, 1] The heretics then on their reconciliation express, by the very number of the sacrifices, their own former character, since it is only by their returning that they are united to the perfection of sevenfold grace. But they are properly represented as having offered for themselves bulls and rams. For in a bull is designated the neck of pride, in a ram the leading of the flocks that follow. What then is the offering of bulls and rams on their behalf, but the destruction of their proud leadership, that they may think humbly of themselves, and not seduce any longer the hearts of the innocent to follow them? For they had started aside with swelling neck from the general body of the Church, and were drawing after them the weakminded, as flocks following their guidance. Let them come then to blessed Job, that is, let them return to the Church, and offer bulls and rams to be slaughtered for a sevenfold sacrifice, who in order to be united to the Church Catholic, by the coming in of a spirit of humility, have to put an end to whatever swelling thoughts they before used to entertain from their haughty leadership.
7. But Eliu (by whom are designated those lovers of vain-glory who, living within the pale of the Church, scorn to state in a humble way the sound views which they hold) is not directed to be reconciled by sacrifice. For those who are proud, and yet faithful, because they are already within the pale, cannot be brought back by seven sacrifices. Yet the divine wisdom reproves these people in the person of Eliu, and blames in them not their sentences of truth, but their temper and language of pride. But what is the meaning of the reproof, except that the chiding of the divine severity chastens them with scourges as placed within the Church, or by a righteous judgment leaves them to themselves? For such as these preach the truth within the Church, but, in the judgment of God, deserve to hear an unfavourable sentence, because by the sound truths which they state, which are not their own, they seek not the glory of their author, but their own credit. We must therefore carefully weigh this passage, in which it is said by the Divine Voice respecting Eliu, Who is he? An interrogation of this kind is but the beginning of a reproof. For we say not, Who is he, except of a person of whom we are ignorant. But God’s ignorance is the same as His rejection: whence He will at the end say to some whom He rejects, I know you not whence you are; depart from Me, all ye workers of iniquity. [Matt. 7, 23] To ask then of this haughty man, Who is he? what is it but plainly to say, I know not the haughty? that is, In the excellence of My wisdom I approve not of their doings, because, by being puffed up by human praise, they are bereft of the true glory of eternal reward. By not rejecting then his sentiments, but blaming the person who uttered them, He plainly teaches, as it were saying, I know what he says, but I know not the speaker: I approve of whatever is stated in accordance with truth, but I acknowledge not him who is elated by the truths he utters.
8. But to show more plainly how disgracefully Eliu falls away in boastfulness of pride, we ought in the first place to set forth the character of a sound teacher; that from the straightness of this standard the deformity of his distortion may be clearly manifested. Every spiritual preacher then of the Church Catholic carefully examines himself in every thing he says, lest he should be elated with the sin of pride on account of his sound preaching; lest his conduct should be at variance with his words; lest that very peace which he preaches in the Church he should lose in his own person, by sound speaking and evil living. But it is his chief endeavour against the calumnious rumours of the adversaries to defend his conduct by his preaching, and to adorn his preaching by his life. And in all this he seeks not his own glory, but that of His Maker; and considers that every gift of wisdom he has received for the purpose of preaching, as bestowed not for his own deserts, but through the intercessions of those for whom he speaks. And thus while he casts himself down, he rises higher and higher; because he doubtless makes greater progress in gaining his own reward, by ascribing to the merits of others the good gifts he is able to exercise. He counts himself unworthy of all men, even when he lives more worthily than all together. For he is aware that the good qualities which are known to the world at large, can hardly exist in him without great peril. And though he feels himself to be wise, he would wish to be really wise without appearing so: and is especially afraid of that which is spoken of and gets abroad. And he seeks, if possible, to be silent, from perceiving that silence is safer for many, and considers that they are happier, whom a lower part in Holy Church conceals in silence; and though, in defence of the Church, he takes on himself of necessity the duty of speaking, because he is urged by the force of charity, yet he seeks with earnest longing the rest of silence. The one he maintains as a matter of wish, the other he exercises as a matter of duty. But of such ways of speaking the proud are ignorant. For they speak not because causes arise, but seek for them to arise in order that they may speak. Of such Eliu is now a type, who in what he says sets himself up beyond measure, through the sin of pride. When the words then of blessed Job were ended it is added, These three men ceased to answer Job, because he seemed just in his own eyes. [Job 32, 1]
In the expression, because he seemed to be just in his own eyes, the author of this sacred history intended to refer to the opinion of Job’s friends, and did not himself accuse him of being puffed up with pride.

9. The names either of himself, or of his parent, of his ii. home, or kindred, furnish a mark of his own conduct. For Eliu being interpreted means, “That my God,” or, “God the Lord.” By whom, as we said to you, is designated the sound faith of proud men placed within the Church. Whence this very name of his is suited to them also. For though they live not according to the commandments of the Lord, they yet recognise God as their Lord, because in the truth of His flesh they realize also the form of the Godhead, as is said by the Prophet, Know ye that the Lord He is God. [Ps. 100, 3] But Barachel, signifies when interpreted, “The blessing of God,” but Buzite, “contemptible.” And either of these expressions is well suited to proud preachers: because in the eloquence of their speech they enjoy the blessing of Divine Grace, but in their proud manners they show that it is to be despised. For the gifts which they have received they render contemptible, by not knowing how to use them rightly. But he is fitly said to be also of the kindred of Ram. For Ram signifies “lofty.” For lofty is the assembly of the faithful, which despises the low and abject things of this life. Lofty are they who can say with Paul, Our conversation is in heaven. [Phil. 3, 20] Eliu therefore is said to be ‘of the kindred of Ram,’ because every haughty preacher within the bosom of the Church Catholic, is united to the holy People in the verity of the faith, however he may be separated from them in conduct by the sinfulness of his pride.

10. It must be carefully observed, that he blames blessed Job for professing himself just before God, but his friends because in condemning him they gave no reasonable reply. For it is plainly inferred, from these marks, that in him are characterized the lovers of vain glory. For he convicts Job of presuming on his righteousness, his friends of making a foolish answer. For all lovers of vain glory, while they prefer themselves to all other, accuse some of folly, others of obtaining what they do not deserve: that is, they consider some to be ignorant, others to be evil livers. And though they may justly accuse of heresy all who are external to the Church, yet they despise those who are within for the meanness of their life, and pride themselves against the one from high notions of their sound faith, against the others as if from the merits of their good living. But Eliu is well said to reprove at one time blessed Job, and at another time his friends: because the lovers of vain glory, living at times within the pale of Holy Church, both crush her opponents by preaching the truth, and oppose the customs of the same Holy Church in boasting of their preaching. They overwhelm the opponents of the Church by the power of their words, they oppress Holy Church by the way in which they utter them. They assail the one by preaching the truth, the other by their sin of pride.

11. Though Holy Church is unquestionably older than her adversaries, (for they went forth from her, not she from them, as is said of them by John, They went out from us, but they were not of us, [1 John 2, 19]) yet Eliu is properly described as having been younger than these same adversaries. Because in truth after the contests which arose with heretics, haughty men began to have place in the Church, puffed up with the pride of learning. For when more grievous contests commenced with the enemy, there were certainly required some subtle dart-points of thought, oppositions of arguments, and a more involved research of words. And while men of glowing genius invent these weapons to suit the circumstances, they are frequently puffed up with pride, and (as is generally the case in the sin of pride) they are themselves made to fall by the same subtle meanings with which they assail the foe, while in what they think aright concerning God, they seek not God’s glory, but their own. And hence is it that though Eliu says many things aright, he is yet reproved by the Divine voice, as though he had stated errors. But when it is said that Eliu waited while Job was speaking, because they who were speaking were his elders, it is plain that he observed this respect to blessed Job not out of reverence for him, but for his friends; because, namely, haughty men though dwelling within Holy Church, despise that very body which they defend; and it is commonly the case that they pay greater respect to the abilities of those who are wise to an evil purpose, than to the simple life of the innocent; and that they show greater regard to the eloquence of those without, than to the deserts of those within. And this, though they are opposed to both in opposite ways, as differing from the one in the soundness of their opinion, and from Holy Church in the perverseness of their character.

13. He would be right in saying this, did he not arrogate to himself this same wisdom above all others. For it is no slight [Ben. ‘prava,’ a misprint for ‘parva.’] condemnation for a man to boast within himself of that advantage which is given to him in common with others, to know whence he has received a good gift, and to know not how to use the good he has received. For there are four marks by which every kind of pride of the arrogant is pointed out, either when they think that they possess any good quality from themselves, or if they believe that it is given them from above, yet that they have received it in consequence of their own merits, or unquestionably when they boast of possessing that which they have not, or when they despise others, and wish to appear the sole possessors of what they have. For he boasted that he possessed his good qualities from himself, to whom it is said by the Apostle, But what hast thou which thou didst not receive? why dost thou glory, as if thou hadst not received it? [1 Cor. 4, 7] Again, the same Apostle warns us not to believe that any gift of grace is given us for our precedent deserts, when he says, By grace ye are saved through faith, and that not of yourselves, but it is the gift of God; not of works, lest any one should boast. [Eph. 2, 8. 9.] Who says also of himself, Who before was a blasphemer, and a persecutor, and contumelious: but I obtained mercy. [l Tim.1, 13] For in these words he plainly declares, that grace is not given according to desert, when he taught us both what he deserved of himself for his evil deeds, and what he obtained by God’s benevolence. But again, some persons boast that they have that which they really have not, as the Divine Voice speaks of Moab by the Prophet; I know his pride and his arrogance, and that his virtue is not according to it. [Jer. 48, 30] And as is said to the Angel of the Church of Laodicea, Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. [Rev. 3, 17] Some again wish, in contempt of others, to appear to be the sole possessors of the good qualities which they have. Whence also the Pharisee went down from the temple without being justified, because by ascribing to himself as if in a singular manner the merit of good works, he preferred himself to the suppliant publican. [Luke 18, 9-14] The holy Apostles also are warned against this sin of pride; for on returning from their preaching, and saying with pride, Lord, even the devils are subject to us through Thy name, [Luke 10, 17] to keep them from rejoicing in this singular gift of miracles, the Lord at once replied to them, saying, I beheld Satan as lightning falling from heaven. For he had himself said with special pride, I will exalt my throne above the stars of heaven, I will sit in the mount of the covenant, in the sides of the north; I will be like the Most High. [Is. 14, 13. 14.] And the Lord, in order to bring down pride in the hearts of His disciples, related with wondrous wisdom the judgment of downfal, which the prince of pride himself underwent, that they might learn, from the author of pride, what they had to apprehend from the sin of haughtiness. In the fourth kind of pride then, namely, the boasting of the sole possession of any thing it possesses, the mind of man equally suffers a fall. But it is in this that it approaches more closely to a resemblance of Satan, because whoever rejoices at the singular possession of any good thing, whoever wishes to appear more exalted than others, plainly imitates him who in despising the blessing of the society of Angels, and placing his seat at the north, and proudly desiring to be like the Most High, endeavoured by his evil longing to shoot up to some singular preeminence. Eliu then, though confessing that wisdom is given by God, yet falls in this species of pride, so as to rejoice that he is wiser than others, and foolishly to pride himself on possessing, as it were, a singular advantage. Which he points out in the words which follow.

15. Heretics, from the fact that they are wont to appear contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying, Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. As if they who are found within the Church, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world, through the high opinion of men, ye must believe that God hath not cast her aside. For her Redeemer well knows how to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven.

16. What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say, He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, I will not answer him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her not by false teaching, but by evil living, because they do not think unworthily of God, as do heretics, but more highly than is necessary of their own selves.

For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Every vessel which hath not a cover nor binding over it shall be unclean. [Numb. 19, 15] For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the wisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the arrogant on gaining any knowledge think that they have gained nothing, if it so happens that they keep it concealed. For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to have taken no oil in their vessels; [Matt. 25, 3] because such as be arrogant, if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] To carry then an empty vessel, is with a heart empty within to seek for the judgment of men’s lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, I will answer my part, and I will display my learning. And in the words which follow he shows what are his sufferings, from vain-glory raging within.

18. When boastful men observe that holy preachers speak eloquently, and are reverenced for their eloquence, they frequently imitate the loftiness of their language, and not their useful intention. They are far from loving what the others desire, but are especially anxious to gain great renown amongst men. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, I will not make mention of Him, nor speak any more in His Name; he immediately added, And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. [Jer. 20, 9] For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer persisted in the same silence. For when he ceased to speak without, from being wearied of speaking [Comma after ‘locutionis,’ as the rhythm and the sense both require.], he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within them, when they behold the deeds of the ungodly gain strength from not being reproved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I was dumb, and was humbled, and kept silence even from good things: [Ps. 39, 1] in the midst of his silence blazed forth with this zeal of charity, when he
immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. [Ps. 39, 3] His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence.
19. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. [ver. 18]
20. If we must understand this passage spiritually, by ‘belly’ he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They put new wine into new skins. [Matt. 9, 17] For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. [Acts 2, 4] But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. [2 Cor. 4, 7] But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts.

He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.
21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. [Numb. 8, 24] For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to show that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? [Rom. 7, 23] But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure.

23. Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. [Ez. 34, 4] For they rule with austerity and power, who are eager to correct “those under them, not by calmly reasoning, but to bend them by the severity of command.
24. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. [1 Thess. 2, 7] Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, [1 Pet. 3, 15] asserted that in the science of teaching the manner of one’s teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. [ib. 16] But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; [1 Tim. 4, 11] he does not recommend the tyranny of power, but the authority of his life. [Tit. 2, 15] For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one’s talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. [Matt. 8, 29] For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.
25. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour [‘meritum’ (or service)] of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shown to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.
26. To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings.

28. Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. [Lev. 15, 16] For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower [‘seminiverbius] say? [Acts 17, 18] of whom Luke says, He was the chief speaker. [Acts 14, 12] Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. [Gen. 2, 7] But let us listen whether he proceeds properly with what he has well laid down.