title: Liber Job

source_edition: Migne, Patrologia Latina, vol. 113, coll. 747D–840D

source_text:
## B. HIERONYMI PROLOGUS DUPLEX IN LIBRUM JOB.

[n: ( Vide inter Opera B. Hieronymi. )]

## ARGUMENTUM.

[0747D]

In terra quidem habitasse Job Husitidi, in finibus Idumaeae et Arabiae fertur: et erat ei ante nomen Jobab. Et accepit uxorem Arabissam, et genuit filium, quem vocavit Ennon. Erat autem ipse filius quidem Zarae, de Esau filiis filius: de matre vero Bosra, ita ut sit quintus ab Abraham. Et hi sunt reges qui regnaverunt in Edom, in qua et ipse regnavit. Sed primus in ea regnavit Bela, filius Beor: et nomen ejusdem civitatis Denaba. Post Bela autem, Jobab, qui vocatur Job. Post Job autem Husan, qui erat dux ex Themanorum regione. Et post illum regnavit Adad, filius Badadi, qui excidit Madian in campo Moab, et nomen civitatis ejus Avith.

## PROTHEMATA IN JOB. [n: (Ex Greg. in Job, passim.)]

[0748D]

Quaedam historice hic dicuntur, et allegorice, et moraliter. Quaedam nequeunt ad litteram accipi; quia erronea essent vel impossibilia, vel a se invicem discordantia, ut illud scilicet: « *Sub quo curvantur qui portant orbem [n: (Job IX)]*, » quasi gigantes mundum vehant; et illud scilicet: « Elegit suspendium anima mea [n: (Ibid. VII)], » quasi tam patiens velit suspendio vitam finire: et illud scilicet: « Per eat dies in qua natus sum *(Ibid, III)*, » etc. Aliquando qui sensum litterae negligit, veritatis lumen sibi abscondit, dum intrinsecus aliud quaerendo, quod foris est perdit; ut dum de misericordiae operibus dicit: « Si negavi quod volebant, pauperibus [0749A] [n: (Job. XXXI)], » allegoriam quaerat. Divinus enim sermo, sicut in mysteriis prudenter exercet, ita superficie simplices refovet: quia est ut fluvius planus et altus, in quo agnus ambulet, elephas natet.

Erranti homini data est lex. Inobediens legi confunditur exemplo, maxime hominis sine lege, qui legaliter vixit. Unde [n: (Isa. XXIII)]: « Erubesce, Sidon, » id est, stabilitas in lege positorum, « ait mare: » Gentilitas, quae, dum legem custodit, auditores legis redarguit.

Dicitur Moyses haec de Job, quasi de antecedente scripsisse: quia in Genesi legitur Jobab de Esau descendisse, et Balach filio Beor in regno successisse. Sed mos est sacri eloquii in prioribus partibus breviter longe post secutura perstringere, dum ad [0749B] alia properat. Non igitur fuit Job ante legem, sed tempore Judicum, quia ipse verius creditur gesta victoriae suae scripsisse. Nec nocet quod ait, dixit, vel fecit haec Job: quia mos est sanctis de se quasi de aliis loqui: Spiritus enim est qui loquitur in ipsis sicut de aliis. Unde angelus Moysi, modo angelus dicitur, qui exterius servit, modo Dominus qui interius praesidet; unde et David: « Attendite, popule meus, legem meam [n: (Psal. LXXVII)]. » Non enim populus vel lex erat David, sed ejus qui in eo loquitur.

Et a Gentili, sicut a Judaeo voluit prophetari, qui pro utroque populo venerat.

Infructuosa loquacitas quasi verborum folia a divinis resecatur, dum in templo Dei nemus plantari [0749C] prohibetur. Indignum est ut verba coelestis oraculi restringantur sub regulis Donati.

Virtus Job et in quiete magna fuit sibi nota et Deo: sed flagellis commota, ut aromata nobis redolet. Unde et fideles grano sinapis comparantur, quod non contritum lene est, sed si conteritur inardescit, et quod latebat in eo prodit; unde in Psalmo: « In die mandavit Dominus misericordiam suam, et nocte declaravit eam [n: (Psal. XLI)]. » Donum misericordiae, quod in diei quiete percipitur, nocte adversitatis manifestari dicitur. Flagellatur etiam, ut inter mala gratias agere sciret quod unum ei profecto deerat. Quod ergo hostis ad malum petiit, Deus ad bonum permisit. Nec putet quis aliqua verba Job reprehendenda, quem adeo commendat Deus, in quo [0749D] quasi medio diabolus contra Deum certat. Quod vero bona sua narrat, non est arrogantia: sed per ea se, ne desperet, confirmat, cum per tot mala et amicorum opprobria cogeretur desperare de vita sua. Omni genere tentationis feritur Job: damnis rerum, quibus potens in saeculo moveri putabatur; sed haec despicit: orbitate prolis; sed hanc aequanimiter dolet: percussione carnis, quam patienter tolerat; et haec fuerunt quasi exterior impetus belli, et quasi hostes a facie pugnantes. Intus vero per uxorem quasi per civem mens sustinet venena consilii, sed et hanc sapienter docet.

Amici ad consolationem veniunt, sed ad increpationem prosiliunt: inter quos et ultimus junior, quod [0750A] indignus sit, acrius increpat, quia aliquando plus conturbant verba quam vulnera. Ecce quasi hostes ex latere. Per vulnera probatur patientia: per verba exercetur sapientia, illa robore, haec ratione superavit.

Amici Job magis ignorantia deliquerunt quam malitia. Non enim tantus vir amicos iniquos habuit: sed, dum causam percussionum discernere nequeunt, in culpam labuntur. Percussionum enim alia est, qua percutitur iniquus ut puniatur; alia ut corrigatur; alia ne futura committat; alia ut cum consequitur salus, salvator amplius ametur. Bonus si percutitur, merita cumulantur: quod nescientes distinguere, percussum pro culpa credunt. Unde et citius ad veniam redeunt, quos Deus hic humiliat, ut non [0750B] nisi per eum quem despexerant, ad gratiam reciperet.

Sicut omnes justi, ita Job, non modo verbis, sed rebus, Christum praesignavit: ut per passionem passurum ostendat Christum: id est, caput cum corpore, quod est Ecclesia. Uxor ejus, carnales significat, qui intra Ecclesiam quo per fidem propius sunt, durius vita premunt. Amici Job, haereticos, qui specie consulendi decipere volunt, et dum quasi pro Domino loquuntur, veritati adversantur. Job *dolens* dicitur, quo passio Christi vel labor Ecclesiae exprimitur. Eliphaz, *Domini contemptus,* id est haeretici, qui, dum falsa de Deo sentiunt, eum superbiendo contemnunt. Baldath, *vetustas sola,* quia non intentione bona, sed appetitu gloriae loquuntur, id est, [0750C] non zelo novi hominis, sed pravitate vitae veteris. Sophar, *dissipatio speculae,* vel *dissipans speculatorem,* quia haeretici mentes superna contemplantes verbis percutere appetunt. Contemnendo ergo Deum, in vetustate se retinent, in qua manentes, malis sermonibus speculantibus nocent. Sed quia et ipsi aliquando ad Ecclesiam redeunt, hoc amicorum reconciliatio ostendit, pro quibus Job orat, quia haereticorum sacrificia Deo non sunt accepta, nisi manibus Ecclesiae oblata. Septem pro eis sacrificia offeruntur, quia dum septiformem Spiritum accipiunt, quasi septem oblationibus expiantur. Tauri et arietes pro eis oblati sunt: in tauro cervix superbiae significatur: in ariete ducatus gregis: quia per superbiam ab Ecclesia resilientes, post se infirmos greges trahebant; [0750D] quod in eis occiditur, dum ad Job, id est, Ecclesiam redeunt. Per Elihu qui recto sensu loquitur, sed ad elationis verba derivatur arrogans, sed tamen fidelis exprimitur, qui et arguitur: nec tamen sacrificio reducitur, quia per veritatem fidei victus est, sed per tumorem superbiae displicet. Unde Elihu, *Deus meus iste,* vel *Deus noster* interpretatur: etsi enim superbus, tamen veraciter credendo, aperte confitetur, et Deum per divinitatem, et Dominum per incarnationem perhibet.

Post omnia mala, ob duplicia recepit, quia Ecclesia et hic pro laboribus suis duplicia accipit, dum susceptis gentibus, in fine et Judaeos convertit, et in futuro duplici stola dotabitur, id est, beatitudine [0751A] animae et corporis. Unde Propheta: « In terra sua possidebunt duplicia [n: (Isa. LXI)]. » Afflicto Job dicitur: sed quanto tempore fuerit, tacetur; quia Ecclesia affligenda scitur, sed quandiu ignoratur; unde: « Non est vestrum nosse tempora vel momenta quae Pater in sua posuit potestate [n: (Act. I)]. »

## CAPUT PRIMUM.

VERS. 1.-- « Vir erat in terra Hus. » [n: (GREG. in Job, tom. I.)] Per Job Christus, id est, caput et corpus designatur: ergo post historiam viso in capite quid credamus, videamus ex corpore quid videndo teneamus.

GREG. [n: (Ibid.)] Job in terra Hus, etc., *usque ad* post et astuta collecta sunt.

[0751B] [n: (ID., ibid.)] Prius persona apta describitur quam pugna ejus dicatur, ut talis posse vincere videatur. « Simplex. » Necesse est ut simplicitatem columbae astutia serpentis instruat, et astutiam simplicitas temperet; unde: Spiritus in columba et igne apparuit: quia pleni illo sic mansuetudini simplicitatis deserviunt, ut contra mala zelo rectitudinis accendantur.

« Timens Deum. » Salomon: « Qui timet Deum nihil negligit [n: (Eccle. VII)]. »

[n: (Ibid.)] Item Salomon: « Qui in uno offendit, multa bona perdet [n: (Eccle. IX)]. » Legalia dicuntur animalia, id est, secundum legem munda, quae et ruminant et ungulam findunt: quorum alterum habent cameli, alterum vero deest eis, et sic legi congruunt et [0751C] dissident.

VERS. 3.-- [n: (Ibid.)] « Ac familia multa. » Innumera turba cogitationum, quae quasi ancillae, domina, id est ratione, absente, opus deserunt, perstrepunt; sed ea redeunte, cum silentio operantur: his si bene dominamur, nec earum multitudine animus superatur.

[n: (Ibid.)] « Inter omnes, » id est, inter angelos orienti luci inhaerentes, magni sumus, eorum socii. Orientales sunt omnes qui per fidem sunt in Christo, de quo Propheta: « Oriens nomen ejus [n: (Zach. VI)]: » quos omnes superat Homo Deus.

VERS. 4.-- « Et faciebant convivium, » etc. [n: (Ibid.)] Filii convivia faciunt, etc., *usque ad* quia ad omnia trepidans a bonis operibus torpet.

[0751D] « Per domos, unusquisque, » etc. Per domos, ut Petrus per Romam, Philippus in Samaria, in suo die, id est, pro modo intelligentiae, quia aliam institutionem fecit Paulus apud Graecos, aliam Petrus apud Romanos: licet non dissentirent in fide.

« Tres sorores, » id est, fidem, spem, charitatem: in omne quod agunt virtutes vocant, ut de eo gaudeant; quasi ex cibo vires capiunt, dum bonis operibus fidentiores fiunt; quasi ex potu post cibum debriantur, dum contemplationis rore infundi appetunt. Sed ex ipsis bonis et mala oriuntur, ut elatio; vel cum pro his laetitia fit menti, adest etiam quaedam securitas, inde torpor. Ergo subdit: « Cumque in orbem transissent dies. » Peracto convivio filios [0752A] sanctificare, est post virtutum sensum intentionem cordis dirigere: et omne quod agitur districta retractatione mundare, ne decipiatur qualitate mali, ut putentur bona quae mala sunt; vel quantitate boni, ut sufficiens credatur, cum perfectum non fit: sed hoc melius orando quam discutiendo invenit. Mens enim per compunctionem elevata omnia sub se certius dijudicat.

VERS. 5.-- « Cumque in orbem, » etc. In orbem dies convivii transeunt, cum praedicatione mysteria peraguntur; peractis omnibus Job pro filiis offert, quia pro apostolis de praedicatione redeuntibus Christus Patrem oravit, mittendoque Spiritum sanctum sanctificavit, emundans quidquid culpae inesse potuit.

[0752B] [n: (Ibid.)] Diluculo consurgit qui compunctionis, etc., *usque ad* quae expleta indigent expiationis.

[n: (Ibid.)] Holocaustum totum incensum dicitur, etc., *usque ad* ante oculos Dei usque ad terminum vitae tegat.

VERS. 6.-- « Quadam autem die. » [n: (GREG., lib. II, Moral., cap. 2.)] In exordio qualitas et terminus rei exprimitur; ut modo, tentatio Job a die coepta dicitur, quia ad victoriam dicitur, sicut et in aliis. Nunc qualitate temporis res signatur, ut quod angeli in meridie apparent Abrahae, Judas nocte exit. Nunc loco: ut quod Israel infirmus legem non in monte, sed in imo, audit. Nunc qualitate aeris, ut quod dicitur: Hyems erat, cum praedicatur non credituris; et frigus erat, imminente negatione Petri. Nunc [0752C] positione corporis, ut quod Stephanus vidit Jesum stantem.

[n: (Ibid.)] Non dicitur aliquid factum coram Domino, etc., *usque ad* quo rex Achab exigentibus meritis decipiatur.

« Affuit inter eos. » [n: (Ibid.)] In die Dominus Satan vidit, etc., *usque ad* sicut caecus non videt lumen quo illustratur.

« Inter eos etiam Satan. » Quia bonis Dei cogitationibus quae ex Deo sunt, se interserit ut perturbet, sed eum latentem nobis Deus detegit. Unde dicitur: « Unde venis? » quod dicere, est ejus insidias aperire nobis. « Circumivi terram. » Carnalia corda scrutatur, ut mala inserat; nec transvolat, sed perambulat, quia non cito deserit quem tentat, sed moratur, ut [0752D] vestigia pravitatis imprimat: contra eum Job laudatur: « Nunquid considerasti servum meum, » quem Deus bonum facit, et roborat, quasi in auribus Satanae laudat: unde ipse gravius contra saevit, dicens: « Nunquid frustra? » quasi, cur laudas quem protegis? Me despecto laudandus esset, si contra me suis viribus staret; unde malitiose expetit: sed extende paululum; dum bona abundant, mens aliquantulum erigitur, quasi bona a se: quae bona diabolus appetit male: sed Deus tentari bene sinit, ut dum in bonis illis homo concutitur, imbecillitate cognita in Deo solidetur. Unde subdit: « Ecce universa substantia quam habet in manu tua est. »

VERS. 7.-- « Cui dixit Dominus, » etc. [n: (Ibid.)] [0753A] Non Dominus, etc., *usque ad* quod est ad afflictionem bonorum malitiae suae aestibus anhelare.

« Unde venis? » [n: (GREC.)] Non quaerit a bonis, quia non quaerimus nisi quod nescimus, et Dei nescire est reprobare, ut et bonus vir nescire mentiri dicitur, non quod nesciat, sed quod contemnat. Dicere ergo « unde venis? vias ejus est quasi incognitas reprobare. « Circumivi terram. » Per gyrum circumitus, laboris anxietas significatur. Laborans terram circumivit, qui in coelo quietus non stetit: et non transvolat, sed perambulat, quia a spiritualis potentiae volatu corruit, pressus nimis gravedine suae malitiae. De membris quoque ejus dicitur: « In circumitu impii ambulant [n: (Psal. XI)], id est, in exteriorum labore fatigantur. Diabolus non contra Job, [0753B] sed in Job medio, contra Deum certat. Unde non prius Job a Deo petiit, sed illum Deus in conspectu ejus laudavit.

VERS. 9.-- « Nunquid frustra Job timet Deum? etc. » [n: (Ibid.)] Diabolus venisse redemptorem senserat, sed, propter humilia quae passus est, quidquid de deitate suspicatus est, ei in dubium evenit pro sua superbia, et non Deum natum, sed Dei gratia custoditum credidit. « Nonne vallasti? » Domum vallatam dicit, quia tentando conscientiam ejus penetrare non potuit substantiam, quia electos ejus invadere non praesumpsit.

« Possessio illius crevit. » [n: (Ibid.)] Quasi: quia tot bona in terra recepit, pro his se innocenter gerit: sed innocens non esset si inter adversa staret: quia [0753C] nequit in die, in nocte adversorum, vult reprobare. Non ergo vires Job, sed quemque verius adversis probare sciens, tentandum expetit. « Sed extende, » nec vires feriendi sibi tribuit; voluntas ejus semper iniqua, quae ab ipso est: potestas justa, quae a Deo; unde: Spiritus Domini malus in Saul, et Domini est per licentiam, et malus per voluntatem.

« Manum. » [n: (Ibid.)] Queritur quod numerus fidelium praedicantibus apostolis augetur: hoc Satan dicere, est talia invidendo cogitare, et de his tabescendo dolere.

VERS. 11.-- « Tange. » [n: (Ibid.)] Quia exteriora sunt quae petit conteri, nec multum putat nisi animam laedat.

« In faciem. » Facies Domini respectus est gratiae. [0753D] Dicit ergo: si data quae amat subtrahis, respectum, scilicet gratiae tuae, favorem tuum non requirit, sed maledicendo contemnit.

VERS. 12.-- « Dixit ergo Dominus. » [n: (Ibid.)] Non petitione diaboli provocatus Deus vincitur, sed hosti concedit ad dolorem et deceptionem suam quod famulo prosit. « Ecce omnia quae habet, » etc. Pia dispensatione relaxat et refraenat: substantiam prodit, corpus protegit, etsi postea corpus traditurus, non tamen simul omnia, ne coacervata perimant, quae divisa possunt tolerari. Vel sortem Job Dominus novit, et tamen bella divisit, ut mirabilius victor esset: cum hostis victus se iterum ad nova bella repararet.

« Ecce universa . . . tantum in eum, etc., » id est, [0754A] bona ejus exterius tentanda tribuo, sed intus mihi illum servo.

« Sed extende. » [n: (Ibid.)] Per passiones peccare posse Christum putavit. « Ecce universa quae habet in manu tua sunt. » Manus Satanae non potestas, sed tentatio: prius Judaea, quae possessio ejus fuerat, infidelitate sublata est, et ei adversata: post et caro ejus crucifixa.

« Egressus. » Id est, ad desiderii sui vota pervenit. Vel egreditur, dum quod bona intentione sibi permittitur, prava intentione ab eo perpetratur. « Egressus Satan. » Quo exiit, ab eo qui ubique est? sed quamdiu pressus potentia Dei, Satan quod appetiit, exercere non potuit, quasi ante faciem stetit; exit cum laxatus est ad effectum sui desiderii. [0754B] « Egressusque a facie. » Quia, dum usque ad cor praevalere nequit, exclusus ab intimis exterius vagatur: et si mentem turbat, foris est: quia non interimit, sed erudit.

[n: (Ibid.)] Tempora tentationibus congruunt. Tempus tentandi aptum elegit, cum filios ejus in convivio invenit: praenuntiatio tribulationis est laetitia satietatis.

VERS. 13.-- « Cum autem quadam die filii et « filiae, etc. » Apostoli et omnes fideles. Major filius Judaicus populus lege generatus; minor, Gentilis in fine vocatus. In domo ergo primogeniti, apostoli convivantur: quia adhuc Scripturae sacrae deliciis in collectione solius Judaici populi vescebantur, quibus tunc dictum est: « In viam gentium ne abieritis [0754C] [n: (Matth. X)]. »

« Comederent et biberent, etc. » Comedere, est bonis operibus gaudere: vinum bibere, est desiderio coelesti aestuare.

« Fratris sui primogeniti, etc. » Prior nascitur in corde sapientia, etc., *usque ad* ut quid praeoccupata mens perdidit, afflicta recipiat.

## CAPUT PRIMUM. (cont.)

VERS. 14.-- « Boves arabant, etc. » [n: (Ibid.)] Boves arantes, id est, boni bene operantes, asinae simpliciter viventes; hae juxta boves, quia intelligentia eorum pascuntur. Sabaei captivantes, id est daemones, pueros, id est incipientes, nondum virilis constantiae, gladio, id est desperatione aeternitatis. Nuntius qui evadit, propheticus sermo est: qui ait: « Captivus ductus est populus meus: quia non habuit [0754D] scientiam [n: (Isa. V)]; » quia dum fiunt mala quae praedixit, quasi sanus ad Dominum redit: captivatis enim infirmis, vera praedixisse cognoscitur.

VERS. 15.-- « Et pueros. » Pueros vocat cautelam illam diligentiae, per quam his providet, quae et in eo percutitur.

VERS. 16.-- « Ignis Dei cecidit e coelo. » Coelum doctores legis, sacerdotes, de quibus ignis invidiae cadit super oves et pueros, id est, innocentes et infirmos. Puer sanus redit, quia vera dixisse prophetiam claruit zelus apprehendit populum ineruditum.

[n: (Ibid.)] Oves cogitationum innocentia. Ignis de coelo, id est, ab aereis potestatibus flamma livoris irruit, et saepe mundas cogitationes ardore libidinis [0755A] accendit: qui ignis est Dei, non facientis, sed permittentis; et quia subito impulsu circumspectiones obruuntur, custodes pueri occiduntur. Sed sola discretio, id est, ratio animo damna nuntiat, et quasi Dominum ad lamenta vocat.

VERS. 17.-- « Chaldaei fecerunt, » etc. Chaldaei interpretantur *feroces,* etc., *usque ad* isti pueros percusserunt gladio, id est, persuasione sinistra, etc.

« Camelos, etc. » Camelus mundum animal partim, etc., *usque ad* et sola discretio animo quod ploret renuntiat.

« Ut nuntiarem tibi, etc. » Nuntiantur mala, et multa, et subita, ut super vulnus vulnere irrogato impatienter ferat; et callidus hostis non tam jactura rerum quam ordine nuntiorum pertentat. Prius prava [0755B] nuntiat, post majora, tandem mortem filiorum: ne jam orbato vilesceret rerum amissio, cum non essent haeredes quibus hoc servaret. Gradatim ergo deteriora audit, ut in ejus corde omne vulnus locum inveniat.

VERS. 18.-- « Filiis tuis, etc. » [n: (GREG.)], Filii et filiae (ut dictum est) sunt apostoli et plebes subditae, qui in Judaea Scriptura vescebantur. « Ventus, » id est, fortis tentatio a deserto, id est, cordibus Judaeorum, vel immundis spiritibus prorumpit: et quatuor angulos in quibus stat domus, sacerdotes, scribas, seniores populi, Pharisaeos, commovit. Domus, id est, Judaea in persecutione Domini cadens apostolos in desperatione obruit. Et verus est sermo de persecutore populo: « Dilectus meus in domo mea fecit [0755C] scelera multa [n: (Jer. XI)], » Et de apostolis: « Proximi mei a longe steterunt [n: (Psal. XXXVII)]. » Et: « Percutiam pastorem, et dispergentur oves [n: (Matth. XXVI)], » etc.

« In domo fratris, » id est, in majoris fratris convivio Satan obruit filios, quia per negligentiam majorum quaerit aditum in mortem minorum; et in alios magis accipit vires, quando eos qui per custodiam aliis praesunt, servire laetitiae conspicit. Non quidem illi ventri vacabant; sed cum inter convivia intentio mentis bona minus fervet, minus praevidet.

VERS. 19.-- « Repente ventus. » [n: (Ibid.)] Latenter dicitur contra eum elementa movisse ille, cujus nutu mota sunt: licet diabolo semel a Deo accepta potestate ad usum nequitiae suae elementa concutere, ut et damnatis in metallo, ad usum ignis et aqua servit.

[0755D] « A regione deserti. » Regio deserti, etc., *usque ad* nominatam iram in aere monstrat, ventus irruit.

VERS. 20.-- « Tunc surrexit Job, et scidit vestimenta sua. » [n: (Ibid.)] Ruente domo, etc., *usque ad* ut totum cor in Dei amore ardens eas devotionis perfectione consumat. « Et tonso capite. » Magna constantia putatur, etc., *usque ad* et se divinae potentiae consentire ostenderet. « Corruens in terram. » [n: (GREG.)] Cadens adoravit, quia ille veram orationem exhibet, qui quod pulvis sit humiliter videt. Unde et dicit: « Nudus egressus sum de utero matris meae. » Nudum in fide prima gratia genuit, nudum eadem suscipit. Cum pulsatus vitiis quasi nudus ad misericordiam refugit, et aliqua virtute aliquando detectus, [0756A] ipsa humilitate melius vestitur: non sibi sed Deo tribuens quod habet, Dominus dedit bona, ea Dominus etiam tollit, quod ideo ad tempus fit, ut humilis melius habeat.

VERS. 21.-- « Nudus egressus sum. » Nudum me huc intrantem terra protulit, nudum me hinc exeuntem terra recipiet. Consolatio ex conditione rerum, quod propria non perdidit, sed accepta et relinquenda recolit: tempus quo necdum ista habuit praevidet qualis exiturus. Consolatur etiam se ex justitia Dei.

« De utero matris meae. » Mater Christi Synagoga est, quae in se eum opertum littera tenuit, nec nudum in deitate vidit, sed ab ea nudus ad Gentes venit. Ecce Joseph, quem purum hominem credens Synagoga, adulterino complexu eum constringere [0756B] voluit: cui tegmen litterae reliquit, et se conspicuum Gentibus praebuit. Sed nudus revertetur, cum in fine mundi reliquiis Israel Deus innotescet. « Dominus dedit. » Judaea dum venturum credidit, abstulit, cum ipsa venientem contempsit. « Sicut Domino placuit. » Cum turbamur, ad judicium Dei recurrere debemus, et majores laudes reddere, quia pulsari verius nos novimus.

VERS. 22.-- « In omnibus his non peccavit Job. » [n: (Ibid.)] Dolens animus debet se custodire, etc., *usque ad* corde non tumuit, ore non murmuravit, lingua contumax non fuit.

## CAPUT II.

VERS. 1, 2.-- « Factum est autem, etc. » « Unde [0756C] venis? » [n: (GREG. in Job l. III.)] Hoc non ut prius, etc., *usque ad* qui minuere voluisti, profectui servisti.

VERS. 3.-- « Innocentiam. » Innocentiam retinet qui etiam post lapsum scintilla rationis excitatus fideliter poenitet.

[n: (Ibid.)] Quomodo Pater in Christum, cum quo idem est, motus est per Satanam? quia Christus homo non pateretur, nisi Adam peccasset, cum Satan Adam movit, in Christum Deum commovit. Frustra, quia poenam tulit sine sua culpa; sed non frustra, quia solvit quod alter rapuit.

VERS. 4.-- « Pellem pro pelle. » Diabolus per miracula Filium Dei, sed propter humilia purum hominem putavit. Hunc ergo judicans ex aliis, qui in loco pastorum aliena damna contemnunt, quasi non [0756D] motum multis subtractis, quasi quae extra se sunt, dolore propriae carnis tentat, quasi pro se doleat, qui non pro aliis. Hoc cum fieri petit, dicit desideriis; haec et per membra verbis et desideriis intulit, per quae dixit: « Mittamus lignum in panem ejus [n: (Jer. XI)], » , id est, configendo corpori ejus stipitem crucis adhibeamus.

[n: (Ibid.)] Pellis pro pelle datur, quia saepe, dum ictus contra oculum venit, manum opponimus, ut potius in ipsa quam in teneriori vulneremur: hoc consuete fieri sciens, dicit: « Pellem pro pelle, et cuncta quae habet homo » Quasi, ideo Job extra se tot flagella aequanimiter sustinet, quia ne ipse feriatur, pavet: et cura sui minus de suis sentit; unde ipsum ferire [0757A] expetit: « Mitte manum tuam, » quod Deus recte permittit, ut saepe victus obmutescat.

VERS. 5.-- « Alioquin mitte manum tuam. » Saepe diabolus, postquam mentem impugnavit, ad tempus cessat, ut securam repente irrumpat: ideo iterum Job expetit, quod Deus ei reticendo concedit. « Et tange os ejus. » Per os et carnem intelligit vitam corporalem, per animam intelligit rationem, ut superius.

VERS. 6.-- « Ecce in manu tua est. » Potestatem per suos in carnem Christi Satan habuit, sed animam servat, non quod non tentet, sed quod non superet; vel animam, id est, charos et ei electos a jure suo amittit, cum illum occidit a planta pedis usque ad verticem: quia ab exordio mundi membris [0757B] ejus dura intulit, et usque ad caput ipsorum, id est Christum, saeviendo pervenit. « Ecce in manu tua. » Sinit nos tentari, ut videamur nobis infirmi, et tamen custodit.

VERS. 7.-- « Egressus igitur Satan. » [n: (GREG.)] Accepta licentia, etc., *usque ad* poenitendo respicit, ne qua elatio surgat.

VERS. 8.-- « Qui testa saniem radebat. » [n: (Ibid.)] Testa ex luto fit, etc., *usque ad* sed deteriores qui elatione, ut uxor Job quae superba suadet viro.

VERS. 9.-- « Dixit autem illi uxor sua. » [n: (Ibid.)] Primam diaboli tentationem ostendit, etc., *usque ad* sed in asperitatem dilabuntur.

« Adhuc tu permanes in simplicitate tua. » Simplicitatem arguit, quod terrena despicit et aeterna [0757C] cupit, quasi dicat: Quid simpliciter aeterna petis et super his male gemis, excidens (aeterna despice) et mala praesentia, vel moriens evade. Sed haec passi sunt illi forma rectitudinis. Unde ait: « Quasi una de stultis, etc., » ferientes extra sustinent, perversos intus docent: ibi fortes, hic misericordes: ibi adversos repeliunt, hic suos protegunt; et grande est in acie hoc utrumque facere. « Adhuc tu permanes. » Eva verba sua repetit, quasi dicens: Desere simplicitatem, id est, obedientiam, vetitum comedendo contemne. « Benedic Domino et morere. » Id est, transcendendo praeceptum, ultra quam es conditus vive. Vide ordinem: post vulnera verba hostis intulit, quia cum vis doloris ingravescit, facilius parva persuasio aliquem capit: propter quod qui caetera [0757D] abstulit, uxorem reservavit.

VERS. 10.-- « Quasi una de stultis, etc. » [n: (GREG.)] Quia sensus, non sexus in vitio est: non ait una de mulieribus, sed « de stultis mulieribus: » quod pravum sapit, accidentis stultitiae est, non conditione naturae. « Si bona suscepimus, etc. » [n: (Ibid.)] Magna consolatio est in malis bonorum reminisci, ne sit omnimoda desperatio, sicut in laetis temperat ab elatione praevisio mali. Unde dicitur: In die bonorum ne sis immemor malorum, et in die malorum ne sis immemor bonorum. « Si bona, » id est, si ad aeterna bona tendimus, cur non mala praesentia sustinemus? « In omnibus his, » etc. [n: (Ibid.)] Duobus modis labiis peccamus, cum non justa dicimus, vel cum justa tacemus. [0758A] Sed Job nec contra ferientem superba dixit, nec contra suadentem recta reticuit. Patientiam habuit, Deo gratias agens, insipientiam conjugis arguendo docens . et sic victus ardentius hostis instigatur, et quia uxor tacuit alios excitavit ad contumelias. « In omnibus. » Qua sancti in omnibus, quae extra et intus patiuntur, nec injuriis Dei excedunt, nec in contumeliis pravorum.

VERS. 11.-- « Igitur. » [n: (Ibid.)] Amici haereticos significant, etc., *usque ad* hypocritae nolentes esse, sed videri docti. « Audientes. » Non dicit audientes, ideo quod vitia haec audiant, sed diabolus qui per ista tentat haec intelligit. « Tres amici. » Numerus iste moralis vel mysticus tres turmas Chaldaeorum significat, id est, impugnationem quae fit in opere, [0758B] lingua, et cogitatione, haec enim omnia impugnat.

« Condixerant, etc. » [n: (Ibid.)] Quia in falsitate concordant, et dum sua docent, quasi consolantur. Vere autem consolantur in afflictione praesenti, qui de aeternis erudiunt. Haeretici amici nominantur, quia non ex sua nequitia, sed ex nostra benignitate nominandi sunt: ut, « Amice, ad quid venisti [n: (Matth. XXVI)]? » « Condixerant. » Quia quaedam vitia contra nos inter se conjunguntur, ut superbia et ira, remissio et timor: quae etsi diversa sint, tamen ad eumdem finem tendunt, id est, ad subversionem spiritualis Job.

VERS. 12.-- « Cumque elevassent procul oculos. » Qui in imo sunt oculos levant, etc., *usque ad* quasi hostes per intentionis hostiam in amicos mutamus. [0758C] « Exclamantes ploraverunt. » Quia speciem percussi plaga mutaverat, speciem consolatorum spontaneus dolor immutat: quia dolentem non potest consolari, qui non concordat dolori, sed haerens trahit. Ideo, videntes corpus scissum, vestes scindunt; videntes mutatum, capita foedant pulvere, ut facilius Job audiat eos, dum aliquid de sua afflictione in eis videt. Videndum tamen est consolatori, ne nimis dolens afflictum gravet, et dolentem desperare faciat: forsitan amici Job nimis doluerunt, nescientes mentem percussi, quasi ille a corde cecidisset. « Sparserunt pulverem. » Pulvis terrena intelligentia; caput, mens; coelum, praeceptum supernae locutionis. Pulverem super caput in coelum mittere, est saeculari intellectu mentem corrumpere, et de verbis coelestibus terrena [0758D] sentire. Dies intelligentia, nox ignorantia, septem universitas. Sedent ergo, id est, condescendere se simulant infirmitati Ecclesiae; et in his in quibus verum lumen intelligunt, et in his in quibus habent ignorantiam, et sic dolos deceptionis parant.

VERS. 13.-- « In terra. » Quia speciem humilitatis ostendunt, ut superba suadeant. Vel terra est incarnatio Christi, quam quidam haeretici non negant, sed vel de deitate, vel de incarnationis qualitate discordant a nobis: quia ergo illam non negant, quasi cum Job in terra sedent. « Septem diebus. » Ignoratur utrum continue, an tot diebus crebra visitatione insisterent. « Diebus et noctibus. » Quia vel in hoc, quod vere, vel in hoc quod stulte sapiunt, [0759A] incarnationi non contradicunt. « Nemo loquebatur ei verbum. » Quia tunc tacent hostes, si filios Dei praedicando generare negligimus: sed si recta loquimur, tunc graves contumelias ingerunt, in vocem doloris contra nos erumpunt. Loquuntur quidem semina errorum: cum corda fidelium torpere vident: sed cum vident alta sapere, de aerumna saeculi dolere, ad coelum reditum quaerere, circumspecte linguam fraenant.

« Nemo loquebatur. » Sunt enim multi, etc., *usque ad* et nisi sacrificio purgentur, puniendi sunt.

« Videbant enim dolorem. » Quia tunc timent prava loqui, cum amoris Dei dolor corda fingit: quia tunc non proficerent, sed et quos tenebant, bonis exercitatis perderent.

## CAPUT III.

[0759B]

VERS. 1.-- « Post haec, etc. » Attentos facit, quasi ad occulta quae clausis vasculis tegebantur, sed aperto ore eorum deteguntur, ut eorum intimo odore recreemur. Hucusque triplex expositio, hinc prout singula exspectent loca.

[n: (GREG.)] « Maledixit diei suo. » Ecce hoc non secundum historiae superficiem, quia et malum est hoc et impossibile. Dies enim in quo natus fuit, jam non erat, et otiosum est maledicere rei non existenti, perniciosum vero si existeret: nec jam potest dies praeteritus verti in tenebras, nec ei possunt convenire caetera quae sequuntur, nec abortivus (quod post ait) requie frueretur, ideo hic nihil secundum litteram.

[0759C] « Post haec. » Id est post omnia praedicta, quae passus est, tacentibus etiam amicis. Cum ergo patienter in omnibus gratias egit et bene docuit, nunc nullo instigante non est credendus ex impatientia ad maledictionem prorumpere, sed quietus hoc dicit, quia inter mala laudavit Deum. « Maledixit. » [n: (Ibid.)] Maledictum duobus modis dicitur, etc., *usque ad* et medicamen ponit.

VERS. 3.-- « Pereat dies in qua natus sum. » Non conditus, etc., *usque ad* sed peccati tenebras intulit.

« Pereat dies. » Dies, mundi prosperitas, qui in nocte desinit, quia ad tribulationem perducit: vel, dies, peccati delectatio; nox, mentis caecitas. Homo tribus modis dicitur, per naturam, per culpam, et [0759D] per infirmitatem. Homo ergo in die nascitur, nocte concipitur: quia ad delectationem peccati non rapitur, nisi prius per mentis tenebras infirmetur. Sed pereat dies, id est, peccati delectatio vigore justitiae destruatur.

« Et nox. » [n: (Greg. in Job l. IV.)] Id est, quod caecata mens per consensum perpetrat, dum blandimenta delectationis caute non perspicit, poenitentia exstinguat: ne culpa, quae blandiri incipit, ad interitum trahat.

VERS. 4.-- « Dies illa, » etc. [n: (Ibid.)] Id est, exordio delectationis, ad quem finem perditionis rapit, videatur, et per poenitentiam crucietur. Quod si ita punita est. « Non requirat. » In judicio ut puniat; [0760A] et non illustrabit. Illustrat lumine, qui arguit: sed quasi tegitur, qui in memoria judicis non revocatur. Unde: « Quorum tecta sunt peccata [n: (Psal. XXXI)], » nec tunc in conspectu omnium monstrentur.

VERS. 5.-- « Non illustretur, etc., obscurent eum. » Id est, diem delectationis, ne ab eo qui omnia videt, videatur. « Tenebrae. » [n: (GREG.)] Id est, lamenta poenitentiae vel occulta Dei judicia, a quibus praeveniente gratia absolvimur, quam nos mereri nescimus. « Et umbra mortis. » Id est, mors Christi secundum carnem, etc., *usque ad* in quo misericordia subvenit, hoc homo puniat: unde sequitur: « Occupet eum caligo. » Id est, mentis confusio, de qua dicitur: « Est enim confusio adducens gloriam. [n: (Eccli. IV.)] » « Et involvatur. » Omni parte. « Amaritudine. » [0760B] Poenitentiae: sed si dies, id est, delectatio peccati, sic punitur: quid nox, id est, consensus ad culpam?

VERS. 6.-- « Noctem illam tenebrosus turbo possideat. » Quasi turbo tempestatis est concitatus, etc., *usque ad* pro caecitate damnationis in qua nati sumus. « Non computetur in die anni. » Annus superna gratia, etc., *usque ad* sed exors ab illa patria in aeternum est. Unde subdit:

VERS. 7.-- « Sit nox illa solitaria. » Quia a frequentia illa separatur, vel hominem, quem sibi socium fecerat, amittit: et electis per gratiam redemptis solus cum corpore suo gehennae traditur. « Nec laude digna. » Homo cum substratus, idola coluit, in quibus daemonia quasi tenebras noctis [0760C] laudavit: sed jam idolis reprobatis, nox est laude digna.

VERS. 8.-- « Maledicant ei. » [n: (Ibid.)] In veteri translatione, etc., *usque ad* et in fine solutus aperte bella gerat. « Leviathan. » Id est, additamentum eorum, id est, hominum, in quibus post suggestionem mala addere non cessat. Vel exprobrationem, quia cum Adae addere deitatem spopondit, et quod habebat, abstulit. Hic a propheta serpens tortuosus dicitur, qui molliter quasi blandis verborum finibus insidias infundit. Et vectis, quia durus per malitiam ad necem percutit. Suscitatus aperte aget, interim autem latenter.

VERS. 9.-- « Caligine » Ejus noctis. « Obtenebrentur stellae. » Id est, hypocritae, qui lucent per [0760D] opera ad oculos hominum. Hae sunt quae cauda draconis, id est, extrema persecutione Antichristi, trahuntur; hae obtenebrantur, quia malitia hostis sic praevalet eis, ut apertis malis involvantur, quales intus, tales exterius. « Exspectet lucem. » Hoc secundum membra ejus, etc., *usque ad* quae Christum prophetando sustinuit, sed venientem non cognovit. « Nec ortum surgentis aurorae. » [n: (Ibid.)] Ortus aurorae est nova nativitas resurrectionis, qua sancti cum carne orientur ad videndum lumen aeternum. Sed quantumcunque hic fulgeant electi, nequeunt penetrare quae erit illa gloria illius novae nativitatis: haec nox non clausit, sed aperuit ostia ventris, quia concepto homine, ad peccatum desideria concupiscentiae, reseravit. [0761A] His autem ostiis, id est, desideriis concupiscentiae carnalis reseratis, ad innumera corruptionis mala pertrahimur. Unde gravati gemimus: quia hoc justitia exigit, ut quod sponte fecimus, inviti toleremus.

VERS. 10.-- « Quia non conclusit ostia ventris, etc. » Hoc de ipso capite, etc., *usque ad* ut latrones dicimus captis vitam dare, si non auferunt.

VERS. 11.-- « Quare non in vulva mortuus sum. » Non est credendum, etc., *usque ad* ne ad delectationem suggestio traheret. « Et egressus ex utero. » [n: (GREG.)] Quia peccatum conceptum foras, etc., *usque ad* dum contentionem propriae carnis contra spiritum ferunt.

VERS. 13, 14.-- « Nunc enim. » [n: (Ibid.)] Per nunc, [0761B] quod est praesentis temporis, stantem semper in praesenti, id est, aeternam quietem designat. « Requiescerem cum regibus. » Id est, angelis, quod subjecta regunt. Qui et consules, quia nobis voluntatem Dei nuntiando consulunt. Vel reges, dicit sanctos praedicatores, qui se regunt, et consules terrae, quia terrenis bene consulunt. Dicit ergo quod si non peccaret, illuc etiam non redemptus ascenderet, ad quod apostoli et sancti praedicatores post redemptionem cum magno labore perveniunt, qui non differuntur ut antiqui, sed mox post mortem intrant coelum. « Qui aedificant, » Omnis terrenus densis cogitationum tumultibus corde comprimitur, et frequentia desideriorum quasi turbarum calcatur. Sed solitudines aedificare, est a secreto cordis terrenorum desideriorum [0761C] tumultus expellere, et in amorem intimae quietis anhelare, ut possit dici: Unam petii a Domino, et hanc requiram, etc.

VERS. 15.-- « Cum principibus qui possident aurum. » Principes sunt Ecclesiae rectores, etc., *usque ad* qui autem futura praevidit, jam praeterita recolit.

VERS. 16.-- « Aut sicut abortivum. » [n: (Ibid.)] Quia quod abortivum, ante tempus oritur, exstinctum protinus occultatur. Hi sunt sancti, cum quibus se quiescere potuisse considerat, qui a mundi exordio ante tempus redemptionis fuerunt: et tamen mundo se mortificaverunt. Tempus primum ante legem, quod patres secundo mortuos protulit, quasi uterus abortivi fuit: et ipsi quasi ab utero mortui sunt, [0761D] qui sine tabulis legis Deum naturaliter timuerunt, et futurum redemptorem credentes voluptates occiderunt. « Absconditum. » Quia paucis a Moyse memoratis, etc., *usque ad* quos spiritus prophetiae irradiavit, ut ipsum Job. [n: (Ibid.)] Jam quietem hujus lucis aperit, et quid apud eam quotidie agitur de conversatione impiorum verbis manifestioribus demonstrat.

VERS. 17.-- « Ibi impii. » Id est, in luce Christi, quam antiqui praestolati sunt, Gentiles a turba desideriorum mundi cessant, et tranquilla mente jam aeternam quietem praegustant. Et hoc est: « Et ibi requieverunt. » In mundo fortes robore, non fessi dicuntur. Qui vero in amore Dei roboratur, salubriter [0762A] a sua virtute deficit, et quo fortius aeterna petit, eo magis fessus, in terrenis moritur. Unde: « Concupiscit, et deficit anima mea in atria Domini [n: (Psal. XXXVIII)]. » Dum ibi dicit lucem, locum electorum quo continentur, ostendit.

VERS. 18.-- « Et quondam vincti. » Justi, etsi a desideriis quieti, dum tamen in corpore, molestia suae corruptionis ligati sunt. Corpus enim gravat animam, et repugnat caro spiritui. Sunt et vincula corporea, fames, sitis, et hujusmodi quae hic nequeunt solvi: sed et ab omnibus in libertate gloriae filiorum Dei solventur. Vide gradus: impii conversi cessant; exercitati in intimo sinu quiescunt; a vinculis corruptionis absoluti ad libertatem perveniunt. Sed quid hic interim egerint, subdit: « Qui non audierunt, [0762B] etc. « Exactor diabolus, qui semel nummum deceptionis homini contulit, et quotidie debitum mortis exigit, vox ejus est tentatio. Audit qui tentatur, et resistit: exaudit qui consentit. Idem de interna pace, quia quod mens valde amat, saepius replicat.

VERS. 19.--Parvus et magnus ibi sunt. » [n: (Ibid.)] Quia hic est discretio operum, ibi erit dignitatum. Unde: « In domo Patris mei mansiones multae sunt. [n: (Joan. XIV.)] » « Et servus. » Qui peccat, servus est peccati, quia hic nunquam liber fit, dum judicem metuit: sed ibi liber erit, ubi de venia nulla dubietas erit. Erit quidem ibi memoria culpae, non quae mentem polluat, sed quae sine laesione beatitudinis, arctius beatitudini et laetitiae astringat, ut sanati [0762C] dolorum sine dolore recordamur; unde amplius medico gratias agimus.

VERS. 20.-- « Quare misero data est lux? » [n: (GREG. in lib. Job lib. V.)] Contemplatus requiem, ubi liber a Domino despicit saeculi prospera, quae ab ea retrahunt. « Quare misero data est lux, » id est, prosperitas in peregrinationis miseria: quia, si non justum penitus opprimit, tamen mentem in amorem Dei et in dispensatione sui dividit; unde addit: « Et vita his qui, etc. » Amaritudo est omni justo, etc., *usque ad* vel in regimine praeesse.

## CAPUT III. (cont.)

VERS. 21.-- « Qui exspectant mortem. » [n: (Ibid.)] Id est, penitus se mundo mortificare desiderant, sed occulto Dei judicio non venit, quia occupari injunctis honoribus compelluntur, quod Dei timore tolerant; [0762D] et intus est desiderium pietatis, et foris explent ministerium ordinis, ne per superbiam contradicant Dei dispositioni: et sic et multis prosunt, et quo se imperfectos vident, per humilitatem amplius surgunt: et quod a desideriis differuntur, ipsa tarditate ad eadem dilatantur: unde addit, quasi effodientes, etc. « Quasi effodientes thesaurum. » Quia qui thesaurum fodiendo quaerit, etc., *usque ad* exempla contemplationis invenit, unde dives sit.

VERS. 22.-- « Viro cujus. » Ecce cum quaereretur quare misero data est lux, ostendit hic, via abscondita est viro: quia si jam bene agit, quid aget in fine nescit; vel aliquando quae putantur Deo placere, displicent.

[0763A]VERS. 23.-- « Circumdedit eum Deus. » [n: (GREG.)] Quia licet coelestia desideret, tamen quid de se intus dispositum sit nescit. Sunt et circa eum tenebrae ignorantiae, praeteriti est immemor, futura non invenit, praesentia vix novit, intima dispensationis Dei penetrare nequit. Qui vero has tenebras intendit, flet: et omni visu supernam lucem requirit: unde fit aliquando, ut in pio fletu interni gaudii claritas erumpat; unde sequitur:

VERS. 24.-- « Antequam comedam. » Comedere est contemplationis luce pasci, quam non habet nisi qui prius in hoc exsilio, quasi ubi non sunt bona gemit, et suspirat desiderio et exsequitur vim lacrymarum.

« Et quasi inundantes aquae, etc. » Aquae inundantes multis voluminibus impetu feruntur, sic in [0763B] lugentibus multa volumina, dum qui apud Deum decernatur, nesciunt: dum praeterita sua recolunt, futura pertimescunt, et in bonis suis ne errent, verentur: quos dum flagella Dei corripiunt, se offendisse suspicantur: unde addit:

VERS. 25.-- « Quia timor. » Flent enim, quia deseri se timent: et ne pia percussio non sit disciplinae, sed vindictae, unde: « Quis novit potestatem irae tuae? [n: (Psal. LXXXIX.)] » Aliquando enim est gratia quam dicimus iram, et aliquando ira quam dicimus gratiam, unde necesse est ut in omnibus timeatur; in prosperis, ut non sint sibi data ad majorem excaecationem, non ad consolationem, ut bonis solet fieri, ne sit in adversis initium poenae.

VERS. 26.-- « Dissimulavi. » [n: (Ibid.)] Et si semper [0763C] cogitando, etc., *usque ad* si Job qualis in potestate fuit ad exemplum proponit.

« Nonne dissimulavi? » Potestas habita et ad utilitatem cogitanda, et propter tumorem dissimulanda, et potens ut prodesse debeat, posse se sciat.

« Nonne silui? » Ecce qualis est in ore.

« Nonne quievi? » Ecce qualis erga illicita, etc., *usque ad* quia nostra perfectio culpa non caret, unde addit:

« Et venit super me indignatio. » Unde magna arte dicturus verbera, praemisit recte facta, ut in his quisque consideret quae poena maneat iniquos, si ita hic castigat justos, ut si justus vix salvabitur, impius ubi parebit?

## CAPUT IV.

[0763D]VERS. 2.-- « Si coeperimus loqui tibi. » [n: (Ibid.)] Molliter incipiunt, sed in aspera prorumpunt. Sic haeretici blanda verba proponunt, ne caveantur, sed aspera subinferunt.

« Sed conceptum. » [n: (Ibid.)] Perfecti nec in corde perversa concipiunt quae silentio compescunt. Alii prava concipiunt, sed silentii vigore magno constringunt: alii et concipiunt et mox efferunt. In sensu leves, in lingua praecipites. De his est Eliphaz, qui suo experimento de omnibus idem sentit.

« Tenere quis poterit. » Quasi vellet retinere: in quo innuit se in loquendo offensurum.

VERS. 3.-- « Ecce docuisti plurimos. » [n: (Ibid.)] Certa bona sunt quae et ille fatetur, qui criminari [0764A] vult. Quantus ante fuit qui tot suis occupatus disponendis, etiam libere alios docuit, actu et verbo recta ostendens? Quia vero criminator bona de eodem dicit, ad crimen inflexit, dicens:

VERS. 5.-- « Nunc autem venit, etc., quasi non servasti recta quae dicebas. » Nota autem quod sunt iniqui, et bona justorum quae nota negare non possunt, dicunt, ne pravi videantur: et ut inde magis credatur eis, in malis quae inserunt, et haec ipsa bona ad cumulum reatus invertunt. Hic recta Job ergo dixisse, sed non servasse, quasi suo testimonio malus reprehenditur: inferius male loqui notatur, ut taceat. Et hi sunt duo modi quibus bonos impetunt mali, dicentes eos vel prava dicere, vel bona quae dicunt non tenere.

[0764B] « Defecisti, etc. Ubi est timor tuus? » Quasi de virtutibus miretur perditis, quas congruo ordine ponit. Sicut in via saeculi audacia fortitudinem, timor debilitatem parit, ita et in via Dei audacia debilitatem, timor Dei fortitudinem: quia qui Deo jungitur, potestate quadam super omnia levatur; fortitudo non nisi in adversis ostenditur, unde patientia additur, quia in fortitudine quasi proficit, qui mala aliena non motus tolerat. De patientia perfectio nascitur, unde in patientia animam possidere, homo dicitur, id est, in omnibus recte vivere, cunctis motibus mentis ex virtute dominari: qui enim se vincit, contra omnia est fortis.

[n: (Ibid.)] Quoniam autem invehendo corripuit, nunc quasi exhortando subdit:

[0764C]VERS. 7.-- « Recordare, obsecro te. » Sed et hoc reprehensibiliter agit. Innocens enim et rectus saepe hic funditus delentur, etsi ad aeterna servantur: sed qui non pro aeterna sed terrena mercede Deo serviunt, ipsi sibi fingunt quod quaerunt, et docere praesumentes cum terrenam securitatem praedicant cunctis suis laboribus ostendunt quod amant.

VERS. 8.-- « Quin potius vidi eos. » [n: (Ibid.)] Dolores seminat, qui dicit. Fraudulenta metit, qui dicendo praevalet. Vel dolores seminat, qui perversa agit. Metit, qui in eis prosperatur. Hi non (ut ait) pereunt, sed felicius hic justis vivunt. Patitur enim Deus quosdam hic praevalere, ut mundius vita justorum purgetur. Punit mox alios, ne putetur humana negligere, et multa mala praeterire, ut corda innocentium, [0764D] qui pusillanimes sunt, confirmet: verius autem diceret de omnibus, in fine; generaliter poterat dici, quod innocens et rectus non perit, quia etsi hic atteritur, apud Deum vera salute reparatur. Et mali pereunt, quia etsi hic altius crescant, in fine durius ferientur. Sed quia dicit, *recordare,* patet transacta ad mentem reduci, non futura enuntiari.

VERS. 9.-- « Flante Deo perisse. » [n: (Ibid.)] Nos conflamus aerem, dum ab extra intus trahimus, et ab intus extra reddimus. Deus ergo in retributione flare dicitur, quia ab exterioribus causis intus judicii consilium concipit, et ab interno consilio exterius sententiam emittit, id est, a malis nostris quae extra [0765A] videt, judicium intus disponit, et ab interno conceptu extra damnationem facit. Vel flare Deus, id est, irasci dicitur per simile, quia nos cum irascimur, flatu furoris inflammamur. Flat ergo Deus irascendo vindictam cogitans, cum, post longam patientiam, qui in se tranquillus est reis videtur turbulentus, cum ipsi coram eo reatu suo turbentur.

[n: (GREG.)] Postquam clementer monuit, aperte increpat. « Rugitus leonis, » id est, severitas et terror ipsius Job: « vox leaenae, » loquacitas conjugis, « dentes catulorum, » edacitas filiorum destructa est. Rigidus exsultat, quasi jure essent damnata. Tigridi etiam Job comparat pro maculis simulationis. Hypocrita enim, qui rectus videtur, habet latentia vitia, [0765B] quae aliquando erumpentia colorem variant. Praeda est justorum gloria, quam sibi arripit: putans ergo iste sanctum Job bona quae in eo noverat, per hypocrisim tenuisse, dicit:

VERS. 11.-- « Tigris periit. » Hoc est varietas tuae simulationis exstincta est, etc., *usque ad* hi tales per sapientiam putant se omnes transcendere.

VERS. 12.-- « Porro ad me dictum est verbum absconditum. » [n: (Ibid.)] Abscondita se haeretici audire simulant, unde et latenter praedicant, ut sanctior eorum praedicatio habeatur, non aliis aequa.

« Furtive, etc. » [n: (Ibid.)] Quia non cum aliis per ostium intrant, sed rimas quaerunt pravae intelligentiae, quia vero fur lumen timet, addit:

VERS. 13.-- « In horrore visionis nocturnae. » [0765C] In pavore nocturnae visionis se percepisse venas susurri divini dicunt, quia ut alta jactent, vix ea posse se capere dicunt. Sed dum ita alta notant, testes contra se nequitiae sunt. In nocturna enim visione dubie cernitur.

« Quando solet sopor occupare. » Hoc est, dum omnes inferius dormiunt torpore, nos ad alta et superna percipienda vigilamus. Et dum aliquando hoc despici vident, seipsos timere simulant quod dicunt, unde subdit:

VERS. 14.-- « Pavor tenuit me. » Ut miri videantur in altis, quasi pertimescunt quae fingunt: et tamen audaces sunt proferre, quae asserunt vix se potuisse audire.

« Ad me dictum est verbum. » [n: (Ibid.)] Filius Dei [0765D] dicitur, etc., *usque ad* eo magis rectitudinem ejus repressa formidat: unde subdit:

« In horrore visionis nocturnae, etc. » Id est, in pavore occultae contemplationis, in qua nihil manifeste, sed quasi imaginarie, videtur. Sed ad hanc nemo pertingit, nisi carnalibus desideriis repressis, unde:

« Quando solet sopor occupare homines. » Vigilat qui curis saeculi intendit: dormit in quiete qui fugit. Hic est Jacob qui in itinere dormit et angelos videt, id est, in cursu hujus vitae a saecularibus rebus oculos claudit quod ad concupiscendum culpa primis parentibus aperuit. Et nemo ad videnda interna perducitur, nisi ab his quae exterius implicant [0766A] subtrahatur; unde: « Vacate et videte: quoniam ego sum Deus [n: (Psal. XLV)]. » Sed quo animus in contemplatione levatus super se altiora conspicit, eo in se terribilius tremit, unde:

« Pavor tenuit me et tremor et omnia ossa. » [n: (Ibid.)] Id est, fortiora acta, etc., *usque ad* stimulum carnis sentit, addit:

VERS. 16.-- « Stetit quidam. [n: (Ibid.)] Ut incomprehensibilia se novisse judicent, etc., *usque ad* quia bonum commune specialiter sibi arrogavit.

« Inhorruerunt pili carnis meae. » [n: (Ibid.)] Pili sunt superflua quaelibet humanae corruptionis cogitationes vitae veteris: quas si a mente excludimus, pilos carne incidimus, ut non dolore fatigemur. Unde Moyses: « Levitae radant omnes pilos carnis suae [0766B] [n: (Levit. XIV)]. » Haec autem subtilius in nobis conspicimus, cum alta penetramus, unde recte nunc dicitur:

« Cum spiritus transiret. » Cum enim mens vera videt, durius se de superfluis cruciat. Transeunte ergo spiritu, pili pertimescunt, quia ante vim compunctionis superfluae cogitationes fugiunt, quia intima visio animam contra se inflammat; et dum illicita districte resecat, mens latius speculationi inhaeret, et bene figit spiritum qui transibat, nec tamen haec ipsa mora contemplationis vim pietatis plene aperit, unde subdit:

« Stetit quidam cujus non agnoscebam vultum. » [n: (Ibid.)] Quidam non dicitur, etc., *usque ad* per coaeternam ejus speciem conspicit, subdit:

[0766C] « Imago coram oculis me. » Imago Patris Filius est, qui dicit: Nemo venit ad Patrem, nisi per me.

« Et vocem quasi aurae lenis audivi. » [n: (Ibid.)] Vox aurae, cognitio, etc., *usque ad* qui ex hoc auditu, didicit.

VERS. 17.-- « Nunquid homo comparatione Dei justificabitur? » Hoc in contemplatione novit, quod justitia humana divinae comparata injustitia, ut quae lucerna in tenebris lucet, in sole caligat: quod potuit, quia qui lucem videt, scit quid de tenebris aestimet.

« Aut factore suo purior? » [n: (Ibid.)] Hoc aestimat qui contra flagellantem murmurat. Sed debet scire, quia impie non flagellat, qui mira ex nihil fecit, et [0766D] conditor naturae non est iniquus judex culpae. Etsi iste injuste Job redarguit, recte tamen modum creaturae in comparatione Creatoris describit. Puriorem ergo se vir factore suo aestimat, si contra flagellum querelam parat, eumque sibi procul dubio postponit, cum ejus judicium de sua afflictione redarguit

« Ecce qui serviunt ei. » [n: (IDEM.)] Angelus etsi in statu suo immutabilis permanet, in hoc tamen quod creatura est, vicissitudinem mutabilitatis habet, et ita stabilis non est. Si enim natura haec mutabilis non esset, cum esset bene condita, in nullis cecidisset. Sed ex arbitrio habuit ruere vel stare, et in stantibus meritum fuit, motum mutabilitatis suae, studio voluntatis fixisse. Hoc mutabilitatis argumentum est quod de apostata subdit:

[0767A] « Et in angelis suis reperit pravitatem. » Ex quorum comparatione infirmitas humana colligitur.

« Quanto magis hi qui habitant domos luteas. » [n: (GREG.)] Id est terrena corpora, etc., *usque ad* conspiciunt curis saeculi occupati; unde subdit:

VERS. 20.--De mane usque ad vesperam. » Id est, a vitae suae exordio usque ad terminum perpetratione iniquitatis vulnerantur, a qua succisi in profundum ruunt.

[n: (Ibid.)] Vel mane, prosperitas; vespera, adversitas; sed per utrumque pereunt, quia per prospera lascivi, per adversa impatientes ad insaniam surgunt. Et quia nullus eorum, scilicet, « qui de mane usque ad vesperam succidentur » intelligit, quid bonis afflictis hic servetur, quid sibi futurum qui [0767B] hic bona putant. Sed quia non omnes sic deseruntur, subdit:

## CAPUT IV. (cont.)

« Qui autem reliqui fuerint. » Id est, despecti mundi, quos saeculum ut indignos reliquit, ut puer Aegyptius, id est, amator saeculi, peccatis niger, saepe a saeculo despectus relinquitur, ut non cum eo currat, sed fractus adversis torpeat. Sed hunc David, id est, Christus, invenit, et in suum amorem convertit, et cibo verbi pascit, et ducem itineris, id est, praedicatorem suum facit: quo duce convivantes, id est, mundi laetitiam destruit, quae eum comitem habere despexit.

« Auferentur ex eis. » Quia Deus sibi eos elegit.

« Morientur, et non in sapientia. » Interposita sorte justorum, redit ad interitum non intelligentium. [0767C] Reprobi justos despiciunt, quia per mortem suam invisibilia quaerunt, vel per mortem vitam invisibilem quaerunt. Sed ipsi, qui pariter mortem et sapientiam fugiunt, sapientiam quidem penitus deserunt, nolentes pro veritate mori, mortem tamen non evadunt.

## CAPUT V.

VERS. 1.-- « Voca ergo. » [n: (Ibid.)] Quoniam hoc veraciter contra iniquos protulit, quamvis latenter Job in numero eorum proposuerit: fastu sapientiae inflatus apertam irrisionem in Job subdit: « Voca ergo, » id est, si afflictus clames, Deus non respondet, id est non dat effectum, quia in tranquillitate eum contempsisti; et « ad aliquem sanctorum, » id est, [0767D] sanctos in afflictione adjutores non habes, quia socios in hilaritate non habuisti.

[n: (Ibid.)] Post irrisionem subdit sententiam, etc., *usque ad* haec sapientes turbat, sed ira per vitium stultos trucidat.

« Et parvulum occidit. » Id est, dum ei invidet, quem putat majorem, etc., *usque ad* vel partem habendo quantitatem nobis restringit.

[n: (GREG. lib. VI Moral., cap. V.)] Quia totis desideriis in terreno amore solidatur, unde primus Cain in terra civitatem construxit, alienus a coelo hic felicius degit.

VERS. 3.-- « Et maledixi pulchritudini ejus. » [n: (IDEM.)] Quia cum ex visa prosperitate malorum, pedes infirmorum nutent: fortes, videntes quae poena [0768A] ad gloriam eorum sequatur, prosperitatem eorum reprobant statim. Infirmus cum qualitate rerum mutatur, dum videt prospera, laudat, dum mutantur, nihil esse judicat: sed firmus cum ipsa gloria poenam considerat sequentem, et mox damnat. Sed quia proficientes in mundo multos secum trahunt, subdit:

VERS. 4.-- « Longe fient filii ejus. » Id est, sequaces.

« In porta. » [n: (Ibid.)] Porta regni est dies judicii, in quo electi intrant ad gloriam, ante quem filii hujus mundi elati sunt, sed tunc conterentur.

VERS. 5.-- « Et non erit qui eruat. » [n: (Ibid.)] Quia illos ibi veritas eripit, quos hic per disciplinam premit.

[0768B] « Cujus messem. » Habet quisque donum intelligentiae, quo recta intelligit et dicit: Sed quia eadem non amat nec facit, a messe quam habet, jejunat; sed qui esurit justitiam ab illo audiens recta, se reficit, unde: « Quae dicunt, facite [n: (Matth. XXIII)]. »

« Et ipsum rapiet armatus. » [n: (Ibid.)] Diabolus ut inermis vincitur, cum aperta mala suggerens, omnia bona similiter tollere conatur: sed armatus vincit, alia bona intacta praeterit, alia latenter corrumpit.

« Et bibent. » [n: (IDEM.)] Stultus saepe habet divitias, etc., *usque ad* et studiosus tarditate praepeditur? respondet:

VERS. 6.-- « Nihil in terra fit sine causa. » Quia inde ille justius de negligentia punitur, iste de studio coronatur. Sed quia ad intelligendum recta [0768C] non modo studio, sed et persecutionibus erudimur, additum: « Et de humo non egredietur. »

« Et de humo non egredietur. » [n: (Ibid.)] Humus, id est, elementa mundi in poenam vertuntur delinquentium; unde dicitur: « Pugnabit pro eo, » id est, pro Domino, orbis terrarum contra insensatos, sed tamen de eis non egredietur dolor, quia poena non nascitur de his quae feriunt, sed de his qui peccando percussiones extorserunt: sed quo exterior poena castigat, eo mens ad superna levatur; unde subdit:

VERS. 7.-- « Homo ad laborem nascitur. » Quia impossibile est in hac peregrinatione sine labore esse: sed in eo quod caro affligitur, mens ad petenda alta levatur. « Vel homo, » id est, carnalis, mala [0768D] mundi sentit, quia inhianter bona ejus appetit. Sed cujus mens haec transit, ut avis ad alta, penna spei levatus, nil mali sentit, congaudeat et de flagellis, sed quia haec nullus suis viribus valet, subdit:

VERS. 8.-- « Quamobrem ego te. » Id est, illum rogo per quem haec tribui scio.

VERS. 9.-- « Mirabilia absque numero. » Quia divinorum operum magnitudo, nec ex qualitate valet discuti nec ex quantitate numerari.

VERS. 10.-- « Qui dat pluviam. » [n: (Ibid.)] Haec verba mystica sunt, quia amici Job societate ejus eruditi erant. « Dat pluviam terrae: » cum arida gentilium corda gratia praedicationis infundit.

« Irrigat autem aquis universa. » Cum hominem [0769A] spiritu replet ad fructificandum. Homo dicitur omnia, quia cum omnibus habet aliquid commune. Vel universa, id est, divites et pauperes, et omnes differentias hominum, quia bonum opus sequitur retributio.

VERS. 11.-- « Qui ponit humiles in sublime. » [n: (GREG.)] Ut modo despecti judicent cum Domino.

« Moerentes. » Quia quanto magis nunc adversis tribulantur, et se per lamenta castigant, tanto sublimiorem sospitatem habebunt etiam in hac vita. Haec de electis possunt intelligi, ubi humiles alta mente omnia temporalia transcendunt, et afflicti sunt erecti sospitate, non insania, ut qui laetantur cum malefecerint. Hi vero de certitudine aeternae salutis hilarescunt.

[0769B]VERS. 12.-- « Qui dissipat cogitationes. » [n: (IDEM.)] Cum reprobi cogitent mala, Deus aliquando ne contra bonos praevaleant, vires tollit, ut effectu careant operis, et apud Deum conscientia rei sint.

VERS. 13.-- « Qui apprehendit sapientes. » [n: (Ibid.)] Quia consiliis Dei humana facta etiam tunc congrue serviunt cum resistunt, ut in venditione Joseph, ne adoraretur; in petitione praeputiorum a Saul, ut David exstingueretur; in morte Domini, ne omnes crederent in eum. Deus alia concedit propitius, alia permittit iratus: quae tunc in usum sui consilii vertit, ut quae ejus consilio repugnant, ejus consilio militent; et quod sine ejus voluntate geritur, ejus voluntati contrarium non sit, unde: « Omnia quaecunque voluit, etc. »

[0769C]VERS. 14.-- « Per diem incurrent. » Quia in ipsa veritatis praesentia, perfidiae errore caecati sunt, videntes miracula Christi et de ejus deitate dubitantes.

« Quasi in nocte. » Palpando quaerimus quae oculis non videmus: Judaei miracula viderant, et adhuc quasi palpantes quaerebant: « Si tu es Christus, dic nobis palam [n: (Joan. X)]. » Sed horum manibus diu retineri non potuit Christus.

« Per diem incurrent tenebras. » [n: (Ibid.)] Mens invidi cum de bono alieno affligitur, de radio solis obscuratur.

« Et quasi in nocte sic palpabunt in meridie. » Dies boni operis in proximo exterius lucet: quasi in nocte palpant, quia, livore caeci, aliqua quae reprehendant, [0769D] invenire satagunt. Ecce Loth, id est, justus malis adversantibus intra domum recluditur et munitur, id est ad mentem revertitur et manet interius, Sodomitae caeci circumeunt, id est, invidentes facta dictaque scrutantur, nec ostium, id est, aditum reprehensionis, inveniunt, sed parietem palpant, quia ubique laudabilis actio justi eis obviat.

« Palpabunt. » Sed pauper spiritu, id est, qui apud se non est elatus: salvatur a gladio oris, id est, iniqua persuasione.

VERS. 15.-- « Porro salvum faciet egenum a gladio oris. » Gladius oris est accusatio Judaeorum. Manus violenti, gentilitas quae crucifixit: sed hos Christus resurgendo superavit. In quo egeno, id est, humili populo fidelium spes vitae sequentis solidatur. [0770A] Iniquitas autem, quae modo dilatat os suum in contumeliam Christi, claudet per supplicium, vel conversa cessat ab injuriis. Eadem de pravis generaliter.

« De manu violenti pauperem. » Id est adversa potestate, ut nec blandimentis suasionum trahatur, nec dolore suppliciorum frangatur. Pauper autem non trahitur, quia spes ejus fixa in aeternis contra haec solidatur. Ad cujus spei fructum cum pauper venerit, elatus obmutescit, et contrahit os: quia tormenta linguam ligant, quae loquebatur contra justos detrahendo. Sed ut electus supplicia evadat, et ad praemia pertingat, debet hic flagellis purgari, unde subdit:

VERS. 17.-- « Increpationem ergo Domini ne reprobes. » [n: (Ibid.)] Reprobat qui se injuste pati conqueritur. [0770B] Eliphaz ergo putans Job pro purgatione percuti, non probatione fortitudinis, quia Job libere loquitur, causas suae percussionis quaerens, putat eum increpationem Domini reprobare. Sic haeretici quod recte ab Ecclesia agitur, ad malum convertunt.

VERS. 18.-- « Quia ipse vulnerat. » [n: (IDEM.)] Duobus modis vulnerat Deus quos ad salutem reducit. Aliquando percutit in corpore ut mentem sanet; aliquando sine exterioribus flagellis mentis duritiam suo desiderio percutit, et sic eam sanat, quae secura in mundo mortua quiescebat. Sed, dum mens ad Deum anhelat et omnia saecularia despicit, omnia mox ei vertuntur in tentationem, et eam affligunt; sed, dum transitorio labore atteritur, a perpetuo [0770C] liberatur, et ideo subdit:

VERS. 19.-- « In sex tribulationibus. » [n: (Ibid.)] Senario, quem septimus sequitur, praesentis vitae operatio et discursus signatur: quia, sexto die Deus omnia perficiens, hominem condidit, et septima quievit, qui non habet vesperam, id est, finem; in septima ergo tribulatione liberat, ne in septima malum attingat: quia hic paterne erudiens atterit, sed in die judicii a verbere abscondit.

VERS. 20.-- « In fame. » [n: (Ibid.)] Enumerat mala praesentis vitae et adjutoria Dei. Fames mentis est silentium verbi Dei: quo subtracto, tentatio carnis invalescit, quae est bellum. Sed Deus etiam in fame a morte animam eripit, quia verbo suo reficit. « Et in bello. » Contra tentationes carnis fortes facit. Sed [0770D] talis factus aliquando detractiones metuit, unde addit:

VERS. 21.-- « A flagello linguae. » Id est, ab exprobratione contumeliae, propter quam irrisus a bono cessat; unde David: « Et a verbo aspero. » Ab hac sanctus absconditur, quia, dum hic laudem non quaerit, nec contumelias sentit; sed, quia post haec aliquis cruciatus corporum timet, sequitur: « Et non timebis calamitatem. » Id est, persecutionis: sed, quia talis in terrore judicii futuri securitatem sibi parat, subdit:

VERS. 22.-- « In vastitate et fame. » Vastitas e s gehenna quae foris, etc., *usque ad* ut in articulo mortis ejus impetus non horreat, subditur: « Et [0771A] bestias terrae. » Quae tempore mortis ad rapiendas animas effrenantur, sed saevientes non timet, qui blandientes secutus non est: et initium retributionis est, in obitu securitas mentis. Cum autem bene vivitur, cavendum est ne quis despectis caeteris de singularitate glorietur, sed sociale bonum recogitet, unde addit:

## CAPUT V. (cont.)

VERS. 23.-- « Sed cum lapidibus regionum pactum. » Quasi divisae sunt regiones gentium, ecclesiae moribus et linguas distantes; lapides electi, qui in aedificio ponuntur. Qui ergo recte vivit pacto se lapidibus jungit: quia in eo quod mundum deserit, sanctis per imitationem se alligat; unde impugnatio crescit, qua tamen attritus humilius Deo subditur, unde subjicit: « Et bestiae terrae. » Non [0771B] pacatae sed pacificae, quia non pacem habent, sed pacem faciunt; quia cum acrius homo a diabolo impugnatur, amplius ad amorem impellitur, et cum eo robustior pax efficitur. Vel bestiae sunt motus carnis, quae continentia quasi cavea pressae, etsi tentando rugiunt, non tamen ad effectum quasi ad rabiem morsus excedunt, in quo sunt pacificae. Vel quia perturbant, amplius illud, ubi nulla contradictione vivitur, diligitur: et sic ad amorem intimae quietis impellunt.

VERS. 24.-- « Et scies quod pacem. » [n: (GREG.)] Pax vel inchoata, quae hic est concepta ex desiderio Dei; vel plena, quae in futuro ex visione Dei. Cum ergo mens Deo vel caro menti subjugatur, tabernaculum justi, id est, corpus quod mens inhabitat, pacem [0771C] habet motibus desideriorum sub justitia refrenatis. Sed nihil est haec castitas carnis, si non adsit mentis suavitas in amore proximi.

« Et visitans speciem tuam non peccabis. » [n: (Ibid.)] Species nostra est proximus, etc., *usque ad* quia ex semine boni operis uberes fructus praedicationis colligit; unde subditur:

VERS. 25.-- « Scies quoque quoniam multiplex erit semen tuum. » Ille enim bene loquendi facundiam accipit, qui bene vivit, nec conscientia loquentem praepedit. Hinc est quod Aegyptii servi facti, frumenta ad semen percipiunt, qui ante liberi ad esum acceperant: quia cum plene Deo subdimur, verbo praedicationis replemur. Ante liberi sacro eloquio pasti; et tamen ad quaedam quae in mundo [0771D] petimus vacantes. Ex praedicatione, magna proles fidelium sequitur. Et hoc est: « Et progenies tua, quasi herba terrae. » Id est, innumerabilis. Vel herbae comparatur, quia, arentem mundi gloriam deserens, spe interna virescit. Justo autem non sufficit haec magna exterius agere, nisi etiam per contemplationem in aeterna penetret; unde subditur:

VERS. 26.-- « Ingredieris in abundantia sepulcrum. [n: (Ibid.)] Sepulcrum est contemplatio, etc., *usque ad* quod utilitati proximorum refundant. « Sicut infertur acervus tritici. » Quia tempus actionis primum est, extremum contemplationis. Et necesse est ut perfectus mentem prius virtutibus exerceat, et eam postea in horreum quietis condat. Vel sepulcrum [0772A] est quies aeterna, in qua tanto verius quiescitur, quanto perfectius vita corruptionis necatur. Hanc in abundantia ingreditur, qui post congesta hujus vitae opera, huic mutabilitati plene mortuus, in secreto veri luminis occultatur, sicut triticum: quia justi in alieno tempore percussiones sentiunt, sed in suo, ut grana, in horreum intrant.

VERS. 27.-- « Investigavimus. » In hoc notat se, non secundum superficiem dixisse supra sepulcrum, bestias, lapides, tabernaculum, et hujusmodi, sed in his interiora quaesisse. « Quod auditum mente pertracta. » Verba jactantiae; et si bene docuit, imperitia est velle docere meliorem: unde dicta amicorum etsi recta, non recte dicta arguuntur.

## CAPUT VI.

[0772B]VERS. 2.-- « Utinam appenderentur. » Tactus flagellis verbis lacessitur, non ut non erectus in defensionem contumax caderet: sed ut percussus tacens gratias egit, lacessitus recta respondit: « utinam appenderentur peccata. »

« Statera. » [n: (Ibid.)] In manu patris Christus habens lancem misericordiae et justitiae, peccatum per misericordiam laxans, leve esse; calamitatem moriendo gravis esse ponderis ostendit. Cui et hoc gratiae dat, ut ipsa cognoscibilis sit calamitas. Caecus enim homo in exsilio, quasi in patria, gaudebat: sed Deus extra apparens hominem intus revocat, ut viso quod amisit, grave doleat quod tolerat; dicit ergo:

« Utinam appenderentur. » Id est, malum nostrae, etc., *usque ad* pensans judicia Dei quibus affligitur, [0772C] et hoc est:

VERS. 3.-- « Unde et verba mea dolore sunt plena, quia sagittae Domini. » Id est, percussio animadversionis Dei, quae non me, ut multos, inemundatum dimittit.

VERS. 4.-- « Ebibit spiritum. » [n: (GREG.)] Id est, elationem compescit, ut dicat: « Defecit spiritus meus [n: (Psal. LXXVI)]. » Et non solum gemo quod patior, sed timeo quod minaris, et hoc est:

« Terrores Domini militant: » ne post hoc mors aeterna sequatur. Sed quia staturae adventum desiderat, quo ardore eumdem gentilitas, et Judaea sitiat, supponit, cum ait:

VERS. 5.-- « Nunquid rugiet onager, » id est, agrestis asinus, etc., *usque ad* sed carnaliter tenebatur, [0772D] subdit:

VERS. 6.-- « Aut poterit comedi insulsum. » Sal est virtus occultae intelligentiae, etc., *usque ad* convertendo esuriens recepit.

[n: (Ibid.)] Ille desiderat stateram, nos jam per fidem ejus vivimus; sed tamen pro purgatione sagittas ejus patimur, et terrore futuri timemus.

Sed quia filii sumus, non debemus timere ut Dominum, sed diligere ut Patrem, et ad eum anhelare, ubi cibo, id est, aeternitate ejus pascamur, pro quo modo rugimus, unde:

« Nunquid rugiet onager. » [n: (Ibid.)] Onager, est populus qui, etc., *usque ad* etiam ab hujusmodi verbis se separant, et hoc est:

[0773A] « Aut poterit comedi insulsum. » Sed jam in alto positi, a stultis semoti, saepe dum sola propria ad ferendum dura procurant, pro amore veritatis non sunt accincti.

« Aut potest aliquis gustare. » [n: (GREG.)] Durum est petere quod cruciat, quod vitam fugat, sed saepe cum fit in alto, ad ferenda stultorum mala se inclinat, ut eos trahat. Aucto enim desiderio coelestium angustiatur, et prae dulcedine illorum amara saeculi non metuit. Unde, et post impossibilem mortis gustum, subdit:

VERS. 7.-- « Quae prius nolebat tangere, » id est, mala saeculi jam sunt dulces cibi prae amore coeli. Et cum haec dulcia sint, « Quis det ut veniat petitio mea? »

[0773B]VERS. 9.-- « Qui coepit, ipse me conterat. » [n: (GREG. in Job lib. VII.)] Conterit adversarius, et defecit a te homo. Conterit Deus, et fractus a vitiis in virtute solidatur. Qui ergo per flagella Deo appropriare desiderat, dicit: « Qui coepit, ipse conterat, » quia aliquando incipit Deus contritionem vitiorum, et in ipso provectus initio homo extollitur, et sic hostis exclusus, gravior assumptis aliis spiritibus surripit, et virtutes conterit.

« Solvat manum, » id est, exerceat effectum; dum enim inflatus longa prosperitate amorem suum per flagella non exercet, quasi manum ad ferienda vitia ligatam tenet, unde peccanti populo dicit: Jam non irascar tibi, et zelus meus recessit a te.

« Succidat me. » Cum enim dolor vel tentatio non [0773C] percutit, elatio mentis succisa cadit, ut jam quaerat manum levantis.

VERS. 10.--Et haec mihi sit consolatio ut affligens. » [n: (Ibid.)] Quasi quibusdam hic parcit, ut aeternum feriat; sed me hic non parcens feriat, quod est mihi consolatio. Timent enim sancti hic sibi parci. Quod haec non tumenti, sed humili mente dixit, ostendit in his.

« Nec contradicam sermonibus. » Sermones Dei ad nos: non modo dicta, sed et facta, ut hic percussio Job; cui murmurando non contradicit, quia et quem feriendo tolerat, sanctum vocat.

VERS. 11.--Quae est enim fortitudo mea? » [n: (Ibid.)] Alia est fortitudo bonorum, etc., *usque ad* et pro ea quam non amat, pati recusat, dicit ergo:

[0773D] « Quae est enim fortitudo, aut quis finis? » Id est, mala, etc., *usque ad* unde infirmus habet vires, unde subjungit:

VERS. 13.-- « Ecce non est auxilium. » Ad majoris quoque meritum fortitudinis, quomodo a proximis destituitur, addit:

« Necessarii quoque. » Si exterius despectus, intus solio judicii praesidet; nam ad sententias erumpit: « Qui tollit, etc. »

VERS. 14.-- « Qui tollit ab amico suo. » [n: (Ibid.)] Amicus est quilibet proximus, etc., *usque ad* qui intus dudum aeterna negligendo perierunt: de quibus recte dicitur:

VERS. 17.-- « Et ut incaluerint, » id est, cum per [0774A] cognitionem poenae fervere coeperint, a delectatione carnis, quam desiderio tenebant, separabuntur. Mali aeterna non intelligunt, nisi cum jam pro terrenis puniuntur: tunc mens aestuat, et igne serae poenitentiae se inflammat; tunc ejus duritia per supplicium liquatur, unde propheta: « Tantummodo vexatio sola intellectum dabit auditui » [n: (Isai. XXVIII)], hoc tunc passuri, interim his implicantur.

VERS. 18.-- « Involutae sunt. » Omne quod involvitur in se replicatur: sic mali, volentes aliquando bona quasi extra se tensi, ad consueta mala tentati replicantur. Vel involutae sunt, qui etsi aliquando victa una nequitia pedem levant, regnans altera et ad eam quam vicerant implicat, ut qui jam spreta avaritia adhuc luxuriosus est, pro pretio luxuriae ad [0774B] avaritiam redit. Sic ope vicaria fugitivum suum vitia retinent, et quasi laqueis egressus ligant, unde saepe lapsi ad suas voluptates redeunt, nec curant ea quae permanent, unde subdit:

« Ambulabunt in vacuum et peribunt. » Quia nihil secum de fructu sui laboris portant. Sed justus in conspectu Domini non apparet vacuus: portat enim manipulos justitiae. Ab illorum autem imitatione per finem terret, « Considerate semitas, etc. »

VERS. 19.-- « Considerate semitas. » [n: (Ibid.)] Thema interpretatur *auster,* Saba rete: Auster qui tepore membra dissolvit, est hic fluxa vivendi *remissio;* rete est actionis obligatio, et fluxis actibus homo implicatur, dum non perfecte mundum deserit, dum non districto studio, sed dissolutis gressibus vadit, [0774C] ut qui pro amore carnali parentum ad ea quae Dei sunt praepeditur. « Considerate, » dicit, quia perversa agendo diligimus, sed haec visa in aliis dijudicamus, unde ad nos reversi de hujusmodi erubescimus.

« Exspectate paulisper. » Quia parum est quidquid finitur; sed qui hoc longum putat, de aeternis non curat. Dicta brevitate vitae contra iniquos insurgit voce justorum

VERS. 20.-- « Confusi sunt. » Quia scilicet mali bonos per aspera a spe conantur retrahere: quod si peragunt, exsultant; si non, incassum crudeles fuisse erubescunt; unde et quid in retributione fiat, subdit:

« Venerunt quoque. » In judicio mali ad justos perveniunt, quia eorum gloriam videbunt, ut gravius [0774D] doleant videntes quod perdiderunt. Tunc pudor eos operit, cum testis conscientia urit. Eadem spiritualiter. Amici Job confusi sunt, quia dum eum ad desperationem inflectere nequeunt, confunduntur, venerunt dum jam mentis constantiam intus agnoscunt et erubescunt. Quos ostendit de numero eorum qui Deum non timent, nisi suis vel aliorum adversis territi.

VERS. 21.-- « Nunc venistis, et modo videntes plagam meam. » [n: (Ibid.)] Quasi, ego Deum et ante adversa timui, vos qui ex amore Deum non timetis, ex solo verbere formidatis.

VERS. 22.-- « Nunquid dixi. » Ecclesia substantia haereticorum (quorum figura sunt amici Job) non [0775A] eget, id est, carnali sapientia; et recta, quae contra diabolum de conversione aliquando loquuntur, audire ab eis renuit, quia per haec ad perfidiam trahunt. « Manus hostis » est fortitudo Satanae. « Robusti » sunt maligni spiritus.

« Nunquid dixi: Afferte. » Contra divites mundi, etc., *usque ad* et quod in seipsis despiciunt, et in aliis.

VERS. 24.-- « Docete me. » Hoc vel prioribus subjungitur, vel per se dicitur per increpationem.

VERS. 25.-- « Quare detraxistis. » [n: (GREG.)] Mundus esse debet, etc., *usque ad* reprehensibilia profertis ad increpandum?

[n: (Ibid.)] Duo genera locutionis noxia sunt, quod et perversa laudat et quod etiam recta vituperat; ibi [0775B] favor, hic ira: de hoc amicos Job arguit; ad quod vitium ex otiosis dictis pervenitur, unde subdit:

VERS. 26.-- « Et in ventum. » In ventum verba proferre, etc., *usque ad* sit ergo ostium linguae quod modo claudatur, modo aperiatur.

VERS. 27.-- « Super pupillum. » [n: (GREG. in Job lib. VIII.)] Ecce quantae infirmitatis se esse perpendat, etc., *usque ad* si tolerat quos non amat, vel si non tolerat quos amat.

VERS. 28.-- « Videte an mentiar. » [n: (Ibid.)] Quia humilis, quae dicit, non ex auctoritate praecipit, sed ex ratione persuadet; sed quia occasione rationis, contrarii ad contentionem effrenantur, subdit.

VERS. 29.-- « Respondete, obsecro absque contentione. » Quia haeretici inquisitionibus non intendunt [0775C] veritatem assequi, sed victores videri.

« Et loquentes, etc. » Quia qui loquitur, judicio auditoris subditur. Inter cor et linguam ejus aequus arbiter sit, ut nihil praecipitanter de corde per linguam prodeat, sed prius examinet quam dicat. Et quia qui prius de suis, recte judicant de dictis alienis, addit:

VERS. 30.-- « Et non invenietis in lingua mea. » Quia non vobis in me stultitia sonat, si a vestra conscientia non procedat; sic Ecclesia prius falsa hostium destruit, post vera aperit, quibus non est locus dum falsa pro veris habentur; per « linguam » aperta locutio, per « fauces » occulta tractatio, quia quod Ecclesia foris praedicat, vivendo custodit.

## CAPUT VII.

[0775D]VERS. 1.-- « Et sicut dies mercenarii. » [n: (GREG.)] Qui dies cito transire optat, ut ad laboris praemium veniat, sic omnis justus; et sicut ille in alienis laboribus sudat, sed proprium praemium sibi parat, sic justus in mundanis malis sudet, ut coelestia bona capiat. Cavet ne vacuus ab opere dies eat, et praemium minuatur. Patitur dura, ut magis coronetur, licet merces jam sit in corde; sed tamen gravius aestus sentitur in corpore, ut post sit refrigerium in quiete, et hoc est:

VERS. 2.-- « Sicut servus. » Bene omnis electus servus dicitur, quamdiu sub jugo corruptionis hujus est, antequam veniat in libertatem gloriae.

« Et sicut mercenarius. » Qui de gravitate operis [0776A] lacessit, nisi spe finis relevaretur, sed illo viso nihil putat quod sentit.

VERS. 3.-- « Menses vacuos. » A rebus mundi, quia non eas quaerunt per actus suos boni, et noctes adversitatum tolerant laboriosas, quando jam sunt in cruciatu corporis. Vel menses vacui, quia modo est labor, sed nondum praemium.

« Noctes laboriosas. » Enumerat, etc., *usque ad* eo magis gemit diu nescisse quod quaerit, et quod inaniter laboravit.

VERS. 4.-- « Si dormiero. » [n: (Ibid.)] Secundum historiam animus dolentis exprimitur, qui, cogente moestitia, per diversa desideria vagatur; in nocte diem, in die vesperam desiderat, quia dolor non sinit placere quod adest; et jam hoc expertus grave, [0776B] consolante desiderio aliud exspectat; sed nec sic dolor finitur, unde:

« Et replebor doloribus. » Causa autem doloris haec est:

VERS. 5.-- « Induta est. » [n: (Ibid.)] Eadem subtilius in Ecclesia, etc., *usque ad* non eis est hic integra salus, unde subdit:

« Et replebor doloribus usque ad tenebras. » Quia securitatem non invenit, donec penitus tempus tentationis relinquit. Doloris autem causam subdit:

« Induta est caro, » id est, carnalis vita quam ago, vel mala operatione polluitur, vel inde restricta, ex memoria imaginibus peccatorum fuscatur, quae quasi pulvis ante oculos surgunt. Ecclesia vero [0776C] in quibusdam putredinem luxuriae carnis sentit, in quibus terrenis actibus deditis pulvere conspergitur: de utrisque subdit:

« Cutis mea. » Cutis sunt in Ecclesia, qui solis exterioribus curis vacant: quorum corda desperatio siccat, et ideo contrahuntur, non extenti per longanimitatem ad aeternam vitam: praesentibus haerent: quod ideo fit, quia non attendunt quam fugitiva haec vita sit. Sed Ecclesia econtra:

VERS. 6.-- « Dies mei velocius. » Sicut tela filis, sic vita diebus singulis proficit: sed quo magis crescit, ad incisionem tendit. Sed et telae festinantiam velocitas vitae transit, quae semper deficit. Et ideo electi cor non in ea figunt, unde ait:

« Et consumpti sunt, » id est, nullam mihi fiduciam [0776D] pono in his: quod faciunt reprobi, ego non.

VERS. 7.-- « Memento. » [n: (Ibid.)] Id est, benignus velociter transeuntem respice, quia humanae brevitatis consideratio, Deo est grata oblatio.

« Quia ventus est. » Vita aeterna et solida: hic vita nec solida nec manens judicatur.

[n: (Ibid.)] Et quia postquam transit vita, non est locus merendi veniam, subdit:

« Et non revertitur. » Id est, post mortem, mens suam retributionem videns, non revocatur ad exhibenda bona opera: unde dives de se desperans, quod est aggravatio poenae, pro fratribus rogat. Ecce vita transit, quod sequitur permanet. Post etiam,

[0777A]VERS. 8.-- « Nec aspiciet me visus hominis. » Id est misericordia Redemptoris, quae peccantium duritiam emollit, ut cum Petrum respexit [n: (Luc. XXII)]; sed post mortem non liberat, quem ante gratia non reformat. Non visus hominis, sed,

« Oculi tui in. » [n: (GERG.)] Id est, districtum judicem ad feriendum videbis, et qui hic exspectatus ad poenitentiam substiti, jam non subsistat. Hoc justo convenit, qui timet omne quod agit, et remota pietate se periturum praescit, et non subsistit ante oculos, quia poenae vita non sufficit, si justitia eum premit. Nec enim astra, id est qui sanctitate lucent, coram eo munda sunt. Culpa autem et poena humani generis breviter subditur.

VERS. 9.-- « Sicut consumitur nubes. » [n: (Ibid.)] Nubes [0777B] ad alta levatur, etc., *usque ad* vade in domum tuam.

VERS. 10.-- « Neque cognoscet eum amplius locus. » [n: (Ibid.)] Locus hominis Deus est, etc., *usque ad* adhuc de corruptione carnis contradictionem sentit.

VERS. 12.-- « Nunquid mare sum. » [n: (Ibid.)] Carcer, est caro quae impedit, etc., *usque ad* nunc subdit consilium contra ea.

VERS. 15.-- « Quamobrem elegit. » [n: (Ibid.)] Anima, est intentio mentis, etc., *usque ad* « si hoc mihi facturus es interfice me. »

VERS. 16.-- « Parce mihi, Domine, » ut aeterna des, quia contemptu illorum haec melius sperantur. Dum parci sibi petit, probat quod non a Deo desperavit; [0777C] quod est, suspendium elegit, hoc est, desperavit, de eodem intulit, parce: quod est, mortem ossa: hoc est, non ultra vivant hoc tertio.

« Nihil enim sunt dies mei. » Qui aeterna considerat, ad se rediens bene hos dies nihil vocat, et districte judicari formidat.

VERS. 17.-- « Quid est homo. » [n: (Ibid.)] Magnificat Deus hominem multo spirituali munere, et erga eum ponit cor, quia pro datis districtius judicat. Sed quid homo? quasi: etsi magnificatus ultra se donis tuis, tamen quia caro est, si sine pietate judicetur, ferre non potest, unde adhuc addit:

VERS. 18.-- « Visitas eum diluculo. » Diluculum est cum de nocte vitiorum et ignorantiae ad lucem venit homo, in quo et mox probatur: ne enim bona [0777D] a se habere glorietur, tentatione concuti permittitur, ut altitudo Dei et sui infirmitas videatur, sicut Salomon post sapientiam tentatur a meretricibus; haec tota hac mortalitate homo patitur unde: « Usquequo non parcis mihi. »

VERS. 19.-- « Salivam. » [n: (Ibid.)] Saliva in os a capite labitur, etc., *usque ad* qui hoc vult mereri, fatetur malum quod fecit: « Peccavi, etc. »

VERS. 20.-- « Peccavi, quid faciam tibi. » [n: (Ibid.)] Quasi: quid in recompensationem tibi offeram non invenio, quia omnis virtus hominis ad culpam abluendam infirma est. Vel, « quid faciam tibi, » quasi: omnia bona non tibi, sed nobis prosunt.

« O custos hominum. » Quia nos sic destituit, ut [0778A] nos custodire nequeamus, et si quid conamur, peccatis gravamur, unde:

« Quare posuisti me contrarium. » Cum homo serpenti credidit, etc., *usque ad* sed misericordiam quaerit, unde addit:

VERS. 21.-- « Cur non tollis. » Ecce desiderium Mediatoris, qui tollit peccata mundi. Vel, tunc peccatum plene tolletur, cum in corruptionem homo mutabitur. Desiderat ergo Redemptorem vel resurrectionem, unde et poenam quam ex origine meruit, et judicium quod ex propria actione timet, adjungit. Ecce nunc peccanti homini dictum est: Cinis es, et in cinerem reverteris. »

« Quare posuisti me contrarium. » [n: (Ibid.)] Quia inferior, factus contrarius modo superiori, id est [0778B] Deo: ideo nostrum inferius, id est sensualitas, factum est contrarium superiori, id est spiritui, ut semper pugnent.

« Mane, » id est, in adventu judicis, cui omnia aperta. Quaerere Dei, est districte judicare, ante quem nec justus subsistit; sed hoc est solatium liberationis, quod se sufficere non posse dicit humilis; plangit ergo mortem quae nunc est, timet judicium quod imminet.

## CAPUT VIII.

VERS. 1.-- « Respondens autem. » [n: (GREG.)] Sciendum est imprimis, quia sicut Eliphaz sanctissimum Job de superbia principaliter notavit, licet et de hypocrisi breviter tetigerit, ita et iste de hypocrisi principaliter notare intendit; sed priusquam hoc [0778C] faciat, quiddam praemittit unde perpenditur quam onerosa ei fuerint verba ipsius Job, verba scilicet aedificationis: quasi ergo ulterius bene loquentem pati non possit, indignative in haec verba prorupit, dicens:

VERS. 2.-- « Usquequo loqueris talia. » Quasi dicat: quare loqueris inutilia? et spiritus multiplex . . . . .

« Usque loqueris talia. » [n: (Ibid.)] Quia gravia sunt iniquo verba aedificationis quasi ferre non possit; et quia non vult corrigi, bene dicta criminatur.

« Et spiritus multiplex. » [n: (Ibid.)] Dum multiplicitatem sermoni ejus tribuit, inopiam intelligentiae ipsius reprehendit. Et nota esse quatuor genera loquendi. [0778D] Alii enim ampli sunt ore et sensu, qui laudandi sunt; alii vero utroque stricti, qui miserandi; alii sensu ampli, sed non possunt eloqui, qui sunt adjuvandi; alii sensu inopes, sed lingua torrentes, qui despiciendi: quod iste in crimen Job torquet.

VERS. 3.-- « Nunquid Deus. » [n: (GREG.)] Haec Job nec negaverat nec ignorabat, etc., *usque ad* quasi juste perierint, alios feriunt, unde subdit:

VERS. 4, 5.-- « Etiamsi filii tui peccaverunt, etc. Si diluculo: » quasi ipsi in luce, Ecclesia sit in nocte: quam vocant, ut per cognitionem Dei surgat, et per precem poenitentiae praeterita diluat, « si mundus » in cogitatione, « rectus » in opere.

[0779A]VERS. 6.-- « Evigilabit. » Qui ab adjutorio tui modo errantis dormit.

« Et pacatum reddet. » [n: (GREG.)] Id est praesentis vitae tranquillitatem restituet, quam solam aestimant esse Dei remunerationem.

« Habitaculum justi. » [n: (Ibid.)] Consilium mentis dicunt quod pacatur, quia si eos ad sua trahunt, a contentione conticescunt. Opes quoque intelligentiae promittunt dicendo.

VERS. 7.-- « In tantum. » Sed quia verbis eorum non facile creditur, sententias patrum in argumentum sui erroris inflectunt, unde additur:

« Ut priora. » Quia et amissa recuperari, et adhuc majora praesentis vitae praemia promittunt.

VERS. 8.-- « Interroga enim genera. » Non videri, [0779B] sed investigari monent, quia hoc nolunt conspici, quod liquido patet cunctis.

VERS. 9.-- « Hesterni: » aliquando moraliter docent ex praeteritis praesentia conjici, scilicet ex transitu eorum quod haec nulla sint, unde subdit, « hesterni. » Quia, si pristina recolitur generatio, haec vita cito transire ut umbra cognoscitur.

VERS. 10.-- « Ipsi docebunt. » Laudant patres nobiscum, unde magis nos impugnet.

« De corde. » [n: (Ibid.)] Quasi tu habes simplicitatem spiritus in ore, non in corde: illi contra. Saepe mali, se non attendentes, bonos lacerant, et vel bona, quae non videndo, sed audiendo didicerunt, proferunt; vel mala, quae ipsi agunt, aliis ingerunt, et ita factis se excusant, verbis judicant. Sic Baldath [0779C] simulator justitiae contra hypocritas mira dicit, et de his docere justum praesumit, quae convenirent pravis. Vecors qui, hortis sitientibus, in flumine aquam fundit.

VERS. 11.-- « Nunquid vivere potest. » [n: (Ibid.)] Scirpo vel carecto hypocritam comparat, etc., *usque ad* sed alienis criminibus ostendat.

« Ante omnes herbas. » [n: (Ibid.)] Et justi herbae, secundum carnem, quia omnis caro fenum [n: (Isa. XLVIII)]; qui arescunt, quia eorum opera cum carnis vita deficiunt. Sed hypocritarum ante: quia mox bona deserunt, ut ea consecuti sunt, propter quae simulaverunt. Hi sunt « fenum tectorum, quod priusquam evellatur, exaruit. »

VERS. 13.-- « Sic viae omnium. » Ecce cui comparat [0779D] scirpum vel carectum: spes hypocritae est gloria, et hujusmodi saecularia, quae pereunt; aeterna permanent.

VERS. 14.-- « Non ei placebit vecordia. » [n: (Ibid.)] Vecordia est magnam rem vili pretio vendere, id est, bona laboriosa agere pro favore: hac modo delectatur, sed in poena displicebit, et tunc sciet nihil fuisse omnia quae transierunt, unde:

« Et sicut tela aranearum fiducia ejus. » Tela aranearum studiose texitur, flatu venti dissipatur: sic, quidquid hypocrita exsudat, favoris aura tollit.

VERS. 15.-- « Innitetur super domum suam. » Domus mentis, est quaelibet res quam per dilectionem habitat animus: domus ergo hypocritae, est [0780A] favor. Vel, domus est fiducia sanctitatis, quae coram hominibus, sed non coram Deo stabit.

VERS. 16.-- « Humectus videtur. » Scirpus, hypocrita, in nocte humidus videtur, id est, gratia sanctitatis infusus apparet hominibus, sed coram sole in die judicii arescet.

« Et in ortu suo germen. » Quaelibet herba prius a terra producitur, etc., *usque ad* hypocrita, etiam cum recte agit, a multis vult videri.

VERS. 17.-- « Super acervum petrarum. » [n: (Ibid.)] Radices sunt cogitationes; lapides, quia non additur vivi, homines boni et mali sunt; hypocrita ergo qui inter lapides moratur, cogitationes in quaerenda admiratione hominum multiplicat: per omnia enim quae agit occulta cogitatione laudes quaerit, palam [0780B] habens quod hostes praedentur. Ut Ezechias, qui post multa beneficia sibi facta, nuntiis regis Babylonis omnia sua bona ostendit: unde mox audit: « Tollentur omnes in Babylonem [n: (II Reg. XX)]; » ita et dum laus quaeritur, virtus et pulchritudo in manus inimici traditur, unde Baldad dicit:

« Et inter lapides commorabitur. » Quia ibi stat, ubi suae mentis intentionem solidat: qui etsi sit plenus bonis, si absorbuerit eum Deus, id est, per mortem tulerit, de loco, id est favoribus hujus vitae; dicet: non novi te, ut fatuis virginibus dicitur [n: (Matth. XXV)]: et merito, quia non satis est ei nisi et alios sibi similes fecerit, et hoc est quod dicit: haec est enim laetitia viae ejus.

« Haec est enim laetitia, etc. [n: (Ibid.)] Ut et pro illorum [0780C] reatu puniatur, sed:

VERS. 20.-- « Deus non projiciet simplicem. » Cujus simplicitas modo a calliditate duplicium vocetur fatuitas.

« Nec porriget manum. » [n: (Ibid.)] Ut ab imo quo quaerunt gloriam elevet. Maligni sunt hypocritae qui nec bona bene agunt. Vel quia proximo exterius puros et simplices se ostendunt, interius duplicitatem celant; contra quos dicit Moyses: « Non induas vestem ex lana linoque contextam. » [n: (Deut. XXII.)]

VERS. 21.-- « Donec impleatur. » Non quod post, quod constat: sed non ante, quod dubium hominibus potest videri: quasi, nec ante judicium simplices deserit, nec malos percutere desinit.

« Impleatur risu os tuum, » id est mens gaudio [0780D] « aeternae securitatis, unde:

« Et labia tua jubilo. » Jubilum cum tanta laetitia corde concipitur, quam sermo non explicet, sed tamen os sonet.

VERS. 22.-- « Qui oderunt. » [n: (Ibid.)] Justorum hostes in judicio confusio induet, quia tunc viso judice mala omnia ante oculos mentis versantur, et reatus deprimens eos undique vestit. Qui ad hoc ideo veniunt, quia sola hic transitoria dilexerunt, unde addit:

« Et tabernaculum, » id est aedificatio aeternae felicitatis, quam supra se casuram multiplicant, ut se hic a necessatibus quasi ab aestu et imbre defendant: in qua mens habitat, quam bonus viator despicit.

## CAPUT IX

[0781A]

VERS. 1-- « Et respondens Job ait. » [n: (GREG. in Job. )] Perversi, quibus loquens persona displicet, omnia quae dicit, prava seu recta impugnant; sed Job cui non displicet persona, sed culpa, videns Baldath recta dixisse: « Nunquid Deus supplantat judicium » : et vera contra hypocritas protulisse, audita probat. Vere scio quod homo humilis et Deo suppositus justitiam accipit, compositus perdit, quia qui se ei comparat, quod Dei est sibi arrogans, bono quod accepit, se privat. Sed et omne meritum nostrae virtutis (si districte judicetur) vitium est.

VERS. 3.-- « Si voluerit contendere cum eo, » [n: (Ibid.)] de suis meritis praesumendo, et gloriam [0781B] suae virtutis, non Deo, sed sibi arrogando.

« Non poterit ei respondere unum pro mille. » [n: (Ibid.)] Id est non poterit se, etc., *usque ad* ne autem contendat, infirmum terreat visa ejus potentia.

VERS. 4.-- « Quis restitit ei et pacem habuit. Quis creat ut sibi creata conveniant, ordinat in quo sit eis pax, et qui ejus dispositioni repugnare conatur, pacem perdit, ut angelus, qui, sua inquietudine elatus, homo qui carnis molestia vexatur, quia conditori subesse noluit, pacem uterque amisit.

VERS. 5.-- « Qui transtulit montes, » etc. [n: (Ibid.)] Dicta generaliter confusione superbiae, quae poena maneat elatos in interitu Israel ostendit. Transtulit montes, sanctos praedicatores a Judaeis ad gentes, quod nescierunt Judaei, qui, in hoc subversi sunt, putantes [0781C] sibi gaudium quod lumen perdiderunt. Translatis montibus, commovet terras.

VERS. 6.-- « Commovet terram de loco. » Quia Judaeos de finibus suis per Romanos extraxit.

« Columnae. » Sacerdotes, principes, legis doctores. Concussi sunt, quia nec ipsi sibi vivere permissi sunt, unde apostolos expulerunt, praeterea in erroris sui tenebris deserti sunt.

VERS. 7.-- « Qui praecipit soli. » [n: (Ibid.)] Sol per diem lucet, etc., *usque ad* in omnes gentes dilatatur. Unde:

VERS. 8.-- « Qui extendit coelos. » [n: (Ibid.)] Id est, apostolos a Judaeis fugatos ubique facit honorari.

« Solus. » Qui mire hoc dispensavit, et cum amaritudo mundi in nece bonorum saeviret.

[0781D] « Graditur super fluctus, » id est, calcat dum mitigat admiratione signorum. Jeremias: « Posui arenam terminum mari [n: (Jer. 5)], » id est, ad frangendam gloriam mundi, abjectos et pauperes elegit; dum autem mare saevit, Ecclesia proficit.

VERS. 9.-- « Qui facit arcturum. » [n: (Ibid.)] Nominibus philosophorum utitur, etc., *usque ad* imo ut arcturus versatur, erigitur.

« Oriona. » [n: (Ibid.)] Qui hiemali tempore oriuntur, etc., *usque ad* sed placidos in eorum necem erexit.

« Hyadas. » In fronte Tauri in vere nascuntur, etc., *usque ad* supernae patriae interna perveniat, unde addit:

« Et interiora austri. » Auster fervor Spiritus [0782A] sancti, etc., *usque ad* melius deficiendo comprehendit, dicens:

VERS. 10.-- « Qui facit mihi. » Melius explet, qui se non posse explere fatetur, et facundius loquitur qui obstupescendo tacet.

« Magna » virtute.

« Et incomprehensibilia » ratione.

« Et mirabilia quorum non » multiplicitate. Sed quid miremur quae extra nos sunt, cum et hoc quod erga nos agitur, ignoramus? Si venerit ad me.

VERS. 11.-- « Si venerit ad me. » [n: (Ibid.)] Venit, cum dona dat, etc., *usque ad* et tamen sic caecus homo rationem reddet de actibus Deo.

VERS. 12.-- « Si repente inter. » [n: (Ibid.)] Repente interrogat, cum inopinatos, etc., *usque ad,* quod planius [0782B] ostenditur dum subditur:

« Quis dicere potest, cur ita facis? » Facta Dei debemus venerari, etc., *usque ad* quam superbus inexstinguibiliter accendit, unde ait:

VERS. 13.-- « Deus cujus irae resistere nemo potest. » Moyses et Phinees et alii sancti, etc., *usque ad* ab his reversus ad se humiliter prae potestate Dei sibi vilescit.

VERS. 14.-- « Quantus ergo se. » [n: (Ibid.)] Id est, si angelus hunc considerare non sufficit, qua mente de ejus judiciis disputo qui carne premor? Verba nostra ad Deum sunt opera, sed his quia non potest homo loqui cum Deo, quia in eis apud subtile judicium Dei nulla fiducia est, unde addit:

VERS. 15.-- « Qui etiam si habuero, etc., deprecabor. » [0782C] Prece post justitiam Dei indiget, ut quae minus ex se, ex pietate judicis valeat. Etsi plena in perfectioribus sit justitia, haberi de illa,

« Quidpiam, » dicitur, quia mens hominis quae comprehendit vix peragit, et parum est quod comprehendit. Oratio vero, quia multis cogitationibus quatitur, etsi auditur, repelli timet.

VERS. 16.-- « Cum invocantem exaudierit me non. » [n: (Ibid.)] Cum enim (ut ait David) « modo ascendunt usque ad coelos [n: (Psal. CVI)], » cum summa penetrant, modo descendunt in abyssos, per turpia tentamenta, certitudinem exauditionis non habent. Vide quam subtiliter se judicat, infirmitatem suam aperit.

« Quantus ergo. » In justitia non confidit, sed ad [0782D] precem confugit: qui, etiamsi habuero quidpiam justum, de ipsa quoque prece pavidus ait: « Cum invocantem. » Ideo sic circumspicit, quia vim judicii se non posse ferre videt, de quo ait:

VERS. 17.-- « In turbine etiam conteret me. » Qui in tranquillitate exspectatus contempsit, in turbine conteretur.

« Turbine: » quia in commotione elementorum ibi districte requiri opera timet: cum et quosdam sine operibus originali reatu damnari videt, quorum voce ait:

« Multiplicabit vulnera mea. » Quia ipsi nihil egerunt, unde dicitur: « Non est mundus in conspectu ejus, nec infans unius diei. »

« Sine causa. » Pro aestimatione humani sensus; [0783A] sed apud Deum justum est, ut arbor in ramis amaritudinem servet, quam traxit a radice. Haec etiam spiritualiter de Job, qui flagella Dei in turbine, et metuens praevidit, et praevidens pertulit, unde ait: « Et multiplicabit vulnera mea sine causa, » quia non pro culpa percussus est, unde supra, « ut affligerem eum frustra. »

VERS. 18.-- « Non concedit. » [n: (GREG.)] Plena probatio: extra lacerant tormenta, intus castigant tentamenta, unde se impletum amaritudinibus dicit, sed mitigat vim doloris aequitas et potentia ferientis. Et hoc est:

VERS. 19.-- « Si fortitudo quaeritur. » Quasi: nemo audet, quia ille merita examinat, qui per alienum testimonium ea non explorat, sed tacitus [0783B] considerator diu exspectat. Alius non potest mihi esse testis, quia nec ego ipse mihi.

VERS. 20.-- « Si justificare. » [n: ( Ibid. )] Non sufficio esse testis innocentiae, nec scio quod eam habeam.

VERS. 21.-- « Si simplex fuero. » Qui scit bona quae agit, etc., *usque ad* hoc exsilium caecitatis aegre fert, unde subdit:

« Et taedebit me vitae meae. » Sed est consolatio hujus caliginis reducta animo justa potentia Dei: quae et iniquos punit, et justos transcendit.

VERS. 22.-- « Unum est quod locutus sum. » [n: ( Ibid. )] Vel « innocens » consumitur, etc., *usque ad* nostram duplam carnis et animae destruat.

VERS. 23.-- « Si flagellat, occidat se. » [n: ( Ibid. )] Ridere [0783C] Dei est afflictioni, etc., *usque ad* quod solus carnis mortem pertulit, aperit.

VERS. 24.-- « Terra data. » Vel « tradita. » Terra caro, impius diabolus.

« Manus » ejus, occisores Christi, etc., *usque ad* quam Christus venerit.

VERS. 25.-- « Dies mei velociores fuerunt cursore. » [n: ( Ibid. )] Cursoris est, secutura nuntiare: sic omnes electi ante adventum nuntiantes Christum cursores fuerunt; sed quia ante moriuntur, transire se velocius cursore dolent, ut non videant praesentem illum qui singulariter bonus dicitur; de quibus etiam addit

VERS. 26.-- « Quasi naves. » Qui poma portat [0783D] odore fruitur, etc., *usque ad* per compassionem ad eorum duritiam quoque sermo vertitur ita.

VERS. 27.-- « Cum dixero: nequaquam. » [n: ( Ibid. )] Israel ut prius noluit loqui, cum quem praedixit negavit: in quo facies ejus interior commutatur sordibus perfidiae ut non agnoscatur a Deo, unde restat torqueri doloribus aeternis.

« Dies mei velocius transierunt. » [n: ( Ibid. )] Primus homo sic conditus est, ut vita ejus per tempora possit tendi, non evolvi; sed quia peccavit decursum pertulit, quem homo semper tolerat, et tamen optat, dum vivere appetit. Hujus decursus damna voce humani generis gemit.

« Fugerunt, » quia ad lucem stare homo noluit, [0784A] fugiendo visum perdidit, ne bonum quod est, videre possit, ad quod conditus fuit.

« Quasi naves poma portantes. » [n: ( Ibid. )] Fructus terrae per fluctus, etc., *usque ad* quae cogitatio ne in superbiam erumpat, humiliter se comprimit dicens:

« Nequaquam ita loquar. » Sed infirmus a tali inquisitione compescar. In quo facies mentis commutatur, quia quae alta quaerebat, infirmam se videns, veneratur quod ignorat. In qua est dolor, quia valde affligitur qui ad intelligenda quae de se sunt, caecatur. His communibus malis sua propria adjungere metuit: « Verebar omnia, » etc.

VERS. 28.-- « Verebar omnia opera. » [n: ( Ibid. )] Bona quidem erant, etc., *usque ad* quasi nec per labores ad vitam perveniat, unde:

[0784B]VERS. 29.-- « Si autem et sic impius sum. » Non poenitet laborasse, sed inter labores de praemiis incertum se esse dolet. Ita est incertus justus, ut confidat, ita confidit ne securus torpeat.

« Frustra: » dico quia.

VERS. 30.-- « Si lotus fuero quasi aquis nivis. » Qui conterit se ut lamentis, etc., *usque ad* qui compungitur in prece pro terrenis, aqua terrae.

« Manus, » [n: ( Ibid. )] sunt opera.

« Velut mundissimae, » quasi non vere mundae sub hac corruptione.

VERS. 31.-- « Intinges » id est, intinctum demonstrabis, quia quanto plus ei approximamus, sordes nostras ex ejus munditia agnoscimus.

« Vestimenta. » Vestimentum animae est corpus [0784C] quod praecepit Salomon omni tempore candidum esse, et si sit mistum sanguine, id est carnalibus desideriis, dicit Isaias comburendum [n: (Isa. 9)].

« Abominabuntur, » id est, abominabilem reddent, ut de Juda dicitur: « Possedit agrum de mercede iniquitatis, » id est, possideri fecit. In abominatione vestis hoc gravius habet, quod sensum sui reprehensoris ignorat.

## CAPUT IX (cont.)

VERS. 32.-- « Neque enim viso. » Inter homines, et audimus objecta, et ad ea respondemus et audimur; sed in judicio Dei, ipse nos audit, quia videt omnia quae agimus, sed non audimus eum, quia quod ei displicet plene non intelligimus. Non ex aequo potest audiri.

VERS. 33.-- « Utrumque valeat: » id est Deum [0784D] et me possit:

« Arguere. » Arguit, qui ex auctoritate rationis, etc., *usque ad* quod corda delinquentium mansuetudine potius quam terrore correxit, unde addit:

VERS. 34.-- « Auferat a me virgam » legis qua punit; sed eam Christus abstulit, et per mansuetudinem vias vitae ostendit. Voluit ut Deus timeri, sed ut pater amari.

VERS. 35.-- « Loquar et non timebo eum. » [n: ( Ibid. )] Jam non habet metum, sed ut ad patrem affectum. Ecce baculus, id est timor legis missus non suscitat puerum; sed ipse Elisaeus, puero contemperatus, et septies aspirans, id est per amorem spiritus.

[0785A] [n: (GREG.)] « Respondere » est factis digna recompensare, sed beneficiis Dei nemo serviliter timens respondet? Tantummodo qui per fiduciam amoris non timet digna ei reddi obsequia. Non est purus, qui mala ageret, si liceret. Amanti autem est taedium hujus vitae, quae prius dulcis erat etiam moerens eam tolerat.

## CAPUT X.

VERS. 1.-- « Taedet animam meam vitae meae. » [n: ( Ibid. )] Cum autem haec vita vilescit amore coelestis, qui defendebat culpas, jam eas accusat. Et hoc est:

« Dimittam eloquium » quo utebar in defensione mea.

[0785B] « Adversum me, » quia confitendo me accuso, non ut qui adhuc erubescit confiteri, quia non tanto desiderio mala deserit, sed quia aliquando aperte confitens non gemit, sed lugenda gaudens dicit, subdit:

« Loquar in amaritudine, » ut amaritudo puniat, quod lingua accusat. Ex poenitentia nascitur securitas, et confidentior interrogat, quomodo erga se agatur. Et hoc est:

VERS. 2.-- « Dicam Deo: Noli me condemnare, » quia poena mea exstinguit tua supplicia.

« Indica mihi cur me ita judices, » id est flagellas, utrum ad securitatem vel pro qua culpa specialiter; quia etsi justus, habet tamen aliqua mala: et ideo, petit ut Deus se sibi indicet, ut quod Deus in eo punit, [0785C] ipse quoque flendo puniat. Ideo causam quaero; scio enim quod non injuste.

« Cur me ita judices. » Duobus modis hic judicat. Vel poenam immittit, etc., *usque ad* quem et feriendo in innocentia custodit. Dicit ergo:

VERS. 3.-- « Nunquid bonum. » Interrogatio haec negationem exigit, etc., *usque ad* quia infirmum considerat.

« Opus manuum. » Quasi impie non perdis quem gratuito fecisti.

« Impiorum, » id est malignorum spirituum, qui cum ad vitam redire nequeunt, socios ad mortem quaerunt, quorum consilium fuit, ut Job rectum in prosperis, frangerent adversis; sed Deus supra vires [0785D] non sinit tentari.

VERS. 4.-- « Nunquid oculi carnei. » Oculi carnis non nisi aliqua facta in tempore agnoscunt, quia et cum tempore clauduntur, et humanus visus quodlibet opus sequitur, non praecurrit.

VERS. 5.-- « Dies. » Dies quoque et anni hominis differunt ab aeterno: cui nihil praeterit, nihil est futurum, sed omnia conspicit praesentia.

VERS. 6.-- « Ut quaeras iniquitatem meam. » Et ita scias quod nihil impie feci, quasi humiliter quaerat: cur in tempore per flagella probas, quem apud te perfecte et ante tempora scisti?

VERS. 7.-- « Cum sit nemo » [n: ( Ibid. )] Quasi, quid restat tibi nisi parcere, cui nemo potest obviare? Quo enim nullus potest tuam vindictam retinere, eo [0786A] facilius pietas debet parcere; ut autem placetur, quia nostrum opus non possumus, suum opus ei offeramus.

VERS. 8.-- « Manus tuae. » Quasi pensa misericorditer, ne pereat quod fecisti.

« Fecerunt. » Secundum animam.

« Totum in circuitu. » Secundum corpus, etc., *usque ad* cum de caeteris dixit tantum: *fiat.*

« Et sic repente. » Quasi quem tanta dignitate praeponis, cur tanta vilitate despicis? Sed cum hac dignitate, quae est per spiritum? est infirmitas per carnem, quae moveat pium judicem, unde dicit:

VERS. 9.-- « Memento, quaeso, » etc. Unde venialis est culpa, cum irremissibilis sit in angelo, qui robustus fuit. Lutum est, cum aqua terram infundit: [0786B] ita homo, cum anima rigat carnem, cujus mortem aperte subdit:

« Et in pulverem, » etc. Quasi: vide materiam et poenam, et culpae parce; quia qualitatem hominis conditi protulit, subdit ordinem propagationis, unde dicit:

VERS. 10.-- « Nonne sicut lac, » etc. Factus homo ut lutum, propagatus autem sicut lac mulgetur semine, ut caseus coagulatur in carne. Carne et pelle induitur, ossibus et nervis solidatur. Post creationem corporis, quod minus est, subditur mira aspiratio vivificationis.

« Nonne sicut lac, » dum mens per Spiritum Dei et vetustate trahitur sicut lac mulgetur, quia in quadam inchoatione formatur; sicut caseus coagulatur, [0786C] cum pinguescens cogitationibus stringitur, ut jam non defluat desideriis, sed in uno amore solidetur. Sed contra haec rudimenta caro ex veteri usu murmurat.

VERS. 11.-- « Pelle et carnalibus. » Id est carnalium motuum obsidione mens vallatur; qui autem exterius laxat ad bella, intus roborat per ossa virtutum, ut humilis sit et fortis. Ideo autem Deus recte vivendi rectitudinem tribuit, quia praeteritis delictis parcit.

VERS. 12.-- « Vitam et misericordiam. » [n: ( Ibid. )] Sed haec bona frustra dedit, nisi ipse custodiat, unde subdit:

« Et visitatio tua. » Eadem de interiori homine, [0786D] etc., *usque ad* dona Dei cogitat subtilius.

« Vitam et misericordiam. » [n: ( Ibid. )] Vita datur cum malis mentibus, etc., *usque ad* postquam, de se dixit dona misericordiae generaliter, subdit:

VERS. 13.-- « Tamen scio, quia universorum memineris » quod dicitur, cur de me trepido, qui omnes gentes colligendas scio.

« Licet haec celes in corde. » [n: ( Ibid. )] Quia adhuc non indicas aperto sermone. Certi de venia, solent prioris nequitiae memoria tangi, et illicita cogitatione nolentes pulsari, unde subdit:

VERS. 14.-- « Si peccavi. » Ad horam parcit Deus, etc., *usque ad* sed pulsati in solo auxilio Dei spem fortius figant.

[0787A]VERS. 16.--Propter superbiam. » [n: (GREG.)] Leaena dum catulis escam inhianter quaerit, etc., *usque ad* si autem a sancto desiderio torpemus, exempla bene vigilantium proponit.

VERS. 17.-- « Multiplicas iram tuam adversum me, » id est, multiplicem ostendis, quia et si ille bonos flagellat, quid erit impiis? Sic multiplici ira praevisa, homo ad se redit, et prava punit.

VERS. 19.-- « Fuissem quasi non essem, de utero. » [n: ( Ibid. )] Idem quod ibi dictum est: « sicut abortivum absconditum, » etc., vel, qui concepti non viderunt lumen.

VERS. 20.-- « Nunquid non paucitas dierum meorum. » [n: ( Ibid. )] Non capiat me delectatio praesentis vitae, quia cito transit.

[0787B] « Dimitte ergo me . . . dolorem meum. » [n: ( Ibid. )] Id est flagella tempera, etc., *usque ad* quod maxime facit praevisio inferni, unde ait:

VERS. 21.-- « Antequam vadam. » Infernus terra dicitur, quia ibi captivi tenentur.

« Antequam vadam. » Non quod qui plangit vadat, sed quod vadat qui non plangit: ut si dicam debitori, solve priusquam te constringam.

« Non revertar. » [n: ( Ibid. )] Quia damnatos ultra misericordia non liberat.

VERS. 22.-- « Miseriae et tenebrarum. » Quia foris dolor cruciat, quos caecitas mentis intus obscurat; vel, ibi nemo ultra ad lucem redit, sicut in ista: ubi etsi sit miseria per conversionem licet reverti ad lucem.

[0787C] « Umbra mortis. » Mors est separatio a Deo; umbra obscuritas ejus; quia ignis poenalis cremationem habet, et non lucem, ut in utroque puniantur, qui in utroque peccaverunt.

« Nullus ordo. » [n: ( Ibid. )] Non quod Deus non ordinet, *usque ad* qualitas rerum non servatur. Unde et addit:

« Sempiternus horror. » Hic timor est futuri mali, etc., *usque ad* ne venirent ad tormenta quos in poena videret qui Lazarum vidit.

## CAPUT XI.

VERS. 2.-- « Nunquid qui multa. » [n: (Greg. in Job. lib. X.)] A contumeliis incipit, etc., *usque ad* qui nihil putant rectum, nisi quod sentiunt.

« Aut vir verbosus. » Vera sententia, quia legitur, [0787D] cultus justitiae silentium, sed non pro loco dicta. Qui nequit recta pati, negligens corrigi, accingit se responsioni.

VERS. 3.-- « Tibi soli tacebunt homines, » etc. [n: ( Ibid. )] Omnia recta suam irrisionem putat quem remordet conscientia et generaliter dicta sibi aestimat. Unde et contra loqui accenditur, ut vel sic verecundiam regat quasi criminosus non sit, si alios criminetur, unde mentiendo subdit:

VERS. 4.-- « Dixisti enim: Purus est sermo meus. » Job non dixerat; sed solatio est facinori, si vel falso inquinetur vita corripientis.

VERS. 5.-- « Atque utinam Deus loqueretur tecum, » etc. [n: ( Ibid. )] Perversi verbotenus bona optant, [0788A] ut benigni videantur, et ut, quae in praesenti sunt, mala esse ostendantur, unde et iste dicit:

« Utinam Deus loqueretur. » Quasi diceret, tu modo tibi loqueris, dum carnaliter sapis: es vacuus a veritatis spiritu; quasi potius imperitiae tuae compatior, quam poenae:

[n: ( Ibid. )] « Labia, » id est judicia, per quae aperta, etc., *usque ad* Deo agnoscit: et si peccata agnoscit, patienter flagella tolerat. Et hoc est:

VERS. 6.-- « Et intelligeres quod multa minora. » Injuste justo iniquitatem objicit, sed haec contumelia de zelo Dei prodit, et est venialis. Merita quoque justi nesciens, ex imperitia irrisionem subdit:

VERS. 7.-- « Forsitan vestigia Dei comprehendes. » [n: ( Ibid. )] Benignitas visitationis, etc., *usque [0788B] ad* quia ejus essentia a nullo plene videbitur.

VERS. 8.-- « Excelsior. » Quia in circumscriptione sui spiritus cuncta transcendit.

« Profundior inferno. » Quia transcendendo subvehit.

VERS. 9.-- « Longior terra. » Quia modum creaturae perennitate aeternitatis excedit

« Latior mari. » Quia tempora sic possidet, etc., *usque ad* vel temetipsum in tentationibus reprehendere nescis?

VERS. 10.-- « Si subverterit. » [n: ( Ibid. )] Subvertit coelum, etc., *usque ad* ut vel resistens exerceatur, vel seducta frangatur, unde recte dicit:

« Quis contradicet ei? vel, quis ei dicere potest cur ita facias? » Quia judicio Dei nullus potest obsistere, [0788C] vel inquirendo illud penetrare. Cur subvertit vel coarctat?

VERS. 11.-- « Ipse enim novit. » [n: ( Ibid. )] Dum mens elatione attollitur, etc., *usque ad* quo vanitas cum iniquitate pertrahit, ad tumorem scilicet, subdit:

VERS. 12.-- « Vir vanus in superbiam. » [n: ( Ibid. )] Vanus ex culpa redditur audax, etc., *usque ad* per effrenatam libertatem audenter vagus per desideria currit.

VERS. 13.-- « Tu autem firmasti. » [n: ( Ibid. )] Firmari cor non hoc loco, etc., *usque ad* hunc velut docendo subjungit: « et eris stabilis, » etc.

VERS. 14.-- « Si iniquitates. » [n: ( Ibid. )] Iniquitas in manu, etc., *usque ad* si reatus sui conscientia accusat.

[0788D]VERS. 15.-- « Et eris stabilis. » Quia tanto minus ad judicium trepidat, quanto in bonis actibus solidius stat.

VERS. 16.-- « Miseriae quoque. » [n: ( Ibid. )] Mala vitae praesentis tanto durius animus sentit, quanto pensare bonum, quod sequitur, negligit. At si ad ea, quae permanent, oculum cordis figat, nihil esse conspicit quidquid ad finem tendit.

« Et quasi aquarum. » Quia miseriae, quae transeunt, non vi concutiunt, sed tactum moeroris infundunt, dum extra pro percussione dolet, intus ex tentatione frigescit, contra quod amplius lux divina succenditur, unde subditur.

[0789A]VERS. 17.-- « Et quasi meridianus. » Fulgor meridianus in vespere est virtutis renovatio in tentatione.

« Et cum te consumptum. » [n: (GREG.)] Cum et per exteriora mala justus occumbere coeperit, tunc claritas ejus incipit: econtra iniqui lumen est in die hujus vitae, obscuritas in vespere. « Et cum te consumptum. » Quia foris cadens intus renovatur, et quo duriora tolerat, certius praemia sperat, et hoc est:

VERS. 18.-- « Et habebis fiduciam. » Defossi secure dormiunt, etc., *usque ad* securus apud se dormit latens ab actibus saeculi.

VERS. 19.-- « Requiesces et non erit. » Qui enim in aeternitatis desiderio figitur, dum nihil est in [0789B] mundo quod appetat, nihil est quod de mundo pertimescat.

« Et deprecabuntur. » Pravi cum recta praedicant, quod ipsi appetunt, hoc aliis pro magno pollicentur; sed ne diu pollicendo patescat quod sunt, ad rectitudinis citius verba revertuntur, unde subditur:

VERS. 20.-- « Oculi autem impiorum. » Oculorum nomine, etc., *usque ad* quo se valeat occultare, non invenit.

« Et spes illorum abominatio, » etc. [n: (Ibid.)] Quia inde in perpetuum spiritus interit, unde ad tempus caro suaviter vivit.

## CAPUT XII.

VERS. 1.-- « Respondens autem Job. » [n: (GREG.)] [0789C] Hoc Sophar vere dixit, etc., *usque ad* unde Job subdit:

VERS. 2.-- « Ergo vos estis soli homines. » Qui se omnes praeire ratione putat, se solum hominem esse exsultat. « Ergo vos estis soli homines. » Qui enim se solum sapere aestimat, quid aliud quam hanc eamdem secum mori sapientiam putat?

VERS. 3.-- « Et mihi est cor sicut. » Ut eorum superbiam corrigat, esse se inferiorem negat; et ne suae humilitatis limitem transeat, se superiorem tacet. Ecce quam discrete, in quo indicat quod illi de se sentire deberent.

« Quis enim haec quae nostis ignorat? » Ac si dicat: Cum cunctis sint nota quae dicitis, de dictorum [0789D] scientia cur singulariter tumetis?

VERS. 4.-- « Qui deridetur. » [n: (Ibid.)] Quia illum facit humana derisio Deo proximum, quem ab humanis pravitatibus vitae innocentiam servat alienum.

VERS. 5.-- « Lampas contempta. » [n: (Ibid.)] Nomine divitum designat elationem superborum; justi autem simplicitas et lampas dicitur, et contempta: lampas, quia interius lucet; contempta, quia apud mentes carnalium abjecta aestimatur.

« Parata ad tempus statutum. » Statutum contemptae lampadis tempus, est extremi judicii praedestinatus dies, quo justus quisque qui nunc despicitur, quanta potestate fulgeat demonstratur.

VERS. 6.-- « Abundant tabernacula praedonum. » [n: (Ibid.)] Ostendit nihil esse praesentis vitae divitias, etc., [0790A] *usque ad* et tamen bona quae habent, a Deo acceperunt.

« Nimirum interroga jumenta, » etc. [n: (Ibid.)] Jumenta sensu pigriores. Volatilia coeli sublimia sapientes.

VERS. 8.-- « Pisces. » [n: (Ibid.)] Curiosi intelliguntur. Et est sensus: si hos requiras, creatorem omnium Deum fatentur. Potest et juxta litteram intelligi.

VERS. 10.-- « In cujus manu anima. » Hoc loco anima omnis viventis, ipsa corporis vita signatur.

« Spiritus universae carnis. » [n: (Ibid.)] Id est hominis effectus intelligentiae spiritualis quae in Dei potestate sunt. Potest et per animam omnis viventis jumentorum vita signari.

VERS. 11.-- « Nonne auris verba dijudicat. » Ex [0790B] istis corporalibus, etc., *usque ad* et quod vos scitis, mihi per intimum amorem medullitus sapit.

VERS. 13.-- « Apud ipsum est sapientia, » etc. [n: (GREG. in Job, l. XXI.)] Apud Deum enim in principio Deus erat verbum, qui et Dei virtus et Dei sapientia; habet consilium, quia disponit sua; intelligentiam, quia cognoscit nostra.

VERS. 14.-- « Si destruxerit, nemo est qui aedificet. » Omnipotens humanum genus destruit cum relinquit, aedificat cum replet: quod nisi fiat, incassum exterius a praedicatore monetur.

« Si incluserit hominem. » Omnis homo per id, etc., *usque ad* et cor reprobum per gratiam non emollire.

VERS. 15.-- « Si continuerit aquas, omnia siccabuntur. » [0790C] Quia, si scientia praedicatorum subtrahitur, etc., *usque ad* septiformem gratiam retulit

« Si emiserit eas, subvertent. » Si enim Spiritus sancti gratia infunditur, etc., *usque ad* statim terra subvertitur: quia peccatricis mentis duritia ab immobilitatis suae obstinatione permutatur.

VERS. 16.-- « Apud ipsum est fortitudo. » In verbis prioribus quibus ait, etc., *usque ad* electis in regno qualiter sit sapientia patris judicabit.

« Novit et decipientem et eum qui decipitur. » [n: (Ibid.)] Novit decipientem, etc., *usque ad* aliquando ad ultionis initium fieri solet.

VERS. 17.-- « Adducit consiliarios in stultum finem. » Consiliarios dicit praedicatores, qui auditoribus vitae consilium praebent. Qui cum propter temporalia [0790D] praedicant, in stultum finem deducuntur: quia illuc per laborem tendunt, unde per mentis rectitudinem fugere deberent.

« Et judices. » Qui examinandis aliorum moribus praesunt, recte judices vocantur; sed cum eos nequaquam sollicite discutiunt, nec qualiter corrigant agnoscunt, in stuporem deducti sunt.

VERS. 18.-- « Balteum regum dissolvit. » In his enim qui bene regere membra sua videbantur, propter elationis culpam castitatis cingulum destruit. Et quia in renibus delectatio est carnis, fune peccati ac delectationis praecingit renes eorum.

VERS. 19.-- « Ducit sacerdotes inglorios. » [n: (Ibid.)] Quin ante judicem non invenient gloriam, quam [0791A] modo in subditorum moribus studio praedicationis non exquirunt.

« Et optimates supplantat. » [n: (GREG.)] Quia, cum mentem regentium justo judicio deserit, coelestia negligunt, et in suis hic voluptatibus cadunt.

VERS. 20.-- « Commutans labium veracium. » Quia saepe hi, qui coelestia praedicando veraces erant, dum temporalia diligunt, ad terrena diligenda corruunt, labium veracium commutatur. Vel de Judaeis potest intelligi, qui ante veraces Christum venturum nuntiaverunt, se praesentem hunc negaverunt.

« Et doctrinam. » [n: (Ibid.)] Doctrina senum ablata est, quia Judaei nequaquam ea credendo secuti sunt, quae patres suos praedixisse meminerunt.

VERS. 21.-- « Effundit despectionem super principes. » [0791B] Judaei in legis mandatis permanentes principari per fidem videbantur: gentiles in profundo pressi per infidelitatem latuerunt; sed cum incarnationis Dominicae mysterium negavit Judaea, gentilitas credidit. Sic:

VERS. 22.-- « Revelat profunda de tenebris; » cum mystici allegoriarum sensus in verbis occultis prophetarum agnoscuntur.

« Et producit in lucem umbram mortis. » [n: (Ibid.)] Umbram mortis dicit, etc., *usque ad* mors carnis minime timetur.

VERS. 23.-- « Qui multiplicat gentes. » [n: (Ibid.)] Quia gentes et per fecunditatem sobolis extendit, et tamen in propria infidelitate derelinquit, et quas in infidelitatis casu reliquerat, quandoque ad fidem [0791C] reduxit, quibus ita restitutis fit quod sequitur, « qui immutat cor, » etc.

VERS. 24.-- « Qui immutat cor principum. » [n: (Ibid.)] Cor principum terrae immutatum est, etc., *usque ad* patere via non poterat contra auctorem omnium.

VERS. 25.-- « Palpabunt quasi in tenebris. » [n: (Ibid.)] Quasi enim in tenebris palpat, etc., *usque ad* « Nonne hic est filius fabri? »

## CAPUT XIII.

VERS. 1.-- « Ecce omnia. » [n: (GREG.)] Haec enim cuncta beato, etc., *usque ad* alia vidit esse in operibus, alia in dictis, sequitur:

« Haec vidit oculus meus, et audivit auris mea. » Sed quia dicta utilitatem non habent, si intellectu [0791D] carent, sequitur:

« Et intellexi singula. » Cum enim aliquid ostenditur, vel auditur, si intellectus non tribuitur, prophetia minime est; de quo intellectu quia non extollitur, ostendit cum ait:

VERS. 2.-- « Secundum scientiam veram. » His verbis innotuit quantae humilitatis fuit, qui se eis inferiorem negat, quorum longe vitam sancte vivendo transcenderat: et secundum eorum scientiam se nosse confirmat, qui sciendo coelestia eorum terrenas cogitationes per prophetiae spiritum transibat.

VERS. 3.-- « Sed tamen ad Omnipotentem loquar. » [n: (Ibid.)] Cum Omnipotente loquimur, dum ejus misericordiam [0792A] deprecamur. Cum eo disputamus, dum nos illius justitiae conjungentes facta nostra subtili indagatione discutimus. Vel cum Deo disputat qui hic ei obediens, post cum eo populos judicabit, qui etiam interim de iniquis judicare non cessat.

VERS. 4.-- « Prius vos ostendam, » etc. [n: (Ibid.)] Sic Ecclesia de haereticis, « prius vos ostendam fabricatores; » sicut enim aedificium de lapidibus, ita etiam mendacium sermonibus fabricatur.

VERS. 5.-- « Atque utinam taceretis. » [n: (Ibid.)] Videns eos velle apparere, etc., *usque ad* quibus infirmas mentes seducant.

VERS. 6.-- « Audite ergo correctionem meam. » [n: (Ibid.)] Bene ergo prius correctionem post judicium intulit, quia nisi per correctionem prius stulti tumor [0792B] deprimatur, nequaquam per intelligentiam judicium justi cognoscitur.

VERS. 9.-- « Decipietur ut homo vestris fraudulentiis. » Haeretici fraudem Deo exhibent, qui ea astruunt quae ei pro quo loquuntur non placent, et eum, dum defendere nituntur, offendunt.

VERS. 10.-- « Ipse vos arguet quoniam. » Sunt qui veritatem Dei in corde sentiunt, etc., *usque ad* quanto in occulto cogitationis recta Dei judicia cognoscunt.

VERS. 11.-- « Statim. » [n: (Ibid.)] Humano verbo, motus Dei dicitur, ipsa rectitudinis ejus districtio: quae reprobos, qui hic per poenitentiam nolunt turbari, per vindictam turbabit.

« Et terror ejus irruet. » Quia reprobis non timor [0792C] requiem, sed poena timorem parit, unde propheta: « Sola vexatio intellectum dabit auditui [n: (Isa. XXVIII)]: » quia cum pro praeceptis Dei contemptis puniuntur, tunc intelligunt quod audierunt.

VERS. 12.-- « Memoria vestra. » Quantumlibet quis pro memoria, etc., *usque ad* et elata caro tabescit in putredine.

VERS. 13.-- « Tacete paulisper ut loquar. » Sensu carnis locutos indicat: quos idcirco ad silentium restringit, ut ea quae illi mens suggesserit, dicat. Ac si diceret: Non ego carnaliter, sed spiritualiter loquor, quia per sensum spiritus audio, quod per ministerium corporis profero.

VERS. 14.-- « Quare lacero carnes meas dentibus. » Dentes in hoc loco significant internos [0792D] sensus, etc., *usque ad* si meis spectatoribus, id est vobis prodesse non possum.

« Dentibus meis. » Dentes sunt interni sensus, qui singula inquirunt, etc., *usque ad* ne spiritualia mandere possit.

« Et animam meam porto in manibus. » [n: (Ibid.)] Animam in manibus portare, est intentionem cordis in operatione ostendere, quod fit pro aedificatione proximi. Et est sensus: Cur me vel districte coram hominibus dijudico, vel quid appetam in opere ostendo, si proximis nec mala judicando, nec bona ostendendo proficio?

VERS. 15.-- « Etiamsi occiderit me, in ipso sperabo, » etc. [n: (Ibid.)] Ille vere patiens est, qui et [0793A] adversis atteritur, et tamen a spei rectitudine non curvatur.

« Verumtamen vias meas. » Sic enim tunc Dominus Salvator invenitur, si nunc pro timore Domini peccatum vestrum a vobis ipsis redarguitur.

VERS. 16.-- « Non enim veniet in conspectu ejus omnis hypocrita. » Nunc veniet quidem ante tribunal judicis, etc., *usque ad* in conspectu Domini venire recusat.

VERS. 17.-- « Audite sermonem meum. » Per hoc quod aenigmata nominat, figuratas se habere locutiones demonstrat, unde voce fidelis populi subdit:

VERS. 18.-- « Si fuero judicatus, scio quod justus, » quod nec ab ejus persona discrepat, etc., *usque ad* justum se factum non ignorat ex munere.

[0793B]VERS. 19.-- « Quis est qui judicetur mecum. » Quia in exterioribus actibus unde reprehendatur non habet, libere accusatorem quaerit. Quia vero etiam justorum corda de stulta cogitatione se reprehendunt, subditur:

« Quare tacens consumor? » Ac si dicat: Sicut vixi ut accusatorem exterius nullum timerem, utinam sic vixissem ut intra me accusatricem conscientiam non timerem. Tacens enim consumitur, qui intus in se invenit unde uratur.

VERS. 20.-- « Duo tantum ne facias. » Et Dei faciem, hic animadversionem dicit: in qua dum peccata aspicit, punit, a qua nemo absconditur, nisi duo quae postulat amoveantur, de quibus sequitur:

VERS. 21.-- « Manum tuam longe fac a me. » Per [0793C] manum, quam longe fieri postulat, etc., *usque ad* sed per formidinem servit.

VERS. 22.-- « Voca. » [n: (GREG.)] Praesentiam Christi quaerit, ut per hanc et audiat quod ignorat, et audiatur in his quae novit. Vel, vocat Deus eligendo, respondet homo obediendo; loquitur homo desiderando, respondet Deus apparendo. Sed sic anhelans, subtilius se discutit.

« Voca me et ego respondebo tibi. » Vocare Dei est nos amando et eligendo respicere. Respondere nostrum est amori illius bonis operibus parere.

Aut certe loquar. » Loquimur cum faciem ejus per desiderium postulamus: respondet loquentibus cum nobis se amantibus apparet.

VERS. 23. « Quantas habeo iniquitates, » etc. Justorum [0793D] labor est, ut semetipsos inveniant, invenientes flendo atque corrigendo ad meliora perducant. Gravior videtur iniquitas quam peccatum, scelus quam delictum.

VERS. 24.-- « Cur faciem tuam abscondis? » [n: (Ibid.)] Homo contemplationem Dei habuit in paradiso, sed per culpam incurrit caliginem. Et excitatus ex poena redit ad amorem, ac dicit:

« Et arbitraris. » Quia si ut amicum respiceres me, tuae visionis lumine non privares.

VERS. 25.-- « Contra folium, » etc. Homo folium dicitur, etc., *usque ad* quem sic esse infirmum agnoscis?

VERS. 26.-- « Scribis. » Quia quod loquimur, transit, [0794A] quod scribimus manet. Deus non loqui, sed scribere amaritudines dicitur, cum diu super nos ejus flagella perdurant. Semel enim de mortalitate carnis sententiam fixit, quae usque ad ultimum mutari non valebit.

« Et consumere. » Patet gravia esse peccata juvenum et senum, si illud justi sic metuunt, quod in infirma aetate deliquerunt.

VERS. 27.-- « Posuisti in nervo pedem meum. » In nervo pedem Deus posuit hominis, quia pravitatem illius forti districtionis suae sententia ligavit.

« Et observasti omnes semitas meas. » Semita angustior est quam via; quia autem vias, actiones, merito semitas actionum cogitationes accipimus.

« Et vestigia pedum meorum considerasti. » Intentiones [0794B] operum vestigia dixit; vel, prava opera, quae dum agimus, intuentibus hoc fratribus exemplum malum praebemus, et quasi inflexo extra viam pede sequentibus distorta vestigia relinquimus.

VERS. 28. « Qui quasi putredo. » Sicut vestimentum de se exorta tinea comeditur, ita homo in seipso habet putredinem unde consumatur. Vel ex corruptione suae carnis tentatur, sicut vestis exorta tinea consumitur.

« Quantas habeo iniquitates. » [n: (Ibid.)] Quasi homo pro caecitate exsilii se non novit, quae contingit, quia a facie Dei se abscondit, quod jam poena ipsa monitus dolet. « Contra folium. » Homo arbor fuit in conditione, sed arefactus in tentatione folium, stipula in dejectione.

[0794C] « Consumere me vis, » quia in juventute se peccasse invenit, etc., *usque ad* quasi tunc indiscreti fuerint.

## CAPUT XIV.

VERS. 1.-- « Homo natus de muliere. » [n: (GREG.)] Hic mulieris nomine infirmitas designatur, et est sensus: Quid in se habet fortitudinis, qui nascitur ex infirmitate, qui et angustiatur ad vitam, et dilatatur ad miseriam.

VERS. 2.-- « Qui quasi flos egreditur. » Quia nitet in carne:

« Conteritur, » quia redigitur in pulverem et putredinem.

« Et fugit velut umbra. » Non soli fugienti, sed umbrae hominem comparavit. Qui enim in amore Dei [0794D] calorem cordis non habet, nec tamen vitam quam diligit tenet, velut umbra fugit.

« Et nunquam in eodem statu, » etc. [n: (Ibid.)] Nam inde semper deficit, unde se proficere in spatium vitae credit.

VERS. 3.-- « Et dignum ducis super hujuscemodi, » etc. Deum aperire oculos, est judicia exercere, et quem feriat videre

VERS. 4.-- « Quis potest facere, » etc. Is enim, qui per se solus mundus est, etc., *usque ad* solum Christum dicit non de immundo semine natum.

VERS. 5.-- « Breves dies hominis, » etc. [n: (Ibid.)], quia apud Deum etiam labentia stant: apud eum esse numerum mensium perhibet. Vel, in diebus, [0795A] brevitas temporis; in mensibus, multiplicata dierum spatia designantur: homini ergo breves dies sunt; sed quia vita nostra post tenditur, apud Deum numerus mensium nostrorum esse memoratur.

« Constituisti terminos ejus. » [n: (GREG. in Job. l. XII.)] Nulla enim quae in hoc mundo hominibus fiunt, absque Dei occulto judicio fiunt.

VERS. 6.-- « Recede paululum ab eo. » Recede, id est, jam flagella praesentis vitae subtrahe, et bona aeternae quietis ostende

« Donec optata veniat, » quando aeternam requiem pro recompensatione sui laboris accipit

VERS. 7.-- « Lignum habet spem. » etc. Genus humanum quasi despectum insinuat, quantumque ipsa insensibilia hunc praeire videantur. Vel juxta [0795B] mysticum sensum: Lignum praefertur homini, hic enim homo carnalis quisque; lignum justus accipitur, qui cum in morte passione afficitur, aeternae vitae viriditate recuperatur.

« Et rami ejus pullulant, » quia ex passione justi fideles viriditatem vitae spiritualis accipiunt.

VERS. 8.-- « Si senuerit in terra radix. » [n: (Ibid.)] Radix justi sancta praedicatio, quia ab ipsa oritur et in ipsa subsistit: quae apud corda terrenorum cunctis viribus effeta creditur: « Et in pulvere truncus emoritur, » quia inter manus persequentium corpus ejus exanimatur.

VERS. 9.-- « Ad odorem aquae germinabit, » etc. Quia per afflatum Spiritus, in electorum cordibus, exemplo sui operis, germen virtutis facit.

[0795C] « Et faciet comam, » etc. Succiso trunco comam facere, etc., *usque ad* fecit comam, quia apostoli qui aruerant ad fidem ut prius viruerunt.

VERS. 10.-- « Homo vero cum mortuus fuerit. » [n: (Ibid.)] Ipsa autem amissione justitiae homo moritur, veste innocentiae in paradiso concessa nudatur, interitu carnis consequente consumitur: « ubi ergo est, » qui in ejus amore non est, ubi « verum esse » est?

VERS. 11.-- « Quomodo si recedant aquae de mari. » Mare mens hominis est, etc., *usque ad* modo dulcedine prosperitatis replemur.

VERS. 12.-- « Donec atteratur coelum non evigilabit. » Quia, nisi hujus mundi finis advenerit, humanum genus a somno non evigilabit.

VERS. 13.-- « Quis mihi hoc. » Ante Mediatoris [0795D] adventum ad infernum se descendere sciens, illic conditoris protectionem postulat.

« Constituas mihi tempus in quo recorderis mei. » Adventum Redemptoris ad inferos petit.

VERS. 14.-- « Putasne mortuus homo rursum. » Solent justi viri, etc., *usque ad* ut post fortius roboret.

« Cunctis diebus. » Qui itaque immutationem suam tanto desiderio exspectat, quam sit de resurrectione certus insinuat.

VERS. 15.-- « Vocabis me et ego respondebo. » Tunc vocanti Deo veraciter respondemus, quando ad summae incorruptionis jussum incorruptibiles resurgemus.

[0796A] « Operi manuum tuarum porriges dexteram, » ac si dicat: Idcirco corruptibilis creatura persistere ad incorruptionem poterit, quia manu tuae potestatis erigetur; vel dextera, Filius dicitur, qui incarnatus ad erigendum hominem missus est.

VERS. 16.-- « Tu quidem gressus, » etc. Gressus dinumerat, et peccatis parcit: qui subtiliter acta nostra considerat, et tamen hic poenitentibus misericorditer relaxat.

« Dinumerasti, sed parce. » Dinumerat, dum nos ad singula quae fecimus deflenda convertit; parcit, quia quae punivimus, non punit, unde adhuc subdit:

VERS. 17.-- « Signasti quasi in sacculo, » etc. [n: (Ibid.)] In occulto, etc., *usque ad* curat quia hic per flagella funditus relaxat.

[0796B]VERS. 18.-- « Mons cadens defluit. » [n: (Ibid.)] Duo sunt genera tentationum, etc., *usque ad* vel longa ac lenta ut Salomonem consumi permittis.

« Saxum, » id est mens justi fertur,

« De loco, » id est, de justitia ad culpam nimio impulsu.

VERS. 19.-- « Lapides, » id est fortitudinem, « aquae » assidua blandimenta.

« Terra, » quae sanctificat.

VERS. 20.-- « Roborasti eum paululum, » etc. [n: (Ibid.)] Paululum roboratus est homo, quia hic vivendi vires ad modicum accepit; sed in hac brevitate ubi roboratus est, colligit, unde in perpetuitate inveniat; vel ut semper gaudeat, vel ut supplicia non evadat.

[0796C] « Immutabis faciem ejus, et emittes. » Facies hominis, etc., *usque ad* transire ad aeterna nolens cogitur.

VERS. 21.-- « Sive nobiles fuerint filii. » Sicut enim hi qui adhuc sunt viventes, mortuorum animae in quo loco habeantur ignorant: ita mortui carnaliter vitam in carne positorum qualiter post eos disponatur, nesciunt.

VERS. 22.-- « Attamen caro ejus dum vivit dolebit. » Tribulationem enim carnis hic patiuntur etiam qui spiritualiter vivunt.

« Et anima illius super. » Dignum enim est ut in se semper homo moerores inveniat, qui relicto Creatore in se gaudium quaerebat.

## CAPUT XV.

[0796D]VERS. 2.-- « Nunquid sapiens respondebit? » [n: (GREG.)] Cuncta quae in sanctis sentiuntur, malis quasi in ventum prolata displicent, nec bonorum verba dicta rationis, sed stimulos furoris existimant.

« Et implebit ardore. » [n: (Ibid.)] Qui etiam quae se sentiunt contumeliose dicere, student ex Domini defensione palliare, unde subdit:

VERS. 3.-- « Arguis verbis eum. » [n: (Ibid.)] Et nullum putant habere timorem Domini, nisi eum quem ad stultitiam suae professionis traxerunt, unde addit:

VERS. 4.-- « Quantum in te est, » etc., dicitur, id est abstulisti. Ac si diceret: De tua justitia praesumens, Creatoris tui gratiam despicis deprecari. Cum [0797A] haeretici vera mala contra bonos non inveniunt, fingunt quae redarguant, ut justi videantur.

VERS. 5.-- « Docuit enim iniquitas. » [n: (GREG.)] Iniquitas os docet, quando ex mala vita concipitur, quod pejus dicatur.

« Imitaris linguam blasphemantium » [n: (Ibid.)] Haeretici quasi venerando Deum, humilia, ut carnem et mortem negant, et Ecclesiam haec confitentem blasphemare dicunt: et si quid adversi ei contigerit, pro hac injuria dicunt fieri, unde ait:

VERS. 6.-- « Condemnabit te, » etc. Aliquando vero quasi rationando comprimere volunt, unde:

VERS. 7.-- « Nunquid primus homo. » Haec autem Dei defensio ab eis ideo assumitur, etc., *usque ad* pensa quod consilium ignoras.

[0797B]VERS. 9.-- « Quid nosti. » [n: (Ibid.)] Haec verba patenter ostendunt ex qua mentis elatione prodeat quidquid quasi ad dominicam defensionem sonat.

VERS. 10.-- « Et senes et antiqui. » Haeretici, quia sua non possunt astruere ratione, auctoritate antiquorum nituntur defendere apud stultos: et doctores Ecclesiae dicunt sibi magistros fuisse.

VERS. 11, 12.-- « Nunquid grande est? » Sequitur: « Quid te elevat cor tuum. » Saepe justorum mens ad altiora contemplanda suspenditur, ut exterius eorum facies obstupuisse videatur. Sed hanc contemplationis vim reprobi per hypocrisim fieri putant; quod enim in se est, in aliis putant.

VERS. 13.-- « Quid tumet contra Deum spiritus? » [0797C] Plerumque justi aliquibus necessitatibus afflicti sua opera coguntur fateri, quod beatus Job fecerat, quod putatur elatio; sed in Dei auribus superba non sunt, quae humili corde proferuntur; et sicut gravis culpae est sibi arrogare quod non est, sic plerumque culpa nulla est si humiliter bonum dicat quod est.

« Hujusmodi sermones. » [n: (Ibid.)] De bonis tuis, non tamen Job in his contra Deum tumuit, sed quae vere fecerat humiliter dixit; saepe justi et injusti eadem habent verba, et unde illi placent, hi offendunt, ut Pharisaeus qui se justificat in opere [n: (Luc. XVIII)], et Ezechias qui se justificat in cogitatione [n: (IV Reg. XX)].

VERS. 14.-- « Quid est homo? » Eo ipso quod dicitur homo, terrenus exprimitur et infirmus. Ab humo enim appellatus est.

[0797D] « Et ut justus appareat natus, » etc. Quomodo enim justus appareat, qui de illa natus est, quae injustitiae propinatrix exstitit? prima quippe viro injustitiam mulier propinavit in paradiso.

VERS. 15.-- « Et coeli non sunt mundi. » Hoc coelorum nomine repetiit, quod sanctorum appellatione signavit, qui ante districtum Dei judicium nec ipsi esse mundi ad perfectum possunt.

VERS. 16.-- « Quanto magis abominabilis. » [n: (Ibid.)] Quilibet perversus abominabilis est propter immunditiam maculae.

« Inutilis, » propter justitiam perfectae vitae; qui « bibere iniquitatem » dicitur, quia quod bibitur, ad glutiendum moram non habet. Culpa ergo quia ab [0798A] injusto homine sine ulla retractatione perpetratur, quasi aqua iniquitas bibitur.

VERS. 17.-- « Ostendam tibi. » Quia cum minori auctoritate docet is qui audita, quam is qui ea quae viderat, loquitur, ut fortiorem auctoritatem sibi Eliphaz arrogaret, dicit:

« Quod vidi narrabo tibi. » Proprium arrogantis, etc., *usque ad* quas auctoritate Patrum munit.

VERS. 18.-- « Sapientes confitentur. » Ecce audacia haereticorum, etc., *usque ad* corda transiisse alienum, id est diabolum. Ecce sententiae.

VERS. 20.-- « Cunctis diebus. » Solent etiam electi in quibusdam diebus superbire, sed priusquam vitam finiant, ab elatione corda commutant; impius vero diebus omnibus superbit, et sic vitam terminat, [0798B] ut ab elatione minime recedat.

« Et numerus annorum tyrannidis ejus. » Proprie tyrannus, etc., *usque ad* cujus vita sub incertitudine tenetur?

VERS. 21.-- « Sonitus terroris semper. [n: (Ibid.)] Prava mens semper in laboribus est, sicut bona semper tranquilla: quia aut molitur mala quae inferat, aut metuit, ne sibi haec ab aliis inferantur.

VERS. 22.-- « Non credit quod reverti possit de tenebris ad: » quia dum feriri se undique credit insidiis, salute desperata semper ad nequitiam crescit.

VERS. 23.-- « Cum se moverit, » etc. Panis hic stipendium praesentis vitae, etc., *usque ad* avaritia victus illa contemnit.

[0798C]VERS. 24.-- « Terrebit, » etc. In omni quod iniquus agit, etc., *usque ad* si ei forte defuerit, quod ex fallacia opponat.

VERS. 25.-- « Tetendit, » etc. [n: (Ibid.)] Contra Deum manus tendere, etc., *usque ad* modo a multis agitur singulis.

VERS. 26.-- « Cucurrit, » id est in malo opere obstaculum de adversitate non habuit.

« Et pingui cervice armatus est. » Pinguis cervix est opulenta superbia affluentibus rebus quasi multis carnibus fulta.

VERS. 27.-- « Operuit faciem ejus. » Faciem crassitudo operit, quia desiderata terrenarum rerum abundantia oculos mentis premit.

« Et de lateribus ejus. » [n: (Ibid.)] Latera divitum [0798D] sunt qui eis adhaerent; arvina de lateribus ejus dependet, quia quisquis potenti et iniquo adhaeret, ipse quoque de ejus potentia velut ex pinguedine tumet.

VERS. 28.--Habitavit in civitatibus. » Quia civitas a conversatione conviventium appellatur, etc., *usque ad* ostendunt procul dubio quia de aedificio vitae ceciderunt.

VERS. 29.-- « Non ditabitur, » quia superbi cogitatio ab auctoris sui gratia non inhabitabitur.

« Nec perseverabit. » [n: (Ibid.)] Ac si dicat: Hoc quod habere videtur, exterius transit, et illud quod transire non poterat, interius non habet.

« Nec mittet in terram, » quia velut ad levem [0799A] flatum, sic ad motum occultae sententiae vita ejus eruitur; vel, « in terram non mittet, » etc., quia nunquam ad aeternae vitae desiderium cordis sui cogitationem plantat.

VERS. 30.-- « Non recedet de tenebris. » Quia enim lucem justitiae non quaerit, de tenebris non recedit.

« Ramos ejus, » etc. Quia ipsi quoque, qui ei conjuncti sunt, terrenis desideriis aestuant, ut boni operis fructum non ferant, quia ad appetenda infima per nequitiam anhelant.

« Et auferetur spiritu, » quia eo percussionis sententiam accipiet, quo oris sui spiritum timore Dei non restringit.

VERS. 31.-- « Non credet. » Quia eleemosyna eum [0799B] redimere, etc., *usque ad* quia non redimit animam quam a vitiis non compescit.

VERS. 32.-- « Antequam dies ejus. » [n: (GREG.)] Quia longos animo, etc., *usque ad* indisciplinatis obviat mors.

VERS. 33.-- « Manus ejus » ab omni bona operatione siccantur.

« Laedetur quasi, » etc. Si florentem vineam, etc., *usque ad* in sancto studio a fructu alienos facit, unde subdit:

« Et quasi oliva projiciens. » Oliva cum in flore est, etc., *usque ad* ut nequeant discernere qua intentione quid faciant.

Vel « in primo flore. » Infirmus regere vel inferiora agere non debet, quia in terrenis actibus frigescit. [0799C] Vel, cum placere videt quae agit, ardentius eadem bona operatur, et quasi in sancto studio fervet, unde aestu perit.

VERS. 34.-- « Congregatio enim hypocritae, » etc. Congregant hypocritae bona opera, sed eorum sterilis est ipsa congregatio, quia per hoc quod agunt, fructum recipere in aeterna retributione non appetunt.

« Et ignis devorabit tabernacula eorum, » etc. Corpora in quibus animae eorum habitant, tabernacula dicit: quae hic desiderium laudis, postmodum autem concremabit ignis gehennae.

« Tabernacula. » Cogitatio est tabernaculum, in qua mens habitat, quam aestus avaritiae vastat. Vel, [0799D] cor tabernaculum dicit, quod consumit ardor laudis. Vel, corpus est tabernaculum animae, et qui hic ardent mente, ardebunt carne ignibus gehennae.

VERS. 35.-- « Concepit dolorem. » Cum perversa cogitat, iniquitatem parturit, cum explere coeperit, concepit. Mens etiam hypocritae nunquam vacat a malo, quia quae appetit, aliis invidet, ex quorum despectu clarior sit, unde et dolos parat ut solus aestimationem capiat.

« Uterus ejus praeparat dolos, » id est mens, in qua cogitationes generantur, majorem malitiam contra proximos concipit, quanto solus prae omnibus videri innocentior quaerit: hoc dicit, quia percussum Job pro hypocrisi putavit.

## CAPUT XVI.

[0800A]

VERS. 2.-- « Audivi frequenter talia. » Electi frequenter aliena mala quasi sua audiunt, et ab his eis crimen impingitur, a quibus crimina impacta perpetrantur.

« Consolatores onerosi omnes vos. » Pravi cum laborare bonos, etc., *usque ad* ne qui lenire debet dolorem augeat.

VERS. 3.-- « Nunquid habebunt finem verba ventosa? » Mali ventosa verba proferunt. Nam dicta eorum, etsi quandoque sana sunt per sententiam, inflata tamen sunt per elationem.

« Aut aliquid tibi molestum est si loquaris? » Ac si diceret, eo quod plus loqueris quo a me aliquid molestum de tua actione non audis.

[0800B]VERS. 4.-- « Poteram et ego similia vestri loqui. » Narrat quid facere potuit, sed ne justitiam deserat, quod facere potuit declinat.

VERS. 5.-- « Atque utinam esset anima vestra pro anima mea. » In his verbis hoc monstratur intendere, etc., *usque ad* quia mala eorum sub moderata increparet invectione.

VERS. 6.-- « Quasi parcens. » Nota *quasi,* quia, etc., *usque ad* approbare videtur, et crescunt in exemplum.

VERS. 8.-- « Nunc autem oppressit me dolor, » etc. [n: (Ibid.)] Dolore Ecclesia premitur, etc., *usque ad* quos intus habet; unde beati viri voce mox apte subditur.

VERS. 9.-- « Rugae meae, » etc. Rugae Ecclesiae [0800C] sunt omnes qui in ea dupliciter vivunt, qui fidem vocibus clamant, operibus denegant. Hi pacis tempore, quia hujus mundi potestatibus eamdem fidem honori esse conspiciunt, fideles se esse mentiuntur: sed cum Ecclesiam subito adversitas turbaverit, illud illico ostendunt, quod in perfida mente moliuntur. Et est sensus: me insequendo increpant, qui in meo corpore positi duplicitatis suae malitiam non emendant.

« Et suscitatur falsiloquus adversus faciem, » etc. [n: (Ibid.)] Dum praedicationi ejus aperte contradicere non praesumunt, Ecclesia falsiloquium quasi post dorsum patitur; sed cum malitiae tempus eruperit, is, qui nunc metuens derogat, ad contradicendum ante faciem venit: quia verbis verae fidei apertis [0800D] vocibus obsistit. Quod quoniam per malignum spiritum fit, ad eum describendum verba convertit.

VERS. 10.-- « Collegit furorem suum. » Diabolus, princeps falsiloquii, habet nunc contra Ecclesiam furorem, sed sparsus est, quia occultas tentationes per singulos movet. Cum vero contra eam accepta licentia aperte saevierit, furorem suum in eam colligit, quia in ejus afflictionem tota se intentione constringit. Qui contra eam dentibus fremit, eamque terribilibus oculis intuetur, quia per alios contra eam crudelia exercet, et per alios quae exerceat providet.

VERS. 11.-- « Aperuerunt super me ora, » etc. [n: (Ibid.)] Quia ora sua reprobi exprobrantes aperiunt, [0801A] cum et errorem praedicare non metuunt, et praedicamenta rectae fidei irrident.

« Percusserunt maxillam meam. » Maxilla Ecclesiae, sunt sancti praedicatores, qui vitam carnalium verbo correctionis convertunt: hos reprobi praecipue persequuntur, quos dum etiam necant, illa eos poena satiat, quae mentem Ecclesiae praecipue cruciat, vel castigat.

« Maxillam meam. » Petrus est maxilla, qui mactat et manducat. Samson maxillam asini tenet, et hostes occidit, id est Christus simplices praecones manu virtutis tenet, et a vitiis carnales occidit. Maxilla projecta est in terram, aquas effundit: quia data morti corpora praeconum magna ostendunt miracula.

[0801B]VERS. 12.-- « Conclusit me Deus, » etc. Electorum populus apud iniquum concluditur: cum ejus caro antiqui hostis persecutionibus temporaliter datur. Qui non spiritui, sed manibus inimicorum traditur, quia quo hunc mente capere nequeunt, eo contra illius carnes crudelius inardescunt.

VERS. 13.-- « Ego ille quondam opulentus. » [n: (GREG.)] Infirmorum mentem designat, quia dum adversa praevidere nesciunt, tanto eis graviora sunt, quanto ab eis inopinata tolerantur. Vel, in quibusdam, eisdem retro labentibus haec Ecclesia patitur, qui post doctrinae opulentiam aliquando subitis vitiis convertuntur. « Tenuit cervicem meam. » Cervix, hic libertatis erectionem significat, quam hostis *tenet* persecutionis tempore; « constringit, » dum infirmi [0801C] vera quae sentiunt praedicare libere non praesumunt. Vel, cervicem suam dicit eos, qui in Ecclesia sub occasione defendendae rectitudinis vitio elationis deserviunt: quam hostis districtione suae persecutionis inclinat.

« Et posuit me quasi in signum. » [n: (Ibid.)] Signum ad hoc ponitur, ut sagittarum emissione feriatur. Fidelis itaque populus in signum hosti suo ponitur, quia eum semper suis ictibus impetit, cum suis persecutionibus affligit, unde Apostolus: « Ipsi enim scitis, quod in hoc positi sumus [n: (I Thess. III)]. » Ac si aperte dicat: Quid in hoc tempore vulnera nostra miramini? qui si aeterna gaudia quaerimus, ad hoc venimus ut feriamur.

VERS. 14.-- « Circumdedit me. » Ecclesia lanceis [0801D] ab hoste suo circumdatur, quando in membris suis ab impugnatore calido tentationum jaculis ab omni parte impetitur.

« Convulneravit lumbos meos. » Cum hostis fidelem populum ad luxuriam pertrahit, hunc in lumbis ferit. « Convulnerare » autem dicitur, quia quod nobis male suggerit, nos sequentes ex propria voluntate implemus, et quasi cum ipso nos pariter vulneramus.

« Non pepercit et effudit in terra viscera mea. » Viscera Ecclesiae dicit eorum mentes, qui ejus in se continent mysteria: quos dum antiquus hostis ad saecularia negotia pertrahit, ejus viscera in terra fundit.

[0802A] « Non pepercit, » id est, non destitit.

VERS. 15.-- « Concidit me. » In infirmis suis Ecclesia, etc., *usque ad* cum culpa culpam cumulaverit.

« Irruit in me quasi gigas. » Quia nimirum malignus spiritus contra hanc, id est animam, ex prava consuetudine devictam quasi more gigantis pugnat, quia quanto se ei anima subjicit crebrius, tanto eum sibi intolerabiliorem se facit. Sed quia plerumque ad poenitentiam redit, sequitur.

VERS. 16.-- « Saccum consui super cutem. » In sacco et cinere poenitentia, in cute et carne peccatum carnis intelligitur. Ergo quasi saccus super cutem consuitur, et cinere caro operitur, quia culpa carnis per poenitentiam tegitur, ne in districti judicis [0802B] examine ad ultionem videatur.

VERS. 16.-- « Facies mea intumuit. » Facies Ecclesiae sunt, qui in regimine positi apparent primi, ut ex eorum specie sit honor fidelis populi. Hi plangunt culpas infirmantium; sed dum vident quosdam ad veniam redire, quosdam vero in iniquitate persistere, occulta Dei judicia obstupescunt, quae non intelligunt.

VERS. 17.-- « Et palpebrae. » Palpebrae appellantur, quia ad providenda plebium itinera vigilant; sed cum occulta Dei judicia nec praepositi vigilantes intelligunt, palpebrae Ecclesiae sanctae caligant.

VERS. 18.-- « Haec passus sum. » A verbis corporis, etc., *usque ad* a quibus toleratur dolor?

VERS. 19.-- « Terra ne operias sanguinem meum. » [0802C] Peccanti homini dictum est: « Terra es et in terram ibis; » quae se terra Redemptoris nostri sanguinem non abscondit quia unusquisque peccator redemptionis suae pretium sumens, confitetur ac laudat, et quibus valet proximis innotescit. Terra etiam sanguinem ejus non operuit: quia sancta Ecclesia redemptionis suae mysterium in cunctis jam mundi partibus praedicavit. « Neque inveniat in te locum latendi clamor meus. » [n: (Ibid.)] Clamor Redemptoris nostri est « sanguis redemptionis, » qui a fidelibus sumitur, qui, ut ait Apostolus, melius loquitur quam sanguis Abel: quia sanguis Abel mortem fratricidae petiit, sanguis Domini vitam persecutoribus impetravit. Qui clamor locum latendi invenit in nobis, si quod mens credidit, lingua [0802D] tacet.

VERS. 20.-- « Ecce enim in, » etc. Testis Filii Pater est, ut in Evangelio: « Et qui misit me Pater, ipse testimonium perhibuit de me. »

« Et conscius meus. » Quia una voluntate, etc., *usque ad* sed talis hominum reprehensiones metuere non debet, unde subditur.

VERS. 21.-- « Verbosi amici mei. » Cum verbosi amici sunt, id est, cum et ipsi derogant qui in fide sociantur, ad Deum necesse est ut oculus stillet, quatenus nostra intentio tota in amoris intimi compunctione defluat, et tanto se ad interiora erigat, quanto per exteriora opprobria intus redire cogitur.

VERS. 22.-- « Atque utinam, » etc. Peccatores [0803A] quidem nos, etc., *usque ad* sed tamen de ejus brevitate se consolatur.

VERS. 23.-- « Ecce enim breves anni transeunt. » Omne quod transit breve est, in mortis autem semita per quam non revertimur, ambulamus, non quod ad vitam resurgendo non reducamur; sed quia ad labores hujus vitae mortalis, vel ad acquirenda laboribus praemia iterum non venimus.

## CAPUT XVII.

VERS. 1.-- « Spiritus meus attenuabitur. » [n: (GREG.)] Attenuatur spiritus electorum timore judicis, et si quas in se carnales cogitationes inveniunt, poenitentiae ardore consumunt. Spiritus autem iniquorum per tumorem elationis crassescit. « Et solum mihi [0803B] superest sepulcrum. » Pene mortuum se considerat, quia moriturum se minime ignorat unde sequitur:

VERS. 2.-- « Non peccavi. » Non intantum peccavit, ut haec flagella mereretur, quia non pro corrigenda culpa, sed pro augenda gratia percussus est. Vel, caput, hoc dicit, qui sine culpa, poenam culpae, id est, amaritudinem passionis suscepit.

VERS. 3.-- « Pone me juxta te. » Per ascensionem; post quia Judaea commota est in discipulos, addit: « Cujusvis manus. » Quia jam frustra agunt contra eum, qui sedet in coelo.

VERS. 4.-- « Cor eorum longe. » Si enim disciplinae custodiam nossent, nequaquam Redemptoris praecepta contemnerent. « Propterea non, » etc. Qui enim per disciplinam minime custodire vitam [0803C] student, semper per desideria in imis jacent, nec mentem ad spem coelestis patriae erigunt.

VERS. 5.-- « Praedam pollicetur, » etc. Ad caput malorum, diabolum scilicet, sententiam convertit, cujus « socii » sunt apostatae angeli, qui cum eo ceciderunt. « Filii, » sunt homines perversi, qui de ejus prava persuasione in malitiae operatione generantur. « Praedam igitur sociis pollicetur, » quia malignis spiritibus animas pravorum promittit in fine rapiendas.

« Oculi filiorum ejus deficient. » [n: (Ibid.)] Quia intentiones hominum, etc., *usque ad* quod doleant, sine fine patiuntur.

VERS. 6.-- « Posuit me. » Omnis qui flagello percutitur, etc., *usque ad* eamque poenam suo optat [0803D] adversario quam evenisse conspicit justo.

VERS. 7.-- « Caligavit ab indignatione. » Ab indignatione oculus caligat, quando ipsi qui in Ecclesia lumen veritatis habent, perversos contra innocentes praevalere conspiciunt: quia de occulti judicii admiratione turbantur. Sed cum justi ad indignationem caligant, infirmi plerumque usque ad infidelitatem corruunt, unde sequitur: « Et membra mea quasi in nihilum. » Membrorum nomine teneritudo exprimitur infirmorum, qui dum perversos prospiciunt florere, justos cruciari, bona se inchoasse poenitent, atque ita ad agenda mala citius recedunt, ac si eorum vitae nocuerit bonum, quod inchoaverunt.

VERS. 8.-- « Stupebunt justi super hoc. » Hoc est [0804A] quod dixerat « caligavit ad indignationem oculus meus. » « Et innocens contra hypocritam suscitabitur. » Contra hypocritam suscitatur innocens perfectus, quando hunc cum suo flore contemnit, eumque praedicando quae recta sunt, despiciendum esse caeteris denuntiat.

VERS. 9.-- « Et tenebit justus viam suam. » Quia considerato hypocrita dum illum ex perversa voluntate obtinere ea quae mundi sunt intuetur, ipse ad amorem coelestium robustius stringitur. Sciens, quia bonis desideriis praemia aeterna non deerunt: dum et pravis et duplicibus cordibus bona temporalia non negantur. « Et mundis manibus addet fortitudinem. » Quia videns perversorum terrenam gloriam, etc., *usque ad* quae sibi cum reprobis communia esse non [0804B] possunt.

VERS. 10.-- « Igitur omnes vos. » Postquam exteriores provectus malorum, bonorum vero interiores intulit, exhortatur electos, ut convertantur, deserendo mala, et veniant, bona faciendo.

VERS. 11.-- « Et non in vobis. » Conversionem eorum desiderans exoptat, ne ullum sapientem in eis inveniat, ac si dicat: Stulti esse apud vos discite, ut in Deo vere esse sapientes valeatis.

« Dies mei transierunt. » « Dies, » prosperitates: « Cogitationes cor torquentes, » curam terrenae felicitatis dicit: quae quanto gravius electos premunt, tanto subtilius a judice rationes de ipsis cogitant exquiri hae cogitationes cum ipsa terrena felicitate dissipantur.

[0804C]VERS. 12.-- « Noctem verterunt in diem. » Dissipatae cogitationes « noctem in diem » vertunt, quia justis nonnunquam amplius placet ex adversitate mala perpeti, quam ex prosperitate terrenae dispensationis cura fatigari.

« Et rursum post tenebras. » [n: (Ibid.)] Lux post tenebras speratur, etc., *usque ad* et justorum animas in perpetua jam sede collocaret.

VERS. 13.-- « Si sustinuero. » Priores sancti sustinere adversa poterant, etc., *usque ad* in inferno sibi requiem praeparasse.

VERS. 14.-- « Putredini dixi. » Putredinem, patrem dicit, etc., *usque ad* ut quasi quibusdam vermibus sic inquietis cogitationibus in mente fatigemur.

[0804D]VERS. 15.-- « Ubi est ergo nunc praestolatio mea. » Praestolatio justorum, Christus; quem quandoque venturum noverant, sed venire citius quaerebant: unde hic additur, nunc: « Et patientiam meam quis considerat? » Patientiam justorum Deus considerat; sed quasi non considerare dicitur, ad votum desiderii minus citius apparere: et in prolixiora tempora dispensationis suae gratiam differre.

VERS. 16.-- « In profundissimum infernum descendent omnia mea. » Ante mediatoris adventum Job in infernum descensurus erat, etc., *usque ad* retributio adhuc in sola inferni quiete recipi praestolabatur. « Putasne saltem sibi erit requies mihi? » Pensandum est quis nostrum de requie securus [0805A] sit: si de ea trepidat et ille, cujus virtutis praeconia et ipse judex qui percutit, clamat.

## CAPUT XVIII.

VERS. 2.-- « Usque ad quem finem verba jactabitis. » [n: (GREG., in Job, l. XIV.)] Beatum Job in superbiam astruit erupisse, quem fatetur verba jactare. « Intellige prius. » Signat quanta elatione tumuerat, qui Job loqui quod non intelligeret, putabat.

VERS. 3.-- « Quare reputati sumus. » Humanae mentis est proprium, hoc sibi fieri suspicari, quod facit. Arbitratur enim se despici, qui bonos despicere consuevit: et ex suspicione contemptus ad indignationem prosilit, et contumelias ingerit.

VERS. 4.-- « Quid perdis animam tuam. » Reprobi [0805B] zelum rectitudinis, vel spiritualem gratiam sanctae praedicationis, insaniam furoris aestimant: quo perire fidelium animas arbitrantur. « Nunquid propter te derelinquetur terra. » Ecclesia dicit, etc., *usque ad* unde iste flagellis Job insultat, unde subdit:

VERS. 5.-- « Nonne lux impii exstinguetur. » Hoc dici de impio recte potuit, contra sanctum non debuit: *Lucem* prosperitatem praesentis vitae dicit. Sed lux impii exstinguitur, quia fugitivae vitae prosperitas, cum ipsa terminatur. « Nec splendebit flamma ignis ejus. » Ignem dicit fervorem temporalium desideriorum, cujus flamma est decor, vel potestas exterior quae de interno ejus ardore procedit: sed non splendebit, quia in die exitus omnis exterior decor subtrahitur.

[0805C]VERS. 6.-- « Lux obtenebrescet in tabernaculo. » Aliquando tristitiam tenebras, lucem gaudium accipimus. Lux ergo in tabernaculo impii tenebrescit, quia in ejus conscientia gaudium quod de temporalibus fuerat, deficit. « Et lucerna quae super eum est exstinguetur. » Lucerna lumen in testa est, etc., *usque ad* quia iniquorum mentem terrena gaudia possident.

VERS. 7.-- « Arctabuntur gressus virtutis, etc. » Quia vires malitiae ejus, quas nunc exercet, postmodum poena constringet. « Et praecipitabit eum. » Habet nunc consilium iniquus praesentia appetere, etc., *usque ad* quod exprimit cum subjungit.

VERS. 8.-- « Immisit enim in rete. » [n: (Ibid.)] Qui pedes in rete mittit, non cum voluerit, ejicit. Sic [0805D] qui in peccatis se dejicit, non mox cum voluerit, surgit.

« Et in maculis ejus ambulat. » [n: (Ibid.)] Qui in maculis retis ambulat, gressus suos ambulando implicat: et cum se expedire ad ambulandum nititur, ne ambulet obligatur.

VERS. 9.-- « Tenebitur planta illius, » etc. Quia videlicet stringetur finis in peccato. « Et exardescet contra eum. » Quia quo se malis obligatum pensat, eo de suo reditu desperat; et ipsa desperatione acrius ad hujus mundi concupiscentias aestuat. In ejus animo contra eum sitis exardescit, quia qui perverse egit, ut perversius agat accenditur.

VERS. 10.-- « Abscondita est in terra. » [n: (Ibid.)] [0806A] In terra pedica absconditur, cum culpa sub terrenis commodis occultatur, quatenus homo videat, quid concupiscere valeat, et tamen nequaquam videat, in quo culpae laqueo pedem ponat. « Et decipula illius. » Intuetur enim hostis mores cujusque cui vitio sint propinqui, et illa opponit ante faciem, ad quae agnoscit facilius inclinari mentem, ut blandis ac laetis moribus luxuriam, asperis mentibus iram et superbiam. Ibi ergo decipulam ponit, ubi esse semitam mentis conspicit: quia illic periculum deceptionis inserit, ubi viam esse invenerit propinquae cogitationis.

VERS. 11.-- « Undique terrebunt. » Quia saepe idcirco quisque bonus esse metuit, ne hoc a pravis patiatur, quod se bonis fecisse reminiscitur: dumque [0806B] hoc pati quod facit metuit, undique territus, undique suspectus in bono opere gressum perdit.

VERS. 12.-- « Attenuetur fame. » Caro nostra infirmitas est. Robur autem, anima rationalis, quae in expugnandis vitiis resistere per rationem valet. Quae fame attenuatur, cum nulla interni cibi refectione pascitur. « Et inedia invadat costas illius. » Costae sunt sensus animi, qui latentes ut viscera cogitationes muniunt. Inedia invadit iniqui costas, quia fames interna sensus mentis extenuat, ut cogitationes suas intus nullatenus regant, sed ad exteriora vagentur quae petunt.

« Devoret pulchritudinem cutis ejus et consumat brachia illius. [n: (Idem.)] » Pulchritudo cutis est gloria temporalis exterior: per *brachia* opera designantur. [0806C] *Mortem* peccatum dicit, quod animam occidit.

VERS. 13.-- « Primogenita mors. » Superbia quae est initium omnis peccati. Pulchritudinem ergo cutis ejus et brachia illius primogenita mors devorat: qua iniqui gloriam vel operationem superbia supplantat. Potuit enim et in hac vita gloriosus existere, si superbus minime fuisset

VERS. 14.-- « Avellatur de tabernaculo suo fiducia ejus. » [n: (Idem.)] De tabernaculo fiducia ejus evellitur, quando perversus qui multa in hac vita paraverat, repentina morte dissipatur. « Et calcet super eum quasi rex interitus. » Quia hic vel vitiis premitur quae ad interitum trahunt, vel mortis tempore, potestati daemoniacae subjugatur.

VERS. 15.-- « Habitent in tabernaculo. » Id est, in [0806D] mente ejus apostatae angeli per cogitationes nequissimas conversentur, ejus videlicet socii, qui idcirco jam non est, quia a summa essentia recessit.

« Aspergatur in tabernaculo. » [n: (Ibid.)] In tabernaculo iniqui, sulphur aspergitur, quoties carnis delectatio in ejus mente dominatur. Per sulphur enim foetor carnis accipitur. Et quia talis in malo permanet unde nec fructum boni facere potest, addit:

VERS. 16.-- « Deorsum radices ejus siccentur. » Per « radices, » cogitationes accipimus, etc., *usque ad* quia omnis ejus operatio superno judicio quasi nihilum deputatur.

VERS. 17.-- « Memoria pereat. » [n: (Ibid.)] Memoriam suam iniquus in terra statuere conatur, cum gloriam [0807A] laudis suae extendere nititur. Et nomen suum in plateis celebrari gaudet, cum longe lateque operationem suae iniquitatis extendit.

[n: (GREG.)] Caput iniquorum diabolus est: ipse quippe in ultimis temporibus illud vas perditionis ingressus, quod Antichristus vocabitur, qui nomen suum longe lateque diffundere conabitur.

VERS. 18.-- « Expellet eum de luce. » De luce ad tenebras ducitur, cum de honore vitae praesentis ad supplicia aeterna damnatur. Sic de unoquoque iniquo loquitur, ut ad caput, id est diabolum vertatur, qui in Antichristo nomen extendet, quod nunc mali imitantur. « Et de orbe transferet, » etc. Cum superno apparente judice de hoc mundo ad poenas transfertur, quae omnia et de capite malorum Antichristo [0807B] possunt accipi.

VERS. 19.-- « Non erit semen, etc. » Quia omnes iniqui, qui de ejus persuasione in pravis actionibus nati sunt, cum eodem suo capite ferientur. Quia haec de Antichristo accipienda sunt, in hoc aperit dum dicit:

VERS. 20.-- « In die ejus stupebunt. » Quia tanta tunc signa demonstraturus, etc., *usque ad* metuunt tormenta quae vincunt. « Et primos invadet horror, » id est, corda electorum pavore ferientur: unde scriptum est.: « Ita ut in errorem inducantur, si fieri potest, etiam electi [n: (Matth. XXIV)], » non quidem casuri, sed trepidaturi ex carne.

VERS. 21.-- « Haec sunt ergo tabernacula. » De hoc illud retulit quod dixerat, etc., *usque ad* quod sanctum Job credebant pro iniquitate percussum.

## CAPUT XIX

VERS. 2.-- « Usquequo affligitis, etc. » [n: (GREG.)] Atteruntur boni sermonibus iniquorum, quando contra eos illi in verbis tument, qui aut in perversa fide, aut in pravis moribus jacent.

VERS. 3.-- « En decies confunditis me. » [n: (Ibid.)] Quia ab eis quinquies increpationes audierat, et quinquies respondit, decies se perhibet esse confusum. Quia in eo quod graviter increpatus est, et in eo quod verba doctrinae non audientibus dicit, confusionem pertulit, in suis increpationibus, quia in eis non proficit; in eorum increpationibus, quia dolet de pravitate quam audit.

[0807D] « En decies » [n: (Ibid.)] Ecclesia decalogum servat, cui iniqui toties confusionem faciunt, quoties in suis actibus divinis vocibus obsistunt.

« Et non erubescitis opprimentes me. » Sunt nonnulli quos ad perpetrandam nequitiam oborta subito malitia invitat, sed tamen humana verecundia revocat.

VERS. 4.-- « Nempe et si ignoravi. » Scientia haereticorum non est cum eis, sed contra eos, dum inflat. Sed Ecclesiae ignorantia, quod arcana non potest penetrare cum ea est, quia pro ea, dum se humiliat; et quia haeretici quod quaerunt scire, elatio est, ut contra bonos docti videantur, subdit: vos contra ex me percusso contra vos deberetis [0808A] erigi, timentes vobis deteriora. Bonus enim prius in se, postea in alios erigitur.

VERS. 5.-- « At vos contra me erigimini. » Id est, vosmetipsos redarguendos relinquitis, et me districtis sententiis increpatis. « Et arguitis me. » Quia qui eum justum ante flagella noverant, injustum esse ex ipsa jam sua percussione judicabant.

VERS. 6.-- « Saltem nunc intelligite. » Hoc Dominus de illo dixerat ( *commovisti me adversus eum frustra* ) quod ipse de se asserit: quia non aequo judicio a Domino sit afflictus. Si enim vita ejus et flagella pensantur, non aequo judicio videtur afflictus: quia vero merita ejus ex flagellis cumulavit, Deus non injusto judicio Job afflixit. « Quia Deus non aequo judicio. » Astruendum igitur est, quod et Deus cum [0808B] Job recte egit, et tamen non mentitur, qui non aeque fieri dicit: alioquin diabolus vicit (in eo quod de beati viri culpa promiserat) quem Deus laudavit. Hoc non elatio, sed dolor extorsit. Bonus si in humili mente, exigente causa vel dolore, bona de se dicit, non peccat. « Et flagellis suis me cinxerit. » Cum tanta nos afflictio deprimit, ut nullius rei consolatione respirare animus possit, non jam flagellis solummodo ferimur, sed etiam cingimur, quia tribulationum verbere ex omni parte circumdamur.

VERS. 7.-- « Ecce clamabo vim patiens. » [n: (Ibid.)] Deus quid nobis profuturum sit sciens, etc., *usque ad* qui nec agenda queunt discernere.

VERS. 8.-- « Semitam meam circumsepsit, etc. » Circumseptam verberibus semitam suam vidit, cum [0808C] transire ad securitatem cupiens, evadere flagella non potuit: et quasi in calle cordis ignorantiae tenebras invenit, qui cur ita flagellaretur, penetrare non potuit.

VERS. 9.-- « Spoliavit me gloria mea. » Plane haec Job conveniunt, etc., *usque ad* quibus ruentibus latius cadit exercitus.

VERS. 10.-- « Destruxit me undique et pereo, et quasi evulsae arbori, » etc. Arbor vento impellitur ut cadat: sic infirmus minis ad injustitiam trahitur, et aeterna quae sperabat relinquit; et quia aliquando qui poenis territus justitiam relinquit, poenas tamen non evadit.

VERS. 11.-- « Iratus est contra me. » Qui enim ita percutitur, ut vires ejus superentur, non hunc Deus [0808D] ut filium per disciplinam, sed ut hostem ferit per iram: unde et propheta: « Plaga inimici percussi te, castigatione crudeli [n: (Jerem. XXX)]. » Et quia saepe maligni spiritus cordibus afflictorum multa suadent, et si quid boni est furantur, addit:

VERS. 12.-- « Simul venerunt latrones. » Id est maligni spiritus, qui exquirendis hominum moribus occupantur: qui viam sibi in afflictorum cordibus faciunt, quando inter adversa quae exterius tolerantur, cogitationes quoque pravas immittere non desistunt. « Et obsederunt in gyro tabernaculum, » etc. In gyro tabernaculum obsident, etc., *usque ad* omne corpus ejus ulceribus attriverunt

VERS. 13.-- « Fratres meos longe. » [n: (Ibid.)] Modo [0809A] voce Redemptoris utitur: ab eo longe facti sunt fratres, et noti recesserunt; quem tenentes legem prophetare noverant, et praesentem minime recognoscebant. Judaei etenim propinqui per carnem, et noti per legis instructionem, quasi obliti quem verbis legis per fidem prophetaverant, verbis perfidiae incarnatum negabant.

VERS. 15.-- « Inquilini domus meae. » Id est sacerdotes, quorum origo in Dei servitio deputata, jam per officium in conditione tenebatur « ancillae. » Levitarum animae sunt ad secreta tabernaculi, quasi ad interiora cubiculi familiarius servientes. « Et quasi peregrinus fui, etc. » Quia a synagoga non est cognitus; unde et propheta: « Quasi colonus futurus es in terra, et quasi viator declinans ad manendum [0809B] [n: (Jer. XIV)]. » Qui enim ut Dominus auditus non est, non possessor agri, sed « colonus » est creditus: « Qui quasi viator ad manendum declinavit, » quia paucos ex Judaea abstulit, et ad vocationem gentium pergens iter coeptum peregit.

VERS. 16.-- « Servum meum vocavi. » Servus Judaicus populus fuit, timore obsequens; quem collatis muneribus, quasi emissis vocibus, ad se ducere statuit, sed non respondit, quia digna opera donis ejus reddere contempsit. « Ore proprio decorabat. » Qui autem ei tot praecepta, prophetarum ore mandaveram, ore proprio deprecabar: quia in carne monstratus, dum mandata vitae humiliter dixit, quasi superbientem servum ut veniret, rogavit.

VERS. 17.-- « Halitum meum exhorruit uxor, etc. » [0809C] Uxor Domini, etc., *usque ad* quae carnalibus sensibus dedita incarnationis ejus mysterium non agnovit.

« Et orabam filios uteri. » Uterum Dei, consilium ejus debemus accipere; in quo ante saecula per praedestinationem concepti sumus, ut creati per saecula producamur. Oravit ergo filios uteri sui: quia eos quos condidit, incarnatus humiliter rogavit.

VERS. 18.-- « Stulti quoque despiciebant, etc. » Quia dum legisperiti Deum despicerent, eorum incredulitatem turba populi secuta est. Relictis sapientibus, pauperes et stultos venerat quaerere: unde cum augmento doloris dicit « Stulti quoque; » pro quibus ergo stultitiam suscepi, Verbum caro factum, despiciebant me. « Et cum ab eis recessissem. » [0809D] Quasi accedebat ad cor populorum Dominus, cum eis miracula demonstraret: et quasi recedebat, cum nulla signa ostenderet, et a miraculis quiescenti, praebere fidem nolebant.

VERS. 19.-- « Abominati sunt me, etc. » Scribae et legis doctores, etc., *usque ad* de eodem legis doctorum ordine sequitur: « Et quem maxime diligebam. » Ordo doctorum, qui prius in praedicatione serviens, maxime diligebatur: quem non solum ad non credendum, sed usque ad persequendum Deum turba secuta est. Et tunc factum est quod sequitur:

VERS. 20.-- « Pelli meae consumptis. » In ossibus fortitudo, etc., *usque ad* passionis tempore juxta se mulieres invenit.

[0810A] « Carnibus » [n: (GREG.)] Quae ossi haeserant, dum discipuli, licet infirmi, veritatis fidem populis praedicarent. Et cum sanctae mulieres ea quae necessaria erant exteriora corporis subsidia praepararent, quasi pellis extra manebant in corpore.

« Et derelicta. » Dentes apostoli sunt; labia tantummodo circa dentes relicta sunt, cum de eo duo post mortem ejus ambulantes confabulari quidem noverant, sed praedicare jam eum, aut mordere infidelium vitia formidabant. Sed jam ad propria verba Job revertitur.

« Tantummodo. » Nec felicibus aliud est circa dentes quam labia: et sic patet hoc mystice dici.

VERS. 21.-- « Miseremini mei. » Piorum est cum ab adversariis patiuntur, non tam ad iram quam ad [0810B] preces moveri. Tactum autem se manu Domini appellat, sicut ipse Satan dixerat: « Mitte manum tuam, et tange os ejus. »

VERS. 22.-- « Quare persequimini me. » Tanto Deus justius aliena vitia percutit, quanto in se nihil habet vitiorum. Et est sensus: Ita me ex infirmitatibus meis affligitis, ac si ipsi more Dei de infirmitate nihil habeatis. « Sicut Deus. » Idem cum Deo agunt, quia hoc faciunt quod Deus omnipotens fieri permittit; sed non idem volunt: quia cum omnipotens Deus amando purgationem exhibet, injustorum pravitas saeviendo malitiam exercet. Vel, quasi non infirmi, qui non deberent increpare cum Deus percutit, ne addant dolorem dolori, sed consolari. Cum vero manus Domini cessat, tunc dignis [0810C] increpatio potest fieri. « Et de carnibus meis saturamini. » Quorum mens proximorum poenas esurit, saturari alienis carnibus quaerit. Vel, qui alienae vitae detractione pascunt alienis carnibus saturantur.

« Quis mihi tribuat, etc. » Dura quae sustinet, non vult per silentium tegi, sed exemplo ad notitiam pertrahi ut alii ad patientiam valeant aedificari.

« Quis mihi tribuat. » [n: (Ibid.)] Haec quoque Ecclesiae congruunt, etc., *usque ad* postea vero ipsum librum in laminam plumbi et in silicem dividit.

« Quis mihi det, etc. » Per stylum ferreum fortis sententia Patrum. Per plumbum Judeae populus gravis [0810D] peccato. Per silicem gentilitas figuratur. Cuncta ergo quae pertulit, forti sententia Patrum edoctus et Judaeae populus, et gentilitas agnovit. Quod in plumbo scribitur, citius deletur. In silice difficile sculpitur, sed manet: sic Judaea verba Dei cito recepit, et cito deseruit. Gentilitas vix recepit, sed recepta fortiter servavit.

VERS. 25.-- « Scio enim quod Redemptor, etc. » Non ait conditor, sed Redemptor eam aperte denuntians, qui postquam omnia creavit, de captivitate passione sua nos redemit. Vivit autem qui inter manus impiorum occubuit.

« Et in novissimo die de terra surrecturus sum, et rursum, etc. » [n: (Ibid.)] Quia resurrectionem, etc., [0811A] *usque ad* quo flore sacerdos esse ostenditur, qui pro nobis interpellat.

VERS. 27.-- « Quem visurus sum, etc. » [n: (GREG.)] Caro nostra post resurrectionem eadem erit et diversa. Eadem per naturam, diversa per gloriam. Eritque spiritalis, quia incorruptibilis et palpabilis: quia non amittet essentiam veracis naturae. « Ego ipse, et oculi mei conspecturi sunt, et non aliis. » Expresse indicat veritatem resurrectionis: non enim alius moritur et alius resurgit (ut qui dicunt invisibile et impalpabile corpus futurum sicut Eutychius dixit) sed idem ipse.

## CAPUT XIX (cont.)

« Reposita est haec spes mea in sinu meo. » Nihil nos certius habere credimus, etc., *usque ad* unde protinus subdit:

[0811B]VERS. 28.-- « Quare ergo nunc. » Perversi quia in lingua justi accusationem invenire appetunt, verbi radicem quaerunt, ex qua loquendi originem sumant, et ramos loquacitatis dilatent: sed tamen sanctus vir mala quae fugiant, miseratus ostendit.

VERS. 29.-- « Fugite ergo. » [n: (Ibid.)] Faciem gladii fugere, est animadversionis districtae sententiam prius quam appareat, placare. « Et scitote esse judicium. » Omnis qui perverse agit, eo ipso quo hoc despicit, esse Dei judicium nescit.

## CAPUT XX.

« Idcirco cogitationes. » [n: (GREG. in Job., l. XV.)] Ac si dicat: quia extremi judicii terrorem considero, idcirco cogitationum tumultibus in timore confundor. [0811C] « Et mens in diversa rapitur. » Quando modo mala quae agere neglexit, modo reprehensibilia in quibus est, modo recta quae sibi adhuc deesse conspicit, sollicito pavore perpendit. Isti ex societate Job noverunt quidem recte vivere, sed judicia Dei subtiliter pensare nescientes, justos hic non posse percuti credunt. Et ideo hunc suspicati sunt iniquum, et ad increpationem dilabuntur: ad quam tamen sub quadam reverentia descendunt. Unde iste subdit.

VERS. 3.-- « Doctrinam qua, etc. » [n: (Ibid.)] Quibus moderate praemissis, etc., *usque ad* et hoc invenio quod « laus impiorum, etc. »

VERS. 4.-- « Hoc scio a principio. » Si enim ab ipso humani generis exortu usque ad hoc tempus [0811D] mentis oculos ducimus, omne quod finiri potuit, quam breve fuerit, videmus.

VERS. 5.-- « Et gaudium hypocritae. » Gaudium hypocritae in similitudinem puncti est. Nam sicut stylus in puncto, dum ponitur, levatur, sic hypocrita praesentis vitae laudem dum tangit, amittit.

« Ad instar puncti, » quia laetitia pertransit, poena permanet: apparet ad momentum, disparet in perpetuum.

VERS. 6.-- « Si ascenderit, » id est, etsi coelestem vitam se agere simulat, etsi intellectum suum similem veris praedicatoribus ostentat, quasi sterquilinium tamen in fine perdetur, quia mens illius pro vitiorum suorum foetore damnabitur.

[0812A]VERS. 7.-- « Et qui eum viderant, dicent. » [n: (Ibid.)] Qui hunc elatum viderunt, exstincto dicent, Ubi est? quia neque in hoc saeculo ubi elatus fuerat, apparet, neque in aeternitatis requie, de qua esse putabatur.

VERS. 8.-- « Velut somnium avolans. » Vita hypocritae, etc., *usque ad* quia hominum favores dormiens videbat.

VERS. 9.-- « Oculus qui eum viderat. » Locus hypocritae cor adulantium: ibi quippe requiescit, ubi favores invenit. Oculus ergo qui eum viderat non videbit, quia in morte amatoribus suis absconditur, qui eum consueverant admirando conspicere.

« Neque ultra intuebitur. » Quia linguae adulantium [0812B] hunc ad judicium favoribus non sequuntur.

VERS. 10.-- « Filii ejus atterentur, » etc. Quia hi qui in hypocrisi ex ejus imitatione nascuntur, dum veritatis soliditatem non tenent, in cordis egestate deficiunt.

VERS. 11.-- « Ossa ejus implebuntur. » Adolescentia hypocritae inchoatio pravitatis est, etc., *usque ad* omni soliditate vacuari ac deperire.

VERS. 12.-- « Cum enim dulce fuerit. » [n: (Ibid.)] In ore cordis suavis est iniquitas, quam sub tegmine blandae locutionis operit. Malum enim in lingua, et non sub lingua esset, si loquens hypocrita malitiam aperiret.

« Parcet illi et non. » Malo quod diligit parcit, qui non hoc poenitendo persequitur; et non derelinquit, [0812C] sed celat in gutture, quia sic servat in cogitatione, ut nunquam proferat in voce.

[n: (BEDA.)] Id est, palpat, fovet et nutrit malum suum, et delectans se in illo, nunquam poenitet ut ab eo discedat.

VERS. 14.-- « Panis ejus in utero. » Plerumque hypocrita pane sacri eloquii erudiri studet, non ut eo vivat, sed ut doctus appareat; sed dum doctrinae verbum, quod male quaerit, prave intelligit, et in haereses labitur: contingit ei ut sicut de felle aspidum, sic moriatur de pane. Sed quia Dei eloquia, etiam si recte intelligat, in opere nequaquam servat, in praesenti vita perdit, ut nesciat quod agere voluit.

VERS. 15.-- « Divitias. » Sacrae legis quas legendo [0812D] devoravit, obliviscendo evomet: quas Deus justo judicio de ejus memoria evellit.

« Caput aspidum. » [n: (Ibid.)] Aspis parvus est serpens, etc., *usque ad* velut ex lingua vipera occidit.

VERS. 17.-- « Non videat rivulos. » [n: (Ibid.)] Rivuli fluminis sunt dona Spiritus sancti, etc., *usque ad* mysterium incarnationis Christi significat.

VERS. 18.-- « Luet quae fecit omnia. » Persolvet enim in tormento ea quae hic illicita servavit desideria, nec in morte consumetur, sed ut sine fine crucietur, vivere sine fine compellitur, ut cujus vita hic mortua fuit in culpa, illic ejus mors vivat in poena. Dicat ergo, « luet quae fecit omnia, » nec tamen consumetur, quia cruciatur et non exstinguitur: moritur [0813A] et vivit, deficit et subsistit semper, et sine fine est.

VERS. 19.-- « Quoniam confringens. » Domum pauperis confringit et nudat, quia eum quem per potentiam conterit, exspoliare per avaritiam non erubescit

VERS. 20.-- « Nec est satiatus venter. » Venter quippe iniqui avaritia est, et in ipsa colligitur quidquid perverso desiderio glutitur. Liquet vero quia avaritia desideratis rebus non exstinguitur, sed augetur; nam more ignis cum ligna quae consumat acceperit, excrescit, et unde videtur ad momentum flamma comprimi, inde paulo post cernitur dilatari.

« Et cum habuerit quod concupierat. » Majoris [0813B] iracundiae est cum hoc tribuitur quod male desideratur, quia inde repentina ultio sequitur, quia hoc quoque obtinuit, quod Deo irascente concupivit.

VERS. 21.-- « Non remansit de civitate ejus. » Percusso hypocrita, de cibo ejus nihil remanet, quia cum ad supplicia ducitur, a cunctis quae possederat alienatur.

« Propterea nihil, etc. » Quia de hac vita subtractus, ad judicem nudus vadit.

VERS. 22.-- « Cum satiatus fuerit, arctabitur. » [n: (GREG.)] Cum multa congesserit arctatur; anxiatur enim qualiter acquisita custodiat.

« Aestuabit, et omnis dolor. » Hinc inde insidiatores metuit, etc., *usque ad* tanto facilius rapitur ad [0813C] tormentum. Sequitur:

VERS. 23.-- « Utinam impleatur venter ejus, etc., pluat super illum bellum. » Bellum Deo pluere, etc., *usque ad* praevidere contempsit.

VERS. 24.-- « Fugiet arma. » [n: (Ibid.)] Surripit avarus aliena aliquando, etc., *usque ad* aeterni judicii se percussionibus ante ponit. Interim autem,

VERS. 25.-- « Gladius eductus, » etc. Iniquus, dum prava in cogitatione machinatur, quasi gladius in vagina est. De vagina egreditur dum per iniquitatem malae operationis aperitur; eductus autem per seductorem, egrediens vero per propriam voluntatem,

« Vadent et venient, » etc. Maligni spiritus bonis mentibus sunt, etc., *usque ad* elatio de continentia [0813D] surrogatur, etc.

VERS. 26.-- « Omnes tenebrae absconditae sunt. » Nam qui cuncta simul in effectu non explet, cuncta quae noceant in mente tacitus tenet.

« Devorabit eum, » etc. Ignis gehennae qui studio humano non succenditur, sed creatus est a Deo ab origine mundi.

« Affligetur relictus. » Iniqui tabernaculum caro est, quia ipsam laetus inhabitat, cum qua ejus spiritus cruciabitur. Boni non in carne gaudium suum ponunt, sed in coelo. Relictus a carne a qua abstrahitur, quam hic amavit, nec relinquere voluit: tunc propter tormenta relinquere volet, sed non poterit.

[0814A]VERS. 27.-- « Revelabunt; » [n: (Ibid.)] quia hic nec bonis nec malis pepercit, eum in tremendo examine, justorum vita et peccatorum pariter accusabit.

VERS. 28.-- « Apertum erit. » Cum omne malum, quod in conscientia ejus nascebatur, adveniente judice, ostenditur.

« Detrahetur in: » quia vindictae tempore raptus ad supplicia, ab aeterni judicis vultu separatur.

VERS. 29.-- « Haec est pars hominis impii. » Cum enim Dei justitia supplicium a reprobis pro perversis actibus exigit, eis mala usque ad verborum retributionem reddit.

## CAPUT XXI.

[0814B]

VERS. 4.-- « Nunquid contra. » Beatus Job, si Deo placens hominibus displiceret, causas tristitiae nullas haberet; sed quia se Deo displicuisse per flagella praesentia credidit, anceps factus de ante acta vita, jam animum ad tristitiam vocavit: qui si flagellis absentibus contra hominem de vitae suae meritis disputaret, nequaquam contristare debuisset.

« Nunquid contra hominem. » Quasi nondum hypocrita, si cum hominibus de vita mea agerem, non timerem: quibus si displicerem, non curarem; sed quia cum Deo, merito tristor. « Vos autem attendite me, » quasi Deum, sed non vos timeo.

VERS. 5.-- « Attendite, » id est considerate quae egi, et admiramini in his quae patior.

[0814C] « Et superponite digitum ori vestro, » id est locutioni vestrae discretionis virtutem adjungite.

VERS. 6.-- « Et ego quando recordatus fuero. » [n: (Ibid.)] Quia actuum suorum oblitus non erat, etc., *usque ad* contra ejus dicta subjungit:

VERS. 7.-- « Quare ergo impii vivunt. » Sublevantur honoribus, confortantur rebus, quia eos patientia divina tolerat.

« Confortatique divitiis, » etc., ut diu in eis subsistere permittantur; sed quia sunt quibus haec habere poena est, quia haeredes quibus haec relinquent, non habent. Subdit:

VERS. 8.-- « Semen eorum permanet. » In augmentum felicitatis cum patrimonio dantur haeredes.

[0814D] « Coram eis. » Ne qua necessitas saltem oculis subtrahat ea in quibus animus exsultat; sed ne in eis sterilibus genus exstinguatur, addit:

« Propinquorum turba et nepotum in conspectu eorum. » Ecce dicuntur eis esse vita, honores, divitiae, filii, nepotes: sed si intus domestica cura ureret, non esset laeta haec felicitas, unde subdit:

VERS. 9.-- « Domus eorum securae sunt, et pacatae, et non est. » Quae enim esset supradicta, felicitas, si laeta non esset? Si intus prospera, in agris quoque.

« Bos eorum concepit. » Dominis gregum prima est felicitas, etc., *usque ad* unde fecunditas familiae subditur:

[0815A]VERS. 11-- « Egrediuntur quasi greges. » Ut sicut majora ad habendum concessa sunt, ita multi germinent ad custodiendum.

« Et infantes eorum exsultant lusibus. » Sed ne illum lusum vilem crederemus, ait:

VERS. 12.-- « Tenent tympanum et citharam. » Quasi cum domini honoribus et rebus tument, subjecti in ludicris actibus gaudent.

VERS. 13.-- « Ducunt in bonis dies suos. » Quia omnis longitudo vitae praesentis punctus esse cognoscitur, cum fine terminatur. Quidquid enim transire potuit, subitum fuit.

« Et in puncto ad inferna descendunt. » Sed finis est pessimus; ecce quo tendebat, quia praesentis vitae prosperitas non est testis innocentiae, quia et [0815B] hac usi pereunt, et flagellati liberantur, quod est contra amicos Job.

VERS. 14.-- « Qui dixerunt Deo: Recede a nobis. » [n: (GREG.)] Dicunt Deo: Recede a nobis, qui ei ad se praebere aditum recusant, eumque pravis actibus impugnant.

« Scientiam viarum tuarum. » Via Dei pax, humilitas, patientia est: quae qui despiciunt, dicunt: Scientiam viarum tuarum nolumus.

VERS. 15.-- « Quis est Omnipotens? » etc. « Dixit enim insipiens in corde suo: Non est Deus. »

« Et quid nobis prodest si oraverimus? » Iniqui qui non Deum, sed exteriora dona quaerunt, cum eadem servientibus deesse conspiciunt, ipsi servire [0815C] contemnunt.

VERS. 16.-- « Verumtamen quia non sunt. » Bona in manu habet, qui despiciendo temporalia, sub dominio mentis premit. At quisquis ea nimie diligit, se magis illis quam ipsa sibi supponit.

« Consilium eorum longe. » Consilium impiorum est terrenam gloriam quaerere, aeternam negligere. Sed quia in hac vita non continue prosperantur, sequitur:

VERS. 17.-- « Quoties lucerna impiorum exstinguetur. » Saepe impius lucernam suam filiorum vitam aestimat; sed cum filius qui nimie amatur subtrahitur, lucerna impii, quae videbatur, exstincta est; sic est et de opibus atque honoribus.

Et superveniet eis inundatio. » Inundatio impiis [0815D] supervenit, cum dolorum fluctus exaliqua adversitate patiuntur.

« Et dolores dividet, » etc. Qui aeternos dolores impio servat, et hic aliquando ejus mentem temporali dolore transverberat; quia enim hic et illic percutit, furoris sui super impium dolores dividit, ut duplici contritione conteratur.

VERS. 18.-- « Erunt sicut paleae. » Quia irae Dei flatu subito levantur atque asportantur ad ignem:

« Et sicut favilla quam, » quia eos ad aeterna supplicia turbo rapiens asportat.

VERS. 19.-- « Deus servabit filiis illius. » Quia qui parentis iniquitatem imitatur, etiam ejus delicto constringitur.

[0816A] « Et cum reddiderit. » Nescit enim impius mala quae fecit, nisi cum puniri coeperit.

VERS. 20.-- « Videbunt oculi ejus. » Quia ita iniquitate duruerat, ut nec in ipsis metueret feriri quae amabat, dummodo quae perverse cogitaverat, expleret: de qua obduratione subjungitur:

VERS. 21.-- « Quid enim ad. » Non quod in inferno non cogitet de cognatis, etc., *usque ad* ne quis discutere praesumat, sequitur:

VERS. 22.-- « Nunquid Deum quispiam docebit scientiam? » id est nobiscum nil injuste agit, qui et subtiliorem nobis angelicam naturam juste judicavit, unde nihil restat conqueri.

VERS. 23.-- « Iste moritur. » Ecce ponit illa in quibus Omnipotentis secretum quis discutiat, quaerendo [0816B] cur haec ita esse permittat. Superficies litterae satis patet per se. Quod autem dicit:

VERS. 24.-- « Viscera ejus plena sunt adipe. » Adeps quippe ex abundanti cibo est, etc., *usque ad* ecce dives inaniter gaudet, pauper inanius affligitur.

VERS. 26.-- « Et tamen simul in pulvere dormient. » [n: (Ibid.)] Quae cura de dissimili vita, prospera vel adversa, cum similis finis in pulvere? Illa vita cogitanda, ubi cum resurrectione ad dissimilem finem pervenitur, ubi felix ad poenas, afflictus transit ad requiem.

« Et tamen simul in pulvere. » Id est, in terrenis desideriis oculos mentis claudent:

« Et vermes, » qui de carne, id est carnales curae [0816C] premunt, quod non in Job, qui nec de habitis tumuit, nec de amissis anxius fuit. Sed illi hoc putant, quare subjungit:

VERS. 27.-- « Certe novi cogitationes vestras. » Quem enim percussum viderunt, etc., *usque ad* nec perfecte ad aeterna transeunt, unde addit:

VERS. 29.-- « Interrogate quemlibet de via. » Viator dicitur qui praesentem vitam, viam sibi esse et non patriam attendit, qui in dilectione praetereuntis saeculi cor figere despicit, sed aeterna petit.

VERS. 31.-- « Quis arguet coram eo vias ejus. » Cum de omnium malorum corpore loqueretur, etc., *usque ad* nec Elias, nec Enoch suis viribus, sed Dei.

VERS. 32.-- « Ipse ad sepulcra. » Hoc in vita, etc., *usque ad* quia in pravorum tantum cordibus recipietur.

[0816D] « Et in congerie. » Quia in congregatione peccantium astutiae suae insidias exerit; quoniam autem multi sunt mali, recte congeries nominantur.

VERS. 33.-- « Dulcis fuit. » Cocytus, luctus infirmantium dicitur, etc., *usque ad* signantes quod ibi sit luctus iniquus.

« Et post se omnem. » [n: (Ibid.)] Homo humana sapiens hic intelligitur; post se omnem hominem trahit, quia cunctos, quos carnales invenerit, sub suae ditionis jugum rapit: qui et nunc priusquam appareat, innumerabiles trahit, etsi non omnes, quia multi a carnalitate retrahuntur.

VERS. 34.-- « Quomodo igitur consolamini, etc. » [0817A] Quoniam si iniquus in hac vita permittitur prosperari, quod de Antichristo ostensum est, necesse est ut electus debeat sub flagelli freno retineri.

« Cum responsio vestra, » etc. Eum enim consolari non poterant, in quo suis sermonibus veritati contraibant. Nam cum hunc hypocritam dicerent, quoniam mentiendo culpam perpetrabant, afflicti justi poenam augebant; quia diligentem veritatem torquet culpa alienae fallaciae.

## CAPUT XXII.

VERS. 1, 2.-- « Respondens, etc. Nunquid Deo. » [n: (GREG., in Job., l. XVI.)] Qui contra veritatis verba deficiunt, etiam nota replicant, ne tacendo victi videantur; unde Eliphaz beati Job sermonibus pressus, [0817B] ea dicit quae nullus ignorat; ait enim:

« Nunquid Deo comparari? » In comparatione etenim Dei scientia, etc., *usque ad* quasi descendendo subjungit.

VERS. 3.-- « Quid prodest? » In omni quippe quod bene agimus, etc., *usque ad* adhuc adjungit Eliphaz quod nullus ignorat.

VERS. 4.-- « Nunquid timens arguet te? » Quis hoc vel desipiens sentiat, quod Deus ex timore nos arguat, et ex metu contra nos judicium suum proponat? « Nunquid tibi arguet? » Qui verba sua metiri nesciunt, ad otiosa dicta dilabuntur.

VERS. 5.-- « Et non propter malitiam tuam plurimam. » A verbis otiosis, etc., *usque ad* sed semper ad deteriora descendat. Nam sequitur.

[0817C]VERS. 6.-- « Abstulisti enim pignus. » Haec ad litteram aperta sunt, etc., *usque ad* vel dona spiritualia perdunt, qui ad te veniunt.

VERS. 9.-- « Viduas. » Dicunt haeretici plebes, etc., *usque ad* pro peccatis dicunt retribui ei? Et hoc est, « Propterea circumdatus es laqueis. »

VERS. 11.-- « Et putabas te. » Quasi diceret, etc., *usque ad* sicut unda super undam.

VERS. 12.-- « An non cogitas quod Deus. » Quasi, an ideo, etc., *usque ad* quia stulto judicio solos se sapientes putant.

VERS. 15.-- « Nunquid semitam? » Sicut semita Redemptoris humilitas, ita semita saeculorum superbia. Saeculorum itaque semitam viri iniqui calcant, qui per hujus vitae desideria in elatione perambulant.

[0817D]VERS. 16.-- « Qui sublati sunt ante tempus suum; nisi quod omnes. » Qui praesentem vitam diligunt, etc., *usque ad* et mutatur sententia, sed non consilium aeternum.

« Et fluvius subvertit fundamentum eorum. » Iniqui dum praesentia esse fugitiva non intuentur, etc., *usque ad* quia cursus mutabilitatis statum in eis subruit perversae constructioni.

VERS. 18.-- « Cum ille implesset. » Malorum domos Dominus implet, quia etiam ingratis sua dona non denegat.

« Quorum sententia procul. » Hoc etiam Job, etc., *usque ad* optat esse malorum dissimilis.

[0818A]VERS. 19.-- « Videbunt justi, » iniquorum interitum.

« Et laetabuntur. » Cum districto judici perfecta jam securitate inhaeserint. Nunc enim reprobos prospiciunt et gemunt.

VERS. 20.-- « Nonne succisa. » Hic iniqui erecti sunt, etc., *usque ad* vel a conspectu judicis ad gehennam pertrahuntur.

« Et reliquias eorum devoravit. » Quia et si hic carnem relinquant, in resurrectione recipient, ut in carne ardeant in qua peccaverunt.

VERS. 21.-- « Acquiesce igitur. » Culpa superbiae est, docere meliorem, quod saepe haeretici faciunt catholicis.

VERS. 23.-- « Si reversus fuerit. » Quia a justitiae [0818B] aedificatione destructus es.

« Et longe facies. » Corpus animae accipitur tabernaculum et mens cogitationum. Et est sensus: Si ad Deum post errata revertaris, in cogitatione et in opere mundaberis.

VERS. 24.-- « Dabit pro terra. » Per terram infirmitas actionis, per silicem fortitudo signatur, per torrentes aureos doctrina intimae claritatis. Ad se ergo conversis pro terra dat « silicem » robusti operis, et « pro silice torrentes aureos. »

« Pro. » Quia pro robusto opere doctrinam multiplicat clarae praedicationis.

[n: (BEDA.)] Hoc dicit, quod si propitiato sibi Domino, etc., *usque ad* sunt argentum igne examinatum.

VERS. 25.-- « Eritque Omnipotens contra. » [0818C] [n: (Ibid.)] Saepe cum sacris eloquiis intendimus, malignorum spirituum insidias graviter toleramus. Et est sensus: dum malignos spiritus a te repulerit, divini in te eloquii talentum lucidum excrescet.

VERS. 26.-- « Tunc super. » Super Omnipotentem deliciis affluere est in amore illius epulis sacrae Scripturae satiari.

« Et elevabis ad Deum. » Ad Deum levare faciem, est cor ad sublimia investiganda attollere.

VERS. 27.-- « Et vota tua reddes. » Qui vota vovit, sed pro infirmitate solvere non valet, ei ex peccati poena hoc agitur, ut volenti bonum posse subtrahatur: cum vero ea, quae obsistit, culpa detergitur, fit protinus ut votum possibilitas sequatur.

[0818D]VERS. 28.-- « Decernes. » Res decernitur et venit, cum virtus, quae ex desiderio appetitur, largiente Domino etiam per effectum prosperatur.

« Et veniet. » Eadem promittunt haeretici afflictis, si eos sequantur.

« Et in viis. » In viis justorum lumen splendere est per mira opera virtutum signa suae claritatis aspergere.

VERS. 29.-- « Qui enim humiliatus. » Quia qui se humiliat, exaltabitur.

« Et qui. » Quantum per membrorum ministerium deprehendi potest, prima ostensio superbiae in oculis esse solet.

VERS. 30.-- « Salvabitur innocens. » Quia quando [0819A] hic pervenit gratia ut innocens fiat, cum ad judicium ducitur, ex merito remuneratur.

## CAPUT XXIII.

VERS. 1.-- « Respondens autem Job dixit: Nunc quoque in amaritudine. » [n: (GREG.)] Mens justi in amaritudine est semper, etc., *usque ad* qui per dulces sermones seducere quaerunt.

VERS. 2.-- « Et manus plagae meae. » Manus autem plagae est fortitudo percussionis, sed quia ex adversitatibus, justi plus sitiunt faciem auctoris, sequitur:

VERS. 3.-- « Quis mihi tribuat. » Electi, cum contra votum quaelibet agi conspiciunt, ad occulta Dei judicia recurrunt, ut in eis videant quia inordinate [0819B] intus non disponitur, quod inordinate foris currere videtur. Et hoc est, quod subdit:

« Inveniam illum. » Ut est: quod modo differt Deus, ut plus desideretur.

« Et veniam usque ad solium ejus. » Solium sunt angeli, etc., *usque ad* dum meliora disponere Deum vident, unde:

« Ponam coram Deo judicium. » Coram Deo judicium ponere, etc., *usque ad* occultus nunc et tacitus judex quam terribilis post appareat, considerare.

VERS. 4.-- « Os meum replebo. » Quia dum examen judicis contra se contemplatur, amare se poenitentiae invectione persequitur.

VERS. 5.--Ut sciam verba quae, » etc. Cum enim [0819C] culpas poenitendo persequimur, quid nobis de eis judex in suo examine dicere possit invenimus, quod nescit, quia mala sua negligit.

VERS. 6.-- « Nolo multa fortitudine contendat. » Quis enim in examine inveniri justus valeat, si secundum suae fortitudinis majestatem vitam hominum discutiat Deus: quamlibet enim justus si districte judicatur, mole magnitudinis premitur, unde subdit:

« Nec magnitudinis. » Quasi diceret: Si secundum fortitudinem suam mecum contenderet, mole sua me premeret. Et nota, quia dum fortitudinem vitat, infirmitatem incarnationis optat, unde subdit:

VERS. 7.-- « Proponat aequitatem. » Mediator Dei et hominum, etc., *usque ad* absolutionis meae judicium [0819D] victor excludam.

VERS. 8.-- « Si ad orientem. » [n: (Ibid.)] Ac si dicat: Filium incarnatum, etc., *usque ad* Sed nec in his omnibus plene se anima cognoscit, unde:

VERS. 10.-- « Ipse vero scit viam. » Id est videre non valeo videntem me.

« Et probavit. » Non elatus comparat se auro, sed sua humiliter considerat, quod licet omni justo. Et hoc est: « Et proba me quasi aurum. » Exustione enim tribulationis, et subtrahuntur vitia, et augentur merita.

VERS. 11.-- « Vestigia ejus secutus est. » Beatus Job in futura operatione, etc., *usque ad* quasi ad exemplum sibi propositum recurrit.

[0820A]VERS. 12.-- « Et in sinu meo abscondi. » In sinu cordis verba oris ejus abscondimus, quoniam mandata ejus non transitorie, sed implenda opere audimus, et si verba in opere prodeunt, latent tamen in corde. Si intus non elevatur animus, sed si laus extra quaeritur, tunc sermo Dei in sinu non occultatur.

VERS. 13.-- « Ipse enim solus est. » Principaliter et immutabiliter. Solus enim per se est, qui omnia agit, in quibus est ipse timendus, non quae patimur. De cujus immutabilitate subdit:

« Et nemo avertere. » Quia semel fixa judicia mutari nequaquam possunt.

« Et anima ejus. » Ea ipsa vis qua cuncta disponit, anima illius appellatur.

[0820B]VERS. 14.-- « Cum expleverit. » Explet in me voluntatem suam, quia multis me percussionibus affligit. Sed « multa similia praesto sunt ei, » quia si ferire cogitat, adhuc invenitur, ubi plaga crescat.

VERS. 15.-- « Et idcirco a facie. » Rectitudinis pavore concutitur, cum se reddentis rationibus conspicit non esse idoneum, si districte judicetur.

VERS. 16.-- « Deus mollivit. » Virtutem ergo suae fortitudinis non sibi, sed auctori tribuit.

« Conturbavit me. » Nunquam secura sunt corda justorum, sed turbata timore judicis, quae tamen consolantur donis quae acceperunt, unde: « Non enim perii. » Flagella justorum vel praeterita purgant, vel futura peccata avertunt, quod non in Job, sed virtus augetur.

[0820C]VERS. 17.-- « Non enim. » Ille in flagello positus a salute corporis propter imminentes tenebras perit, qui pro transactis percutitur, ut a futuris suppliciis abscondatur.

## CAPUT XXIV.

VERS. 1.-- « Qui autem. » Quia etsi jam per fidem Deum novimus, qualiter tamen sit ejus aeternitas sine praeterito vel futuro, non videmus. Beatus Job ne plus sapiat quam oportet sapere, dies Domini non posse comprehendi testificans, ad haereticorum mox superbiam respectum mentis convertit: qui alta sapere appetunt, de quibus sequitur:

VERS. 2.-- « Alii terminos. » Quos, aliorum nomine, etc., *usque ad* et doctrinis pestiferis ad interficiendum [0820D] nutriunt.

VERS. 3.-- « Asinum pupillorum. » Pupillos dicit, electos, etc., *usque ad* a ministerio bonorum repellunt.

« Et abstulerunt. » Vidua dicitur Ecclesia, etc., *usque ad* ut eorum etiam sequaces trahant, unde subdit:

VERS. 4.-- « Subverterunt pauperum. » Nonnunquam hi qui mansueti atque humiles videntur, si servare discretionem nesciunt, exemplis aliorum cadunt.

VERS. 5.-- « Alii quasi onagri. » Sunt enim haeretici qui populis admisceri refugiunt, sed secessum vitae secretioris petunt, et eo amplius peste suae persuasionis [0821A] inficiunt, quo quasi ex vitae meritis reverentiores videntur. Onagris autem comparantur, qui in suis voluptatibus dimissi a vinculo fidei rationis sunt alieni.

« Egrediuntur. » Non enim Dei, sed opus suum peragunt, dum non recta dogmata, sed propria desideria sequuntur.

« Vigilantesque ad praedam. » Ad praedam vigilant, qui verba justorum ad proprium sensum semper rapere conantur, ut per hoc perversis filiis panem erroris parent.

VERS. 6.-- « Agrum non suum. » Agri vel vineae nomine Ecclesia signatur, quam perversi praedicatores demetunt, et auctorem ejus in membris suis opprimendo vindemiant: qui Creatoris gratiam persequentes, [0821B] dum quosdam de illa, qui recti videbantur, rapiunt, quid aliud quam spicas vel botros animarum tollunt?

VERS. 7.-- « Nudos dimittunt homines. » Sicut vestimenta corpus, sic bona opera protegunt animam. Haeretici itaque cum quorumdam bona opera destruunt, vestimenta tollunt.

« Quibus non. » Operimentum ad justitiam pertinet, etc., *usque ad* sine veste boni operis moriantur.

« Quos imbres montium rigant. » Id est fluenta praedicatorum satiant.

« Et non habentes. » Lapides dicit fortes viros, etc., *usque ad* lapides amplexantur?

VERS. 10.-- « Nudis et incedentibus absque vestitu. » [0821C] Qui nec bona nec mala operatur, etc., *usque ad* quasi aristarum paleas subtrahimus, ut medulla spiritus reficiamur.

VERS. 11.-- « Qui calcatis torcularibus. » [n: (GREG.)] Qui Ecclesiam persequuntur, etc., *usque ad* in eorum actibus quasi in meridie quiescunt. »

VERS. 12.-- « De civitatibus fecerunt vi gemere. » Quia civitates a conviventibus populis, etc., *usque ad* eos qui per viam Dei non fluxe, sed viriliter currunt.

VERS. 13.-- « Et anima vulneratorum clamavit. » Vulneratur anima justorum, cum fides infirmorum turbatur; clamat autem, dum alieno lapsu tabescit.

« Ipsi fuerunt rebelles lumini. » Lumini rebelles [0821D] sunt, qui sua desideria sequendo bonum despiciunt quod noverunt.

« Nescierunt vias ejus. » Qui enim prius sciendo rebelles sunt, postmodum caecantur, ut nesciant.

« Nec reversi sunt. » Angustior est semita quam via. Qui autem manifestiora agere contemnunt ad subtiliora intelligenda non perveniunt; exspectavit autem Deus, ut per ejus semitas pergerent; sed utinam per eas vel reverti voluissent, ut vitae itinera quae noverunt per innocentiam, saltem tenerent per poenitentiam.

VERS. 14.-- « Mane primo consurgit homicida. » Quia perversus quisque in prosperitate praesentis vitae (quae per mane designatur) humilium vitam deprimendo [0822A] interimit, et in adversitate et dejectione positus (quae per noctem designatur) per iniqua consilia latenter laedit ut fur.

VERS. 15.-- « Oculus adulteri. » Hoc de haereticis dicitur: Sicut enim is qui adulterium facit carnem alienae conjugis sibi illicite conjungit: ita haeritici, cum fidelem animam in suo errore rapiunt, quasi alienam conjugem tollunt.

« Et operiet vultum suum. » Vultus humani cordis est similitudo Dei, quem perversus operit, ut cognosci a districto judice nequeat cum vitam suam malis actibus confundit, unde dicet: « Nunquam novi vos. »

VERS. 16.-- « Perfodit. » Domorum nomine, etc., *usque ad* perversa loqui minime audebant

[0822B] « Sicut in. » Quia cum justos conspicerent in prosperitate, quoniam loqui non poterant, ad maligna contra eos consilia vacabunt.

VERS. 17.-- « Si subito. » Cum enim justos ad regendae potestatis viderint culmen erumpere, perturbantur. Hi gaudent de dejectione bonorum, sed « si subito apparuerit aurora, » id est, si ad regimen veniunt boni, « arbitrantur umbram mortis, » quia quae perverse egerunt puniri, timent, corrigi nolunt, sed laxe ire eligunt et in culpa gaudere, unde dicit

« Et sic in. » Quia ita gaudent in nocte peccati, ac si eos lux justitiae circumfundat; vel, in praesenti caecitate ita laeti sunt, ac si jam aeternae patriae luce perfruantur.

VERS. 18.-- « Levis est super faciem aquae. » [0822C] Aquae superficies huc atque illuc, etc., *usque ad* unde crebro sententia ad eum redit qui est auctor mali.

« Maledicta sit pars. » [n: (Ibid.)] Quisquis in vita praesenti recta agit, etc., *usque ad* in reatu tamen maledictionis aeternae tenetur.

« Nec ambulet per viam vinearum. » Ille per viam vinearum ambulat, qui universalis Ecclesiae praedicatorem pensans, neque a fidei, neque a bonorum actuum rectitudine declinat.

VERS. 19.-- « Ad nimium calorem transiet. » Iniquitas frigori comparatur, etc., *usque ad* ut credat recta praedicantibus addit:

VERS. 20.-- « Et usque ad inferos peccatum illius. » Peccatum usque ad inferos deducitur, quod [0822D] ante finem vitae non emendatur.

VERS. 21.-- « Dulcedo illius. » Quia naturae vermium est, etc., *usque ad* tabes et fetor putredinis amatur.

« Non sit in recordatione. » Deus pravorum vitam intuetur et obliviscitur, quia quod per districtionem sententiae judicat, quantum est ad memoriam misericordiae ignorat.

VERS. 22.-- « Pavit enim sterilem. » Hoc loco sterilis caro nominatur: quae dum sola praesentia appetit, bonas gignere cogitationes nescit:

« Et viduae. » Vidua anima dicitur, etc., *usque ad* deservire contemnit.

VERS. 23.-- « Detraxit fortes. » In fortitudine [0823A] suae pravitatis fortes detrahit, cum per sui erroris astutiam potentes hujus mundi rapit.

« Et cum steterit. » Stat in hoc mundo perversus praedicator, quousque terreno vivit in corpore, sed vitae suae credere renuit, quia de Deo vera cognoscere contemnit.

« Oculi autem ejus. » [n: (GREG. in Job., l. XVII.)] Vias suas peccator intuetur, quia sola cogitare, sola cernere nititur, quae sibi ad commodum temporale suffragentur.

VERS. 24.-- « Elevati sunt ad modicum. » Subsistere enim nequeunt, qui ab aeterna soliditate dividuntur.

« Et humiliabuntur sicut omnia. » Omnia profecto terrena. Et est sensus: Stare nullo modo queunt, [0823B] quia ipsa quoque fugiunt quibus innituntur: dumque temporalia diligunt, cum his et temporis volubilitate percurrunt.

« Et sicut summitates spicarum, » etc. Spicarum summitates aristae sunt, etc., *usque ad* triturae ultimae fortitudine frangitur, et grana apparent.

VERS. 25.-- « Quod si non est ita, » etc. [n: (Ibid.)] Sensus est: Ita sunt cuncta ut protuli, etc., *usque ad* non est dignum tamen ut a pravis judicetur.

« Quis me potest arguere esse mentitum. » Quasi diceret: Quae loquor, ponere ante judicem non valetis, quia ejus vobis faciem peccantes absconditis. Verba fallacia ante Deum ponit, qui ea apud se conspectu veritatis examinat, qui, considerato intimo judice, exteriora pensat.

## CAPUT XXV.

[0823C]

VERS. 1.-- « Respondens autem, » etc. [n: (Ibid.)] Quia Job multa dixit, etc., *usque ad* quae jure ejusdem potentiae quando careat, nescit?

VERS. 2.-- « Qui facit concordiam. » In concordiam componuntur summa, etc., *usque ad* quod obtinere non valent nunquam volunt.

VERS. 3.-- « Nunquid est. » In cognitione humana superiorum numerus spirituum non est, quia quanta sit illic frequentia invisibilis exercitus, nescit: qui milites dicuntur, quia decertant contra aereas potestates, non labore, sed imperio.

« Et super. » Quia militum eorumdem sive electorum virtus non propriis viribus, sed supernae gratiae [0823D] infusione roboratur: quae si in corde nostro non surgeret, profecto mens nostra in tenebris maneret, unde subdit:

VERS. 4.-- « Nunquid justificari. » Quia per mulierem culpae subditam nascitur homo, reatus primi infirmitas in prole propagatur.

VERS. 5.-- « Ecce enim. » Per lunam Ecclesia, per stellas singulorum bene viventium animae designantur: qui culpas subigere perfecte desiderant. Sed quousque corruptione carnis astringuntur, ejus vinculis ligantur, « quanto magis homo putredo! »

VERS. 6.-- « Et filius, » ac si dicat, etc., *usque ad* sicut ex homine filius hominis, ita ex putredine nascitur vermis.

## CAPUT XXVI.

[0824A]

VERS. 1.-- « Respondens autem Job. » Finitis amicorum verbis, jam in extremis Job, contra eos acutius surgit, ut mos est peritis, in conclusione fortiora servare.

[n: (Ibid.)] « Cujus adjutor? Nunquid imbecillis. » Adjuvare imbecillem charitatis est; adjuvare potentem velle, elationis est. Et est sensus: dum eum juvare intendis, sub cujus magnitudine succumbis: quod impendis solatium de ostentatione est, non de pietate.

VERS. 3.-- « Cui dedisti. » [n: (Ibid.)] Consilium dare stulto charitatis est, consilium dare ipsi sapienti perversitatis est, unde sequitur:

[0824B] « Et prudentiam, » etc. Omnis qui prudentia recta est, plurima non est: quia non plus appetit sapere quam oportet sapere.

« Plurimam. » Ultra modum, ut qui prae aliis videri appetunt doctiores, unde fit ut immoderati etiam fatua loquantur, unde excessus prudentiae subditur:

VERS. 4.-- « Quem docere. » Spiramento vivimus sine quo non sapimus, sed per quod. Qui ergo dat vitam, dat et sapientiam.

« Spiramentum. [n: (AUG.)] » Sicut non possumus non de nostra natura, etc., *usque ad* quia non creatus creatum.

« Nonne eum qui. » [n: (Ibid.)] Baldath quia Job flagellatum, etc., *usque ad* per sententias expandit dicens:

[0824C] « Ecce gigantes gemunt sub aquis. » Postquam repressit tumorem sapientiae, etc., *usque ad* quo in altum se erigit.

VERS. 5.-- « Et qui habitant cum. » Pariter gemunt hi qui talibus sociantur, quia ipsi etiam laboris eorum participatione deprimuntur; et quia desideratae celsitudines sine peccatis nequeunt administrari, et malum quod agitur divinae irae non absconditur.

VERS. 6.-- « Nudus est infernus. » Inferni et perditionis nomine diabolum et omnis damnationis ejus socios designat.

VERS. 7.-- « Qui extendit. » [n: (Ibid.)] Aquilonis nomine diabolus appellatur, qui ut corporis frigore gentium corda constringeret, dixit: Sedebo in monte [0824D] testamenti in latere aquilonis. Qui super vacuum extenditur, quia illa corda possidet quae divini amoris gratia non possidentur.

« Et appendit terram. » [n: (Ibid.)] Terrae nomine Ecclesia designatur, etc., *usque ad* « Omnes gentes velut nihilum et inane reputatae sunt. »

VERS. 8.-- « Qui ligat. » [n: (Ibid.)] Initia nascentis Ecclesiae narrat dicens, etc., *usque ad* de immensitate ejus auditores opprimerent.

VERS. 9.-- « Qui tenet vultum. » In vultu cognitio demonstratur. Solii ergo ejus vultus tenetur, quia a nobis in hac vita regni ejus gloria non cognoscitur. Super quod expandi nebula dicitur, quia sicut est, illa coelestis gloria non videtur.

[0825A] « Vultum solii. » Solium est majestas ejus, vel angeli, qui modo non plene possunt congnosci; vel nos ipsi, quorum vultus, id est scientia, progredi prohibetur ad altiora: super quos nebula, in quibus occulta exerit judicia, unde subdit:

VERS. 10.-- « Terminum circumdedit aquis. » Quia humani generis scientiam moderatur, ut quousque vicissitudines alternantium temporum transeunt, perfecte ad cognitionem claritatis intimae non pertingant.

VERS. 11.-- « Columnae. » [n: (GREG. MAG.)] Columnas coeli sanctos angelos, vel summos Ecclesiae praedicatores appellat.

VERS. 12.-- « In fortitudine. » [n: (Ibid.)] Quia incarnato Domino discordantia in Ecclesia corda concorditer [0825B] credunt.

« Et prudentia ejus. » Prudentia, non virtute percussus est antiquus hostis, quia dum audacter olim Christum, in quo sibi nihil competebat, appetiit, jure hominem, quem et juste tenebat, amisit. Sed Domino occiso, quae praedicatoris gloria sit secutura, sequitur:

VERS. 13.-- « Spiritus ejus ornavit coelos. » Quia praedicatores nisi promissa Paracleti dona susciperent, nullo fortitudinis decore claruissent.

« Et obstetricante manu ejus. » Antiquus hostis, qui homini ore colubri locutus est, qui tortuosus dicitur, quia in veritatis rectitudine non stetit; hic obstetricante manu Domini ejectus est ab Ecclesia. In paucis autem sententiis primi adventus Dominici [0825C] ordinem retulit, sed secundum subdit valde esse timendum.

VERS. 14.-- « Et ecce haec ex parte dicta sunt viarum. » [n: (Ibid.)] Viarum nomine, etc., *usque ad* velut tenuis gutta superni liquoris ad nos emanat.

« Et cum vix parvam. » Ac si dicat: Si humilitatis illius admiranda vix ferimus, terribilem adventum majestatis ejus qua virtute tolerabimus?

## CAPUT XXVII.

VERS. 1.-- « Addidit quoque, » etc. [n: (GREG. in Job., l. XVIII.)] Ecclesia duobus modis patitur amara ab hostibus: vel verbis, ubi exercetur ejus sapientia; vel gladiis, ubi probatur patientia. Nunc de ea persecutione ait ubi lacessitur falsis assertionibus.

VERS. 2.-- « Vivit Deus. » Sunt qui adversa patientes, [0825D] Deum esse non credunt: nonnulli Deum esse aestimant, sed res humanas minime curare. Iste in typo Ecclesiae positus in afflictione, ut Deum esse fateretur, ait: « Vivit Deus. » Ut vero res humanas curare eum perhiberet, subdit: « Qui abstulit judicium meum, » etc.

VERS. 4.-- « Non loquentur labia mea. » [n: (Ibid.)] Quod prius iniquitatem, etc., *usque ad* meditari studiosae pravitatis.

VERS. 5.-- « Absit a me. » Quia dicit Salomon: « Qui justificat impium, et qui condemnat justum, uterque abominabilis est ante Deum. » Et hoc est: « Absit a me. » Ab innocentia enim recederet, si bona de illis malis aestimaret.

[0826A]VERS. 6.-- « Justificationem meam. » [n: (Ibid.)] Coeptam justificationem desereret, si in peccantium laudem declinaret. Bene ab alienis absistit, qui prius se a propriis custodit: quasi, ideo de eis peccare timeo, quia non reprehendit me cor meum.

« Neque enim reprehendit me cor meum. » Ac si dicat, etc., *usque ad* fortiter tamen cogitationi restitit.

VERS. 7.-- « Sicut impius inimicus meus. [n: (Ibid.)] Impius, infidelis dicitur, etc., *usque ad* qui mihi opere non concordat.

VERS. 8.-- « Quae est enim spes hypocrisis. » Hypocrita, qui Latine dicitur simulator, est avarus raptor, qui dum inique agens desiderat de sanctitate venerari, laudem vitae rapit alienae.

VERS. 9.-- « Nunquid Deus audiet? » Quia in judicio [0826B] remedium in clamore non invenit, qui nunc tempus congruum clamoris perdit. De cujus pravitate subjungitur:

VERS. 10.-- « Aut poterit in Omnipotente delectari. » Qui terrenarum rerum amore vincitur, in Deo nullatenus delectatur:

« Et invocare Deum in omni. » Tantum Deum hypocrita tunc invocat, cum hunc terrenarum rerum tribulatio angustiat.

VERS. 11.-- « Docebo vos per manus. » Manus Dei vocatur Filius, etc., *usque ad* peccatum est illi.

VERS. 14.-- « Si multiplicati fuerint. » [n: (Ibid.)] Qui haereticorum generantur praedicatione, venturi judicii sententia feriuntur.

« Et nepotes. » Nepotes haereticorum sunt, etc., [0826C] *usque ad* nonnullos in malitia pertinaces relinquit. Sequitur:

VERS. 15.-- « Qui reliqui fuerint. » Ex eo videlicet haereticorum populo derelicti sepelientur in interitu, quia dum ad lucem veritatis non redeunt, intelligentia terrena deprimuntur.

« Et viduae illius non plorabunt. » Viduas dicit plebes subjectas morte haeretici destitutas: quae dum praedicator erroris ad aeterna supplicia rapitur, saepe ad cognitionis verae gratiam revertuntur.

VERS. 16.-- « Si comportaverit. » [n: (Ibid.)] Argentum, id est eloquium haereticorum, etc., *usque ad* sacrae Scripturae contexunt testimonia.

VERS. 17-- « Praeparabit quidem. » Quia vir recta fide plenus, Scripturae, quae haereticus affert, testimonia [0826D] colligit, et erroris pertinaciam inde convincit, ut David Goliam gladio suo occidit.

« Et argentum innocens dividet. » Innocens argentum dividere, etc., *usque ad* quia illi miscent falsa veris.

VERS. 18.-- « Aedificavit sicut tinea domum. » [n: (Ibid.)] Tinea domum sibi corrumpendo aedificat: sic et haereticus locum perfidiae suae nonnisi in mentibus, quas corrumpit, facit.

« Et sicut custos. » Umbraculum custodis, etc., *usque ad* sermo erigitur, cum subditur.

VERS. 19.-- « Dives cum dormierit. » Dormit dives et oculos aperit, quia cum carne moritur, ejus anima videre cogitur, quod providere contempsit.

[0827A]VERS. 20.-- « Apprehendet eum. » Agente namque inopia, apud inferos usque ad minima petenda dives ardens compulsus est, qui hic agente tenacia usque ad minima neganda pervenit.

« Nocte opprimet eum. » Noctem absconditum tempus repentini exitus appellat, tempestatis nomine judicii turbinem designat.

VERS. 21.-- « Tollet eum ventus. » Ventus urens malignus spiritus vocatur, qui eum quem nunc succenderit igne perversae concupiscentiae, agit postmodum ad flammas gehennae.

« Et velut turbo rapiet. » Locus perversorum temporalis vitae delectatio.

VERS. 22.-- « Et mittet super eum. » Peccatorem Deus quoties feriendo corrigit, ad hoc flagellum [0827B] emittit, ut parcat. Cum vero ejus vitam in peccato permanentem feriendo concludit, flagellum emittit, sed nequaquam parcit.

« De manu ejus. » Quia manus operatio intelligitur, de manu percussi fugit, qui dum pravi interitum conspicit, vias pravitatis relinquit, unde sequitur:

VERS. 23.-- « Stringet super eum. » Manus stringere, est vitae opera in rectitudine confirmare, in aliena poena conspiciendo quid timeat.

## CAPUT XXVIII.

VERS. 1.-- « Habet argentum venarum suarum principia. » [n: (GREG.)] Postquam potentium poenas superborum, etc., *usque ad* ut nulla sacrorum librorum auctoritate solidentur.

[0827C] « Et auro locus est. » Hoc loco haeritici, etc., *usque ad* prius hic arserit in officina charitatis.

VERS. 2.-- « Ferrum de terra tollitur. » Solent haeretici de justitia gloriari, et catholicos fuisse iniquos criminantur. Contra quos per humilem confessionem dicitur: « Ferrum de terra tollitur. » Quia fortiores viri, a terrena, quam prius tenuerunt, actione separantur, et propugnatores Ecclesiae fiunt.

« Et lapis solutus. » Quia cor durum, etc., *usque ad* et per praedicationem sonorus fiat.

VERS. 3.-- « Tempus posuit tenebris. » Iniqui videlicet modum, quo iniqui esse desistant.

« Et universorum. » Quia intuetur electorum terminum, etc., *usque ad* quod obduratae perfidiae se tenebris caecaret.

[0827D] « Lapidem quoque caliginis. » Populus Judaeorum perfidia durus, etc., *usque ad* ejus in se imaginem expressit.

VERS. 4.-- « Dividet torrens a populo. » [n: (Ibid.)] Torrentis autem nomine, etc., *usque ad* nomine torrentis potest irrigatio sanctae praedicationis intelligi.

« Eos quos oblitus, » id est Judaeos, etc., *usque ad* quia verbis vitae ad cor viam praebere noluerunt.

VERS. 5.-- « Terra de qua oriebatur. » Quia Judaea et prius habuit legem quae reficeret, et post visis miraculis Redemptoris, invidiam quae concremaret.

VERS. 6.-- « Locus sapphiri lapides ejus. » [n: (Ibid.)] [0828A] Sapphiri, coloris aerii sunt. Et hoc dicit, quia nunquam de Judaea animae sanctae, quae coelestem vitam ducerent, defuerunt:

« Et glebae illius. » Glebas dicit collectiones singulorum ordinum, etc., *usque ad* Sed cur bona perdidit, sequitur:

VERS. 7.-- « Semitam ignoravit. » Hoc loco avis nomine ille signatur, etc., *usque ad* considerare noluit.

« Nec intuitus est oculus. » Redemptor noster vulturis, etc., *usque ad* de quibus subditur:

VERS. 8.-- « Non calcaverunt eam filii institorum. » Institores sunt qui spirituale negotium gerunt, etc., *usque ad* institorum filios, pastores et doctores.

[0828B] « Nec pertransivit per eam leaena. » Leaena dicitur Ecclesia, quia male viventes in vitiis ore praedicationis sanctae interficit, unde Petro dicitur: *Macta et manduca.* Ecclesia itaque per Judaeam transiit, sed non pertransiit: quia ex illa paucos ad fidem rapuit, sed tamen infidelem populum a perfidia funditus non exstinxit. Sed a Judaeis repulsa, quid fecit?

VERS. 9.-- « Ad silicem extendit manum suam. » Quia ad duritiam gentium brachium suae praedicationis misit.

« Subvertit a radicibus montes. » Radices, cogitationes intimae superborum: montes a radicibus sunt eversi, quia saeculi potestates ad colendum Deum ab intima cogitatione ceciderunt.

VERS. 10.-- « In petris rivos excidit, » etc. [n: (Ibid.)] [0828C] id est in duris gentium cordibus fluvios praedicationis aperuit.

« Et omne pretiosum vidit oculus ejus. » Vidit Deus pretiosum, cum humanam animam de se abjectam sapientiae gratiae suae illustratione respexit.

VERS. 11.-- « Profunda quoque. » Profunda fluviorum scrutatur Dominus, etc., *usque ad* et nullo merito nostro sapientia Dei venit ad nos.

VERS. 13.-- « Nec invenitur in terra. » Terram, humanam animam dicit. Haec sapientia in terra suaviter viventium inveniri non potest, quia quisquis adhuc hujus vitae voluptatibus pascitur, ab aeternae sapientiae intellectu separatur.

VERS. 14. « Abyssus dicit. » Abyssus dicit corda hominum, etc., *usque ad* quae stulta apud Deum [0828D] dicit, iniquis operibus.

« Mare loquitur: non, » inquietorum mentes, etc., *usque ad* sed per semetipsam veniret. Sequitur:

VERS. 15.-- « Non dabitur aurum obrizum pro ea. » Aurum obrizum sancti angeli nuncupantur, etc., *usque ad* sed non sine contagio culpae.

« Nec appendetur argentum in commutatione ejus. » Quia vita justorum praedicantium, vel eloquia Dei scribentium, quantalibet sanctitatis luce polleat, adventum nobis supernae sapientiae per suam praesentiam non communicat.

VERS. 16.-- « Non conferetur tinctis Indiae coloribus. » Per Indiam hic mundus accipitur, etc., *usque ad* et vestis sine tinctura.

[0829A] « Nec lapidi sardonicho. » Sardonichus terrae rubrae similitudinem tenet, sapphirus aeream speciem: per sardonichum ergo homines, vel patres Veteris Testamenti terrena quaedam sectantes; per sapphirum Novi Testamenti praedicatores, coelestia sola quaerentes, vel angeli accipiuntur.

VERS. 17.-- « Non adaequabitur ei aurum vel. » [n: (GREG.)] Postquam dictum est, etc., *usque ad* quia creatura sunt.

« Nec commutabuntur pro ea vasa. » Excelsum vas auri, etc., *usque ad* sed Dominum prophetarum credit.

VERS. 18.-- « Nec commemorabuntur in comparatione. » Quid enim sunt homines Deo comparati? Nihil.

« Trahitur autem sapientia. » Quia cum sit invisibilis, etc., *usque ad* « Et nescis unde veniat aut quo [0829B] vadat. »

VERS. 19.-- « Non adaequabitur ei topazius. » Pro eo quod omni colore resplendet, etc., *usque ad* quod ostendit dum subdit:

« Nec tincturae mundissimae. » Mundissimae tincturae sunt qui humiliter custodiunt supervenientem in se virtutum gratiam. Tincti enim non essent, si sanctitatem naturaliter habuissent.

VERS. 20.-- « Unde ergo sapientia venit? » Quia ab invisibili patre nascitur, etc., *usque ad* « et quis est locus intelligentiae? »

VERS. 21.-- « Abscondita est. » Quia quandiu hic vivitur, videri Deus per suae naturae speciem non potest; per imagines vero visus est Mosi, Jacob et aliis.

« Volucres quoque coeli latet. » *(GREG. in Job, [0829C] l. XIX.)* Quia in hac carne corruptibili constituti, etc., *usque ad* in eorum dictis atque consolationibus ab hujus vitae fatigatione respirant.

VERS. 22.-- « Perditio et mors dixerunt, » etc. [n: (Ibid.)] Quia videre Deum, hoc est quod habere: ideo iniqui hanc sapientiam non vident, quia repulsi per superbiam nequaquam habere potuerunt. Famam autem ejus audisse, est ejus potentiam ex virtute cognovisse.

VERS. 23.-- « Deus intelligit viam. » Ac si dicat, etc., *usque ad* in cunctis mundi partibus electorum fuerat corda repletura. Sequitur:

VERS. 24.-- « Ipse enim mundi fines intuetur. » Respicere Dei est perdita ad gratiam reformare.

VERS. 25.-- « Qui fecit ventis pondus. » Velocitate [0829D] et sublimitate ventorum, etc., *usque ad* gloriam permista infirmitate temperare.

« Et aquas appendit, » etc. [n: (Ibid.)] Aquas dicit mentes Spiritu sancto, etc., *usque ad* sed mulierem fugit, timore perculsus.

VERS. 26.-- « Quando ponebat pluviis legem. » Pluvia, praedicantium dicta, etc., *usque ad* quae hoc quod sonuit, opere conservat.

VERS. 27.-- « Tunc vidit illam, et enarravit. » Hanc incarnatam sapientiam vidit, id est videri fecit, et enarrari, a praedicatoribus praeparari, et investigari ab auditoribus fecit. Sibi quippe illam praeparat, quisquis illam bene vivendo in die judicii propitiam habere curavit.

[0830A] « Vidit illam, » etc. Vidit, quia species est, etc., *usque ad* quod de illa homo cognosceret in se, unde subditur:

VERS. 28.-- « Et dixit homini, » etc. Quia naturam sapientiae penetrare non possumus quid sit in se: ex condescensione Dei audivimus quid sit in nobis. Namque hanc habere certum est, quem timere Deum incertum non est.

« Ecce timor Domini ipsa, » etc., quasi diceret Si Deum times, constat quia sapientia plenus es quae apud hominem timor Domini vocatur. Sed quia ille vere vim divini timoris intelligit, qui se ab omnibus pravis operibus custodit, subdit: « Et recedere a malo intelligentia. »

## CAPUT XXIX.

[0830B]

VERS. 1.-- « Addidit quoque Job, » etc. [n: (Ibid.)] In hoc ultimo sermone, etc., *usque ad* ut haec nostra misera tempora cum suspirio desideret, unde dicit:

VERS. 2.-- « Quis mihi tribuat, ut sim, » etc. Statutus dierum numerus menses vocantur, etc., *usque ad* quando erit error apertus qui modo occultus est.

« Menses pristinos. » Dies, cum colliguntur, in mensibus subtrahuntur; quia Ecclesia, dum lucentes animas colligit, in intimis abscondit. Vel, mensis, pro perfectione ponitur, quae erit eis in requie, quibus nunc est in operatione, cujus nunc reminiscitur Ecclesia.

« Secundum dies, » etc. Quia se tunc in deficientibus [0830C] ex persecutione aestimabit cadere, quae se nunc in istis respicit custodiri.

VERS. 3.-- « Quando splendebat lucerna, » etc. Lucerna lumen sacrae Scripturae vocatur. Nunc ergo lucerna super caput Ecclesiae splendet, quia sacra eloquia tenebras nostrae mentis irradiant.

« Et ad lumen ejus, » etc. [n: (Ibid.)] Ecclesia, etsi alienae cogitationis occulta non penetrat, quia quasi faciem Dei non cognoscit in nocte, ponit tamen gressus boni operis directo lumine supernae locutionis.

VERS. 4.-- « Sicut fui in diebus adolescentiae. » Adulta erat Ecclesia, etc., *usque ad* cum per praedicationem filios parere non valet.

[0830D] « Quando secreto Deus erat in tabernaculo. » Tabernaculum habitationem, etc., *usque ad* « Quando erat omnipotens mecum. » Sequitur:

« Et in circuitu, » etc. Pueri vocantur, qui coelestibus mandatis inserviunt, qui nunc in circumitu ejus sunt, quia in cunctis fere gentibus reperiuntur.

VERS. 6.-- « Quando lavabam pedes meos. » Pedes Ecclesiae sunt inferiorum operum ministri, etc., *usque ad* pedes sunt qui exteriora ministrant.

« Et petra fundebat mihi, » etc. [n: (Ibid.)] Quia in ea Christi praedicamenta intimae unctionis emanant. De hac petra rivi olei exierunt evangelistarum libri; vel rivos olei dona Spiritus dicit.

VERS. 7.-- « Quando procedebam, » etc. Per portam civitatis, etc., *usque ad* quod et Job fecit.

[0831A] « Et in platea parabant, » etc. Quia in magnae auctoritatis latitudine sui magisterii exhibet libertatem. Qui enim recta quae sentit publica voce praedicat, quasi in platea super cathedram sedet, cum nulla de sua praedicatione metuit, nullus pressus terroribus se sub silentio abscondit.

VERS. 8.-- « Videbant me juvenes, » etc. Juvenes dicit, quia nulla consilii gravitate fulciuntur senes, morum grandaevitate maturos. Et est sensus: Ecclesiae vigorem et rectitudinem immaturi formidant, et grandaevi glorificant.

VERS. 9.-- « Principes cessabunt loqui. » Principes vel duces dicit haereticae pravitatis auctores. Et est sensus: Cum praedicare mihi publica voce licuit, omnis me, qui veritati non fuit subjectus, [0831B] expavit. Digitum ori superponunt, dum falsis querelis non ratione vocis se reprimi, sed virtutis manu significant.

VERS. 10.-- « Vocem suam cohibebant duces. » Nimirum hi, qui post se errantes populos trahere conantur, etc., *usque ad* dum perversa insinuant, ad impietatem nutriendo confirmant.

VERS. 11.-- « Auris audiens. » Ibi dixit, quid exhibuit per doctrinam, etc., *usque ad* qui exemplis vitae illius bene vivendo respondet.

VERS. 12.-- « Eo quod liberassem pauperem vociferantem. » Ecclesia pauperem vociferantem liberat, cum peccatori veniam deprecanti, eas quas commisit culpas, relaxat.

« Et pupillum cui non esset adjutor. » Pupillum [0831C] liberat, dum unusquisque, etc., *usque ad* Haec etiam Ecclesia et corporaliter exhibet et spiritualiter.

VERS. 13.-- « Benedictio perituri. » [n: (GREG.)] Benedictio perituri super eam venit, cum peccatoris interitum praevenit, et sanctis exhortationibus a culpae fovea reducit.

« Et cor viduae consolatus sum. » Magnam consolationem cor viduae suscipit, quando fidelis anima in verbis Ecclesiae de adventu illius, aliquid, cui spiritualiter est conjuncta, cognoscit.

VERS. 14.-- « Justitia indutus sum. » Ille justitia sicut vestimento induitur, etc., *usque ad* qui de culpa, quam superat, elevatur.

« Et diademate judicio meo. » Justorum judicium diadema dicitur, quia per hoc non in terrenis et in [0831D] infirmis, sed sursum remunerati concupiscunt.

« Indutus sum judicio: » quod comparatur coronae quae supra ponitur, quia in coelo quaerit coronari, non in terra. Bona sua aperit, ut amici non increpantes erigantur, sed tacentes imitentur. Valet etiam memoria priorum contra desperationem pro increpationibus.

VERS. 15.-- « Oculus fui caeco et pes claudo, » etc. Beatus enim Job et illi per semetipsum manum praebuerat, etc., *usque ad* qui sibi nequam, cui bonus?

VERS. 16.-- « Pater eram pauperum. » Pauperes enim spiritu ex ejus praedicatione generantur.

« Et causam quam nesciebam. » Ecclesia cum per [0832A] electos mala, etc., *usque ad* sunt tamen minora pro majoribus relinquenda.

VERS. 17.-- « Conterebam molas, » etc. Iniquus dicitur diabolus; per molas, occultae ejus insidiae; per dentes apertae culpae demonstratur perpetratio. Prius ergo necesse est occulta consiliorum illius machinamenta prodere, ut auditoris nostri animam in aperto lapsu valeamus revocare.

VERS. 18.-- « Dicebamque: In nidulo meo moriar. » Per nidi nomen exprimitur, etc., *usque ad* nec ut quidam in initio plus agit, in consummatione minus.

VERS. 19.-- « Radix, » etc. [n: (Ibid.)] Radix Ecclesiae incarnatus Christus, *usque ad* cogitatio mentis aperitur

[0832B] « Et ros morabitur, » etc. Subaudi dicebam, etc., *usque ad* ut digni simus, qui de inferioribus colligamur.

VERS. 20. « Gloria mea semper innovabitur. » Idem quasi amissam gloriam deplorat, quia eos quos ipse novae vitae militare credidit, vetustis desideriis servire cognoscit.

« Et arcus meus. » Scriptura est arcus, etc., *usque ad* quod etiam nunc est.

VERS. 21.-- « Qui me audiebant. » Praeteritorum temporum reminiscitur, in quibus omne quod ab ea dicitur, cum metu a fidelibus auditur et adversariorum proterviam deplorat.

« Et intenti tacebant. » Ad consilium ejus tacent, qui verba ejus non audent impugnare, sed credere.

[0832C]VERS. 22.-- « Verbis meis addere. » Dictis ejus haeretici aliquid addere praesumunt, cum praedicamentorum rectitudinem quasi emendare moliuntur.

« Et super illos stillabat. » In hac stillatione eloquii mensura praedicationis juxta capacitatem audientium accipitur.

VERS. 23.-- « Exspectabant me sicut pluviam. » Verba praedicationis sanctae sicut pluviam sustinemus, cum vera humilitate ariditatem cordis nostri agnoscimus, ut potu sanctae praedicationis irrigemur.

« Et os suum aperiebant quasi ad imbrem. » Quia dum in extrema parte saeculi verba sanctae praedicationis accipimus, quasi ad imbrem serotinum os cordis aperimus.

VERS. 24.-- « Si quando ridebam ad eos non credebant. » [0832D] [n: (GREG. in Job., lib. XX.)] Hoc dicit Ecclesia ex voce capitis, etc., *usque ad* immoderata severitas odiosum reddat.

« Et lux vultus mei non cadebat. » [n: (Ibid.)] Lux vultus beati Job, etc., *usque ad* Ecclesia etiam clara mysteria terrenis non praedicat.

VERS. 25.-- « Si voluissem ire, » etc. Dominus et cum vult, venit, et cum venit, primus sedet : quia et adventus ejus in corde nostro gratuitus est, et appetitus ejus desiderii in cogitatione nostra aequalis caeteris desideriis non est.

« Cumque sederem, quasi, » etc. Et littera aedificat, etc., *usque ad* consolari, ministerium pietatis.

« Moerentium consolator. » [n: (Ibid.)] Qui audivit [0833A] de justitia Dei ut timeat, audiat, et de misericordia, ut confidat, ut sit simul metus et spes. In arca cum tabulis virga simul est, et manna, id est, cum scientia sacrae Scripturae in pectore rectoris, virga districtionis, et manna dulcedinis.

## CAPUT XXX.

VERS. 1.-- « Nunc autem me juniores. » [n: (GREG.)] Juniores tempore Ecclesiam irrident, cum hi qui ab ea egressi sunt, doctrinae ejus verba despiciunt.

« Quorum patres non dignabar, » etc. Igitur grex Ecclesiae, etc., *usque ad* eosque inter veros patres numerare contemnit.

VERS. 2.-- « Quocum virtus manuum erat. » Virtus manuum est magnitudo, etc., *usque ad* de proximo [0833B] vero meliora quam de se ipso sentire.

VERS. 3.-- « Egestate. » Immoderatis namque lusibus cognitionem supernae scientiae quo plus appetunt, plus amittunt.

« Et fame steriles. » Quia desiderant scire, unde docti et loquaces sint, non moribus compositi; unde vix exteriora capiunt, qui secreta putant se penetrasse.

« Qui rodebant in solitudine, etc. Haeretici qui ab universalis, etc., *usque ad* Lambunt vero qui blandimento linguae tollunt.

« Squalentes calamitate. » Calamitate et miseria squalidi perhibentur, quia et morum sunt pernicie et sensuum pravitate despecti. Calamitas est quasi aegritudo: miseria est illius negligentia, unde gravior [0833C] fit. Nullus squaleret, si in suis necessitatibus miseriam voluptatis non adderet.

VERS. 4.-- « Et mandebant herbas, » etc. Herbas mandere, etc., *usque ad* sed intentionem rectam in eisdem operibus non tenere.

[n: (Ibid.)] Quid enim per herbas, etc., *usque ad* quoniam soli avaritiae deserviunt, radice juniperi replentur, et hoc est.

« Et radix juniperorum. » Juniperi pro foliis quasi spinas habent, etc., *usque ad* qui plerumque sola in verbis suis exteriora lucra sectantur.

VERS. 5.-- « Qui de convallibus ista rapientes. » De convallibus illa rapiunt, etc., *usque ad* carnalibus quae intus premunt.

VERS. 6.-- « In desertis habitant torrentium. » [0833D] [n: (Ibid.)] Inventores perversorum, etc., *usque ad* sunt terrena quae mali amant.

« Et in cavernis terrae. » [n: (Ibid.)] Haeretici enim clandestinis, etc., *usque ad* usque ad mala descendit.

« Vel super glaream. » Glaream munitissimos lapides dicimus, quos aqua fluvialis trahit: haeretici super glaream habitant, quia illas hominum mentes trahunt, quae nulla stabilitatis gravitate solidantur.

VERS. 7.-- « Qui inter hujuscemodi laeta. » Nomine *sentium,* etc., *usque ad* unde et aperte subjungitur:

« Et esse sub sentibus, » etc. De rebus quidem temporalibus gaudent, etc., *usque ad* a jugo servitutis [0834A] mundanae cessare non libeat, etiam si liceat.

VERS. 8.-- « Filii stultorum et ignobilium. » Eorum filii qui fuerunt, etc., *usque ad* qui a terra viventium extorres facti sunt.

VERS. 9.-- « Nunc in eorum canticum, » etc. Ecclesiae tempus exprimitur, quo publice a reprobis irridetur.

« Et factus sum eis proverbium. » Pravis proverbium efficietur, quia cum bonos mori per tormenta conspiciunt, ab eis similitudinem maledictionis sumunt, dicentes: Sic veniat tibi sicut illi trucidato.

VERS. 10.-- « Abominantur me, et longe fugiunt a me. » Longe ab Ecclesia fugiunt iniqui, etc., *usque ad* scit mala sua justitiae judicis tribuere. Sequitur:

VERS. 11.-- « Pharetram enim suam aperuit. » [0834B] Per pharetram occultum Dei judicium designatur. Cum ergo Dominus peccata videt, etc., *usque ad* sed in correptione virtus consilii aperitur.

« Et frenum posuit in os me. » Sancti quippe doctores, dum corda resistentium relicta divinitus vident, afflicti gementesque conticescunt, ne loquantur indignis, qui et deteriores fierent. Parcit malis tacendo, quibus tamen vitam suam per patientiam suadet.

VERS. 12.-- « Ad dexteram Orientis calamitates. » [n: (Ibid.)] Redemptor noster Oriens dicitur, etc., *usque ad* quia erumpente persecutione pravorum impetus justi patiuntur.

« Pedes meos subverterunt. » Per pedes Ecclesiae, extrema illius membra signantur, quae dum ad opera [0834C] terrena deserviunt, tanto celerius falli possunt, quanto sublimia minus intelligunt.

« Et oppresserunt quasi fluctibus semitis. » Adversariorum semita fluctibus comparatur, quia vita pravorum insolenti inquietudine molesta, ad obruendam (ut ita dixerim) navem cordis, quasi tempestas illabitur.

VERS. 13.-- « Dissipaverunt itinera mea. » Dicat hoc beatus Job de malignis spiritibus; dicat Ecclesia de persequentibus, qui ejus itinera dissipant, dum in quorumdam infirmorum mentibus veritatis viam squalida persuasione perturbant.

« Insidiati sunt mihi et praevaluerunt. » Insidiantes praevalent, cum eos quos aperte ad malum trahere [0834D] nequeunt, simulando bona pervertunt.

« Et non fuit qui ferret auxilium. » Plerumque justi tribulatione deprehensi tardari manum subvenientis aestimant, cum se persequentium immanitas paulo longius angustiat; et concita quidem sunt ereptoris remedia, sed tarda dolori videntur.

VERS. 14.-- « Quasi rupto muro. » Redemptor nobis est murus, etc., *usque ad* quod quidem fit, quia datur a Deo potestas inimicis.

« Et aperta janua irruerunt super me. » Cum perversis in hac vita, etc., *usque ad* destruere munimina fidei conantur.

« Et ad meas miserias devoluti sunt. » Reprobi per suas, et ad nostras miserias revolvuntur, quando [0835A] ad ea mala, in quibus ipsi implicati sunt, etiam quosdam nobis unitos trahunt.

VERS. 15.-- « Redactus sum in nihilum. » Apud aestimationem malorum, etc., *usque ad* et secundum historiam accipienda sunt, quod est planum.

« Abstulisti quasi ventus desiderium meum. » Fidelis populus se pati denuntiat, quod eos quos diligit, pati dolet. Ventus ergo desiderium tollit, cum res quaelibet transitoria aeternitatis appetitum destruit.

« Velut nubes pertransiit. » Nubes in alto eminet, sed hanc ad cursum flatus impellit: salus ergo ut nubes transiit, quia perversorum gloria, quo alta est, fixa non est. Expletis desideriis et actibus infirmantium, ad vocem electorum redit.

VERS. 16.-- « Nunc autem in memetipso. » In [0835B] nobismet ipsis nunc anima, etc., *usque ad* unde mox ad corruentes redit.

VERS. 17.-- « Nocte os meum perforatur doloribus. » Sic sua dicit, ut et cadentibus congruant, etc., *usque ad* quasi jam quoddam habeant foramen timoris.

« Et qui me comedunt. » [n: (GREG.)] Quia maligni spiritus, qui carnales de Ecclesia consumunt, tanto magis quiescere a tentatione nesciunt, quanto nullo carnis pondere gravantur.

VERS. 18.-- « In multitudine. » Quid aliud vestimentum Job, etc., *usque ad* qui ei connexione amoris inhaerebant.

« Et quasi capitio tunicae. » Tunicae capitium collum circumdat, etc., *usque ad* praedicationis vocem [0835C] exstinguere conantur.

VERS. 19.-- « Comparatus sum luto. » In reproborum judicio, electorum Ecclesia luto comparatur, quia temporaliter conculcata despicitur, favillae assimilatur et cineri, quia ad sola hanc mala pervenisse aestimant, quae in ea exhiberi corporaliter vident.

VERS. 20.-- « Clamo ad te. » Ecclesia persecutionis suae tempore, etc., *usque ad* et dilati ut proficiant, timent ne deficiant.

VERS. 21.-- « Mutatus es mihi in crudelem. » In Deo nec crudelitas nec mutabilitas venit, etc., *usque ad* Nihil autem de eo dignum dici potest.

« Et in duritia manus tuae. » Manus Dei dicitur tunc voluntati nostrae contraria, cum quod ei in nobis displicet, feriendo persequitur.

[0835D]VERS. 22.-- « Elevasti me et quasi. » Quia praesentis vitae gloria quasi in alto cernitur, etc., *usque ad* eorum protinus elevatio corruit.

VERS. 23.-- « Scio quia morti trades me. » Nullus enim huc venit, etc., *usque ad* ideo apte subjungitur:

VERS. 24.-- « Verumtamen non ad consumptionem eorum. » Manum suam Dominus, etc., *usque ad* qui stantes exterius ab statu mentis jacebant.

VERS. 25.-- « Flebam quondam. » Plus est compassio quam datum, etc., *usque ad* suos eis oratione continua fletus jungit.

[n: (Ibid.)] Tempore ultimae persecutionis Ecclesiae, ad memoriam reducit bona, quae gessit tempore pacis. [0836A] Quae aeterna gaudia desiderans, sed dum differuntur mala pressa, subdit:

VERS. 26.-- « Exspectabam bona, et venerunt mihi mala. » Fidelis populus exspectat bona, sed mala suscipit.

« Praestolabar lucem, et eruperunt tenebrae. » Praestolatur lucem, et tenebras incurrit, quia pro remunerationis gratia interesse jam gaudiis angelorum sperat, et tamen hic diutius dilatus, manus persequentium tolerat, ut Tobias.

VERS. 27.-- « Interiora mea efferbuerunt absque ulla requie. » Sanctae Ecclesiae interiora effervescere, etc., *usque ad* et hoc est, « interiora ejus efferbuerunt. »

« Praevenerunt me dies afflictionis. » Scit namque [0836B] Ecclesia electorum quod persecutione ultima mala multa passura sit. Sed hanc afflictionis suae dies praeveniunt, quia malorum vitam inter se graviter etiam tempore pacis portat, qui jam in pravis moribus ostendunt, quid sit futurum.

VERS. 28.-- « Moerens incedebam. » Vir sanctus elevatus, etc., *usque ad* hic per asperum iter venit ad patriam.

« Sine furore consurgens. » Saepe seditiosorum tumultus hominum praepositorum suorum mentes lacessunt: qui, si boni sunt, contra tumultus insolentium clamorem habent, et furorem non habent quoniam quos clementer tolerant, docere non cessant.

VERS. 29.-- « Frater fui draconum. » Draconum [0836C] nomine malitiosi, etc., *usque ad* sed a terra minime penna virtutis levat.

VERS. 30.-- « Cutis mea denigrata est. » Cutis nomine Ecclesiae infirmi, etc., *usque ad* qui in ea sunt, zelo fidei cruciantur.

VERS. 31.-- « Versa est in luctum cithara. » Ac si diceret Pacis meae tempore, etc., *usque ad* quia vitia exstinguenda sunt, non caro.

## CAPUT XXXI.

VERS. 1.-- « Pepigi foedus cum oculis meis. » [n: (GREG. in Job., l. XXI.)] Nunc proprias per ordinem virtutes enumerat, sic vitae suae historiam texens ut perrarum aliquid, quod allegorice possit intelligi, interserat.

« Pepigi foedus cum oculis meis. » Ut enim cogitationes [0836D] cordis, etc., *usque ad* Non debent intueri quae non licet concupisci.

VERS. 2.-- « Quam enim partem haberet Deus in me desuper. » Ac si diceret: Habere me possessionem suam excelsorum conditor renuit, si mens mea ante conspectum illius infirmis desideriis tabescit. Nulla enim placent bona Deo sine mentis munditia.

VERS. 3.-- « Nunquid non perditio est iniquo. » Tunc erit alienatio reprobis, cum ab haereditate districti judicis se anathema esse conspicient.

VERS. 4.-- « Nonne ipse considerat vias meas et cunctos. » Nomine viarum, etc., *usque ad* quae apud nos usu viluerunt, indiscussa remaneant.

[0837A] [n: (GREG.)] Sciens se videri cavet, non tamen securus et perfectus quidem inter veteres, in praeceptis futuri Christi pensat, quam multa de perfectione minus habet. Ideo dicit: « Si ambis. »

VERS. 6.-- « Appendat, » quasi diceret: Quantum ad modum humanae vitae mala in me non video; sed nisi mediator appareat, qui omnes excedit, quantum a vera simplicitate distem, non cognosco.

« In statera justa. » Staterae nomine mediator Dei et hominum, etc., *usque ad* si vitam simplicem vere tenuisset.

VERS. 7.-- « Si declinavit gressus meus de via. » Toties gressus de via declinat, quoties nostra cogitatio iter rectitudinis per consensum relinquit erroris.

« Et si secutum est oculos meos cor. » Sicut enim [0837B] tentatio per oculos trahitur, sic nonnunquam concepta intrinsecus compellit sibi extrinsecus oculos deservire.

VERS. 8.-- « Et progenies mea eradicetur. » Quisquis juxta hoc quod loquitur non vivit, quos verbo genuit, a stabilitate rectitudinis opere evellit

VERS. 9.-- « Si deceptum est. » [n: (Ibid.)] Per hoc nec cogitasse de fornicationis macula vir sanctus demonstratur.

« Et si ad ostium. » Per hoc patenter ostendit, etc., *usque ad* secundum hoc quod dicit si deceptum est cor, etc.

VERS. 11.-- « Hoc enim nefas est. » Hoc inter peccatum distat et crimen, etc., *usque ad* sed usque ad perditionem devorat.

[0837C]VERS. 12.-- « Et omnia eradicans genimina. » Germina animae sunt operationes bonae, quia si luxuriae malo non resistitur, et illa pereunt quae bona videbantur; sed in tanta castitatis munditia quam humilis fuit aperit, cum subjungit:

VERS. 13.-- « Si contempsi subire. » Qui judicari cum servis suis ancillisque non renuit, etc., *usque ad* unde et protinus subdit: « Quid enim faciam. »

VERS. 15.-- « Nunquid non in utero fecit. » Potentibus viris magna est virtus humilitatis. Considerata aequalitate conditionis, jam ad libertatis opera se convertit.

VERS. 16.-- « Si negavi quod volebant. » Post castitatem et humilitatem subdit de libertate; per [0837D] hoc ostenditur, non solum ad inopiam pauperibus sed etiam ad desiderium deseruisse.

« Et oculos viduae. » Incunctanter dandum est, quod cum vera humilitate quaerit, id est, quod nec ex desiderio, sed ex necessitate poscitur, ut non solum ex munere, sed etiam celeritate muneris bonorum operum merita augeantur.

VERS. 17.-- « Si comedi buccellam meam solus. » Non solum exterius dedi, etc., *usque ad* Nec istam pietatem sibi, sed gratiae Dei attribuit, dicens.

VERS. 19.-- « Si despexi praetereuntem. » Quod pauperem non despexit, virtutem humilitatis exhibuit; quod autem operuit, pietatis. Ignoto autem proximo misertum se indicat, quem praetereuntem vocat, [0838A] quia apud piam mentem plus natura valet, quam notitia, ut in Job.

VERS. 21.-- « Si levavi super pusillum. » [n: (Ibid.)] Ac si patenter dicat, etc., *usque ad* quod in porta agebatur, significat.

VERS. 22.-- « Humerus meus. » Si ea bona quae ore protuli, etc., *usque ad* ut ostendat in se conjunctas, singulas enumerat.

VERS. 23.-- « Semper enim quasi tu mentes. » Fluctus, cum tumentes desuper imminent, etc., *usque ad* quam sancti quotidie expavescunt.

« Pondus ejus ferre non potui, » quoniam qui extremi judicii adventum intenta mente considerat, profecto videtur, quia tantus pavor imminet, quantus non solum tunc videre, sed etiam nunc providere [0838B] pertimescat.

VERS. 24.-- « Si putavi aurum. » [n: (GREG. in Job., l. XXII.)] De Creatore quippe desperasse fuerat, si spem in creaturam posuisset: qui enim labenti innititur, necesse est ut cum labente labatur.

VERS. 25.-- « Si laetatus sum. » Nihil enim extra Deum menti sufficit, quae Deum veraciter quaerit, etc., *usque ad* Intellectus vel otio torpet, vel elatione vanescit, et ideo ait:

« Si laetatus sum. » Cum autem quae intelligit, etc., *usque ad* a luce invisibili cor extra inhians caecatur, et est sensus.

VERS. 26.-- « Si vidi solem. » Pene soli homines sua bona non vident, etc., *usque ad* dum contemplatione mentis, sol de coelo.

[0838C] « Et lunam incedentem. » Lunam dicit famam, quae lucens in nocte hujus vitae ex bono opere vires accipit. « Et non est laetatum in abscondito cor meum. » Sunt enim qui suis praeconiis extolluntur apud se, et gaudent. Et hoc est:

VERS. 27.-- « Et laetatum est, etc. » Et quia inconsiderata mens favoribus tracta aliquando laudat quod fecit, addit:

« Et osculatus sum: » per os locutio designatur: manum ergo suam osculatur ore suo, qui laudat quod facit.

VERS. 28.-- « Quae est iniquitas. » [n: (Ibid.)] Quia auctoris sui gratiam negare convincitur quisquis sibi tribuens quod operatur.

« Maxima. » Omne peccatum, quod ex infirmitate [0838D] est, spem non perdit, quia a Deo veniam quaerit; praesumptio vero, quanto longius est ab humilitate, tanto gravius desperatione, et dum sibi vires tribuit, a Deo non requirit.

VERS. 29.-- « Si gavisus sum ad. » Quia videlicet et inimicum diligens, dum adversario ruenti condoluit, et malis illius ipse ad bonum crevit

VERS. 30.-- « Non enim dedi. » Nonnulli enim quos adversarios aestimant, maledictione feriunt, quia virtute nequaquam possunt.

VERS. 31.-- « Si non dixerunt viri. » Secum enim adversarios conversantes tolerabat, quia injuste agentibus per silentium non cedebat, sed per rectitudinem contraibat.

[0839A] « Quis det de. » Hoc mystice de Christo, de cujus carnibus saturari cupierunt, vel domestici Judaei, ejus corpus volentes quasi consumendo exstinguere, vel gentiles credentes, qui de corpore ejus quotidie reficiuntur.

VERS. 32.-- « Foris non mansit peregrinus. » Dicturus in hospitalitatis gratia largitatem suam, prius qualis apud se fuerit, exposuit, quia exteriora munera ex interiori cordis munditia condiuntur.

VERS. 33.-- « Si abscondi quasi homo. » Hominis proprium esse conspicit, etc., *usque ad* expressa confessione peccati, recte subjungitur:

VERS. 34.-- « Si expavi ad multitudinem. » Nihil mundi cupere magna est securitas, ut immutabili haerens, omnibus infra turbatis non turbetur in [0839B] mente, etsi extra quandoque, carnis infirmitate.

« Et despectio. » Boni nec despecti sua aperiunt, etc., *usque ad* tanquam per oris ostium egrediuntur, unde:

« Et non magis tacui. » Bene praemittit, « tacui, » quia qui impatiens tacere nescit, a domo conscientiae exit. Hoc mystice de Christo, qui multos persequentes non timuit, et despicientes, qui et tacuit, nec egressus potentia vindicavit.

VERS. 35.-- « Quis mihi tribuat auditorem, ut desiderium meum audiat? » Mediatorem requirit, sciens quod ad requiem liberationis aeternae humani desiderii, preces nisi per advocatum suum, audiri non possunt: de quo subditur.

« Et librum scribat; unde: Pater non judicat [0839C] quemquam, sed omne judicium dedit Filio. » Qui veniens ad nostram redemptionem, etc., *usque ad* sed cur, beate Job, scribi librum desideras?

VERS. 36.-- « Ut in humero meo portem illum. » Librum in humero portare est Scripturam sacram operando perficere. Prius autem describitur in humero portari, et postmodum sicut corona circumdari, quia sacri eloquii mandata si modo bene portantur in opere, postmodum nobis victoriae coronam exhibent in retributione.

VERS. 37.-- « Per singulos gradus meos. » Incrementa virtutum gradus vocat, etc., *usque ad* sed etiam per opera demonstrat.

« Et quasi principi offeram eum. » Quod offerimus, manu tenemus. Venienti ergo ad judicium librum [0839D] offerre est verba praeceptorum ejus in actione tenuisse.

VERS. 38.-- « Si adversum me. » Ad majorem ostensionem, etc., *usque ad* et nullis operibus excultos terra dicitur.

« Et cum ipsa sulci. » Sulci dicuntur hi qui, etc., *usque ad* et rudes contra eum clamant, et perfecti deflent

VERS. 39.-- « Si fructus ejus comedi. » Qui praeest et subest, etc., *usque ad* a quibus fructus corporeae servitutis accepit.

« Animam agricolarum ejus afflixi. » Animas agricolarum [0840A] affligit rector Ecclesiae, etc., *usque ad* qui non suam gloriam quaerit, ab omnibus vult adjuvari.

VERS. 40.-- « Pro frumento. » Si, inquam, hoc vel illud feci, etc., *usque ad* de illis ergo, « Gloria ejus quasi flos feni. »

« Pro frumento. » Pro frumento quippe tribulus, et pro hordeo spina oritur, cum in retributione ultima, in qua remuneratio laboris quaeritur, punctio doloris invenitur.

## CAPUT XXXII.

VERS. 1.-- « Miserunt autem tres. » [n: (GREG.)] Tandem beati Job plenas, etc., *usque ad* et in vetustate se retinendo pravis suis sermonibus speculationi [0840B] rectoris nocent.

VERS. 2.-- « Et iratus indignatusque est Eliu. » Eliu Deus meus iste, etc., *usque ad* quamvis ab eorum vita elationis pravitate disjungitur.

« Iratus est autem adversus Job. » Vanae enim gloriae sectatores, etc., *usque ad* intus positos premunt qualitate dicendi, id est, vitio elationis.

VERS. 6.-- « Respondensque Eliu filius. » [n: (GREG. in Job., l. XXIII.)] Haec quia soliditate gravitatis carent, etc., *usque ad* usum tamen exercet vehementer.

[n: (Ibid.)] Non parva condemnatio est ex bono, etc., *usque ad* ut in ejus ruina discerent quid de elatione timerent.

VERS. 11.-- « Exspectavi enim sermones vestros, [0840C] audivi prudentiam vestram. » Cum dicit « exspectavi, etc., » declarat se ad verba, etc., *usque ad* in quorum verbis dogmata perversa reprehendunt.

VERS. 12.-- « Sed, ut video, non est qui arguere possit Job. » Saepe haeretici per hoc quod esse, etc., *usque ad* quorum voce Eliu obviat, dicens:

VERS. 13.-- « Ne forte dicatis. » Quasi, incassum dicitis, etc., *usque ad* et pervenienti aeterna praemia servat.

VERS. 14.-- « Nihil locutus est mihi. » [n: (Ibid.)] Eliu quidem publice beatum Job audierat, etc., *usque ad* cum sapientiores se et ipsis redarguentibus arbitrantur. Quia vero ait:

« Et ego non secundum sermones vestros respondebo. » Bene beato Job non, etc., *usque ad* sed de [0840D] se plus quam necesse est, digna suspicantur.

VERS. 15.-- « Extimuerunt nec responderunt ultra. » Bene ab Eliu verba amici Job extimuisse referuntur, quia nonnunquam arroganter Ecclesiae defensores, quamvis ordinem dicendi non teneant, tamen adversarios virtute dictorum perturbant, etc. *Vide Greg. loc. cit. usque ad fin. cap.*

## CAPUT XXXIII.

[n: ( Expositionem capp. 33 et seqq., ex Gregorio ad verbum expressam, compendii causa omittimus. Vide Greg., Moralium in Job, lib. XXIII, cap. 7 et seq., Opp. tom. II. )]

english:
## THE TWOFOLD PROLOGUE OF BLESSED JEROME ON THE BOOK OF JOB.

[n: ( Vide inter Opera B. Hieronymi. )]

## ARGUMENT.

[0747D]

Job is reported to have dwelt indeed in the land of Husitis, on the borders of Idumaea and Arabia; and his name before was Jobab. And he took an Arabian wife, and begot a son, whom he called Ennon. Now he himself was indeed the son of Zara, a son from among the sons of Esau; but on his mother's side of Bosra, so that he is the fifth from Abraham. And these are the kings who reigned in Edom, in which he too reigned. But the first who reigned in it was Bela, the son of Beor; and the name of that same city was Denaba. And after Bela, Jobab, who is called Job. And after Job, Husan, who was a leader from the region of the Themanites. And after him reigned Adad, the son of Badad, who cut down Madian in the plain of Moab; and the name of his city was Avith.

## PROTHEMATA ON JOB. [n: (Ex Greg. in Job, passim.)]

[0748D]

Some things here are said historically, and allegorically, and morally. Some cannot be taken according to the letter, because they would be erroneous or impossible, or at variance one with another: as that, namely: « *Under whom they are bowed down who bear up the world [n: (Job IX)]*, » as though giants carried the world; and that, namely: « My soul hath chosen hanging [n: (Ibid. VII)], » as though one so patient would wish to end his life by hanging; and that, namely: « Let the day perish on which I was born *(Ibid, III)*, » etc. Sometimes he who neglects the sense of the letter hides from himself the light of truth, while by seeking something else within he loses what lies without; as when, speaking of the works of mercy, he seeks an allegory in: « If I have denied what they wished, to the poor [0749A] [n: (Job. XXXI)]. » For the divine word, just as it prudently affords exercise in its mysteries, so by its surface it refreshes the simple: for it is like a river shallow and deep, in which a lamb may walk and an elephant swim.

To erring man the law was given. He who is disobedient to the law is put to shame by the example, chiefly of a man without the law who lived lawfully. Whence [n: (Isa. XXIII)]: « Blush, Sidon, » that is, the stability of those set under the law, « saith the sea: » the Gentile world, which, while it keeps the law, refutes the hearers of the law.

Moses is said to have written these things about Job as about one who went before, because in Genesis it is read that Jobab descended from Esau and succeeded Balach the son of Beor in the kingdom. But it is the custom of sacred speech to touch briefly, in the earlier parts, upon things that will follow long after, while it hastens on to [0749B] other matters. Job therefore was not before the law, but in the time of the Judges, because he himself is more truly believed to have written the deeds of his own victory. Nor does it tell against this that it says: Job said, or did, these things; for it is the custom of the saints to speak of themselves as of others. For it is the Spirit who speaks in them as concerning others. Whence the angel of Moses is now called an angel, who serves outwardly, now the Lord, who presides inwardly; whence David also: « Attend, O my people, to my law [n: (Psal. LXXVII)]. » For neither the people nor the law was David's, but his who speaks in him.

And he willed to be prophesied of by a Gentile as by a Jew, he who had come for both peoples.

Unfruitful talkativeness, like leaves of words, is pruned away from divine things, since a grove is forbidden to be planted [0749C] in the temple of God. It is unworthy that the words of the heavenly oracle should be confined under the rules of Donatus.

The virtue of Job was great even in quiet, known to himself and to God; but stirred by scourges, it breathes out its fragrance to us like spices. Whence the faithful too are compared to a grain of mustard, which unbruised is mild, but if it is bruised grows hot, and what lay hidden in it comes forth; whence in the Psalm: « In the day the Lord hath commanded his mercy, and in the night he hath declared it [n: (Psal. XLI)]. » [var: Vulg. *et nocte canticum ejus*, "and in the night his song"] The gift of mercy, which is received in the quiet of the day, is said to be made manifest in the night of adversity. He is scourged also, that he might know how to give thanks amid evils, the one thing that was indeed lacking to him. What therefore the enemy sought for evil, God permitted for good. Nor let anyone think that any words of Job are to be reproved, one whom God so far commends, in whom, [0749D] as in a middle ground, the devil contends against God. But that he recounts his own good things is not arrogance; rather by them he strengthens himself, lest he despair, since through so many evils and the reproaches of his friends he was being driven to despair of his life. Job is struck with every kind of temptation: with losses of goods, by which one powerful in the world was thought to be moved, but these he despises; with bereavement of offspring, but this he mourns with an even mind; with the smiting of the flesh, which he patiently endures; and these were as it were the outward assault of war, and as it were enemies fighting from the front. But within, through his wife as through a fellow citizen, his mind endures the poisons of counsel; yet her too he wisely instructs.

His friends come for consolation, but leap forth to rebuke; and among them the last and younger, [0750A] because he is unworthy, rebukes the more sharply, since sometimes words trouble more than wounds. Behold, as it were enemies on the flank. By wounds patience is proved, by words wisdom is exercised: the one he overcame by strength, the other by reason.

Job's friends offended more by ignorance than by malice. For so great a man did not have wicked friends; but while they cannot discern the cause of the smitings, they slip into fault. For of smitings, one is that by which the wicked man is struck that he may be punished; another that he may be corrected; another that he may not commit things to come; another that, when salvation follows, the Saviour may be the more loved. If a good man is struck, his merits are heaped up: and not knowing how to distinguish this, they believe him struck for fault. Whence also they return the sooner to pardon, whom God here humbles, that not [0750B] otherwise than through him whom they had despised should he receive them into grace.

As all the just, so Job prefigured Christ, not only by words but by deeds, that by his passion he might show Christ who was to suffer: that is, the head together with the body, which is the Church. His wife signifies carnal men, who, the nearer they are within the Church by faith, the more harshly they press upon it by their life. Job's friends [signify] heretics, who under the appearance of giving counsel wish to deceive, and while they speak as it were on the Lord's behalf, set themselves against the truth. Job is called *grieving*, by which the passion of Christ or the labour of the Church is expressed. Eliphaz, *the contempt of the Lord,* that is, heretics, who, while they think false things of God, contemn him by their pride. Baldath, *oldness alone,* because they speak not with good intention but with appetite for glory, that is, [0750C] not with the zeal of the new man, but with the depravity of the old life. Sophar, *the scattering of the watchtower,* or *scattering the watchman,* because heretics desire to strike with words the minds that contemplate things above. By contemning God, therefore, they hold themselves in oldness, and remaining in it they harm by evil discourses those who keep watch. But that they too sometimes return to the Church, the reconciliation of the friends shows, for whom Job prays, because the sacrifices of heretics are not accepted by God unless offered by the hands of the Church. Seven sacrifices are offered for them, because while they receive the sevenfold Spirit they are expiated as by seven oblations. Bulls and rams were offered for them: in the bull is signified the neck of pride, in the ram the leadership of the flock; because, springing back from the Church through pride, they drew weak flocks after them; [0750D] and this is slain in them when they return to Job, that is, to the Church. By Elihu, who speaks with right understanding but is drawn aside into words of elation, is expressed the arrogant man who is nevertheless faithful, and who is also reproved; nor yet is he brought back by a sacrifice, because by the truth of faith he is overcome, but by the swelling of pride he displeases. Whence Elihu is interpreted *This is my God,* or *Our God*: for although proud, yet by believing truly he openly confesses, and declares him both God through his divinity and Lord through his incarnation.

After all his evils, he received on account of double things, because the Church here also receives double for her labours, when, the Gentiles having been received, at the end she converts the Jews also; and in the world to come she will be endowed with a double robe, that is, with the beatitude [0751A] of soul and of body. Whence the Prophet: « In their own land they shall possess double [n: (Isa. LXI)]. » To Job afflicted it is said [cj: *Afflicto*; read *Afflictus*, "Job is said to be afflicted"]; but for how long a time it was, is passed over in silence, because the Church is known to be destined for affliction, but for how long is unknown; whence: « It is not for you to know the times or the moments which the Father hath put in his own power [n: (Act. I)]. »

## CHAPTER ONE.

VERS. 1.-- « There was a man in the land of Hus. » [n: (GREG. in Job, tom. I.)] By Job, Christ is designated, that is, the head and the body: therefore, after the history, having seen in the head what we are to believe, let us see from the body what by seeing we are to hold.

GREG. [n: (Ibid.)] Job in the land of Hus, etc., *as far as* afterwards also cunning things were gathered.

[0751B] [n: (ID., ibid.)] The person is first described as fitting, before his combat is told, so that such a one may be seen able to conquer. « Simple. » It is needful that the cunning of the serpent instruct the simplicity of the dove, and that simplicity temper the cunning; whence the Spirit appeared in a dove and in fire, because they who are full of him so serve the meekness of simplicity that against evils they are kindled with zeal for uprightness.

« Fearing God. » Solomon: « He who fears God neglects nothing [n: (Eccle. VII)]. »

[n: (Ibid.)] Likewise Solomon: « He who offends in one thing shall lose many good things [n: (Eccle. IX)]. » Those animals are called lawful, that is, clean according to the law, which both chew the cud and divide the hoof: of which the camels have the one, but the other is lacking to them, and so they both agree with the law and [0751C] differ from it.

VERS. 3.-- [n: (Ibid.)] « And a great household. » An innumerable crowd of thoughts, which, like maidservants, when the mistress, that is reason, is absent, desert the work and make an uproar; but when she returns they work in silence. If we rule these well, neither is the mind overcome by their multitude.

[n: (Ibid.)] « Among all, » that is, among the angels that cleave to the rising light, we are great, their fellows. Orientals are all who by faith are in Christ, of whom the Prophet: « The Orient is his name [n: (Zach. VI)]: » and the Man who is God surpasses them all.

VERS. 4.-- « And they made a feast, » etc. [n: (Ibid.)] The sons make feasts, etc., *as far as* because he who trembles at everything grows sluggish in good works.

[0751D] « Through the houses, each one, » etc. Through the houses, as Peter through Rome, Philip in Samaria; on his own day, that is, according to the measure of understanding, because Paul made one instruction among the Greeks, Peter another among the Romans, although they did not disagree in the faith.

« Three sisters, » that is, faith, hope, charity: into everything that they do they call the virtues, that they may rejoice in it. They take strength as from food, when by good works they become more confident; they are made drunk as from drink after food, when they long to be steeped in the dew of contemplation. But out of these very good things evils also arise, such as elation; or when gladness comes to the mind on account of them, a certain security is also present, and thence sluggishness. Therefore he adds: « And when the days had passed round in their circuit. » When the feast is over, to sanctify the sons [0752A] is, after the perception of the virtues, to direct the intention of the heart, and to cleanse everything that is done by strict re-examination, lest one be deceived by the quality of an evil, so that things which are evil be thought good; or by the quantity of a good, so that it be believed sufficient when it is not made perfect. But this he finds better by praying than by scrutinizing. For the mind, lifted up by compunction, judges more surely of all things beneath it.

VERS. 5.-- « And when in their circuit, » etc. The days of the feast pass round in their circuit when by preaching the mysteries are accomplished; and when all is accomplished Job offers for his sons, because for the apostles returning from preaching Christ prayed the Father, and by sending the Holy Spirit sanctified them, cleansing away whatever of fault could be in them.

[0752B] [n: (Ibid.)] He rises at daybreak who of compunction, etc., *as far as* which, when accomplished, stand in need of expiation.

[n: (Ibid.)] A holocaust is called wholly burnt, etc., *as far as* may cover before the eyes of God even to the end of life.

VERS. 6.-- « Now on a certain day. » [n: (GREG., lib. II, Moral., cap. 2.)] In the opening, the quality and the end of a matter is expressed; as here, the temptation of Job is said to have begun from a day, because it is spoken of unto victory, as also in other places. Now the matter is marked by the quality of the time, as that the angels appear to Abraham at midday, and Judas goes out by night. Now by place: as that Israel, being weak, hears the law not on the mountain but below. Now by the quality of the air, as when it is said: It was winter, when preaching is made to those who will not believe; and it was cold, when Peter's denial was at hand. Now [0752C] by the posture of the body, as that Stephen saw Jesus standing.

[n: (Ibid.)] Nothing is said to be done before the Lord, etc., *as far as* whereby king Achab, his deserts requiring it, may be deceived.

« He was present among them. » [n: (Ibid.)] On the day the Lord saw Satan, etc., *as far as* just as a blind man does not see the light by which he is lit.

« Among them Satan also. » Because he thrusts himself in among the good thoughts of God which are from God, that he may disturb them; but God uncovers him to us when he lies hidden. Whence it is said: « Whence comest thou? » which to say is to lay open his snares to us. « I have gone round about the earth. » He searches carnal hearts, that he may sow evils in them; nor does he fly over, but walks through, because he does not quickly forsake the one he tempts, but tarries, that he may [0752D] imprint the traces of depravity. Against him Job is praised: « Hast thou considered my servant, » whom God makes good and strengthens, and praises as it were in the ears of Satan. Whence he rages the more grievously against him, saying: « Is it for nothing? » as if to say: why dost thou praise him whom thou protectest? Were I set at nought, he would be worthy of praise if he stood against me by his own strength. Whence he maliciously demands: but stretch forth a little. While good things abound, the mind is somewhat lifted up, as though the good things were from itself; and these good things the devil desires for evil, but God permits the testing for good, so that while man is shaken in those good things, his weakness being known, he may be made firm in God. Whence he adds: « Behold, the whole substance which he hath is in thy hand. » [var: Vulg. Job 1:12 sets the clause in the plural, with no noun answering to *substantia*]

VERS. 7.-- « To whom the Lord said, » etc. [n: (Ibid.)] [0753A] Not the Lord, etc., *as far as* which is to pant with the heats of his own malice for the affliction of the good.

« Whence comest thou? » [n: (GREC.)] He does not ask of the good, because we do not ask save what we do not know; and for God not to know is to reprobate, just as a good man too is said not to know how to lie, not because he does not know, but because he contemns it. To say therefore « whence comest thou? is to reprobate his ways as though they were unknown. « I have gone round about the earth. » By the circuit of the round, the anxiety of labour is signified. He went round about the earth in labour who did not stand at rest in heaven; and he does not fly over but walks through, because he fell from the flight of spiritual power, weighed down too heavily by the burden of his own malice. Of his members also it is said: « The wicked walk round about [n: (Psal. XI)], that is, they are wearied in the labour of outward things. The devil contends not against Job, [0753B] but against God with Job in the middle. Whence he did not first ask for Job from God, but God praised him in his sight.

VERS. 9.-- « Doth Job fear God for nothing? etc. » [n: (Ibid.)] The devil had perceived that the Redeemer had come; but on account of the lowly things which he suffered, whatever he had suspected concerning his deity came into doubt for him by reason of his own pride, and he believed him not to be God born, but one kept by the grace of God. « Hast thou not hedged him about? » He calls the house hedged about, because by tempting he could not penetrate his conscience; the substance, because he did not presume to invade his elect.

« His possession hath increased. » [n: (Ibid.)] As if to say: because he has received so many good things on earth, he bears himself innocently in return for them; but he would not be innocent if he stood amid adversities. Because [0753C] he cannot in the day, he wishes to reprove him in the night of adversities. Therefore, knowing that by adversities he would prove not the strength of Job, but each man more truly, he demands that he be tempted. « But stretch forth, » nor does he attribute to himself the power of striking. His will, which is from himself, is always wicked; the power, which is from God, is just. Whence: an evil spirit of the Lord upon Saul; and it is the Lord's by permission, and evil by its own will.

« The hand. » [n: (Ibid.)] He complains that the number of the faithful is increased when the apostles preach: for Satan to say this is to think such things enviously, and to grieve over them with pining.

VERS. 11.-- « Touch. » [n: (Ibid.)] Because the things he asks to be crushed are outward, and he thinks it not much unless he wound the soul.

« To the face. » The face of the Lord is the regard of his grace. [0753D] He says therefore: if thou withdrawest the given things which he loves, he will not seek the regard, that is, of thy grace, thy favour, but will contemn it by cursing.

VERS. 12.-- « The Lord said therefore. » [n: (Ibid.)] God is not overcome, provoked by the devil's petition, but grants to the enemy, unto the enemy's own grief and deception, what may profit his servant. « Behold, all that he hath, » etc. By a merciful dispensation he loosens and reins in: he gives up the substance, he protects the body; and though afterwards he is to hand over the body, yet not all at once, lest heaped together they destroy what divided can be borne. Or: the Lord knew Job's lot, and yet divided the wars, that he might be the more wonderfully victor, when the conquered enemy should refit himself again for new wars.

« Behold, all . . . only upon him, etc., » that is, [0754A] I grant his goods outwardly to be tempted, but within I keep him for myself.

« But stretch forth. » [n: (Ibid.)] He thought that through sufferings Christ could sin. « Behold, all that he hath is in thy hand. » The hand of Satan is not power but temptation: first Judaea, which had been his possession, was taken away by unbelief and set against him; afterwards his flesh also was crucified.

« Having gone forth. » That is, he came to the desires of his own longing. Or he goes forth when what is permitted him with a good intention is carried out by him with a depraved intention. « Satan having gone forth. » Whither did he go out, away from him who is everywhere? But so long as, pressed down by the power of God, Satan could not carry out what he desired, he stood as it were before his face; he goes out when he is let loose to the accomplishment of his desire. [0754B] « And having gone forth from the face. » Because, while he cannot prevail as far as the heart, being shut out from the inmost parts he wanders outside; and if he troubles the mind, he is outside: because he does not destroy, but instructs.

[n: (Ibid.)] Times agree with temptations. He chose a fit time for tempting, when he found his sons at a feast: the gladness of satiety is the herald of tribulation.

VERS. 13.-- « Now when on a certain day the sons and « daughters, etc. » The apostles and all the faithful. The elder son is the Jewish people begotten by the law; the younger, the Gentile called at the end. In the house therefore of the firstborn the apostles feast, because as yet they fed on the delights of sacred Scripture within the gathering of the Jewish people alone, to whom it was then said: « Go not into the way of the Gentiles [0754C] [n: (Matth. X)]. »

« They should eat and drink, etc. » To eat is to rejoice in good works; to drink wine is to burn with heavenly desire.

« Of his firstborn brother, etc. » Wisdom is born first in the heart, etc., *as far as* that what the mind lost when forestalled, it may receive back when afflicted.

## CHAPTER ONE. (cont.)

VERS. 14.-- « The oxen were ploughing, etc. » [n: (Ibid.)] The ploughing oxen, that is, the good who work well; the she-asses, those who live in simplicity; and these are beside the oxen, because they are fed by their understanding. The Sabaeans taking captive, that is, demons; the boys, that is, beginners, not yet of manly steadfastness; with the sword, that is, with despair of eternity. The messenger who escapes is the prophetic word, which says: « My people hath been led captive, because it had not [0754D] knowledge [n: (Isa. V)]; » because, while the evils come to pass which it foretold, it returns as it were unhurt to the Lord: for when the weak are led captive, it is known to have foretold true things.

VERS. 15.-- « And the boys. » He calls boys that watchfulness of diligence by which he provides for these things, and which is struck in him also.

VERS. 16.-- « The fire of God fell from heaven. » Heaven, the doctors of the law, the priests, from whom the fire of envy falls upon the sheep and the boys, that is, upon the innocent and the weak. The boy returns unhurt, because it became clear that the prophecy had spoken true things, zeal laid hold of the untaught people.

[n: (Ibid.)] The sheep are the innocence of thoughts. The fire from heaven, that is, from the powers of the air, the flame of spite rushes in, and often kindles clean thoughts with the burning of lust [0755A]: and this is a fire of God, not as doing it, but as permitting it; and because by a sudden onset the acts of circumspection are overwhelmed, the guardian boys are slain. But discretion alone, that is, reason, announces the losses to the mind, and as it were calls the Lord to lamentation.

VERS. 17.-- « The Chaldeans made, » etc. The Chaldeans are interpreted *fierce,* etc., *as far as* these struck the boys with the sword, that is, with sinister persuasion, etc.

« The camels, etc. » The camel is in part a clean animal, etc., *as far as* and discretion alone reports to the mind what it should bewail.

« That I might tell thee, etc. » Evils are announced, both many and sudden, so that, wound being inflicted upon wound, he may bear it impatiently; and the crafty enemy makes trial not so much by the loss of goods as by the order of the messages. First he announces [0755B] perverse things, then greater, at last the death of the sons: lest to one already bereaved the loss of goods should grow cheap, since there would be no heirs for whom he might keep it. Step by step, therefore, he hears worse things, that every wound may find a place in his heart.

VERS. 18.-- « To thy sons, etc. » [n: (GREG.)], The sons and daughters (as has been said) are the apostles and the peoples subject to them, who in Judaea fed upon Scripture. « A wind, » that is, a strong temptation, bursts forth from the desert, that is, from the hearts of the Jews, or from unclean spirits; and it shook the four corners on which the house stands: the priests, the scribes, the elders of the people, the Pharisees. The house, that is, Judaea, falling in the persecution of the Lord, overwhelmed the apostles in despair. And the word concerning the persecuting people is true: « My beloved hath wrought [0755C] many crimes in my house [n: (Jer. XI)], » And concerning the apostles: « My neighbours stood afar off [n: (Psal. XXXVII)]. » And: « I will strike the shepherd, and the sheep shall be scattered [n: (Matth. XXVI)], » etc.

« In the house of the brother, » that is, in the feast of the elder brother Satan overwhelmed the sons, because through the negligence of the elders he seeks an entrance to the death of the younger; and he gains greater strength against others when he sees those who by their guardianship are set over others serving mirth. Not indeed that they were given over to the belly; but when amid feasts the good intention of the mind glows less, it foresees less.

VERS. 19.-- « Suddenly a wind. » [n: (Ibid.)] He is said secretly to have moved the elements against him, at whose nod they were moved; it being permitted to the devil, power having once been received from God, to shake the elements to the use of his own wickedness, as for those condemned in the mine both fire and water serve for use.

[0755D] « From the region of the desert. » The region of the desert, etc., *as far as* it shows the named wrath in the air, a wind rushed in.

VERS. 20.-- « Then Job rose up, and rent his garments. » [n: (Ibid.)] The house falling, etc., *as far as* that the whole heart, burning in the love of God, may consume them by the perfection of devotion. « And with his head shorn. » It is thought a great steadfastness, etc., *as far as* and might show that he consented to the divine power. « Falling to the earth. » [n: (GREG.)] Falling, he adored, because he offers true prayer who humbly sees that he is dust. Whence he also says: « Naked came I forth from my mother's womb. » Naked in faith the first grace begot him; naked the same grace receives him. When, beaten by vices, he flees as one naked to mercy, and being at some time stripped of some virtue, [0756A] he is better clothed by that very humility, ascribing not to himself but to God what he has: the Lord gave good things, the Lord also takes them away; and this is done for a time, that being humble he may have better.

VERS. 21.-- « Naked came I forth. » The earth brought me forth naked entering hither; the earth will receive me naked going hence. A consolation from the condition of things: that he did not lose what was his own, but calls to mind things received and to be left behind; the time in which he did not yet have these things he foresees, in what state he is to depart. He consoles himself also from the justice of God.

« From my mother's womb. » The mother of Christ is the Synagogue, which held him within herself covered by the letter, and did not see him naked in his deity; but from her he came naked to the Gentiles. Behold Joseph, whom the Synagogue, believing him mere man, wished to bind fast [0756B] in an adulterous embrace; to whom he left the covering of the letter, and showed himself openly to the Gentiles. But he will return naked, when at the end of the world God shall be made known to the remnants of Israel. « The Lord gave. » Judaea, while it believed that he was to come, took [him] away when she herself despised him at his coming. « As it hath pleased the Lord. » When we are troubled, we ought to have recourse to the judgment of God, and to render greater praises, because we know more truly that we are being beaten.

VERS. 22.-- « In all these things Job sinned not. » [n: (Ibid.)] A grieving mind ought to guard itself, etc., *as far as* he swelled not in heart, he murmured not with his mouth, his tongue was not insolent.

## CHAPTER II.

VERS. 1, 2.-- « And it came to pass, etc. » « Whence [0756C] comest thou? » [n: (GREG. in Job l. III.)] This not as before, etc., *as far as* thou who didst wish to diminish hast served his advancement.

VERS. 3.-- « Innocence. » He retains innocence who, even after a fall, roused by a spark of reason, faithfully repents.

[n: (Ibid.)] How was the Father moved against Christ, with whom he is the same, through Satan? Because Christ as man would not have suffered unless Adam had sinned, when Satan moved Adam he stirred [him] up against Christ God. In vain, because he bore the penalty without fault of his own; but not in vain, because he paid what another had seized.

VERS. 4.-- « Skin for skin. » The devil, on account of the miracles, thought him the Son of God, but on account of the lowly things, mere man. Judging him therefore from others, who in the place of shepherds contemn the losses of others, as one not [0756D] moved when many things had been withdrawn, as being things which are outside himself, he tempts him with the pain of his own flesh, as one who would grieve for himself who does not grieve for others. When he asks that this be done, he speaks with desires; and these things he brought in through his members by words and desires, through which he said: « Let us put wood into his bread [n: (Jer. XI)], » , that is, let us apply the stock of the cross by fixing it to his body.

[n: (Ibid.)] Skin is given for skin, because often, when a blow comes against the eye, we put the hand in the way, that we may be wounded rather in it than in the more tender part. Knowing that this is customarily done, he says: « Skin for skin, and all that a man hath » As if to say: Job therefore bears with an even mind so many scourges outside himself, because he is afraid lest he himself be struck; and out of care for himself he feels less about his own. Whence he demands to strike [0757A] the man himself: « Put forth thy hand, » which God rightly permits, that being often conquered he may be struck dumb.

VERS. 5.-- « Otherwise put forth thy hand. » Often the devil, after he has assaulted the mind, ceases for a time, that he may suddenly break in upon it while it is secure. Therefore he demands Job again, which God grants him by keeping silence. « And touch his bone. » By the bone and the flesh he understands bodily life; by the soul he understands reason, as above.

VERS. 6.-- « Behold, he is in thy hand. » Satan had power through his own over the flesh of Christ, but he preserves the soul, not because he does not tempt it, but because he does not overcome it; or the soul, that is, he loses from his own right those dear to him and chosen by him, when he slays him from the sole of the foot even to the crown: because from the beginning of the world he brought hard things upon his members, [0757B] and by his raging reached even to their head, that is, Christ. « Behold, in thy hand. » He suffers us to be tempted, that we may seem weak to ourselves; and yet he guards us.

VERS. 7.-- « Satan therefore having gone forth. » [n: (GREG.)] Leave having been received, etc., *as far as* by repenting he looks back, lest any elation arise.

VERS. 8.-- « Who scraped the corrupt matter with a potsherd. » [n: (Ibid.)] A potsherd is made of clay, etc., *as far as* but worse are they who by elation, as Job's wife, who being proud gives counsel to her husband.

VERS. 9.-- « But his wife said to him. » [n: (Ibid.)] It shows the first temptation of the devil, etc., *as far as* but they slide away into harshness.

« Dost thou still continue in thy simplicity. » She reproves his simplicity, that he despises earthly things and desires eternal ones [0757C]; as if to say: Why dost thou in simplicity seek eternal things and groan grievously over these, falling away (despise eternal things) and escape present evils, or by dying. But those men suffered these things, a form of uprightness. Whence he says: « As one of the foolish women, etc., » they endure those who strike without, they teach the perverse within: there strong, here merciful; there they drive back adversaries, here they protect their own; and it is a great thing to do both of these in the battle line. « Dost thou still continue. » Eve repeats her own words, as if saying: Forsake simplicity, that is, obedience; contemn the forbidden thing by eating it. « Bless the Lord and die. » That is, by overstepping the precept, live beyond what thou wast created. See the order: after the wounds the enemy brought in words, because when the force of pain grows heavy a small persuasion more easily takes a man; for which reason he who took away the rest [0757D] kept the wife in reserve.

VERS. 10.-- « As one of the foolish women, etc. » [n: (GREG.)] Because the understanding, not the sex, is in fault: he does not say, one of the women, but « of the foolish women: » what savours of depravity belongs to accidental folly, not by the condition of nature. « If we have received good things, etc. » [n: (Ibid.)] It is a great consolation in evils to remember good things, lest there be despair on every side, just as in glad times the foresight of evil tempers one from elation. Whence it is said: In the day of good things be not unmindful of evils, and in the day of evils be not unmindful of good things. « If good things, » that is, if we strive toward eternal good things, why do we not endure present evils? « In all these things, » etc. [n: (Ibid.)] In two ways we sin with our lips: when we say things that are not just, or when we keep silent about just things. [0758A] But Job neither said proud things against him who struck, nor kept back right things against her who counselled. He had patience, giving thanks to God, teaching by reproof the folly of his wife . And so the enemy, being conquered, is the more hotly goaded; and because the wife fell silent, he stirred up others to insults. « In all. » Wherein the saints, in all things which they suffer without and within, neither go beyond bounds at injuries done to God, nor amid the insults of the wicked.

VERS. 11.-- « Therefore. » [n: (Ibid.)] The friends signify heretics, etc., *as far as* hypocrites, not wishing to be, but to seem, learned. « Hearing. » He does not say hearing because these vices hear, but the devil, who tempts by these things, understands them. « Three friends. » This number, moral or mystical, signifies the three troops of the Chaldeans, that is, the assault which is made in deed, [0758B] in tongue, and in thought; for he assaults all these.

« They had agreed together, etc. » [n: (Ibid.)] Because they agree in falsehood, and while they teach their own doctrines they seem to console. But they truly console in present affliction who instruct concerning eternal things. Heretics are called friends, because they are to be named not from their own wickedness but from our kindness: as, « Friend, whereto art thou come [n: (Matth. XXVI)]? » « They had agreed together. » Because certain vices join together among themselves against us, as pride and anger, slackness and fear; which, although they are diverse, yet tend to the same end, that is, to the overthrow of the spiritual Job.

VERS. 12.-- « And when they had lifted up their eyes afar off. » They who are below lift up their eyes, etc., *as far as* we change enemies as it were into friends by the sacrifice of our intention. [0758C] « Crying out they wept. » Because the blow had changed the appearance of the stricken man, a voluntary grief changes the appearance of the consolers; because he cannot console a grieving man who does not agree with the grief, but cleaving to him drags him along. Therefore, seeing his body torn, they rend their garments; seeing him changed, they defile their heads with dust, that Job may the more easily hear them, while he sees something of his own affliction in them. Yet the consoler must take care lest, grieving too much, he weigh down the afflicted and make the mourner despair. Perhaps Job's friends grieved too much, not knowing the mind of the stricken man, as though he had fallen from his heart. « They scattered dust. » Dust is earthly understanding; the head, the mind; heaven, the precept of the speech from above. To cast dust upon the head toward heaven is to corrupt the mind with worldly understanding, and to think earthly things [0758D] concerning heavenly words. Day is understanding, night ignorance, seven the totality. They sit, therefore, that is, they feign that they condescend to the weakness of the Church; both in those things in which they understand the true light, and in those in which they have ignorance; and thus they prepare the guiles of deception.

VERS. 13.-- « On the ground. » Because they show an appearance of humility, that they may urge proud things. Or the earth is the incarnation of Christ, which certain heretics do not deny, but they disagree with us either about the deity or about the manner of the incarnation; because therefore they do not deny it, they sit as it were with Job on the ground. « Seven days. » It is not known whether they persisted continuously, or over so many days with frequent visitation. « Days and nights. » Because either in that which they rightly, or in that which they foolishly, understand, [0759A] they do not contradict the incarnation. « No one spoke a word to him. » Because then the enemies are silent, if we neglect to beget sons of God by preaching; but if we speak right things, then they heap up grievous insults, and break out against us into the voice of grief. They do indeed speak the seeds of errors, when they see the hearts of the faithful grow sluggish; but when they see them relish high things, grieve over the misery of the world, and seek a return to heaven, they warily bridle their tongue.

« No one spoke. » For there are many, etc., *as far as* and unless they be cleansed by sacrifice, they must be punished.

« For they saw the grief. » Because then they fear to speak perverse things, when the grief of the love of God shapes hearts; because then they would not profit, but would lose even those whom they held, the good being exercised.

## CHAPTER III.

[0759B]

VERS. 1.-- « After these things, etc. » He makes them attentive, as it were to hidden things which were covered in closed vessels, but which are uncovered when their mouth is opened, that we may be refreshed by their inmost fragrance. Thus far a threefold exposition; from here on, according as the several passages require.

[n: (GREG.)] « He cursed his day. » Behold, this is not according to the surface of the history, because this is both evil and impossible. For the day on which he was born no longer was, and it is idle to curse a thing that does not exist, but pernicious if it did exist; nor can a past day now be turned into darkness, nor can the other things that follow suit it, nor would the untimely birth (which he says afterwards) enjoy rest: therefore here nothing is according to the letter.

[0759C] « After these things. » That is, after all the aforesaid things which he suffered, his friends also being silent. Since therefore he patiently gave thanks in all things and taught well, he is not now, with none instigating him, to be believed to break out into cursing from impatience; but he says this calmly, because amid evils he praised God. « He cursed. » [n: (Ibid.)] A curse is spoken of in two ways, etc., *as far as* and applies the remedy.

VERS. 3.-- « Let the day perish on which I was born. » Not created, etc., *as far as* but brought in the darkness of sin.

« Let the day perish. » The day is the prosperity of the world, which ends in night, because it leads on to tribulation; or the day is the delight of sin, the night the blindness of the mind. Man is spoken of in three ways: by nature, by fault, and [0759D] by weakness. Man therefore is born in the day, conceived in the night: because he is not carried off to the delight of sin unless he is first weakened through the darkness of the mind. But let the day perish, that is, let the delight of sin be destroyed by the vigour of justice.

« And the night. » [n: (Greg. in Job l. IV.)] That is, let penitence extinguish what the blinded mind perpetrates through consent, while it does not warily see through the blandishments of delight, lest the fault which begins to flatter should drag it to destruction.

VERS. 4.-- « That day, » etc. [n: (Ibid.)] That is, let it be seen, at the outset of delight, to what end of perdition it hurries a man, and let it be tormented by penitence. But if it has been so punished. « Let it not require. » In judgment, that he may punish; [0760A] and he will not illumine. He illumines with light who reproves; but he is as it were covered who is not recalled into the memory of the judge. Whence: « Whose sins are covered [n: (Psal. XXXI)], » nor then let them be shown in the sight of all.

VERS. 5.-- « Let it not be illumined, etc., let them darken it. » That is, the day of delight, lest it be seen by him who sees all things. « Darkness. » [n: (GREG.)] That is, the laments of penitence, or the hidden judgments of God, from which we are absolved by prevenient grace, which we know not how to merit. « And the shadow of death. » That is, the death of Christ according to the flesh, etc., *as far as* in what mercy has succoured him, let man punish it. Whence follows: « Let gloom seize upon it. » That is, the confusion of the mind, of which it is said: « For there is a confusion that brings glory. [n: (Eccli. IV.)] » « And let it be wrapped about. » On every side. « With bitterness. » [0760B] Of penitence. But if the day, that is, the delight of sin, is so punished, what of the night, that is, the consent to fault?

VERS. 6.-- « Let a dark whirlwind possess that night. » It is as it were a whirlwind of a storm stirred up, etc., *as far as* for the blindness of the damnation in which we were born. « Let it not be counted in the day of the year. » The year is the grace from above, etc., *as far as* but is forever without share in that fatherland. Whence he adds:

VERS. 7.-- « Let that night be solitary. » Because it is separated from that throng, or loses the man whom it had made its companion; and when the elect have been redeemed by grace, he alone with his own body is handed over to Gehenna. « Nor worthy of praise. » Man, when laid low, worshipped idols, in which he praised demons as the darkness of night; [0760C] but now that the idols have been rejected, the night is worthy of praise.

VERS. 8.-- « Let them curse it. » [n: (Ibid.)] In the old translation, etc., *as far as* and at the end, being loosed, may openly wage wars. « Leviathan. » That is, their addition, that is, of men, in whom after his suggestion he does not cease to add evils. Or a reproach, because when he promised to add divinity to Adam, he took away even what he had. He is called by the prophet a twisting serpent, who softly, as by the coaxing endings of words, pours in his snares. And a bar, because being hard through malice he strikes unto death. Once roused he will act openly, but meanwhile in secret.

VERS. 9.-- « With gloom » Of that night. « Let the stars be darkened. » That is, hypocrites, who shine by their [0760D] works before the eyes of men. These are they which are drawn by the tail of the dragon, that is, by the last persecution of Antichrist; these are darkened, because the malice of the enemy so prevails over them that they are wrapped in open evils, such outwardly as they are within. « Let it look for light. » This according to his members, etc., *as far as* which by prophesying waited for Christ, but did not know him when he came. « Nor the rising of the dawn as it springs up. » [n: (Ibid.)] The rising of the dawn is the new birth of the resurrection, in which the saints shall rise with their flesh to see the eternal light. But however much the elect shine here, they cannot penetrate what that glory of that new birth will be. This night did not close but opened the doors of the womb, because, when man was conceived, it unbarred the desires of concupiscence unto sin. [0761A] And when these doors, that is, the desires of carnal concupiscence, have been unbarred, we are dragged on to innumerable evils of corruption. Whence, weighed down, we groan; because justice requires this, that what we did willingly we should endure unwillingly.

VERS. 10.-- « Because he did not close the doors of the womb, etc. » This of the head himself, etc., *as far as* as we say that robbers give life to their captives, if they do not take it away.

VERS. 11.-- « Why did I not die in the womb. » It is not to be believed, etc., *as far as* lest suggestion should draw him to delight. « And having come forth from the womb. » [n: (GREG.)] Because sin conceived outwardly, etc., *as far as* while they bear the strife of their own flesh against the spirit.

VERS. 13, 14.-- « For now. » [n: (Ibid.)] By "now," [0761B] which belongs to present time, he designates the rest that stands always in the present, that is, eternal rest. « I should rest with kings. » That is, with the angels, in that they rule the things subject to them. Who are also consuls, because by announcing to us the will of God they take counsel for us. Or by kings he means holy preachers, who rule themselves; and consuls of the earth, because they counsel earthly men well. He says therefore that if he had not sinned, he would have ascended thither even unredeemed, whither the apostles and holy preachers after the redemption arrive with great labour, who are not deferred as the ancients were, but soon after death enter heaven. « Who build, » Every earthly man is pressed in his heart by dense tumults of thoughts, and is trampled by the throng of desires as by crowds. But to build solitudes is to drive out from the secret place of the heart the tumults of earthly desires, [0761C] and to pant after the love of inmost rest, so that it may be said: One thing I have asked of the Lord, and this will I seek after, etc.

VERS. 15.-- « With princes who possess gold. » The princes are the rulers of the Church, etc., *as far as* but he who has foreseen things to come already calls to mind things past.

VERS. 16.-- « Or as an untimely birth. » [n: (Ibid.)] Because that which is an untimely birth comes forth before its time, and being extinguished is straightway hidden away. These are the saints, with whom he considers that he could have rested, who from the beginning of the world were before the time of the redemption, and yet mortified themselves to the world. The first time, before the law, which brought forth fathers dead a second time, was as it were the womb of an untimely birth; and they were as it were dead from the womb, [0761D] who without the tables of the law feared God by nature, and believing in the Redeemer to come slew their pleasures. « Hidden. » Because, few being recorded by Moses, etc., *as far as* whom the spirit of prophecy irradiated, as Job himself. [n: (Ibid.)] Now he opens the rest of this light, and shows in plainer words what is daily done in it concerning the manner of life of the wicked.

VERS. 17.-- « There the wicked. » That is, in the light of Christ, which the ancients awaited, the Gentiles cease from the throng of the desires of the world, and with tranquil mind already foretaste eternal rest. And this is: « And there they rested. » In the world the strong are said to be strong in vigour, not wearied. But he who is strengthened in the love of God healthfully [0762A] fails from his own strength; and the more strongly he seeks eternal things, the more wearied he is, and dies to earthly things. Whence: « My soul longeth and fainteth for the courts of the Lord [n: (Psal. XXXVIII)]. » When by "there" he means the light, he shows the place of the elect in which they are contained.

VERS. 18.-- « And they who once were bound. » The just, though at rest from desires, yet while in the body are bound by the trouble of their own corruption. For the body weighs down the soul, and the flesh strives against the spirit. There are also bodily chains, hunger, thirst, and the like, which here cannot be loosed; but from them all they shall be loosed in the liberty of the glory of the sons of God. See the degrees: the wicked, being converted, cease; the well-exercised rest in the inmost bosom; those absolved from the chains of corruption come to liberty. But what they did here meanwhile, he adds: « Who have not heard, [0762B] etc. « The exactor is the devil, who once bestowed on man the coin of deception and daily demands the debt of death; his voice is temptation. He hears who is tempted and resists; he hearkens who consents. The same concerning inward peace, because what the mind greatly loves it repeats the oftener.

VERS. 19.--Small and great are there. » [n: (Ibid.)] Because here there is a distinction of works, there it will be of dignities. Whence: « In my Father's house there are many mansions. [n: (Joan. XIV.)] » « And the servant. » He who sins is the servant of sin, because here he never becomes free while he fears the judge; but there he will be free, where there will be no doubt about pardon. There will indeed be there a memory of fault, not such as defiles the mind, but such as, without injury to blessedness, binds one more closely to blessedness and gladness, as when healed [0762C] we remember our pains without pain; whence we give the more thanks to the physician.

VERS. 20.-- « Why is light given to the wretched? » [n: (GREG. in lib. Job lib. V.)] Having contemplated that rest, where, made free by the Lord, he looks down upon the prosperities of the world, which draw men back from it. « Why is light given to the wretched, » that is, prosperity in the wretchedness of our pilgrimage: because, although it does not utterly crush the just man, yet it divides the mind between the love of God and the management of itself. Whence he adds: « And life to those who, etc. » There is bitterness to every just man, etc., *as far as* or to be set over others in rule.

## CHAPTER III. (cont.)

VERS. 21.-- « Who look for death. » [n: (Ibid.)] That is, they desire to mortify themselves utterly to the world, but by the hidden judgment of God it does not come, because they are compelled to be taken up with the honors laid upon them, which they bear in the fear of God; [0762D] and within is the desire of godliness, and without they fulfil the ministry of their order, lest through pride they gainsay the disposing of God: and thus they both profit many, and, in that they see themselves imperfect, they rise the higher through humility: and in that they are put off from their desires, by that very delay they are enlarged toward the same: whence he adds, as though digging out, etc. « As those digging out a treasure. » Because he who seeks a treasure by digging, etc., *as far as* he finds examples of contemplation, whereby he may be rich.

VERS. 22.-- « To the man whose. » Behold, whereas it was asked why light is given to the wretched, he shows here: the way is hidden from the man; because, if he now does well, he knows not what he shall do at the last; or sometimes the things that are thought to please God displease him.

[0763A]VERS. 23.-- « God hath compassed him about. » [n: (GREG.)] Because, although he desires heavenly things, yet he knows not what has been ordained within concerning himself. And about him also are the darknesses of ignorance: he is unmindful of the past, he does not find out things to come, things present he scarcely knows, the inmost things of God's dispensation he cannot pierce. But he who bends his mind upon these darknesses weeps, and with his whole sight seeks the light above: whence it sometimes comes to pass that in a godly weeping the brightness of inward joy breaks forth; whence there follows:

VERS. 24.-- « Before I eat. » To eat is to be fed with the light of contemplation, which none has save he who first, in this exile, as in a place where good things are not, groans, and sighs with desire, and follows out the force of tears.

« And as overflowing waters, etc. » Overflowing waters are borne with a rush in many rollings; so in [0763B] them that mourn there are many rollings, while they know not who is adjudged before God: while they call to mind their own past things, they greatly fear the things to come, and in their own good things they are afraid lest they err: and while the scourges of God take them to task, they suspect that they have given offense: whence he adds:

VERS. 25.-- « For the fear. » For they weep, because they fear to be forsaken: and lest the godly stroke be not of discipline, but of vengeance, whence: « Who knoweth the power of thy wrath? [n: (Psal. LXXXIX.)] » For sometimes there is a grace which we call wrath, and sometimes a wrath which we call grace; whence it is needful that he be feared in all things: in prosperity, lest the things be given him for a greater blinding, not for consolation, as is wont to befall the good; lest in adversity there be the beginning of punishment.

VERS. 26.-- « I have dissembled. » [n: (Ibid.)] And if always [0763C] by thinking, etc., *as far as* whether he sets forth Job, such as he was in power, for an example.

« Have I not dissembled? » Power possessed is both to be thought upon for profit, and to be dissembled because of swelling; and he that is powerful, that he may be bound to profit others, should know that he is able.

« Have I not kept silence? » Behold what he is in his mouth.

« Have I not been quiet? » Behold what he is toward things unlawful, etc., *as far as* because our perfection is not without fault, whence he adds:

« And indignation is come upon me. » Whence, being about to speak of stripes with great art, he set his rightly-done deeds first, that in them every man might consider what punishment awaits the wicked, if thus he here chastises the just; so that, if the just man shall scarcely be saved, where shall the ungodly appear?

## CHAPTER IV.

[0763D]VERS. 2.-- « If we begin to speak to thee. » [n: (Ibid.)] They begin softly, but they break out into harsh things. So heretics set forth smooth words, that they be not guarded against, but bring in harsh ones after.

« But that which is conceived. » [n: (Ibid.)] The perfect do not even in their heart conceive perverse things, which they check by silence. Others conceive depraved things, but bind them fast by the great strength of silence: others both conceive them and straightway bring them forth. Light in understanding, headlong in tongue. Of these is Eliphaz, who out of his own experience judges the same of all men.

« Who shall be able to hold it. » As though he would fain hold it back: wherein he hints that he will give offense in speaking.

VERS. 3.-- « Behold, thou hast taught very many. » [n: (Ibid.)] There are certain good things which even he confesses who wishes to lay a charge [0764A] against a man. How great was he before, who, though busied with the ordering of so many things of his own, yet freely taught others also, showing right things by deed and by word? But because the accuser speaks good things of the same man, he bent them to a charge, saying:

VERS. 5.-- « But now it is come, etc., as though thou hast not kept the right things which thou didst say. » But note that there are wicked men who speak the good things of the just which, being known, they cannot deny, lest they seem depraved: and that they may thereby be the more believed in the evils which they bring in, they turn these very good things also to the heaping up of guilt. Here therefore, as though by his own testimony, he is reproved as an evil man for having spoken right things, but not kept them: below he is noted for speaking ill, that he may hold his peace. And these are the two ways in which evil men assail the good, saying that they either speak depraved things, or do not hold the good things which they speak.

[0764B] « Thou hast fainted, etc. Where is thy fear? » As though he marveled at virtues that were lost, which he sets down in a fitting order. As in the way of the world boldness begets strength and fear begets weakness, so also in the way of God boldness begets weakness, and the fear of God strength: because he who is joined to God is raised by a certain power above all things; strength is not shown save in adversities, whence patience is added, because he as it were makes progress in strength who bears others' evils unmoved. Of patience is perfection born, whence a man is said to possess his soul in patience, that is, to live rightly in all things, to have dominion out of virtue over all the motions of the mind: for he who conquers himself is strong against all things.

[n: (Ibid.)] But since he took him to task by inveighing against him, now he adds as it were by exhorting:

[0764C]VERS. 7.-- « Remember, I beseech thee. » But this too he does blameworthily. For the innocent and the upright are often here utterly blotted out, even though they are kept for things eternal: but they who serve God not for an eternal but for an earthly wage feign for themselves the thing they seek, and, presuming to teach, when they preach earthly security, show by all their labors what they love.

VERS. 8.-- « Nay rather I have seen them. » [n: (Ibid.)] He sows sorrows who speaks. He reaps deceitful things who prevails by speaking. Or, he sows sorrows who does perverse things. He reaps, who prospers in them. These do not (as he says) perish, but live here more happily than the just. For God suffers certain men to prevail here, that the life of the just may be purged the more cleanly. He punishes others straightway, lest he be thought to neglect human things, and to pass over many evils, that he may strengthen the hearts of the innocent [0764D] who are faint-hearted: but he would speak more truly of all men at the end; it could be said generally that the innocent and the upright man does not perish, because though he be worn down here, with God he is restored in true salvation. And the evil perish, because though they grow higher here, at the end they shall be smitten more hardly. But since he says, *remember,* it is plain that past things are brought back to mind, not that things to come are declared.

VERS. 9.-- « That they perished at the blowing of God. » [n: (Ibid.)] We blow air, while from without we draw it within, and from within we render it without. God therefore is said to blow in retribution, because from outward causes he conceives within the counsel of judgment, and from that inward counsel he sends forth the sentence outwardly, that is, from our evils which he sees without, [0765A] he disposes judgment within, and from the inward conception he makes damnation without. Or God is said to blow, that is, to be angry, by a likeness, because we, when we are angry, are inflamed with the blast of fury. God therefore blows in being angry, purposing vengeance, when, after long patience, he who in himself is tranquil seems turbulent to the guilty, since they before him are troubled by their own guilt.

[n: (GREG.)] After he had admonished him kindly, he openly rebukes him. « The roaring of the lion, » that is, the severity and terror of Job himself: « the voice of the lioness, » the talkativeness of his wife, « the teeth of the whelps, » the greediness of his sons, has been destroyed. The stiff man exults, as though they had been condemned by right. He compares Job also to a tiger, because of the spots of dissembling. For the hypocrite, who seems upright, has hidden vices, [0765B] which sometimes, breaking out, change his color. The glory of the just is a prey which he snatches to himself: this man therefore, thinking that holy Job had held by hypocrisy the good things which he knew in him, says:

VERS. 11.-- « The tiger hath perished. » That is, the variety of thy dissembling is put out, etc., *as far as* such men as these think that they surpass all men in wisdom.

VERS. 12.-- « Moreover a hidden word was spoken to me. » [n: (Ibid.)] Heretics feign that they hear hidden things, whence they also preach secretly, that their preaching may be held holier, and not equal to that of others.

« By stealth, etc. » [n: (Ibid.)] Because they do not enter with the rest by the door, but seek the chinks of a depraved understanding; and because a thief fears the light, he adds:

VERS. 13.-- « In the horror of a nightly vision. » [0765C] In the dread of a nightly vision they say that they have perceived the veins of the divine whisper, because, that they may boast of lofty things, they say that they can scarcely take them in. But while they thus mark lofty things, they are witnesses against themselves of their wickedness. For in a nightly vision a thing is seen doubtfully.

« When deep sleep is wont to seize. » That is, while all below sleep in torpor, we watch for the perceiving of high and heavenly things. And when at times they see this despised, they feign to fear themselves the things they say, whence he adds:

VERS. 14.-- « Dread held me. » That they may seem wonderful in high things, they are as it were greatly afraid of what they feign: and yet they are bold to bring forth the things which they assert they could scarcely hear.

« A word was spoken to me. » [n: (Ibid.)] The Son of God [0765D] is said, etc., *as far as* so much the more, being checked, does it dread his uprightness: whence he adds:

« In the horror of a nightly vision, etc. » That is, in the dread of hidden contemplation, in which nothing is seen manifestly, but as it were in an image. But to this no man attains, unless the desires of the flesh be checked, whence:

« When deep sleep is wont to seize men. » He watches who is intent upon the cares of the world: he sleeps in quiet who flees them. This is Jacob, who sleeps on the way and sees angels, that is, in the course of this life he closes his eyes to worldly things, which fault opened to our first parents for coveting. And no man is brought to the seeing of inward things unless he be withdrawn from those things which entangle him without; [0766A] whence: « Be still and see: for I am God [n: (Psal. XLV)]. » But the more the mind, lifted up in contemplation, beholds things higher than itself, the more terribly does it tremble in itself, whence:

« Dread held me and trembling and all the bones. » [n: (Ibid.)] That is, the stronger deeds, etc., *as far as* he feels the sting of the flesh, he adds:

VERS. 16.-- « There stood one. [n: (Ibid.)] That they may judge that they have known incomprehensible things, etc., *as far as* because he arrogated to himself specially a good that is common.

« The hairs of my flesh stood up. » [n: (Ibid.)] The hairs are all the superfluous thoughts of human corruption, of the old life: which if we shut out from the mind, we cut the hairs from the flesh, that we be not wearied with pain. Whence Moses: « Let the Levites shave all the hairs of their flesh [0766B] [n: (Levit. XIV)]. » But these things we behold more subtly in ourselves when we pierce into high things, whence rightly it is now said:

« When a spirit passed by. » For when the mind sees true things, it torments itself the more hardly concerning superfluous things. When therefore the spirit passes, the hairs are greatly afraid, because before the force of compunction superfluous thoughts flee away, because the inward vision inflames the soul against itself; and while it cuts away unlawful things strictly, the mind cleaves more widely to contemplation, and it well fixes the spirit which was passing; nor yet does this very staying of contemplation fully open the force of loving-kindness, whence he adds:

« There stood one whose countenance I knew not. » [n: (Ibid.)] He is not said to be a certain one, etc., *as far as* he beholds through his co-eternal likeness, he adds:

[0766C] « An image before the eyes me. » [var: Vulg. Job 4:16 *meis*, "an image before mine eyes"] The Image of the Father is the Son, who says: No man comes to the Father but by me.

« And I heard a voice as of a gentle breeze. » [n: (Ibid.)] The voice of the breeze is knowledge, etc., *as far as* who from this hearing learned.

VERS. 17.-- « Shall a man be justified in comparison of God? » This he knew in contemplation, that human justice compared with the divine is injustice, as the lamp which shines in the darkness grows dim in the sun: which he could do, because he who sees the light knows what to reckon of the darkness.

« Or purer than his maker? » [n: (Ibid.)] This he reckons who murmurs against him that scourges him. But he ought to know that he does not scourge impiously who made wonders out of nothing, and that the [0766D] founder of nature is not an unjust judge of fault. And though this man unjustly reproves Job, yet he rightly describes the measure of the creature in comparison with the Creator. A man therefore reckons himself purer than his maker if he prepares a complaint against the scourge, and without doubt sets him after himself, when he reproves his judgment concerning his own affliction

« Behold, they that serve him. » [n: (IDEM.)] An angel, although he remains unchangeable in his estate, yet in this, that he is a creature, has the vicissitude of changeableness, and so is not stable. For if this nature were not changeable, since it was well founded, it would have fallen in nothing. But of free choice it had it to fall or to stand, and in those that stood the merit was that they fixed the motion of their own changeableness by the earnestness of the will. This is the proof of changeableness which he adds concerning the apostate:

[0767A] « And in his angels he found wickedness. » From the comparison of these the infirmity of man is gathered.

« How much more they that dwell in houses of clay. » [n: (GREG.)] That is, earthly bodies, etc., *as far as* they behold, being taken up with the cares of the world; whence he adds:

VERS. 20.--From morning until evening. » That is, from the beginning of their life until its end they are wounded by the committing of iniquity, and being cut down by it they fall into the deep.

[n: (Ibid.)] Or morning is prosperity; evening, adversity; but by both they perish, because through prosperity they are wanton, through adversity impatient, and rise up to madness. And because none of them, namely, « who from morning until evening shall be cut down » understands what is kept here for the afflicted good, what is to come for himself who [0767B] here thinks them good things. But because not all are so forsaken, he adds:

## CHAPTER IV. (cont.)

« But they that shall be left. » That is, the despised of the world, whom the age has left as unworthy: as the Egyptian boy, that is, the lover of the age, black with sins, is often left despised by the age, that he may not run with it, but, broken by adversities, may lie torpid. But him David, that is, Christ, finds, and turns to his own love, and feeds with the food of the word, and makes the guide of his journey, that is, his preacher: by which guide he destroys them that feast together, that is, the gladness of the world, which scorned to have him for a companion.

« They shall be taken away from them. » Because God has chosen them for himself.

« They shall die, and not in wisdom. » Having set the lot of the just between, he returns to the destruction of them that understand not. [0767C] The reprobate despise the just, because through their own death they seek things invisible, or through death they seek the invisible life. But they themselves, who flee alike from death and from wisdom, do indeed utterly forsake wisdom, being unwilling to die for the truth, and yet they do not escape death.

## CHAPTER V.

VERS. 1.-- « Call therefore. » [n: (Ibid.)] Since he had truly brought this forth against the wicked, though he had secretly set Job in their number, being puffed up with the pride of wisdom he adds an open mockery against Job: « Call therefore, » that is, if in affliction thou criest out, God does not answer, that is, he does not give effect, because in tranquillity thou didst despise him; and « to some one of the saints, » that is, [0767D] thou hast not the saints for helpers in affliction, because thou hadst them not for companions in mirth.

[n: (Ibid.)] After the mockery he adds a sentence, etc., *as far as* these things trouble the wise, but anger through vice butchers the foolish.

« And it slayeth the little one. » That is, while he envies him whom he thinks the greater, etc., *as far as* or by having a part it straitens the quantity for us.

[n: (GREG. lib. VI Moral., cap. V.)] Because he is made solid with all his desires in earthly love, whence Cain first built a city on the earth, a stranger to heaven he lives here more happily.

VERS. 3.-- « And I cursed his beauty. » [n: (IDEM.)] Because, whereas from the seen prosperity of the evil the feet of the weak totter, the strong, seeing what punishment [0768A] follows upon their glory, straightway reprove their prosperity. The weak man is changed with the quality of things: while he sees prosperous things, he praises; while they are changed, he judges them to be nothing: but the firm man, together with that very glory, considers the punishment that follows, and straightway condemns it. But because they that thrive in the world draw many with them, he adds:

VERS. 4.-- « His sons shall be made far off. » That is, his followers.

« In the gate. » [n: (Ibid.)] The gate of the kingdom is the day of judgment, in which the elect enter into glory, before which the sons of this world are lifted up, but then they shall be crushed.

VERS. 5.-- « And there shall be none to deliver. » [n: (Ibid.)] Because the truth snatches away there those whom here it presses down through discipline.

[0768B] « Whose harvest. » Every man has a gift of understanding, whereby he understands right things and speaks them: but because he neither loves nor does the same, he fasts from the harvest which he has; but he who hungers for justice, hearing right things from him, refreshes himself, whence: « What they say, do ye [n: (Matth. XXIII)]. »

« And the armed man shall seize him. » [n: (Ibid.)] The devil is overcome as unarmed when, suggesting open evils, he tries to take away all good things alike: but he conquers armed, when he passes by some good things untouched and secretly corrupts others.

« And they shall drink. » [n: (IDEM.)] The fool often has riches, etc., *as far as* and the diligent man is hindered by slowness? He answers:

VERS. 6.-- « Nothing on earth is done without cause. » Because thereby the one is more justly punished for negligence, the other crowned for diligence. But because we are schooled to the understanding of right things [0768C] not only by diligence, but also by persecutions, it is added: « And out of the ground it shall not come forth. »

« And out of the ground it shall not come forth. » [n: (Ibid.)] The ground, that is, the elements of the world, are turned into the punishment of them that offend; whence it is said: « It shall fight for him, » that is, for the Lord, the world of the earth against the senseless; but yet sorrow shall not come forth out of them, because punishment is not born of those things which strike, but of those men who by sinning have wrung out the strokes: but the more the outward punishment chastens, the more is the mind lifted to things above; whence he adds:

VERS. 7.-- « Man is born to labor. » Because it is impossible in this pilgrimage to be without labor: but in that the flesh is afflicted, the mind is lifted to the seeking of high things. « Or man, » that is, the carnal man, feels the evils [0768D] of the world, because he greedily desires its good things. But he whose mind passes beyond these, lifted like a bird to the heights on the wing of hope, feels no evil, and rejoices even in scourges; but because no man avails for these things by his own strength, he adds:

VERS. 8.-- « Wherefore I thee. » That is, I ask him through whom I know that these things are given.

VERS. 9.-- « Wonderful things without number. » Because the greatness of the divine works can neither be examined by quality nor numbered by quantity.

VERS. 10.-- « Who giveth rain. » [n: (Ibid.)] These words are mystical, because Job's friends had been schooled by his fellowship. « He giveth rain to the earth: » when he pours the grace of preaching into the dry hearts of the Gentiles.

« But he watereth all things with waters. » When he fills a man [0769A] with the Spirit unto fruitfulness. Man is called all things, because he has something in common with all things. Or all things, that is, rich and poor, and all the differences of men, because a recompense follows a good work.

VERS. 11.-- « Who setteth the humble on high. » [n: (GREG.)] That they who are now despised may judge with the Lord.

« Them that mourn. » Because the more they are now troubled by adversities, and chasten themselves by lamentations, so much the loftier soundness shall they have even in this life. These things may be understood of the elect, where the humble transcend with lofty mind all temporal things, and the afflicted are raised up in soundness, not in madness, as they who rejoice when they have done evil. But these are glad out of the certainty of eternal salvation.

[0769B]VERS. 12.-- « Who scattereth the thoughts. » [n: (IDEM.)] When the reprobate think evil things, God sometimes, lest they prevail against the good, takes away their strength, that they may lack the effect of the work, and be guilty in conscience before God.

VERS. 13.-- « Who catcheth the wise. » [n: (Ibid.)] Because human deeds serve the counsels of God fittingly even then when they resist: as in the selling of Joseph, that he might not be adored; in the demanding of the foreskins by Saul, that David might be destroyed; in the death of the Lord, that all might not believe in him. God grants some things being favorable, permits others being angry: which things he then turns to the use of his own counsel, so that the things which fight against his counsel serve his counsel; and what is done without his will is not contrary to his will, whence: « All things whatsoever he would, etc. »

[0769C]VERS. 14.-- « By day they shall run into. » Because in the very presence of the truth they were blinded by the error of unbelief, seeing the miracles of Christ and doubting of his godhead.

« As in the night. » By groping we seek the things we do not see with the eyes: the Jews had seen the miracles, and still as it were groping they were seeking: « If thou art the Christ, tell us plainly [n: (Joan. X)]. » But Christ could not long be held back by their hands.

« By day they shall run into darkness. » [n: (Ibid.)] The mind of the envious, when it is afflicted at another's good, is darkened by the ray of the sun.

« And as in the night so shall they grope at noonday. » The day of a good work shines outwardly in one's neighbor: they grope as in the night, because, blind with spite, they busy themselves to find [0769D] something to reprove. Behold Lot, that is, the just man, is shut in and fortified within the house while evil men set themselves against him, that is, he returns to his mind and remains within; the blind men of Sodom go about, that is, the envious search out his deeds and words, and find no door, that is, no approach for reproof, but grope the wall, because everywhere the praiseworthy action of the just man meets them.

« They shall grope. » But the poor in spirit, that is, he who is not lifted up in his own eyes, is saved from the sword of the mouth, that is, from wicked persuasion.

VERS. 15.-- « But he shall save the needy from the sword of the mouth. » The sword of the mouth is the accusation of the Jews. The hand of the violent is the heathen world which crucified him: but these Christ overcame by rising again. In which needy one, that is, in the humble people of the faithful, the hope of the life to come is made solid. [0770A] But iniquity, which now opens wide its mouth in reproach of Christ, shall close it through punishment, or being converted ceases from injuries. The same things generally of the depraved.

« The poor from the hand of the violent. » That is, from the adverse power, so that he be neither drawn by the blandishments of persuasions nor broken by the pain of torments. But the poor man is not drawn away, because his hope, fixed in things eternal, is made solid against these things. And when the poor man has come to the fruit of that hope, the proud man is struck dumb and draws in his mouth: because torments bind the tongue which was speaking against the just by detraction. But that the elect may escape torments and attain to rewards, he must here be purged by scourges, whence he adds:

VERS. 17.-- « Reject not therefore the rebuke of the Lord. » [n: (Ibid.)] He rejects it who complains that he suffers unjustly. [0770B] Eliphaz therefore, thinking that Job was smitten for purgation, not for the proving of his strength, because Job speaks freely, seeking the causes of his smiting, thinks that he rejects the rebuke of the Lord. So heretics turn to evil what is rightly done by the Church.

VERS. 18.-- « For he woundeth. » [n: (IDEM.)] In two ways God wounds those whom he brings back to salvation. Sometimes he strikes in the body that he may heal the mind; sometimes without outward scourges he strikes the hardness of the mind with desire of himself, and so heals it, which lay secure and dead in the world. But while the mind pants after God and despises all worldly things, all things are straightway turned for it into temptation, and afflict it; but while it is worn down by a passing labor, it is delivered from the everlasting one; [0770C] and therefore he adds:

VERS. 19.-- « In six tribulations. » [n: (Ibid.)] By the number six, which a seventh follows, the working and the course of the present life is signified: because on the sixth day God, finishing all things, made man, and on the seventh he rested, which has no evening, that is, no end; in the seventh tribulation therefore he delivers, lest in the seventh evil touch him: because here, chastening as a father, he wears down, but in the day of judgment he hides from the stroke.

VERS. 20.-- « In famine. » [n: (Ibid.)] He reckons up the evils of the present life and the helps of God. The famine of the mind is the silence of the word of God: which being withdrawn, the temptation of the flesh grows strong, which is war. But God even in famine snatches the soul from death, because he refreshes it with his word. « And in war. » Against the temptations of the flesh he makes men strong. But [0770D] such a one sometimes fears detractions, whence he adds:

VERS. 21.-- « From the scourge of the tongue. » That is, from the upbraiding of reproach, for which, being mocked, he ceases from good; whence David: « And from the sharp word. » From this the holy man is hidden, because, while he seeks not praise here, neither does he feel reproaches; but because after these things a man fears some torment of bodies, there follows: « And thou shalt not fear calamity. » That is, of persecution: but because such a one prepares security for himself in the terror of the judgment to come, he adds:

VERS. 22.-- « In wasting and in famine. » The wasting is [sic: *e s*] the gehenna which is without, etc., *as far as* that in the moment of death he may not shudder at its onset, there is added: « And [0771A] the beasts of the earth. » Which at the time of death are let loose to snatch away souls, but he does not fear them raging who has not followed them fawning: and the beginning of the recompense is, at death, security of mind. But when a man lives well, heed must be taken lest any one, despising the rest, glory in his singularity, but let him consider the good of fellowship, whence he adds:

## CHAPTER V. (cont.)

VERS. 23.-- « But with the stones of the regions a covenant. » As it were: the regions of the nations are divided, churches differing in customs and tongues; the stones are the elect, who are set in the building. He therefore who lives rightly joins himself by covenant to the stones: because in that he forsakes the world, he binds himself to the saints by imitation; whence assault grows, by which nevertheless, being worn down, he is more humbly made subject to God, whence he adds: « And the beasts of the earth. » Not [0771B] pacified but peacemaking, because they do not have peace, but make peace; because when a man is more sharply assaulted by the devil, he is the more driven to love, and with him a sturdier peace is wrought. Or the beasts are the motions of the flesh, which, pressed by continence as by a cage, though they roar in tempting, yet do not go so far as the effect, as it were to the madness of biting, wherein they are peacemaking. Or because they disturb, that is the more loved wherein men live with no gainsaying: and thus they drive us to the love of inmost quiet.

VERS. 24.-- « And thou shalt know that peace. » [n: (GREG.)] Peace either begun, which is here conceived out of the desire of God; or full, which is in the world to come out of the vision of God. When therefore the mind is made subject to God, or the flesh to the mind, the tabernacle of the just man, that is, the body which the mind inhabits, has peace, [0771C] the motions of the desires being bridled under justice. But this chastity of the flesh is nothing, if there be not present the sweetness of the mind in the love of one's neighbor.

« And visiting thy beauty thou shalt not sin. » [n: (Ibid.)] Our beauty is our neighbor, etc., *as far as* because out of the seed of a good work he gathers the rich fruits of preaching; whence there is added:

VERS. 25.-- « Thou shalt know also that thy seed shall be manifold. » For he receives the eloquence of speaking well who lives well, and whose conscience does not hinder him as he speaks. Hence it is that the Egyptians, being made servants, receive grain for seed, who before, being free, had received it for eating: because when we are fully made subject to God, we are filled with the word of preaching. Before, being free, they were fed with the sacred eloquence; and yet they were at leisure for certain things which we [0771D] seek in the world. Out of preaching a great offspring of the faithful follows. And this is: « And thy offspring, as the grass of the earth. » That is, innumerable. Or it is compared to grass, because, forsaking the withering glory of the world, it grows green with inward hope. But it is not enough for the just man to do these great things outwardly, unless he also pierce through contemplation into things eternal; whence there is added:

VERS. 26.-- « Thou shalt enter into the grave in abundance. [n: (Ibid.)] The grave is contemplation, etc., *as far as* what they may pour back for the profit of their neighbors. « As a heap of wheat is brought in. » Because the time of action is first, that of contemplation last. And it is needful that the perfect man first exercise his mind in virtues, and afterward lay it up in the barn of quiet. Or the grave [0772A] is eternal rest, in which the more truly is rest had, the more perfectly the life of corruption is slain. Into this he enters in abundance who, after the works of this life are gathered in, being fully dead to this changeableness, is hidden in the secret of the true light, like wheat: because the just feel the strokes in another's time, but in their own, like grains, they enter into the barn.

VERS. 27.-- « We have searched it out. » In this he notes of himself that he had not spoken according to the surface concerning the grave, the beasts, the stones, the tabernacle, and the like, but that he had sought inward things in them. « What thou hast heard, ponder in thy mind. » Words of boasting; and though he taught well, it is unskillfulness to wish to teach a better man: whence the sayings of the friends, though right, are proved to have been not rightly said.

## CHAPTER VI.

[0772B]VERS. 2.-- « Would that they were weighed. » Touched by the scourges, he is provoked by words, not that, not raised up into his own defence, he might fall defiant: but that, struck, he kept silence and gave thanks, and provoked, answered rightly: « would that sins were weighed. »

« A balance. » [n: (Ibid.)] Christ, holding in the Father's hand the scale of mercy and of justice, loosing sin through mercy, showed it to be light; and by dying showed calamity to be of heavy weight. To him he grants this also of grace, that the calamity itself should be knowable. For man, being blind, rejoiced in exile as though in his homeland: but God, appearing without, calls man back within, so that, having seen what he lost, he may grieve heavily for what he endures; he says therefore:

« Would that they were weighed. » That is, the evil of our, etc., *as far as* weighing the judgments of God by which he is afflicted, [0772C] and this is:

VERS. 3.-- « Whence also my words are full of sorrow, because the arrows of the Lord. » That is, the stroke of God's chastisement, which does not dismiss me uncleansed, as it does many.

VERS. 4.-- « It hath drunk up the spirit. » [n: (GREG.)] That is, it curbs pride, so that he may say: « My spirit hath failed [n: (Psal. LXXVI)]. » And I not only groan at what I suffer, but I fear what thou threatenest, and this is:

« The terrors of the Lord war: » lest after this eternal death should follow. But because he longs for the coming of the stature, with what ardour the Gentile world and Judaea thirst for the same he sets down, when he says:

VERS. 5.-- « Will the onager bray, » that is, the wild ass, etc., *as far as* but he was held carnally, [0772D] he adds:

VERS. 6.-- « Or can that which is unsavoury be eaten. » Salt is the power of hidden understanding, etc., *as far as* hungering, he received it by being converted.

[n: (Ibid.)] He longs for the balance; we now live by his faith; but yet for our cleansing we suffer his arrows, and with dread of what is to come we fear.

But because we are sons, we ought not to fear him as a Master, but to love him as a Father, and to pant after him, where we may be fed with food, that is, with his eternity, for which we now bray, whence:

« Will the onager bray. » [n: (Ibid.)] The onager is the people who, etc., *as far as* they separate themselves even from words of this kind, and this is:

[0773A] « Or can that which is unsavoury be eaten. » But those already set on high, removed from the foolish, often, while they see to their own concerns alone, hard for the bearing, are not girded for the love of truth.

« Or can anyone taste. » [n: (GREG.)] It is hard to ask for what torments, what puts life to flight; but often, when he is set on high, he bends himself to bearing the evils of the foolish, that he may draw them. For with the desire of heavenly things increased he is straitened, and before their sweetness he does not fear the bitter things of the world. Whence, after the impossible taste of death, he adds:

VERS. 7.-- « Which before it would not touch, » that is, the evils of the world are now sweet food before the love of heaven. And since these are sweet, « Who will grant that my petition may come? »

[0773B]VERS. 9.-- « May he who has begun, himself crush me. » [n: (GREG. in Job lib. VII.)] The adversary crushes, and man falls away from thee. God crushes, and one broken off from his vices is made solid in virtue. He therefore who through scourges desires to draw near to God says: « May he who has begun, himself crush, » because sometimes God begins the crushing of vices, and in that very beginning of advance the man is lifted up, and thus the enemy, shut out, creeps in the heavier with other spirits taken to himself, and crushes the virtues.

« Let him loose his hand, » that is, let him put forth the effect; for while, puffed up with long prosperity, he does not exercise his love through scourges, he holds his hand as it were bound for striking the vices; whence he says to a sinning people: I will no longer be angry with thee, and my zeal is departed from thee.

« Let him cut me off. » For when sorrow or temptation does not [0773C] strike, the elation of the mind falls cut down, so that it now seeks the hand of him who lifts up.

VERS. 10.--And let this be my consolation, that afflicting. » [n: (Ibid.)] As it were: here he spares certain men, that he may strike them eternally; but let him strike me here, not sparing, which is a consolation to me. For the saints fear to be spared here. That he said this not with a swelling but with a humble mind, he shows in these words.

« Nor will I contradict his words. » God's words to us are not only things said, but also things done, as here the striking of Job; which he does not contradict by murmuring, because him also whom he bears with by striking, he calls holy.

VERS. 11.--For what is my strength? » [n: (Ibid.)] The strength of the good is one thing, etc., *as far as* and for that which he does not love he refuses to suffer; he says therefore:

[0773D] « For what is my strength, or what my end? » That is, evils, etc., *as far as* whence the weak man has strength; whence he subjoins:

VERS. 13.-- « Behold there is no help. » To the merit also of a greater fortitude he adds how he is forsaken by those nearest him:

« My kinsfolk also. » Though despised without, within he presides on the throne of judgment; for he breaks out into sentences: « He that taketh away, etc. »

VERS. 14.-- « He that taketh away from his friend. » [n: (Ibid.)] A friend is any neighbour, etc., *as far as* who within have long since perished by neglecting eternal things: of whom it is rightly said:

VERS. 17.-- « And when they shall have grown warm, » that is, when through [0774A] the knowledge of punishment they shall have begun to burn, they will be separated from the delight of the flesh which they held by desire. The wicked do not understand eternal things, save when they are already punished for earthly ones: then the mind boils, and inflames itself with the fire of late repentance; then its hardness is melted by torment, whence the prophet: « Vexation alone shall give understanding to the hearing » [n: (Isai. XXVIII)]; and being about to suffer this then, meanwhile they are entangled in these things.

VERS. 18.-- « They are wound about. » Everything that is wound about is folded back upon itself: so the wicked, sometimes willing good things as though stretched outside themselves, are folded back, when tempted, to their accustomed evils. Or they are wound about who, even if sometimes, one wickedness being conquered, they lift their foot, another wickedness reigning entangles them even toward that which they had conquered: as he who, avarice being now spurned, is still lustful, and for the price of his lust returns to [0774B] avarice. Thus by mutual help the vices retain their fugitive, and bind his goings out as with snares; whence, often fallen, they return to their pleasures, and care not for the things that abide; whence he adds:

« They shall walk in vain and shall perish. » Because they carry nothing with them of the fruit of their labour. But the just man does not appear empty in the sight of the Lord: for he carries the sheaves of justice. And from imitating them he terrifies by their end: « Consider the paths, etc. »

VERS. 19.-- « Consider the paths. » [n: (Ibid.)] Thema is interpreted *the south wind,* Saba a net: the south wind, which loosens the limbs by its warmth, is here the loose *slackening* of living; the net is the binding of action, and by loose deeds a man is entangled, while he does not perfectly forsake the world, while he goes not with strict zeal but with dissolute steps, [0774C] as one who for carnal love of parents is hindered from the things that are God's. « Consider, » he says, because in doing perverse things we love them, but seeing these in others we judge them; whence, returned to ourselves, we blush for such things.

« Wait a little while. » Because whatever is ended is little; but he who thinks this long has no care for eternal things. The brevity of life being told, he rises up against the wicked with the voice of the just

VERS. 20.-- « They are confounded. » Because, namely, the wicked try through hardships to draw the good back from hope: and if they accomplish it, they exult; if not, they blush to have been cruel in vain; whence he adds also what comes to pass in the retribution:

« They came also. » In the judgment the wicked come through to the just, because they shall see their glory, that they may grieve the more heavily [0774D] seeing what they have lost. Then shame covers them, when conscience as witness burns them. The same spiritually. Job's friends are confounded, because while they cannot bend him to despair, they are confounded; they came, while they now inwardly acknowledge the constancy of his mind and blush. These he shows to be of the number of those who do not fear God, unless terrified by their own adversities or those of others.

VERS. 21.-- « Now you are come, and now seeing my wound. » [n: (Ibid.)] As if to say: I feared God even before adversities; you who do not fear God out of love, dread him from the lash alone.

VERS. 22.-- « Have I said. » The Church has no need [0775A] of the substance of heretics (whose figure Job's friends are), that is, of carnal wisdom; and it refuses to hear from them even the right things which they sometimes speak against the devil concerning conversion, because through these they draw men to perfidy. « The hand of the enemy » is the strength of Satan. « The mighty » are the malignant spirits.

« Have I said: Bring. » Against the rich of the world, etc., *as far as* and what they despise in themselves, also in others.

VERS. 24.-- « Teach me. » This is either subjoined to what precedes, or is said by itself by way of rebuke.

VERS. 25.-- « Why have you detracted. » [n: (GREG.)] He ought to be clean, etc., *as far as* do you bring forward reprehensible things for rebuking?

[n: (Ibid.)] Two kinds of speech are harmful: that which praises perverse things, and that which blames even right ones; there [0775B] is favour, here anger: for this he reproves Job's friends; and one arrives at that vice from idle words, whence he adds:

VERS. 26.-- « And into the wind. » To utter words into the wind, etc., *as far as* let there be therefore a door of the tongue, which is now shut, now opened.

VERS. 27.-- « Upon the orphan. » [n: (GREG. in Job lib. VIII.)] See of how great weakness he should weigh himself to be, etc., *as far as* whether he bears with those whom he does not love, or does not bear with those whom he loves.

VERS. 28.-- « See whether I lie. » [n: (Ibid.)] Because, being humble, the things he says he does not enjoin from authority, but persuades from reason; but because on occasion of reason his opponents are unbridled into contention, he adds.

VERS. 29.-- « Answer, I beseech you, without contention. » Because heretics in their inquiries do not aim [0775C] to attain the truth, but to seem victors.

« And speaking, etc. » Because he who speaks is subjected to the judgment of the hearer. Between his heart and his tongue let there be a fair arbiter, that nothing may come forth headlong from the heart through the tongue, but that he examine before he speaks. And because those who first judge of their own, judge rightly of the sayings of others, he adds:

VERS. 30.-- « And you shall not find in my tongue. » Because folly does not sound to you in me, if it does not proceed from your own conscience; so the Church first destroys the false things of her enemies, afterwards opens the true, for which there is no place while false things are held for true; by « the tongue » is open speech, by « the throat » hidden handling, because what the Church preaches without, she keeps by living.

## CHAPTER VII.

[0775D]VERS. 1.-- « And like the days of a hireling. » [n: (GREG.)] He who wishes the day to pass quickly, that he may come to the reward of his labour, so is every just man; and as that man sweats in another's labours but prepares his own reward for himself, so let the just man sweat amid worldly evils, that he may lay hold of heavenly goods. He takes care lest the day go empty of work, and the reward be lessened. He suffers hard things, that he may be the more crowned, although the wage is already in his heart; but yet the heat is felt more heavily in the body, that afterwards there may be refreshment in rest, and this is:

VERS. 2.-- « As a servant. » Every elect man is rightly called a servant, so long as he is under the yoke of this corruption, before he comes into the liberty of glory.

« And like a hireling. » Who chafes at the heaviness of the work, [0776A] unless he were relieved by hope of the end; but when that is seen, he counts as nothing what he feels.

VERS. 3.-- « Empty months. » Empty of the things of the world, because the good do not seek them through their acts; and they endure toilsome nights of adversities, when they are already in the torment of the body. Or the months are empty, because now there is labour, but not yet the reward.

« Toilsome nights. » He numbers, etc., *as far as* the more he groans that he was long ignorant of what he seeks, and that he laboured in vain.

VERS. 4.-- « If I sleep. » [n: (Ibid.)] According to the history, the mind of one grieving is expressed, who, sadness compelling him, wanders through diverse desires; in the night he desires the day, in the day the evening, because grief does not let what is present please him; and having now found this heavy, [0776B] with desire consoling him he awaits another thing; but not even so is the grief ended, whence:

« And I shall be filled with sorrows. » And the cause of the sorrow is this:

VERS. 5.-- « It is clothed. » [n: (Ibid.)] The same things more subtly in the Church, etc., *as far as* they have not here entire health, whence he adds:

« And I shall be filled with sorrows until the darkness. » Because he does not find security until he wholly leaves the time of temptation. And he adds the cause of the sorrow:

« The flesh is clothed, » that is, the carnal life which I lead is either defiled by evil working, or, held back from that, is darkened out of memory by the images of sins, which rise like dust before the eyes. But the Church [0776C] feels in some the rottenness of the flesh's lust, and in those who are given to earthly acts is sprinkled with dust: of both he adds:

« My skin. » The skin in the Church are they who are free only for outward cares: whose hearts despair dries up, and therefore they are drawn together, not stretched out through long-suffering toward eternal life: they cling to things present: which comes about because they do not attend how fleeting this life is. But the Church on the contrary:

VERS. 6.-- « My days more swiftly. » As a web grows by threads, so life advances by single days: but the more it grows, the more it tends toward the cutting. But the swiftness of life outstrips even the haste of the web, and always fails. And therefore the elect do not fix their heart in it, whence he says:

« And they are consumed, » that is, I place no [0776D] confidence for myself in these things: what the reprobate do, I do not.

VERS. 7.-- « Remember. » [n: (Ibid.)] That is, look kindly upon him who passes swiftly, because the consideration of human brevity is an offering pleasing to God.

« Because it is wind. » Eternal life is also solid: here life is judged neither solid nor abiding.

[n: (Ibid.)] And because after life passes there is no place for meriting pardon, he adds:

« And it returneth not. » That is, after death the mind, seeing its own retribution, is not called back to the performing of good works: whence the rich man, despairing of himself, which is an aggravation of the punishment, prays for his brethren. Behold, life passes; what follows abides. Afterwards also,

[0777A]VERS. 8.-- « Nor shall the sight of man behold me. » That is, the mercy of the Redeemer, which softens the hardness of sinners, as when he looked upon Peter [n: (Luc. XXII)]; but after death it does not free him whom grace does not reform before. Not the sight of man, but,

« Thine eyes upon. » [n: (GERG.)] That is, thou shalt see a strict judge to strike, and he who here, awaited unto repentance, stood firm [sic: *substiti*], let him now not stand firm. This befits the just man, who fears everything that he does, and knows beforehand that, mercy removed, he will perish, and does not stand before those eyes, because his life is not sufficient for the punishment, if justice presses him. For neither are the stars, that is, they who shine with holiness, clean before him. And the fault and the punishment of the human race is briefly added.

VERS. 9.-- « As a cloud is consumed. » [n: (Ibid.)] A cloud [0777B] is lifted on high, etc., *as far as* go into thy house.

VERS. 10.-- « Neither shall his place know him any more. » [n: (Ibid.)] Man's place is God, etc., *as far as* he still feels contradiction from the corruption of the flesh.

VERS. 12.-- « Am I a sea. » [n: (Ibid.)] The prison is the flesh which hinders, etc., *as far as* now he adds counsel against them.

VERS. 15.-- « Wherefore it hath chosen. » [n: (Ibid.)] The soul is the intention of the mind, etc., *as far as* « if thou art about to do this to me, kill me. »

VERS. 16.-- « Spare me, O Lord, » that thou mayest give eternal things, because by contempt of those these are the better hoped for. While he asks to be spared, he proves that he did not despair of God; [0777C] which is, he chose hanging, that is, he despaired; of the same he brought in, spare: which is, death the bones: that is, let them not live further, this the third time.

« For my days are nothing. » He who considers eternal things, returning to himself, rightly calls these days nothing, and dreads to be strictly judged.

VERS. 17.-- « What is man. » [n: (Ibid.)] God magnifies man with much spiritual gift, and sets his heart toward him, because for what is given he judges the more strictly. But what is man? as if to say: even though magnified beyond himself by thy gifts, yet because he is flesh, if he be judged without mercy he cannot bear it; whence he further adds:

VERS. 18.-- « Thou visitest him at daybreak. » Daybreak is when man comes out of the night of vices and of ignorance into the light, in which he is also straightway tested: for lest he boast that he has good things [0777D] from himself, he is allowed to be shaken by temptation, that the height of God and his own weakness may be seen, as Solomon after his wisdom is tempted by harlots; all this man suffers in this mortality, whence: « How long dost thou not spare me. »

VERS. 19.-- « Spittle. » [n: (Ibid.)] Spittle slips into the mouth from the head, etc., *as far as* he who wishes to merit this confesses the evil which he has done: « I have sinned, etc. »

VERS. 20.-- « I have sinned, what shall I do to thee. » [n: (Ibid.)] As if to say: I find not what I may offer thee in recompense, because every strength of man is too weak to wash away guilt. Or, « what shall I do to thee, » as if to say: all good things profit not thee, but us.

« O keeper of men. » Because he so forsook us that we [0778A] cannot keep ourselves, and if we attempt anything, we are weighed down by sins, whence:

« Why hast thou set me contrary. » When man believed the serpent, etc., *as far as* but he seeks mercy, whence he adds:

VERS. 21.-- « Why dost thou not take away. » Behold the desire of the Mediator, who taketh away the sins of the world. Or, then will sin be fully taken away, when man shall be changed into corruption [cj: *in corruptionem*; read *incorruptionem*, "incorruption"]. He desires therefore the Redeemer, or the resurrection; whence he adds both the punishment which he merited from his origin, and the judgment which he fears from his own action. Behold, it was now said to sinning man: Ashes thou art, and into ashes thou shalt return. » [var: Vulg. *pulvis es et in pulverem reverteris*, "dust thou art, and unto dust thou shalt return"]

« Why hast thou set me contrary. » [n: (Ibid.)] Because the lower, having been made in a manner contrary to the higher, that is [0778B] to God: therefore our lower part, that is sensuality, has been made contrary to the higher, that is to the spirit, so that they always fight.

« In the morning, » that is, at the coming of the judge, to whom all things are open. God's seeking is to judge strictly, before whom not even the just man stands; but this is the solace of deliverance, that the humble man says he cannot suffice for himself; he laments therefore the death which now is, he fears the judgment which is at hand.

## CHAPTER VIII.

VERS. 1.-- « And answering. » [n: (GREG.)] It must be known first of all that, as Eliphaz noted the most holy Job chiefly for pride, though he touched briefly upon hypocrisy also, so this man too intends to note him chiefly for hypocrisy; but before he does this, [0778C] he sets something first, from which it is weighed how burdensome the words of Job himself had been to him, words namely of edification: as though therefore he could no longer endure a man speaking well, he broke out indignantly into these words, saying:

VERS. 2.-- « How long wilt thou speak such things. » As if to say: why dost thou speak useless things? and a manifold spirit . . . . .

« Still thou speakest such things. » [n: (Ibid.)] Because to a wicked man the words of edification are heavy, so that he cannot bear them, as it were; and because he does not wish to be corrected, he accuses things well said.

« And a manifold spirit. » [n: (Ibid.)] While he attributes manifoldness to his speech, he reproves the poverty of his understanding. And note that there are four kinds of speaking. [0778D] For some are ample in mouth and in sense, who are to be praised; others straitened in both, who are to be pitied; others ample in sense, but unable to speak out, who are to be helped; others poor in sense, but torrential in tongue, who are to be despised: and this last kind this man twists into a charge against Job.

VERS. 3.-- « Doth God. » [n: (GREG.)] These things Job had neither denied nor been ignorant of, etc., *as far as* as though they had perished justly, they strike others, whence he adds:

VERS. 4, 5.-- « Even if thy sons have sinned, etc. If at daybreak: » as though they themselves were in the light, and the Church were in the night: which they summon, that it may rise through the knowledge of God, and through the prayer of penitence wash away things past, « if clean » in thought, « upright » in work.

[0779A]VERS. 6.-- « He will awake. » He who now sleeps from giving help to thee who art erring.

« And he will render peaceable. » [n: (GREG.)] That is, he will restore the tranquillity of the present life, which alone they reckon to be God's reward.

« The dwelling of the just man. » [n: (Ibid.)] They say it is the counsel of the mind that is made peaceable, because if they draw men to their own side, they fall silent from contention. They promise also the riches of understanding by saying.

VERS. 7.-- « So much. » But because their words are not easily believed, they bend the sentences of the fathers into an argument for their own error, whence it is added:

« That thy former things. » Because they promise both that what was lost be recovered, and rewards of the present life greater still.

VERS. 8.-- « For ask the generations. » They advise that it be not seen, [0779B] but investigated, because they do not wish that to be looked upon which lies plainly open to all.

VERS. 9.-- « Of yesterday: » sometimes they teach morally that present things are to be inferred from things past, namely from their passing, that these are nothing; whence he adds, « of yesterday. » Because, if the former generation is called to mind, this life is known to pass swiftly as a shadow.

VERS. 10.-- « They shall teach. » They praise the fathers along with us, that thereby he may assail us the more.

« From the heart. » [n: (Ibid.)] As if to say: thou hast simplicity of spirit in the mouth, not in the heart: they the contrary. Often the wicked, not attending to themselves, tear the good; and either they bring forth good things which they have learned not by seeing but by hearing, or they thrust upon others the evils which they themselves do; and thus by their deeds they excuse themselves, by their words they judge. So Baldath, [0779C] a feigner of justice, says wonderful things against hypocrites, and presumes to teach the just man about the things which would suit the depraved. Senseless is he who, while the gardens thirst, pours water into the river.

VERS. 11.-- « Can it live. » [n: (Ibid.)] He compares the hypocrite to a bulrush or a sedge, etc., *as far as* but let him show it by others' crimes.

« Before all herbs. » [n: (Ibid.)] The just also are herbs according to the flesh, because all flesh is grass [n: (Isa. XLVIII)]; and they wither, because their works fail together with the life of the flesh. But those of the hypocrites wither before: because they forsake good things as soon as they have obtained the things for the sake of which they feigned. These are « the grass of the housetops, which withered before it was plucked up. »

VERS. 13.-- « So are the ways of all. » Behold to what he compares [0779D] the bulrush or the sedge: the hypocrite's hope is glory, and worldly things of this kind, which perish; eternal things abide.

VERS. 14.-- « His folly shall not please him. » [n: (Ibid.)] Folly is to sell a great thing at a cheap price, that is, to do laborious good works for favour: in this he is now delighted, but in punishment it will displease him, and then he will know that all the things which have passed were nothing, whence:

« And his confidence is like the spider's web. » The spider's web is woven with care, and is scattered by a breath of wind: so whatever the hypocrite sweats out, the breeze of favour carries off.

VERS. 15.-- « He shall lean upon his house. » The house of the mind is whatever thing the soul inhabits by love: the house of the hypocrite therefore is [0780A] favour. Or, the house is confidence in one's own holiness, which will stand before men, but not before God.

VERS. 16.-- « He seemeth moist. » The bulrush, the hypocrite, seems moist in the night, that is, he appears to men as one filled with the grace of holiness, but before the sun, in the day of judgment, he will wither.

« And in his rising his shoot. » Every herb is first brought forth from the earth, etc., *as far as* the hypocrite, even when he acts rightly, wishes to be seen by many.

VERS. 17.-- « Upon a heap of stones. » [n: (Ibid.)] The roots are thoughts; the stones, because "living" is not added, are men both good and bad; the hypocrite therefore, who lingers among the stones, multiplies his thoughts in seeking the admiration of men: for through all that he does he seeks praises with hidden thought, having openly [0780B] that which his enemies may plunder. As Hezekiah, who after many benefits done to him showed all his goods to the messengers of the king of Babylon: whence he presently hears: « All shall be carried off into Babylon [n: (II Reg. XX)]; » [var: Vulg. (IV Reg. XX, 17) *auferentur omnia*, "all things shall be carried away"] so too, while praise is sought, virtue and beauty are handed over into the hand of the enemy; whence Baldad says:

« And he shall abide among the stones. » Because he stands there, where he makes firm the intention of his mind: and though he be full of good things, if God shall have swallowed him up, that is, taken him away by death, from his place, that is, from the favours of this life; he will say: I know thee not, as it is said to the foolish virgins [n: (Matth. XXV)]: and rightly, because it is not enough for him unless he has made others also like himself, and this is what he says: for this is the joy of his way.

« For this is the joy, etc. [n: (Ibid.)] That he may be punished also for their [0780C] guilt, but:

VERS. 20.-- « God will not cast away the simple man. » Whose simplicity may now be called folly by the craftiness of the double-minded.

« Nor will he reach out his hand. » [n: (Ibid.)] So as to raise them from the depth in which they seek glory. The malignant are hypocrites, who do not even do good things well. Or, because outwardly they show themselves to their neighbour pure and simple, while inwardly they hide duplicity; against whom Moses says: « Thou shalt not put on a garment woven of wool and linen together. » [n: (Deut. XXII.)]

VERS. 21.-- « Until it be filled. » Not that afterward, which is certain: but not before, which may seem doubtful to men: as if to say, he neither forsakes the simple before the judgment, nor ceases to strike the wicked.

« Let thy mouth be filled with laughter, » that is, the mind with the joy [0780D] « of eternal security, whence:

« And thy lips with rejoicing. » Jubilation is conceived in the heart with such great gladness as speech may not unfold, and yet the mouth sounds it.

VERS. 22.-- « They that hate. » [n: (Ibid.)] Confusion shall clothe the enemies of the just in the judgment, because then, the judge being seen, all their evils are turned before the eyes of the mind, and the guilt that presses them down clothes them on every side. And they come to this for the reason that here they loved transitory things alone, whence he adds:

« And the tabernacle, » that is, the building of eternal felicity, which they multiply though it will fall upon them, that here they may defend themselves from necessities [sic: *necessatibus*] as from heat and rain: in which the mind dwells, and which the good wayfarer despises.

## CHAPTER IX

[0781A]

VERS. 1-- « And Job answering said. » [n: (GREG. in Job. )] The perverse, to whom the person speaking is displeasing, attack all that he says, whether crooked or right; but Job, to whom not the person but the fault is displeasing, seeing that Baldath had said right things: « Doth God supplant judgment » : and had brought forward true things against hypocrites, approves what he has heard. Truly I know that a man who is humble and set beneath God receives justice, and one set alongside him loses it, because he who compares himself with him, arrogating to himself what is God's, deprives himself of the good which he received. But also every merit of our virtue (if it be strictly judged) is a vice.

VERS. 3.-- « If he will contend with him, » [n: (Ibid.)] by presuming upon his own merits, and by arrogating the glory [0781B] of his own virtue not to God but to himself.

« He shall not be able to answer him one for a thousand. » [n: (Ibid.)] That is, he shall not be able to, etc., *as far as* but lest he contend, let his power, once seen, terrify the weak man.

VERS. 4.-- « Who hath resisted him and had peace. Who creates, that the things created may accord with him, ordains wherein there may be peace for them; and he who strives to fight against his disposing loses peace: as the angel, who, lifted up by his own unquiet, and man, who is vexed by the trouble of the flesh, each of the two lost peace, because he would not be subject to his Creator.

VERS. 5.-- « Who hath removed mountains, » etc. [n: (Ibid.)] The confusion of pride having been spoken of in general, he shows in the destruction of Israel what punishment awaits the lifted up. He removed the mountains, that is, the holy preachers, from the Jews to the Gentiles, which the Jews did not know, who were overthrown in this, reckoning [0781C] it a joy to themselves that they had lost the light. The mountains being removed, he moves the lands.

VERS. 6.-- « He moveth the earth out of its place. » Because he drew the Jews out of their own borders by the Romans.

« The pillars. » The priests, the princes, the doctors of the law. They were shaken, because not even they were allowed to live to themselves, whence they drove out the apostles; and besides they were left forsaken in the darkness of their own error.

VERS. 7.-- « Who commandeth the sun. » [n: (Ibid.)] The sun shines through the day, etc., *as far as* it is spread abroad into all nations. Whence:

VERS. 8.-- « Who spreadeth out the heavens. » [n: (Ibid.)] That is, he causes the apostles, put to flight by the Jews, to be honoured everywhere.

« Alone. » Who wonderfully dispensed this, and that while the bitterness of the world raged in the slaying of the good.

[0781D] « He walketh upon the waves, » that is, he treads them down while he calms them by the wonder of signs. Jeremias: « I have set the sand a bound for the sea [n: (Jer. 5)], » that is, to break the glory of the world he chose the abject and the poor; and while the sea rages, the Church advances.

VERS. 9.-- « Who maketh Arcturus. » [n: (Ibid.)] He uses the names of the philosophers, etc., *as far as* nay rather, as Arcturus is turned about, he is raised up.

« Orion. » [n: (Ibid.)] Which rise in the wintry season, etc., *as far as* but he raised up the peaceable unto their slaying.

« The Hyades. » They are born in the forehead of Taurus in the spring, etc., *as far as* he may come through to the inward things of the country above, whence he adds:

« And the inner parts of the south. » The south wind is the fervour of the Holy [0782A] Spirit, etc., *as far as* he comprehends better by failing, saying:

VERS. 10.-- « Who doeth for me. » [var: Vulg. *qui facit magna*, "who doeth great things"] He fulfils it better who confesses that he cannot fulfil it, and he speaks more eloquently who is silent in astonishment.

« Great » in power.

« And incomprehensible » in reason.

« And wonderful things whereof there is not » in manifoldness. But why should we wonder at the things which are outside us, when we are ignorant even of what is done concerning us? If he come to me.

VERS. 11.-- « If he come to me. » [n: (Ibid.)] He comes when he gives gifts, etc., *as far as* and yet man, thus blind, shall render an account of his acts to God.

VERS. 12.-- « If suddenly he ask. » [n: (Ibid.)] He asks suddenly, when the unexpecting, etc., *as far as,* which is shown more plainly [0782B] when it is added:

« Who can say, Why dost thou so? » We ought to venerate the deeds of God, etc., *as far as* which the proud man kindles inextinguishably, whence he says:

VERS. 13.-- « God, whose wrath no man can resist. » Moses and Phinees and other saints, etc., *as far as* returning from these to himself, he humbly grows vile in his own eyes before the power of God.

VERS. 14.-- « How great therefore himself. » [n: (Ibid.)] That is, if an angel does not suffice to consider him, with what mind do I, who am pressed by the flesh, dispute of his judgments? Our words to God are works, but with these; because man cannot speak with God, because in them there is no confidence before the subtle judgment of God; whence he adds:

VERS. 15.-- « Who, even if I shall have anything, etc., I will beseech. » [0782C] After God's justice he stands in need of prayer, that what avails less of itself may avail from the mercy of the judge. Though justice be full in the more perfect, « anything » is said to be had of it, because the mind of man scarcely accomplishes what it comprehends, and little is that which it comprehends. But prayer, because it is shaken by many thoughts, even if it is heard, fears to be repelled.

VERS. 16.-- « When he shall have heard me calling, not. » [n: (Ibid.)] For when (as David says) « now they mount up to the heavens [n: (Psal. CVI)], » when they penetrate the heights, and now they go down into the depths through shameful temptations, they have no certainty of being heard. See how subtly he judges himself, and lays open his own weakness.

« How great therefore. » He does not trust in justice, but flees to [0782D] prayer: who, even if I shall have had anything just, being fearful about that very prayer, says: « When calling. » He looks about him thus for this reason, that he sees he cannot bear the force of the judgment, of which he says:

VERS. 17.-- « In a whirlwind also he will crush me. » He who, being awaited in tranquillity, despised, shall be crushed in a whirlwind.

« A whirlwind: » because in the commotion of the elements he fears that works are there strictly required: since he sees that some also are damned without works by original guilt, in whose voice he says:

« He will multiply my wounds. » Because they themselves did nothing, whence it is said: « There is none clean in his sight, nor an infant of one day. »

« Without cause. » According to the estimation of human sense; [0783A] but with God it is just, that a tree should keep in its branches the bitterness which it drew from the root. These things also spiritually of Job, who both, fearing, foresaw the scourges of God in the whirlwind, and, foreseeing, bore them; whence he says: « And he will multiply my wounds without cause, » because he was not struck for a fault; whence above, « that I should afflict him in vain. »

VERS. 18.-- « He granteth not. » [n: (GREG.)] A full proving: without, torments tear; within, temptations chastise; whence he says that he is filled with bitternesses; but the equity and the power of him who strikes tempers the force of the sorrow. And this is:

VERS. 19.-- « If strength be sought. » As if to say: no one dares, because he examines merits who does not search them out by another's testimony, but as a silent [0783B] observer waits long. Another cannot be a witness for me, because not even I myself for myself.

VERS. 20.-- « If I would justify. » [n: ( Ibid. )] I do not suffice to be a witness of innocence, nor do I know that I have it.

VERS. 21.-- « If I be simple. » He who knows the good things which he does, etc., *as far as* he bears ill this exile of blindness, whence he adds:

« And I shall be weary of my life. » But there is a consolation for this darkness: the just power of God brought back to the mind, which both punishes the wicked and surpasses the just.

VERS. 22.-- « One thing there is which I have spoken. » [n: ( Ibid. )] Or « the innocent » is consumed, etc., *as far as* he may destroy our double of flesh and of soul.

VERS. 23.-- « If he scourge, let him kill himself. » [var: Vulg. *occidat semel*, "let him kill at once"] [n: ( Ibid. )] For God to laugh [0783C] is at affliction, etc., *as far as* he opens that he alone bore the death of the flesh.

VERS. 24.-- « The earth is given. » Or « delivered up. » The earth is the flesh, the wicked one the devil.

« The hands » of him, the slayers of Christ, etc., *as far as* than Christ came.

VERS. 25.-- « My days have been swifter than a courier. » [n: ( Ibid. )] It belongs to a courier to announce what is to follow: so all the elect who before his coming announced Christ were couriers; but because they die beforehand, they grieve that they pass more swiftly than a courier, so that they do not see him present who is singularly called good; concerning whom also he adds

VERS. 26.-- « Like ships. » He who carries apples [0783D] enjoys their fragrance, etc., *as far as* through compassion the discourse is turned also to their hardness, thus.

VERS. 27.-- « When I shall say: By no means. » [n: ( Ibid. )] Israel, as before, would not speak, when he denied him whom he had foretold: in which his inner face is changed with the filth of perfidy, so that he is not acknowledged by God; whence it remains for him to be tormented with eternal sorrows.

« My days have passed more swiftly. » [n: ( Ibid. )] The first man was so made that his life could be stretched out through times, not run out; but because he sinned he underwent a running-down, which man always endures, and yet desires, so long as he seeks to live. The losses of this running-down he laments with the voice of the human race.

« They have fled, » because man would not stand in the light, [0784A] by fleeing he lost his sight, so that he could not see the good which is, for which he was made.

« Like ships carrying apples. » [n: ( Ibid. )] The fruits of the earth through the waves, etc., *as far as* lest that thought break out into pride, he humbly restrains himself, saying:

« I will by no means speak thus. » But, being weak, let me be restrained from such an inquiry. In which the face of the mind is changed, because that which sought high things, seeing itself weak, venerates what it does not know. In which there is sorrow, because he is greatly afflicted who is blinded for the understanding of the things which are of himself. To these common evils he fears to join his own: « I feared all, » etc.

VERS. 28.-- « I feared all my works. » [n: ( Ibid. )] They were indeed good, etc., *as far as* as though not even through labours he might come to life, whence:

[0784B]VERS. 29.-- « But if I am wicked even thus. » He does not repent of having laboured, but grieves that amid his labours he is uncertain about the rewards. So is the just man uncertain, that he may trust; so he trusts, lest being secure he grow torpid.

« In vain: » I say because.

VERS. 30.-- « If I be washed as it were with waters of snow. » He who crushes himself as with laments, etc., *as far as* he who is pricked in prayer for earthly things, the water of the earth.

« The hands, » [n: ( Ibid. )] are works.

« As most clean, » as though not truly clean under this corruption.

VERS. 31.-- « Thou shalt dip » that is, thou shalt show me dipped, because the more we draw near to him, the more we recognize our own filth from his cleanness.

« The garments. » The garment of the soul is the body, [0784C] which Solomon commanded to be white at all times; and if it be mingled with blood, that is, with carnal desires, Isaias says it must be burned [n: (Isa. 9)].

« They shall abhor, » that is, they shall render him abominable, as it is said of Judas: « He possessed a field of the reward of iniquity, » that is, he caused it to be possessed. In the abhorrence of the garment it has this the heavier, that it does not know the mind of him who reproves it.

## CHAPTER IX (cont.)

VERS. 32.-- « For neither, he being seen. » [var: Vulg. *viro*, "to a man"] Among men we both hear the charges brought against us, and answer them, and are heard; but in the judgment of God, he himself hears us, because he sees all that we do, but we do not hear him, because we do not fully understand what displeases him. He cannot be heard on equal terms.

VERS. 33.-- « Who may avail for both: » that is, may be able for God [0784D] and for me:

« To reprove. » He reproves who from the authority of reason, etc., *as far as* that he corrected the hearts of offenders by gentleness rather than by terror, whence he adds:

VERS. 34.-- « Let him take away the rod from me » of the law, by which he punishes; but Christ took it away, and through gentleness showed the ways of life. He willed to be feared as God, but to be loved as a father.

VERS. 35.-- « I will speak and I will not fear him. » [n: ( Ibid. )] He has fear no longer, but rather affection as toward a father. Behold, the staff, that is, the fear of the law, when sent does not raise up the boy; but Eliseus himself, brought down to the boy's measure, and breathing seven times, that is, through the love of the spirit.

[0785A] [n: (GREG.)] « To answer » is to render in recompense deeds that are worthy; but does no one who fears in servile fashion answer to the benefits of God? Only he who through the confidence of love does not fear that worthy service be rendered to him. He is not pure who would do evil things if it were allowed. But to one who loves there is a weariness of this life, which before was sweet, even mourning he endures it.

## CHAPTER X.

VERS. 1.-- « My soul is weary of my life. » [n: ( Ibid. )] But when this life grows cheap through love of the heavenly, he who was defending his faults now accuses them. And this is:

« I will let go my speech » which I was using in my own defense.

[0785B] « Against me, » because by confessing I accuse myself, not as one who still blushes to confess, because he does not forsake his evils with so great a desire; but because sometimes a man confessing openly does not groan, but says with gladness what ought to be lamented, he adds:

« I will speak in bitterness, » that bitterness may punish what the tongue accuses. Out of penitence security is born, and more confidently he asks how it is dealt with toward him. And this is:

VERS. 2.-- « I will say to God: Do not condemn me, » because my punishment quenches thy torments.

« Show me why thou judgest me thus, » that is, thou scourgest me, whether unto security or for what fault in particular; because even if he is just, he yet has some evils: and therefore he asks that God show himself to him, so that what God punishes in him, [0785C] he too may punish by weeping. Therefore I seek the cause; for I know that it is not unjustly.

« Why thou judgest me thus. » In two ways he judges here. Either he sends a punishment, etc., *as far as* whom also by striking he keeps in innocence. He says therefore:

VERS. 3.-- « Is it good. » This question demands a denial, etc., *as far as* because he considers the weak man.

« The work of the hands. » As if to say: thou dost not impiously destroy him whom thou hast made freely.

« Of the impious, » that is, of the malignant spirits, who, since they cannot return to life, seek companions unto death; whose counsel it was that they should break by adversities Job who was upright in prosperity; but God [0785D] does not suffer a man to be tempted above his strength.

VERS. 4.-- « Are the eyes of flesh. » The eyes of the flesh know nothing but certain deeds done in time, because they too are closed together with time, and human sight follows after whatever work there is, it does not run before it.

VERS. 5.-- « Days. » The days too and the years of man differ from the eternal: to whom nothing is past, nothing is to come, but he beholds all things present.

VERS. 6.-- « That thou mayest seek my iniquity. » And so that thou mayest know that I have done nothing impiously, as though he were asking humbly: why dost thou prove by scourges in time him whom thou hast known with thee perfectly and before all time?

VERS. 7.-- « Whereas there is no one » [n: ( Ibid. )] As if: what remains to thee but to spare him whom no one can withstand? For by how much none can hold back thy vengeance, by so much the more [0786A] easily ought mercy to spare; and that he may be appeased, since we cannot offer our own work, let us offer him his own work.

VERS. 8.-- « Thy hands. » As if: weigh it mercifully, lest what thou hast made perish.

« They have made. » According to the soul.

« Wholly round about. » According to the body, etc., *as far as* when of the rest he said only: *fiat.*

« And so suddenly. » As if: him whom thou settest before others with such dignity, why dost thou despise with such vileness? But together with this dignity, which is through the spirit? there is infirmity through the flesh, which may move a merciful judge, whence he says:

VERS. 9.-- « Remember, I beseech thee, » etc. Whence the fault is venial, whereas it is unforgivable in an angel, who was strong. It is clay, when water floods the earth: [0786B] so is man, when the soul waters the flesh, whose death he plainly adds:

« And into dust, » etc. As if: see the matter and the punishment, and spare the fault; and because he had set forth the quality of man as created, he adds the order of propagation, whence he says:

VERS. 10.-- « Was it not as milk, » etc. Man was made as clay, but propagated as milk is milked out by seed, that he may be curdled as cheese into flesh. He is clothed with flesh and skin, made solid with bones and sinews. After the creation of the body, which is the lesser thing, there is added the wondrous breathing-in of quickening.

« Was it not as milk, » while the mind is drawn by the Spirit of God and by its oldness as milk is milked out, because it is formed in a kind of beginning; as cheese it is curdled, [0786C] when, growing rich, it is pressed together by thoughts, so that it no longer flows away in desires, but is made solid in one love. But against these first rudiments the flesh murmurs out of its old habit.

VERS. 11.-- « With skin and carnal things. » That is, the mind is walled about by the siege of carnal motions; but he who outwardly loosens it for wars, inwardly strengthens it through the bones of the virtues, that it may be humble and strong. And God rightly bestows the uprightness of living rightly, because he spares past offenses.

VERS. 12.-- « Life and mercy. » [n: ( Ibid. )] But these good things he has given in vain, unless he himself keep them, whence he adds:

« And thy visitation. » The same things of the inward man, [0786D] etc., *as far as* he considers the gifts of God more subtly.

« Life and mercy. » [n: ( Ibid. )] Life is given together with evil minds, etc., *as far as* after he had said of himself the gifts of mercy generally, he adds:

VERS. 13.-- « Yet I know that thou art mindful of all » which is said: why do I tremble concerning myself, who know that all the nations are to be gathered.

« Though thou hide these things in the heart. » [n: ( Ibid. )] Because as yet thou dost not show it in open speech. Those who are certain of pardon are wont to be touched by the memory of their former wickedness, and to be beaten upon, unwilling, by unlawful thought, whence he adds:

VERS. 14.-- « If I have sinned. » God spares for a time, etc., *as far as* but let them who are beaten fix their hope more strongly upon the help of God alone.

[0787A]VERS. 16.--Because of pride. » [n: (GREG.)] While the lioness greedily seeks food for her whelps, etc., *as far as* but if we grow numb from holy desire, he sets forth the examples of those who watch well.

VERS. 17.-- « Thou multipliest thy wrath against me, » that is, thou showest it manifold, because even if he scourges the good, what shall it be for the impious? Thus, the manifold anger being foreseen, man returns to himself, and punishes his depraved deeds.

VERS. 19.-- « I should have been as though I were not, from the womb. » [n: ( Ibid. )] The same as what was said there: « as a hidden untimely birth, » etc., or, they who, being conceived, did not see the light.

VERS. 20.-- « Shall not the fewness of my days. » [n: ( Ibid. )] Let not the delight of the present life take hold of me, because it passes quickly.

[0787B] « Let me go therefore . . . my sorrow. » [n: ( Ibid. )] That is, temper the scourges, etc., *as far as* which the foresight of hell chiefly does, whence he says:

VERS. 21.-- « Before I go. » Hell is called earth, because the captives are held there.

« Before I go. » Not that he who laments goes, but that he goes who does not lament: as if I should say to a debtor, pay before I constrain thee.

« I shall not return. » [n: ( Ibid. )] Because mercy does not deliver the damned any further.

VERS. 22.-- « Of misery and of darkness. » Because grief torments without those whom the blindness of the mind darkens within; or, there no one returns any more to the light, as in this life: where, though there be misery, it is permitted to return to the light by conversion.

[0787C] « The shadow of death. » Death is separation from God; the shadow is its darkness; because the penal fire has burning and not light, so that they may be punished in both who sinned in both.

« No order. » [n: ( Ibid. )] Not that God does not ordain, *as far as* the quality of things is not kept. Whence he also adds:

« Everlasting horror. » Here is the fear of evil to come, etc., *as far as* lest they should come to the torments whom he who saw Lazarus saw in punishment.

## CHAPTER XI.

VERS. 2.-- « Doth he who many things. » [n: (Greg. in Job. lib. X.)] He begins from insults, etc., *as far as* who think nothing right except what they themselves perceive.

« Or a man full of words. » A true saying, because it is read, [0787D] silence is the cultivation of justice, but not said fittingly to the occasion. He who cannot bear right things, careless of being corrected, girds himself for an answer.

VERS. 3.-- « Shall men be silent for thee alone, » etc. [n: ( Ibid. )] He whom conscience gnaws thinks all right things a mockery of himself, and reckons what is said generally to be said of him. Whence he is kindled also to speak against them, that so at least he may govern his shame as though he were not guilty, if he accuses others; whence, lying, he adds:

VERS. 4.-- « For thou hast said: My speech is pure. » Job had not said it; but it is a solace to wrongdoing if the life of him who rebukes is defiled, even falsely.

VERS. 5.-- « And would that God might speak with thee, » etc. [n: ( Ibid. )] The perverse wish good things in word only, [0788A] that they may seem kindly, and that the things which are in the present may be shown to be evil, whence this man too says:

« Would that God might speak. » As if he should say, thou now speakest to thyself, while thou art carnally wise: thou art empty of the spirit of truth; as though I had compassion rather on thy ignorance than on thy punishment:

[n: ( Ibid. )] « The lips, » that is, judgments, through which, being laid open, etc., *as far as* he acknowledges to God: and if he acknowledges his sins, he patiently bears the scourges. And this is:

VERS. 6.-- « And that thou mightest understand that many lesser things. » Unjustly he charges the just man with iniquity, but this insult proceeds from zeal for God, and is venial. Not knowing also the merits of the just man, out of ignorance he adds a mockery:

VERS. 7.-- « Perhaps thou wilt comprehend the footsteps of God. » [n: ( Ibid. )] The kindness of his visitation, etc., *as far [0788B] as* because his essence shall be fully seen by none.

VERS. 8.-- « Higher. » Because in the circumscription of his own spirit he transcends all things.

« Deeper than hell. » Because by transcending he bears upward.

VERS. 9.-- « Longer than the earth. » Because he exceeds the measure of the creature by the perpetuity of eternity

« Broader than the sea. » Because he so possesses the times, etc., *as far as* or knowest thou not how to reprove thine own self in temptations?

VERS. 10.-- « If he shall overturn. » [n: ( Ibid. )] He overturns heaven, etc., *as far as* that either, resisting, she may be exercised, or, being seduced, she may be broken, whence rightly he says:

« Who shall contradict him? or, who can say to him why thou doest thus? » Because none can withstand the judgment of God, [0788C] or pierce into it by inquiry. Why does he overturn or straiten?

VERS. 11.-- « For he himself knoweth. » [n: ( Ibid. )] While the mind is lifted up by elation, etc., *as far as* whither vanity together with iniquity drags it, namely to swelling, he adds:

VERS. 12.-- « A vain man unto pride. » [n: ( Ibid. )] The vain man is made bold out of his fault, etc., *as far as* through unbridled liberty he runs boldly astray through his desires.

VERS. 13.-- « But thou hast established. » [n: ( Ibid. )] That the heart is established is not in this place, etc., *as far as* he subjoins to him, as though teaching: « and thou shalt be steadfast, » etc.

VERS. 14.-- « If iniquities. » [n: ( Ibid. )] Iniquity in the hand, etc., *as far as* if the conscience of his own guilt accuses him.

[0788D]VERS. 15.-- « And thou shalt be steadfast. » Because by so much the less does he tremble at the judgment, as he stands the more solidly in good acts.

VERS. 16.-- « Of misery also. » [n: ( Ibid. )] The soul feels the evils of the present life the more harshly, the more it neglects to weigh the good that follows. But if it fix the eye of the heart upon the things that abide, it beholds that whatever tends to an end is nothing.

« And as of waters. » Because the miseries that pass do not shake by force, but pour in a touch of sorrow, while without he grieves for the stroke, within he grows cold from temptation, against which the divine light is kindled the more, whence it is added.

[0789A]VERS. 17.-- « And as the noonday. » The noonday brightness at evening is the renewal of virtue in temptation.

« And when thee consumed. » [n: (GREG.)] When the just man has begun to sink through outward evils also, then his brightness begins: on the contrary, the light of the wicked is in the day of this life, their darkness at evening. « And when thee consumed. » Because, falling without, he is renewed within, and the harder the things he bears, the more surely he hopes for the rewards, and this is:

VERS. 18.-- « And thou shalt have confidence. » Those who are buried sleep securely, etc., *as far as* he sleeps secure within himself, hidden from the acts of the world.

VERS. 19.-- « Thou shalt rest and there shall be none. » For he who is fixed in the desire of eternity, since there is nothing in [0789B] the world that he seeks after, there is nothing about the world that he dreads.

« And they shall entreat. » The depraved, when they preach right things, promise to others as a great thing that which they themselves seek after; but lest by long promising what they are should lie open, they return the more quickly to words of uprightness, whence it is added:

VERS. 20.-- « But the eyes of the impious. » By the name of eyes, etc., *as far as* he does not find where he may be able to hide himself.

« And their hope an abomination, » etc. [n: (Ibid.)] Because the spirit perishes forever from that very source from which the flesh lives sweetly for a time.

## CHAPTER XII.

VERS. 1.-- « And Job answering. » [n: (GREG.)] [0789C] This Sophar said truly, etc., *as far as* whence Job adds:

VERS. 2.-- « Therefore you alone are men. » He who thinks that he goes before all men in reason exults that he alone is a man. « Therefore you alone are men. » For he who reckons that he alone is wise, what else does he think but that this same wisdom will die with him?

VERS. 3.-- « And I too have a heart as. » That he may correct their pride, he denies that he is their inferior; and lest he pass the bound of his own humility, he keeps silence that he is their superior. See with what discretion, in which he shows what they ought to feel concerning themselves.

« For who is ignorant of these things which you know? » As if he should say: since the things you say are known to all, why do you swell singularly over [0789D] the knowledge of what has been said?

VERS. 4.-- « He that is derided. » [n: (Ibid.)] Because human derision makes him near to God whom innocence of life keeps a stranger to human depravities.

VERS. 5.-- « A lamp despised. » [n: (Ibid.)] By the name of the rich he designates the elation of the proud; but the simplicity of the just man is called both a lamp and despised: a lamp, because it shines within; despised, because among the minds of carnal men it is reckoned abject.

« Prepared for the appointed time. » The appointed time of the despised lamp is the predestined day of the last judgment, in which every just man who is now looked down upon is shown with how great power he shines.

VERS. 6.-- « The tabernacles of robbers abound. » [n: (Ibid.)] He shows that the riches of the present life are nothing, etc., [0790A] *as far as* and yet the good things they have they received from God.

« Surely ask the beasts, » etc. [n: (Ibid.)] Beasts of burden are those who are duller in perception. The fowls of heaven are those who are wise in lofty things.

VERS. 8.-- « The fishes. » [n: (Ibid.)] The curious are understood. And the sense is: if thou shouldst inquire of these, they confess God the creator of all things. It can also be understood according to the letter.

VERS. 10.-- « In whose hand is the soul. » In this place, by the soul of every living thing, the very life of the body is signified.

« The spirit of all flesh. » [n: (Ibid.)] That is, man's effect of spiritual understanding, which things are in the power of God. It can also be that by the soul of every living thing the life of beasts of burden is signified.

VERS. 11.-- « Doth not the ear discern words. » From [0790B] these bodily things, etc., *as far as* and what you know savors to me to the marrow through inmost love.

VERS. 13.-- « With him is wisdom, » etc. [n: (GREG. in Job, l. XXI.)] For with God in the beginning the Word was God, who is both the power of God and the wisdom of God; he has counsel, because he disposes his own things; understanding, because he knows ours.

VERS. 14.-- « If he destroy, there is none that can build. » The Almighty destroys the human race when he abandons it, he builds it when he fills it: and unless this be done, a man is admonished outwardly by a preacher in vain.

« If he shut up a man. » Every man through that, etc., *as far as* and not to soften the reprobate heart through grace.

VERS. 15.-- « If he withhold the waters, all things shall be dried up. » [0790C] Because, if the knowledge of preachers is withdrawn, etc., *as far as* he referred the sevenfold grace

« If he send them out, they shall overturn. » For if the grace of the Holy Spirit is poured in, etc., *as far as* straightway the earth is overturned: because the hardness of the sinful mind is changed out of the obstinacy of its own immobility.

VERS. 16.-- « With him is strength. » In the former words in which he says, etc., *as far as* he shall judge for the elect in the kingdom in what manner the wisdom of the Father is.

« He knoweth both the deceiver and him that is deceived. » [n: (Ibid.)] He knows the deceiver, etc., *as far as* is sometimes wont to be made the beginning of vengeance.

VERS. 17.-- « He bringeth counsellors to a foolish end. » By counsellors he means preachers, who furnish their hearers with the counsel of life. And these, when they preach for the sake of temporal things, [0790D] are led away into a foolish end: because they tend thither by labor whence they ought to flee by rectitude of mind.

« And judges. » They who are set over the examining of the morals of others are rightly called judges; but when they by no means carefully discuss them, nor know how to correct them, they are led into stupor.

VERS. 18.-- « He looseth the belt of kings. » For in those who seemed to rule their own members well, he destroys the girdle of chastity because of the fault of elation. And because in the loins is the delight of the flesh, he girds their loins with the rope of sin and of delight.

VERS. 19.-- « He leadeth away priests without glory. » [n: (Ibid.)] Nay, they shall not find glory before the judge, which [0791A] they do not now seek out in the morals of their subjects by zeal for preaching.

« And he supplanteth the nobles. » [n: (GREG.)] Because, when by just judgment he abandons the mind of those who rule, they neglect heavenly things, and fall here into their own pleasures.

VERS. 20.-- « Changing the lip of the truthful. » Because often those who were truthful in preaching heavenly things, while they love temporal things, rush headlong into the loving of earthly things, and the lip of the truthful is changed. Or it can be understood of the Jews, who, being truthful before, announced that Christ would come, and they themselves denied this same one when present.

« And the doctrine. » [n: (Ibid.)] The doctrine of the elders has been taken away, because the Jews by no means followed in believing the things which they remembered that their fathers had foretold.

VERS. 21.-- « He poureth contempt upon princes. » [0791B] The Jews, abiding in the commandments of the law, seemed to have rule through faith: the Gentiles, pressed down in the deep, lay hidden through unbelief; but when Judaea denied the mystery of the Lord's incarnation, the Gentile world believed. Thus:

VERS. 22.-- « He revealeth deep things out of darkness; » when the mystical senses of the allegories are recognized in the hidden words of the prophets.

« And bringeth to light the shadow of death. » [n: (Ibid.)] He says the shadow of death, etc., *as far as* the death of the flesh is least of all feared.

VERS. 23.-- « Who multiplieth the nations. » [n: (Ibid.)] Because he both extends the nations by the fruitfulness of offspring, and yet leaves them in their own unbelief, and those whom he had left in the fall of unbelief he at some time led back [0791C] to the faith, and when they are thus restored there comes to pass what follows, « who changeth the heart, » etc.

VERS. 24.-- « Who changeth the heart of princes. » [n: (Ibid.)] The heart of the princes of the earth has been changed, etc., *as far as* the way could not lie open against the author of all things.

VERS. 25.-- « They shall grope as in darkness. » [n: (Ibid.)] For as it were in darkness he gropes, etc., *as far as* « Is not this the son of the carpenter? »

## CHAPTER XIII.

VERS. 1.-- « Behold all things. » [n: (GREG.)] For all these things to the blessed man, etc., *as far as* he saw some things to be in works, others in words; there follows:

« These things my eye hath seen, and my ear hath heard. » But because words have no profit if they [0791D] lack understanding, there follows:

« And I have understood every one. » For when something is shown, or heard, if understanding is not granted, it is not prophecy at all; and because he is not lifted up over that understanding, he shows it when he says:

VERS. 2.-- « According to true knowledge. » [var: Vulg. Job 13:2 *vestram*, "according to your knowledge"] By these words he made known of how great humility he was, who denies that he is inferior to them whose life he had far transcended by living holily: and he affirms that he knows according to their knowledge, he who by knowing heavenly things passed beyond their earthly thoughts through the spirit of prophecy.

VERS. 3.-- « But yet I will speak to the Almighty. » [n: (Ibid.)] We speak with the Almighty while we beseech his mercy [0792A]. We dispute with him while, joining ourselves to his justice, we discuss our own deeds with subtle searching. Or he disputes with God who, obeying him here, will afterward judge the peoples with him, who even in the meantime does not cease to judge concerning the wicked.

VERS. 4.-- « First I will show you, » etc. [n: (Ibid.)] So the Church says of heretics, « first I will show you to be framers; » for as a building is framed out of stones, so also a lie is framed out of words.

VERS. 5.-- « And would that you kept silence. » [n: (Ibid.)] Seeing that they wish to appear, etc., *as far as* by which they may seduce weak minds.

VERS. 6.-- « Hear therefore my correction. » [n: (Ibid.)] Rightly therefore he brought in correction first and judgment after, because unless the swelling of the fool be first pressed down by correction, [0792B] the judgment of the just man is by no means known through understanding.

VERS. 9.-- « Shall he be deceived as a man by your deceits. » Heretics practise fraud upon God, who build up things that do not please him for whom they speak, and offend him while they strive to defend him.

VERS. 10.-- « He himself shall reprove you, because. » There are those who feel the truth of God in the heart, etc., *as far as* by how much in the secret of thought they know the right judgments of God.

VERS. 11.-- « Straightway. » [n: (Ibid.)] By a human word the very strictness of his rectitude is called the motion of God: which shall trouble by vengeance the reprobate, who here refuse to be troubled by penitence.

« And his terror shall rush in. » Because for the reprobate fear does not beget [0792C] rest, but punishment begets fear, whence the prophet: « Vexation alone shall give understanding to the hearing [n: (Isa. XXVIII)]: » because when they are punished for the commandments of God despised, then they understand what they have heard.

VERS. 12.-- « Your memory. » However much a man for the sake of memory, etc., *as far as* and the elated flesh wastes away in rottenness.

VERS. 13.-- « Be silent a little while, that I may speak. » He shows that they have spoken with the sense of the flesh: whom he therefore restrains to silence, that he may say the things which his mind shall have suggested to him. As if he should say: I speak not carnally, but spiritually, because through the sense of the spirit I hear what I utter through the ministry of the body.

VERS. 14.-- « Why do I tear my flesh with my teeth. » Teeth in this place signify the inward [0792D] senses, etc., *as far as* if I cannot profit those who look upon me, that is, you.

« With my teeth. » The teeth are the inward senses, which search out particulars, etc., *as far as* lest it be able to chew spiritual things.

« And I carry my soul in my hands. » [n: (Ibid.)] To carry the soul in the hands is to show the intention of the heart in operation, which is done for the building up of one's neighbor. And the sense is: Why do I either judge myself strictly before men, or show what I seek in my work, if I profit my neighbors neither by judging evil things nor by showing good ones?

VERS. 15.-- « Although he should kill me, I will hope in him, » etc. [n: (Ibid.)] He is truly patient who both [0793A] is worn down by adversities, and yet is not bent from the uprightness of hope.

« Yet my ways. » For thus is the Lord the Saviour then found, if now, for the fear of the Lord, your sin is reproved by your own selves.

VERS. 16.-- « For no hypocrite shall come into his sight. » Now indeed he shall come before the tribunal of the judge, etc., *as far as* he refuses to come into the sight of the Lord.

VERS. 17.-- « Hear my speech. » By this, that he names riddles, he shows that he has figured speech, whence in the voice of the faithful people he adds:

VERS. 18.-- « If I shall be judged, I know that I am just, » which does not disagree from his person, etc., *as far as* he is not ignorant that he has been made just out of a gift.

[0793B]VERS. 19.-- « Who is he that would be judged with me. » Because in outward acts he has nothing for which he may be reproved, he freely seeks an accuser. But because the hearts even of the just reprove themselves for foolish thought, it is added:

« Why am I consumed keeping silence? » As if he should say: As I have lived so as to fear no accuser without, would that I had so lived as not to fear an accusing conscience within me. For he is consumed keeping silence who finds within himself that whereby he is burned.

VERS. 20.-- « Only do thou not two things. » And the face of God he here calls his animadversion: in which, while he beholds sins, he punishes them; from which no one is hidden, unless the two things he asks be removed, concerning which there follows:

VERS. 21.-- « Put thy hand far from me. » By [0793C] the hand, which he asks to be put far off, etc., *as far as* but he serves through dread.

VERS. 22.-- « Call. » [n: (GREG.)] He seeks the presence of Christ, that through it he may both hear what he does not know, and be heard in the things which he knows. Or, God calls by choosing, man answers by obeying; man speaks by desiring, God answers by appearing. But panting thus, he examines himself more subtly.

« Call me and I will answer thee. » To call is God's part, to look upon us by loving and choosing. To answer is ours, to obey his love with good works.

Or else I will speak. » We speak when we ask for his face by desire: he answers those who speak when he appears to us who love him.

VERS. 23. « How many are my iniquities, » etc. It is the labor [0793D] of the just, that they may find their own selves, and, finding them, may lead them on to better things by weeping and correcting. Iniquity seems graver than sin, wickedness than offense.

VERS. 24.-- « Why hidest thou thy face? » [n: (Ibid.)] Man had the contemplation of God in paradise, but through fault he ran into darkness. And, roused out of punishment, he returns to love, and says:

« And thou thinkest. » Because if thou didst look upon me as a friend, thou wouldst not deprive me of the light of thy vision.

VERS. 25.-- « Against a leaf, » etc. Man is called a leaf, etc., *as far as* whom thou knowest to be thus infirm?

VERS. 26.-- « Thou writest. » Because what we speak passes away, [0794A] what we write remains. God is said not to speak but to write bitternesses, when his scourges long endure upon us. For once he fixed the sentence concerning the mortality of the flesh, which shall not be able to be changed until the last.

« And to consume. » It is plain that the sins of the young and of the old are grave, if the just so fear that which they committed in a weak age.

VERS. 27.-- « Thou hast put my foot in the fetter. » God has set the foot of man in the fetter, because he has bound his depravity by the strong sentence of his strictness.

« And thou hast observed all my paths. » A path is narrower than a way; but since we take ways to be actions, we rightly take paths to be the thoughts of actions.

« And thou hast considered the steps of my feet. » He called the intentions [0794B] of works footprints; or, depraved works, which, while we do them, we set forth as a bad example to the brethren who behold this, and, as with a foot bent outside the way, we leave crooked footprints to those who follow.

VERS. 28. « Who as rottenness. » As a garment is eaten by the moth sprung from itself, so man has in himself the rottenness whereby he is consumed. Or he is tempted out of the corruption of his own flesh, as a garment is consumed by the moth sprung from it.

« How many are my iniquities. » [n: (Ibid.)] As it were, man through the blindness of his exile does not know himself, which befalls him because he hides himself from the face of God, for which, already admonished by the punishment itself, he grieves. « Against a leaf. » Man was a tree in his creation, but dried up in temptation a leaf, in his casting down stubble.

[0794C] « Thou wishest to consume me, » because he finds that he sinned in his youth, etc., *as far as* as though they had then been without discretion.

## CHAPTER XIV.

VERS. 1.-- « Man born of woman. » [n: (GREG.)] Here by the name of woman infirmity is designated, and the sense is: What has he of strength in himself, who is born of infirmity, who is both straitened unto life, and enlarged unto misery.

VERS. 2.-- « Who cometh forth like a flower. » Because he shines in the flesh:

« He is crushed, » because he is brought back into dust and rottenness.

« And he fleeth as a shadow. » He compared man not to one merely fleeing, but to a shadow. For he who has not the warmth of the heart in the love of God, [0794D] and yet does not hold the life which he loves, flees like a shadow.

« And never in the same state, » etc. [n: (Ibid.)] For he always fails from that very point whence he believes himself to advance into a span of life.

VERS. 3.-- « And dost thou think it worthy over such a one, » etc. For God to open his eyes is to exercise judgments, and to see whom he strikes

VERS. 4.-- « Who can make, » etc. For he who alone is clean of himself, etc., *as far as* he says that Christ alone was not born of unclean seed.

VERS. 5.-- « Short are the days of man, » etc. [n: (Ibid.)], because with God even the things that slip away stand fast: he declares that the number of the months is with him. Or, in days the brevity of time, in months [0795A] the multiplied spaces of days are designated: to man therefore the days are brief; but because our life is stretched out afterward, the number of our months is recorded to be with God.

« Thou hast appointed his bounds. » [n: (GREG. in Job. l. XII.)] For none of the things that come to pass for men in this world come to pass without the hidden judgment of God.

VERS. 6.-- « Depart a little from him. » Withdraw, that is, now take away the scourges of the present life, and show the good things of eternal rest

« Until the desired come, » when he receives eternal rest as the recompense of his labor

VERS. 7.-- « A tree hath hope. » etc. He hints that the human race is as it were despised, and how far insensible things themselves seem to go before it. Or according to [0795B] the mystical sense: the tree is preferred to man, for here every carnal man is the man; the tree is taken as the just man, who, when in death he is afflicted with suffering, is recovered in the greenness of eternal life.

« And its branches sprout, » because out of the suffering of the just man the faithful receive the greenness of spiritual life.

VERS. 8.-- « If its root grow old in the earth. » [n: (Ibid.)] The root of the just man is holy preaching, because from it he arises and in it he subsists: which among the hearts of earthly men is believed to be spent of all its strength: « And in the dust the trunk dieth, » because among the hands of persecutors his body is deprived of life.

VERS. 9.-- « At the scent of water it shall spring up, » etc. Because through the breathing of the Spirit, in the hearts of the elect, by the example of his own work, he makes the seed of virtue.

[0795C] « And shall put forth foliage, » etc. For a cut trunk to make foliage, etc., *as far as* he made foliage, because the apostles who had withered grew green unto the faith as before.

VERS. 10.-- « But when man shall be dead. » [n: (Ibid.)] But by that very loss of justice man dies, he is stripped of the garment of innocence granted in paradise, he is consumed, the destruction of the flesh following: « where then is he, » he who is not in his love, where « true being » is?

VERS. 11.-- « As if the waters should depart from the sea. » The sea is the mind of man, etc., *as far as* we are now filled with the sweetness of prosperity.

VERS. 12.-- « Until the heaven be worn away he shall not awake. » Because, unless the end of this world shall have come, the human race shall not awake from sleep.

VERS. 13.-- « Who will grant me this. » Before the coming [0795D] of the Mediator, knowing that he was to descend to hell, he asks there for the protection of his Creator.

« That thou appoint me a time wherein thou wilt remember me. » He asks for the coming of the Redeemer to the lower regions.

VERS. 14.-- « Thinkest thou that a dead man again. » Just men are wont, etc., *as far as* that afterward he may strengthen the more.

« All the days. » He therefore who awaits his own change with so great desire, shows how certain he is concerning the resurrection.

VERS. 15.-- « Thou shalt call me and I will answer. » Then do we truly answer God who calls, when at the command of the highest incorruption we shall rise incorruptible.

[0796A] « To the work of thy hands thou wilt reach out thy right hand, » as if he should say: For this reason shall the corruptible creature be able to persist unto incorruption, because it shall be raised by the hand of thy power; or by the right hand the Son is meant, who was sent incarnate to raise up man.

VERS. 16.-- « Thou indeed my steps, » etc. He numbers the steps, and spares the sins: he who subtly considers our deeds, and yet here mercifully relaxes them to the penitent.

« Thou hast numbered them, but spare. » He numbers, while he turns us to weep for the single things we have done; he spares, because he does not punish the things we have punished, whence he still adds:

VERS. 17.-- « Thou hast sealed as in a bag, » etc. [n: (Ibid.)] In secret, etc., *as far as* he heals because here through scourges he utterly relaxes.

[0796B]VERS. 18.-- « A falling mountain floweth away. » [n: (Ibid.)] There are two kinds of temptations, etc., *as far as* or long and slow, as thou permittest Solomon to be consumed.

« The rock, » that is, the mind of the just man is carried,

« Out of its place, » that is, from justice to fault by too great an impulse.

VERS. 19.-- « The stones, » that is, strength, « the waters » constant blandishments.

« The earth, » which sanctifies.

VERS. 20.-- « Thou hast strengthened him a little, » etc. [n: (Ibid.)] Man has been strengthened a little, because here he has received the powers of living for a short time; but in this brevity, wherein he has been strengthened, he gathers whence he may find in perpetuity; either that he may always rejoice, or that he may not escape torments.

[0796C] « Thou shalt change his face, and send him away. » The face of man, etc., *as far as* unwilling, he is compelled to pass over to things eternal.

VERS. 21.-- « Whether his sons be noble. » For just as those who are still living are ignorant in what place the souls of the dead are held: so the dead, carnally, do not know how the life of those set in the flesh is ordered after them.

VERS. 22.-- « But yet his flesh, while he liveth, shall grieve. » For even those who live spiritually here suffer the tribulation of the flesh.

« And his soul over. » For it is fitting that a man should always find sorrows in himself, who, having left the Creator, sought joy in himself.

## CHAPTER XV.

[0796D]VERS. 2.-- « Shall a wise man answer? » [n: (GREG.)] All things that are perceived in the saints displease the wicked as though uttered into the wind, and they reckon the words of the good to be not sayings of reason but goads of fury.

« And he will fill with burning. » [n: (Ibid.)] They who also strive to cloak, under a defence of the Lord, the things which they perceive themselves to be saying contumeliously; whence he adds:

VERS. 3.-- « Thou reprovest him with words. » [n: (Ibid.)] And they think that no one has the fear of the Lord save him whom they have drawn to the folly of their own profession; whence he adds:

VERS. 4.-- « As much as is in thee, » etc., it is said, that is, thou hast taken away. As if he were saying: Presuming upon thy own justice, thou disdainest to entreat the grace of thy Creator. When [0797A] heretics find no true evils against the good, they invent things to reprove, that they may seem just.

VERS. 5.-- « For iniquity hath taught. » [n: (GREG.)] Iniquity teaches the mouth when out of an evil life there is conceived something worse to be said.

« Thou imitatest the tongue of blasphemers » [n: (Ibid.)] Heretics, as though venerating God, deny the lowly things, that is the flesh and the death, and say that the Church, confessing these, blasphemes: and if any adversity befall her, they say it comes to pass for this injury; whence he says:

VERS. 6.-- « It shall condemn thee, » etc. But sometimes they wish to crush as though by reasoning; whence:

VERS. 7.-- « Art thou the first man. » But this defence of God is taken up by them for this reason, etc., *as far as* weigh that thou art ignorant of the counsel.

[0797B]VERS. 9.-- « What knowest thou. » [n: (Ibid.)] These words openly show out of what elation of mind proceeds whatever sounds as though for the Lord's defence.

VERS. 10.-- « Both the aged and the ancient. » Heretics, because they cannot establish their own doctrines by reason, strive to defend them among the foolish by the authority of the ancients: and they say that the doctors of the Church were their masters.

VERS. 11, 12.-- « Is it a great thing? » There follows: « What doth thy heart lift thee up. » Often the mind of the just is suspended to the contemplating of higher things, so that outwardly their face seems to have been struck with amazement. But the reprobate think that this force of contemplation comes about through hypocrisy; for what is in themselves they suppose to be in others.

VERS. 13.-- « Why doth thy spirit swell against God? » [0797C] For the most part the just, afflicted by certain necessities, are compelled to confess their own works, which blessed Job had done, and which is thought to be elation; but in the ears of God those things are not proud which are brought forth with a humble heart; and as it is a grave fault to arrogate to oneself what one is not, so for the most part there is no fault if one humbly says the good that is.

« Sermons of this kind. » [n: (Ibid.)] Of thy good things; yet Job did not in these swell against God, but humbly said the things he had truly done; often the just and the unjust have the same words, and whence those please, these give offence, as the Pharisee who justifies himself in work [n: (Luc. XVIII)], and Ezechias who justifies himself in thought [n: (IV Reg. XX)].

VERS. 14.-- « What is man? » By this very thing, that he is called *homo*, one earthly and weak is expressed. For he has his name from *humus*, the ground.

[0797D] « And that one born should appear just, » etc. For how should he appear just who is born of her who stood forth as the pourer-out of injustice? For the woman first poured out injustice to the man in paradise.

VERS. 15.-- « And the heavens are not clean. » By this name of the heavens he repeated what he had signified by the appellation of the saints, who before the strict judgment of God cannot themselves be clean unto perfection.

VERS. 16.-- « How much more abominable. » [n: (Ibid.)] Any perverse man is abominable because of the uncleanness of his stain.

« Unprofitable, » because of the justice of a perfect life; who is said « to drink iniquity, » because what is drunk has no delay in the swallowing. Fault therefore, because it is [0798A] perpetrated by an unjust man without any drawing back, iniquity is drunk as it were water.

VERS. 17.-- « I will show thee. » Because he teaches with a lesser authority who speaks the things he has heard than he who speaks the things he had seen, in order that Eliphaz might arrogate to himself a stronger authority, he says:

« What I have seen I will tell thee. » It is proper to the arrogant, etc., *as far as* which he fortifies by the authority of the Fathers.

VERS. 18.-- « The wise confess. » Behold the audacity of heretics, etc., *as far as* that a stranger, that is the devil, has passed through their hearts. Behold the sentences.

VERS. 20.-- « All the days. » Even the elect are wont on certain days to be proud, but before they end their life they change their hearts from elation; the impious man, however, is proud on all days, and so ends his life [0798B] that he in no wise withdraws from elation.

« And the number of the years of his tyranny. » Properly a tyrant, etc., *as far as* whose life is held under uncertainty?

VERS. 21.-- « The sound of terror always. [n: (Ibid.)] A depraved mind is always in labours, as a good mind is always tranquil: because it either contrives evils which it may bring in, or fears lest these be brought in upon it by others.

VERS. 22.-- « He believeth not that he can return from darkness unto: » because while he believes himself struck on every side by snares, with health despaired of he always grows toward wickedness.

VERS. 23.-- « When he shall move himself, » etc. Bread here is the wage of the present life, etc., *as far as* avarice despises those victuals.

[0798C]VERS. 24.-- « He shall terrify, » etc. In everything that the wicked man does, etc., *as far as* if perchance that should fail him which he may set against it out of deceit.

VERS. 25.-- « He hath stretched out, » etc. [n: (Ibid.)] To stretch out hands against God, etc., *as far as* is now done by many one by one.

VERS. 26.-- « He hath run, » that is, in an evil work he had no obstacle from adversity.

« And he is armed with a fat neck. » A fat neck is opulent pride propped up by abounding things as though by much flesh.

VERS. 27.-- « It hath covered his face. » Fatness covers the face, because the desired abundance of earthly things presses down the eyes of the mind.

« And from his sides. » [n: (Ibid.)] The sides of the rich [0798D] are those who cling to them; the fat hangs down from his sides, because whosoever clings to a powerful and wicked man, he too swells from that man's power as though from fatness.

VERS. 28.--He hath dwelt in cities. » Because a city is so named from the converse of those who live together, etc., *as far as* they show beyond doubt that they have fallen from the building of life.

VERS. 29.-- « He shall not be enriched, » because the thought of the proud man shall not be inhabited by the grace of its own Author.

« Nor shall he continue. » [n: (Ibid.)] As if he should say: This which he seems to have passes away outwardly, and that which could not pass away he has not inwardly.

« Nor shall he send into the earth, » because, as at a light [0799A] breath, so at the motion of the hidden sentence his life is plucked up; or, « into the earth he shall not send, » etc., because he never plants the thought of his heart unto the desire of eternal life.

VERS. 30.-- « He shall not depart from darkness. » For because he does not seek the light of justice, he does not depart from darkness.

« His branches, » etc. Because they too who are joined to him burn with earthly desires, so that they bear not the fruit of good work, since they pant through wickedness after the seeking of the lowest things.

« And he shall be taken away by a breath, » because he shall receive the sentence of striking in that wherein he restrains not the breath of his mouth by the fear of God.

VERS. 31.-- « He shall not believe. » Because alms [0799B] to redeem him, etc., *as far as* because he redeems not the soul which he restrains not from vices.

VERS. 32.-- « Before his days. » [n: (GREG.)] Because those long in mind, etc., *as far as* death meets the undisciplined.

VERS. 33.-- « His hands » are dried up from every good working.

« He shall be hurt as, » etc. If a flourishing vine, etc., *as far as* makes them strangers from fruit in holy zeal; whence he adds:

« And as an olive casting off. » The olive, when it is in flower, etc., *as far as* so that they cannot discern with what intention they do anything.

Or « in the first flower. » A weak man ought not to rule or to do lower things, because in earthly acts he grows cold. [0799C] Or, when he sees that the things he does give pleasure, he works those same good things more ardently, and as it were glows in holy zeal, whence he perishes by the heat.

VERS. 34.-- « For the congregation of the hypocrite, » etc. Hypocrites gather good works, but that gathering of theirs is barren, because through what they do they do not seek to receive fruit in the eternal retribution.

« And fire shall devour their tabernacles, » etc. He calls tabernacles the bodies in which their souls dwell: which here the desire of praise, but afterwards the fire of gehenna, shall burn up.

« Tabernacles. » Thought is a tabernacle in which the mind dwells, which the heat of avarice lays waste. Or, [0799D] he calls the heart a tabernacle, which the burning of praise consumes. Or, the body is the tabernacle of the soul, and they who here burn in mind shall burn in flesh with the fires of gehenna.

VERS. 35.-- « He hath conceived sorrow. » When he thinks perverse things, he is in travail with iniquity; when he has begun to accomplish it, he has conceived. The mind also of the hypocrite is never free from evil, because it envies others the things which it desires, from whose despising it may be the more renowned; whence also it prepares deceits, that it alone may take the esteem.

« His womb prepareth deceits, » that is, the mind in which thoughts are generated conceives the greater malice against neighbours the more it seeks alone before all to be seen more innocent: this he says, because he thought Job stricken for hypocrisy.

## CHAPTER XVI.

[0800A]

VERS. 2.-- « I have often heard such things. » The elect often hear the evils of others as though their own, and a charge is thrust upon them by those very men by whom the charges thus thrust are themselves committed.

« Burdensome comforters all of you. » When the depraved see the good labour, etc., *as far as* lest he who ought to soothe the sorrow increase it.

VERS. 3.-- « Shall windy words have an end? » The evil bring forth windy words. For their sayings, even if at times they are sound in their judgment, are yet puffed up through elation.

« Or is anything troublesome to thee if thou speak? » As if he were saying: for this reason thou speakest the more, that thou hearest from me nothing troublesome concerning thy deed.

[0800B]VERS. 4.-- « I also could speak like to you. » He tells what he was able to do, but lest he forsake justice, he declines what he was able to do.

VERS. 5.-- « And would that your soul were for my soul. » In these words he is shown to intend this, etc., *as far as* because he would rebuke their evils with a moderate invective.

VERS. 6.-- « As it were sparing. » Note the *quasi,* because, etc., *as far as* he seems to approve, and they grow into an example.

VERS. 8.-- « But now sorrow hath oppressed me, » etc. [n: (Ibid.)] The Church is pressed with sorrow, etc., *as far as* those whom she has within; whence by the voice of the blessed man there is presently and fitly added.

VERS. 9.-- « My wrinkles, » etc. The wrinkles of the Church [0800C] are all those who live within her doubly, who cry the faith with their voices and deny it by their works. These in the time of peace, because they see that same faith to be in honour with the powers of this world, feign themselves to be faithful: but when adversity has suddenly troubled the Church, they straightway show what they were contriving in a perfidious mind. And the sense is: they rebuke me by persecuting me, who, being set within my body, amend not the malice of their own duplicity.

« And a false-speaker is raised up against the face, » etc. [n: (Ibid.)] While they do not presume to contradict her preaching openly, the Church suffers false speech as it were behind her back; but when the time of malice has broken out, he who now, being afraid, disparages, comes to contradict before her face: because he withstands the words of the true faith with open [0800D] voices. And because this is done through the malignant spirit, he turns his words to the describing of him.

VERS. 10.-- « He hath gathered together his fury. » The devil, the prince of false speech, has now his fury against the Church, but it is scattered, because he stirs up hidden temptations through individual men. But when, licence being received, he has openly raged against her, he gathers his fury together upon her, because with his whole intention he binds himself to her affliction. He who gnashes with his teeth against her, and beholds her with terrible eyes, because through some he works cruel things against her, and through others provides the things he may work.

VERS. 11.-- « They have opened their mouths upon me, » etc. [n: (Ibid.)] Because the reprobate open their mouths in reproaching, [0801A] when they both fear not to preach error and mock the teachings of the right faith.

« They have struck my jaw. » The jaw of the Church is the holy preachers, who convert the life of carnal men by the word of correction: these the reprobate chiefly persecute, and when they even slay them, that penalty satisfies them which chiefly tortures, or chastises, the mind of the Church.

« My jaw. » Peter is the jaw, who slays and eats. Samson holds the jaw of an ass, and kills the enemies, that is, Christ holds the simple heralds in the hand of his power, and kills carnal men from their vices. The jaw cast upon the ground pours forth waters: because the bodies of the heralds given over to death show forth great miracles.

[0801B]VERS. 12.-- « God hath shut me up, » etc. The people of the elect is shut up with the wicked one: when its flesh is given over for a time to the persecutions of the ancient enemy. Which is delivered not to the spirit but to the hands of the enemies, because in that they cannot take him in mind, therein they burn the more cruelly against his flesh.

VERS. 13.-- « I, that once wealthy man. » [n: (GREG.)] He designates the mind of the weak, because while they know not how to foresee adversities, things are the heavier to them the more they are borne unlooked-for. Or, in certain men, when these same slip back, the Church suffers these things, who after the wealth of doctrine are sometimes turned to sudden vices. « He hath held my neck. » The neck here signifies the uprightness of liberty, which the enemy *holds* in the time of persecution; « he binds it fast, » while the weak [0801C] presume not freely to preach the true things which they perceive. Or, he calls his neck those who in the Church, under pretext of defending rectitude, are enslaved to the vice of elation: which the enemy bends down by the straitness of his persecution.

« And he hath set me as it were for a mark. » [n: (Ibid.)] A mark is set for this, that it may be struck by the shooting of arrows. And so the faithful people is set as a mark for its enemy, because he ever assails it with his blows, when he afflicts it with his persecutions; whence the Apostle: « For yourselves know that we are appointed thereunto [n: (I Thess. III)]. » As if he should openly say: Why do you marvel at our wounds in this time? we who, if we seek eternal joys, have come to this that we should be struck.

VERS. 14.-- « He hath compassed me about. » The Church is compassed about with lances [0801D] by her enemy, when in her members she is assailed on every side by the crafty assailant with the darts of temptations.

« He hath wounded through my loins. » When the enemy draws the faithful people to luxury, he strikes it in the loins. And « to wound through » is said, because what he suggests to us amiss, we, following, fulfil of our own will, and as it were together with him we wound ourselves alike.

« He hath not spared, and hath poured out my bowels upon the ground. » He calls the bowels of the Church the minds of those who contain her mysteries within themselves: whom, while the ancient enemy draws them to secular business, he pours out her bowels upon the ground.

[0802A] « He hath not spared, » that is, he has not ceased.

VERS. 15.-- « He hath cut me down. » In her weak ones the Church, etc., *as far as* when it has heaped fault upon fault.

« He hath rushed upon me as a giant. » Because assuredly the malignant spirit fights after the manner of a giant against her, that is against the soul, overcome by depraved habit, since the more often the soul subjects itself to him, the more intolerable it makes him to itself. But because for the most part it returns to penance, there follows.

VERS. 16.-- « I have sewed sackcloth over my skin. » By sackcloth and ashes penance is understood, by the skin and the flesh the sin of the flesh. Therefore as it were sackcloth is sewed over the skin, and the flesh is covered with ashes, because the fault of the flesh is covered by penance, lest in the strict judge's [0802B] examination it be seen unto vengeance.

VERS. 16.-- « My face is swollen. » The faces of the Church are those who, set in governance, appear first, so that from their comeliness there may be honour for the faithful people. These bewail the faults of the weak; but while they see some return to pardon, and some persist in iniquity, they are amazed at the hidden judgments of God, which they do not understand.

VERS. 17.-- « And my eyelids. » They are called eyelids, because they keep watch for the foreseeing of the ways of the peoples; but when not even the vigilant overseers understand the hidden judgments of God, the eyelids of holy Church grow dim.

VERS. 18.-- « These things I have suffered. » From the words of the body, etc., *as far as* by whom is the sorrow borne?

VERS. 19.-- « Earth, cover not thou my blood. » [0802C] To sinning man it was said: « Thou art earth and into earth shalt thou go; » [var: Vulg. Gen. 3:19 *pulvis es et in pulverem reverteris*, "thou art dust and into dust shalt thou return"] which earth hid not the blood of our Redeemer, because every sinner, taking the price of his own redemption, confesses and praises it, and makes it known to what neighbours he can. The earth also did not cover his blood: because holy Church has now preached the mystery of her redemption in all parts of the world. « Nor let my cry find in thee a place of hiding. » [n: (Ibid.)] The cry of our Redeemer is « the blood of redemption, » which is taken by the faithful, which, as the Apostle says, speaks better than the blood of Abel: because the blood of Abel sought the death of the fratricide, the blood of the Lord obtained life for its persecutors. Which cry finds a place of hiding in us, if what the mind has believed, the tongue [0802D] keeps silent.

VERS. 20.-- « For behold, in, » etc. The Father is the witness of the Son, as in the Gospel: « And the Father who sent me, he hath given testimony of me. »

« And my conscious one. » Because by one will, etc., *as far as* but such a man ought not to fear the reprehensions of men, whence it is subjoined.

VERS. 21.-- « My friends are full of words. » When friends are full of words, that is, when even those disparage who are joined in the faith, it is needful that the eye should drop unto God, so that our whole intention may flow down into the compunction of inward love, and may raise itself to the inward things the more, the more it is compelled by outward reproaches to return within.

VERS. 22.-- « And would that, » etc. Sinners [0803A] indeed we are, etc., *as far as* but nevertheless he consoles himself concerning its shortness.

VERS. 23.-- « For behold, short years pass away. » Everything that passes is short, and we walk in the path of death by which we do not return, not that we are not brought back to life by rising again; but because we come not again to the labours of this mortal life, nor to the winning of rewards by labours.

## CHAPTER XVII.

VERS. 1.-- « My spirit shall be made thin. » [n: (GREG.)] The spirit of the elect is made thin by fear of the judge, and if they find in themselves any carnal thoughts, they consume them by the burning of penance. But the spirit of the wicked grows thick through the swelling of elation. « And only the grave [0803B] remaineth for me. » He considers himself almost dead, because he in no wise is ignorant that he is to die whence there follows:

VERS. 2.-- « I have not sinned. » He did not sin so far as to deserve these scourges, because he was struck not for the correcting of a fault but for the increasing of grace. Or, the Head says this, who without fault took upon himself the penalty of fault, that is, the bitterness of the passion.

VERS. 3.-- « Set me beside thee. » Through the ascension; afterwards, because Judaea was stirred against the disciples, he adds: « The hand of whomsoever. » Because now they act in vain against him who sits in heaven.

VERS. 4.-- « Their heart far off. » For if they knew the keeping of discipline, they would in no wise despise the precepts of the Redeemer. « Therefore not, » etc. For they who study not [0803C] to keep their life by discipline lie always in the depths through their desires, nor do they raise their mind to the hope of the heavenly country.

VERS. 5.-- « He promiseth a prey, » etc. He turns the sentence to the head of the wicked, namely the devil, whose « companions » are the apostate angels, who fell with him. « Sons » are perverse men, who out of his depraved persuasion are begotten in the working of malice. « He promiseth therefore a prey to his companions, » because he promises to the malignant spirits the souls of the depraved, to be seized at the end.

« The eyes of his sons shall fail. » [n: (Ibid.)] Because the intentions of men, etc., *as far as* what they may grieve over, they suffer without end.

VERS. 6.-- « He hath set me. » Everyone who is struck by a scourge, etc., *as far as* and he wishes for his [0803D] adversary that same penalty which he beholds to have befallen a just man.

VERS. 7.-- « It hath grown dim from indignation. » The eye grows dim from indignation, when those very men who in the Church have the light of truth behold the perverse prevail against the innocent: because they are troubled by wonder at the hidden judgment. But when the just grow dim unto indignation, the weak for the most part fall away even to unbelief, whence there follows: « And my members as it were into nothing. » By the name of members the tenderness of the weak is expressed, who, while they see the perverse flourish and the just tormented, repent of having begun good things, and so withdraw the sooner to the doing of evils, as though the good which they had begun had harmed their life.

VERS. 8.-- « The just shall be astonished at this. » This is [0804A] what he had said, « my eye hath grown dim toward indignation. » [var: Vulg. Job 17:7 *ab indignatione*, "from indignation"] « And the innocent shall be raised up against the hypocrite. » The perfect innocent man is raised up against the hypocrite, when he despises him together with his flower, and by preaching the things that are right declares that he is to be despised by the rest.

VERS. 9.-- « And the just shall hold his way. » Because, the hypocrite having been considered, while he beholds him obtain out of a depraved will the things that are of the world, he himself is bound the more strongly to the love of heavenly things. Knowing that eternal rewards shall not be wanting to good desires: since temporal goods are not denied even to depraved and double hearts. « And he that hath clean hands shall add strength. » Because seeing the earthly glory of the perverse, etc., *as far as* which cannot be [0804B] common to him with the reprobate.

VERS. 10.-- « Therefore all you. » After he has brought in the outward advancements of the evil, but the inward ones of the good, he exhorts the elect that they be converted, by forsaking evils, and come, by doing good things.

VERS. 11.-- « And not in you. » Desiring their conversion he longs that he may find no wise man among them, as if he should say: Learn to be fools among yourselves, that you may be able to be truly wise in God.

« My days have passed. » « Days, » prosperities: « Thoughts tormenting the heart, » he calls the care of earthly happiness: which, the more heavily they press the elect, the more subtly does the judge think that accounts of them are to be exacted these thoughts are scattered together with that same earthly happiness.

[0804C]VERS. 12.-- « They have turned night into day. » Scattered thoughts turn « night into day, » because to the just it is sometimes more pleasing to suffer evils out of adversity than to be wearied out of prosperity by the care of an earthly stewardship.

« And again after darkness. » [n: (Ibid.)] Light is hoped for after darkness, etc., *as far as* and would place the souls of the just in a perpetual seat already.

VERS. 13.-- « If I wait. » The former saints were able to endure adversities, etc., *as far as* to have prepared for themselves a rest in hell.

VERS. 14.-- « To rottenness I have said. » He calls rottenness his father, etc., *as far as* that we may be wearied in mind by restless thoughts as it were by certain worms.

[0804D]VERS. 15.-- « Where is then now my expectation. » The expectation of the just is Christ; whom they knew would come at some time, but they sought that he should come sooner: whence here is added, now: « And who considereth my patience? » God considers the patience of the just; but he is said as it were not to consider, because he appears less quickly than the prayer of desire would have, and defers the grace of his dispensation unto longer times.

VERS. 16.-- « Into the deepest hell shall all my things descend. » Before the coming of the mediator Job was to descend into hell, etc., *as far as* the retribution was still awaited to be received in the rest of hell alone. « Thinkest thou that at least for himself there will be rest for me? » [var: Vulg. Job 17:16 *ibi*, "there"] It is to be weighed which of us is secure [0805A] concerning rest: if even he trembles about it, whose praises of virtue the very judge who strikes him proclaims.

## CHAPTER XVIII.

VERS. 2.-- « Unto what end will you cast about words. » [n: (GREG., in Job, l. XIV.)] He asserts that blessed Job had broken out into pride, whom he acknowledges to cast about words. « Understand thou first. » [var: Vulg. Job 18:2 *intelligite*, plural, "understand ye"] He marks with how great elation that man had swollen, who thought that Job spoke what he did not understand.

VERS. 3.-- « Why are we reputed. » It is proper to the human mind to suspect that this is done to itself which itself does. For he thinks himself despised who has been accustomed to despise the good: and out of the suspicion of contempt he leaps forth into indignation, and heaps up contumelies.

VERS. 4.-- « Why dost thou destroy thy soul. » [var: Vulg. Job 18:4 *Qui perdis animam tuam in furore tuo*, "thou who destroyest thy soul in thy fury"] The reprobate [0805B] reckon the zeal of rectitude, or the spiritual grace of holy preaching, to be the madness of fury: whereby they judge that the souls of the faithful perish. « Shall the earth be forsaken for thee. » The Church says, etc., *as far as* whence this man insults over the scourges of Job, whence he adds:

VERS. 5.-- « Shall not the light of the impious be quenched. » This could rightly be said of an impious man, but ought not to have been said against a holy one: *Light* he calls the prosperity of the present life. But the light of the impious is quenched, because the prosperity of a fleeting life is ended together with that life itself. « Nor shall the flame of his fire shine. » He calls fire the fervour of temporal desires, whose flame is the outward comeliness or power which proceeds from his inward burning: but it shall not shine, because in the day of departure every outward comeliness is withdrawn.

[0805C]VERS. 6.-- « The light shall be darkened in the tabernacle. » Sometimes we take darkness for sadness and light for joy. The light therefore is darkened in the tabernacle of the impious, because in his conscience the joy which had come from temporal things fails. « And the lamp that is over him shall be quenched. » The lamp is a light in an earthen vessel, etc., *as far as* because earthly joys possess the mind of the wicked.

VERS. 7.-- « The steps of his strength shall be straitened, etc. » Because the powers of his malice, which he now exercises, punishment shall afterwards bind fast. « And it shall cast him down headlong. » The wicked man has now a counsel to seek after present things, etc., *as far as* which he expresses when he subjoins.

VERS. 8.-- « For he hath put into a net. » [n: (Ibid.)] He who puts his feet into a net does not draw them out when he wills. So [0805D] he who casts himself down in sins does not rise at once when he wills.

« And he walketh in the meshes thereof. » [n: (Ibid.)] He who walks in the meshes of a net entangles his own steps by walking: and when he strives to free himself for walking, he is bound so that he may not walk.

VERS. 9.-- « His foot shall be held, » etc. Because, namely, the end shall be bound fast in sin. « And it shall burn against him. » Because in that he weighs himself bound to evils, therein he despairs of his own return; and by that very despair he burns more sharply toward the concupiscences of this world. In his mind a thirst burns against him, because he who has acted perversely is kindled to act more perversely.

VERS. 10.-- « It is hidden in the earth. » [n: (Ibid.)] [0806A] A snare is hidden in the earth, when a fault is concealed under earthly advantages, so that a man may see what he can covet, and yet may in no wise see in what noose of fault he sets his foot. « And his trap. » For the enemy observes the ways of each man, to what vice they are near, and sets before his face those things to which he knows the mind is more easily inclined, as luxury to soft and merry ways, anger and pride to harsh minds. There, then, he sets his trap, where he beholds the path of the mind to be: because he plants there the peril of deception, where he has found the way of a near thought to be.

VERS. 11.-- « On every side they shall terrify. » Because often for this reason each man fears to be good, lest he suffer from the depraved what he remembers himself to have done to the good: and while [0806B] he fears to suffer what he does, terrified on every side, suspected on every side, he loses his step in good work.

VERS. 12.-- « Let it be made thin by hunger. » Our flesh is weakness. But strength is the rational soul, which by reason can resist in the overcoming of vices. Which is made thin by hunger, when it is fed by no refreshment of inward food. « And let starvation invade his ribs. » The ribs are the senses of the soul, which, lying hidden, fortify the thoughts as bowels do. Starvation invades the ribs of the wicked man, because inward hunger wastes the senses of the mind, so that they in no way rule their own thoughts within, but wander to the outward things which they seek.

« Let it devour the beauty of his skin and consume his arms. [n: (Idem.)] » The beauty of the skin is outward temporal glory: through the *arms* works are designated. [0806C] *Death* he calls sin, which slays the soul.

VERS. 13.-- « The firstborn death. » Pride, which is the beginning of every sin. The firstborn death therefore devours the beauty of his skin and his arms: whereby pride supplants the glory or the working of the wicked man. For he could have existed glorious even in this life, if he had in no wise been proud

VERS. 14.-- « Let his confidence be plucked away from his tabernacle. » [n: (Idem.)] His confidence is plucked out of the tabernacle, when the perverse man who had prepared many things in this life is scattered by a sudden death. « And let destruction tread upon him as a king. » Because either here he is pressed by the vices which draw him to destruction, or at the time of death he is subjected to the demoniac power.

VERS. 15.-- « Let them dwell in the tabernacle. » That is, let the apostate angels be conversant in [0806D] his mind through most wicked thoughts, his companions namely, who therefore now is not, because he has withdrawn from the highest essence.

« Let it be sprinkled in the tabernacle. » [n: (Ibid.)] In the tabernacle of the wicked man brimstone is sprinkled, as often as the delight of the flesh has dominion in his mind. For by brimstone the stench of the flesh is understood. And because such a man remains in evil whence he cannot even bring forth the fruit of good, he adds:

VERS. 16.-- « Below let his roots be dried up. » By « roots » we understand thoughts, etc., *as far as* because his whole working is accounted as nothing by the judgment above.

VERS. 17.-- « Let the memory perish. » [n: (Ibid.)] The wicked man strives to establish his memory in the earth, when he endeavours to spread abroad the glory [0807A] of his own praise. And he rejoices that his name is celebrated in the streets, when far and wide he spreads out the working of his own iniquity.

[n: (GREG.)] The head of the wicked is the devil: for he himself in the last times, having entered into that vessel of perdition which shall be called Antichrist, shall endeavour to spread his name far and wide.

VERS. 18.-- « He shall drive him out of the light. » He is led from light to darkness, when from the honour of the present life he is damned to eternal punishments. Thus he speaks of each wicked man, so that it may be turned to the head, that is to the devil, who in Antichrist shall spread out the name which the evil now imitate. « And shall remove him out of the world, » etc. When, the judge appearing from above, he is removed from this world to punishments, all which things can also be taken of Antichrist, the head [0807B] of the evil.

VERS. 19.-- « There shall be no seed, etc. » Because all the wicked, who out of his persuasion have been born in depraved actions, shall be struck together with that same head of theirs. That these things are to be taken of Antichrist, he opens in this while he says:

VERS. 20.-- « In his day they shall be astonished. » Because being then about to show forth so great signs, etc., *as far as* they fear the torments which they overcome. « And horror shall invade the first, » that is, the hearts of the elect shall be struck with dread: whence it is written.: « So that even the elect, if it can be done, may be led into error [n: (Matth. XXIV)], » not indeed about to fall, but about to tremble out of the flesh.

VERS. 21.-- « These then are the tabernacles. » Of this he related that which he had said, etc., *as far as* that they believed holy Job to have been struck for iniquity.

## CHAPTER XIX

VERS. 2.-- « How long do you afflict, etc. » [n: (GREG.)] The good are worn down by the words of the wicked, when those men swell in words against them who lie either in a perverse faith or in depraved ways.

VERS. 3.-- « Behold ten times you confound me. » [n: (Ibid.)] Because he had heard rebukes from them five times, and five times answered, he declares himself to have been ten times confounded. Because in that he was heavily rebuked, and in that he speaks the words of doctrine to men who do not hear, he bore confusion, in his own rebukes, because he does not profit in them; in their rebukes, because he grieves over the depravity which he hears.

[0807D] « Behold ten times » [n: (Ibid.)] The Church keeps the decalogue, to which the wicked bring confusion as often as in their own acts they withstand the divine voices.

« And you are not ashamed, oppressing me. » There are some whom a malice suddenly arisen invites to the perpetrating of wickedness, but whom nevertheless human shamefastness calls back.

VERS. 4.-- « Truly even if I have been ignorant. » The knowledge of heretics is not with them but against them, since it puffs up. But the ignorance of the Church, in that she cannot penetrate hidden things, is with her, because it is for her, since she humbles herself; and because what heretics seek to know is elation, that they may seem learned against the good, he adds: you on the contrary ought from me who am stricken to be raised up [0808A] against yourselves, fearing worse things for yourselves. For a good man is first raised up in himself, afterwards in others.

VERS. 5.-- « But you raise yourselves against me. » That is, you leave your own selves to be reproved, and rebuke me with strict sentences. « And you reprove me. » Because those who had known him just before the scourges judged him to be unjust from that very striking of his.

VERS. 6.-- « At least now understand. » This the Lord had said of him ( *thou hast stirred me up against him in vain* ) which he himself asserts of himself: that he was afflicted by the Lord not with an equal judgment. For if his life and his scourges are weighed, he seems afflicted not with an equal judgment: but because he heaped up his merits out of the scourges, God afflicted Job with no unjust judgment. « That God hath not with an equal judgment. » It must therefore be asserted that God both [0808B] dealt rightly with Job, and yet that he does not lie who says that it is not done equally: otherwise the devil overcame (in that which he had promised concerning the fault of the blessed man) him whom God praised. This not elation but sorrow wrung out. A good man, if in a humble mind, the cause or the sorrow requiring it, says good things of himself, does not sin. « And hath girded me with his scourges. » When so great an affliction weighs us down that the mind can breathe again by the consolation of no thing, we are now not only borne with scourges but even girded, because we are surrounded on every side by the lash of tribulations.

VERS. 7.-- « Behold I shall cry out, suffering violence. » [n: (Ibid.)] God, knowing what shall profit us, etc., *as far as* who cannot even discern the things that are to be done.

VERS. 8.-- « He hath hedged in my path, etc. » He saw his path hedged about with stripes, when, [0808C] desiring to pass over to security, he could not escape the scourges: and as it were in the track of his heart he found the darkness of ignorance, who could not penetrate why he was thus scourged.

VERS. 9.-- « He hath despoiled me of my glory. » Plainly these things suit Job, etc., *as far as* by whose falling the army falls more widely.

VERS. 10.-- « He hath destroyed me on every side, and I perish, and as to a tree plucked up, » etc. A tree is driven by the wind that it may fall: so the weak man is drawn by threats to injustice, and leaves the eternal things which he hoped for; and because sometimes he who, terrified by punishments, forsakes justice, nevertheless does not escape the punishments.

VERS. 11.-- « He is angry against me. » For he who is so struck that his strength is overcome, him God strikes not [0808D] as a son through discipline, but as an enemy through anger: whence also the prophet: « With the stroke of an enemy have I struck thee, with a cruel chastisement [n: (Jerem. XXX)]. » And because often malignant spirits persuade many things to the hearts of the afflicted, and steal whatever of good there is, he adds:

VERS. 12.-- « His robbers have come together. » That is, the malignant spirits, who are busied in searching out the ways of men: who make themselves a way in the hearts of the afflicted, when amid the adversities which are borne outwardly they cease not to send in depraved thoughts also. « And they have besieged my tabernacle round about, » etc. They besiege the tabernacle round about, etc., *as far as* they wore down his whole body with ulcers

VERS. 13.-- « My brethren far off. » [n: (Ibid.)] Now [0809A] he uses the voice of the Redeemer: from him his brethren were made far off, and his acquaintance withdrew; whom, while they held the law, they had known how to prophesy, and yet when he was present they in no wise recognized him. For the Jews, near by the flesh and acquainted through the instruction of the law, as though forgetful of him whom by the words of the law they had prophesied through faith, denied him incarnate by the words of perfidy.

VERS. 15.-- « The tenants of my house. » That is, the priests, whose origin, assigned to the service of God, was already through their office held in the condition of « handmaids. » The souls of the Levites are as it were serving more familiarly at the secret places of the tabernacle, as at the inner parts of the chamber. « And I was as a stranger, etc. » Because he was not known by the synagogue; whence also the prophet: « Thou shalt be as a husbandman in the land, and as a wayfarer turning aside to lodge [0809B] [n: (Jer. XIV)]. » For he who was not heard as Lord was believed to be not the possessor of the field but « a husbandman: » « Who as a wayfarer turned aside to lodge, » because he took away few out of Judaea, and, going on to the calling of the Gentiles, accomplished the journey he had begun.

VERS. 16.-- « I called my servant. » The Jewish people was the servant, obeying out of fear; whom, by gifts bestowed, as by voices sent forth, he determined to lead to himself, but he answered not, because he scorned to render works worthy of his gifts. « With his own mouth he was adorning. » [var: Vulg. Job 19:16 *deprecabar*, "I besought"] But I who had committed so many precepts to him by the mouth of the prophets, besought him with my own mouth: because, shown forth in the flesh, while he humbly spoke the commandments of life, he asked, as it were, a proud servant to come.

VERS. 17.-- « My wife hath abhorred my breath, etc. » [0809C] The wife of the Lord, etc., *as far as* which, given over to carnal senses, did not recognize the mystery of his incarnation.

« And I entreated the sons of the womb. » By the womb of God we ought to understand his counsel; in which before the ages we were conceived through predestination, that being created we might be brought forth through the ages. He entreated therefore the sons of his own womb: because those whom he had founded he, being incarnate, humbly asked.

VERS. 18.-- « Fools also despised, etc. » Because while the men learned in the law despised God, the crowd of the people followed their unbelief. Leaving the wise, he had come to seek the poor and the foolish: whence with an increase of sorrow he says « Fools also; » they therefore for whom I took up folly, the Word made flesh, despised me. « And when I had departed from them. » [0809D] The Lord as it were drew near to the heart of the peoples, when he showed them miracles: and as it were withdrew, when he displayed no signs, and they would not give faith to him who rested from miracles.

VERS. 19.-- « They have abhorred me, etc. » The scribes and the doctors of the law, etc., *as far as* concerning the same order of the doctors of the law there follows: « And he whom I loved most. » The order of the doctors, which, first serving in preaching, was loved most: whom the crowd followed not only unto not believing, but even unto persecuting God. And then was done that which follows:

VERS. 20.-- « To my skin, being consumed. » In the bones is strength, etc., *as far as* at the time of the passion he found women beside him.

[0810A] « The flesh » [n: (GREG.)] Which had clung to the bone, while the disciples, though weak, preached the faith of the truth to the peoples. And when the holy women prepared those outward supports of the body which were necessary, they remained as it were the skin outside upon the body.

« And left behind. » The teeth are the apostles; the lips only were left about the teeth, when two, walking after his death, knew indeed how to talk together concerning him, but were afraid now to preach him, or to bite the vices of unbelievers. But now he returns to the proper words of Job.

« Only. » Nor is there in happy men anything else about the teeth than lips: and so it is plain that this is said mystically.

VERS. 21.-- « Have mercy on me. » It belongs to the godly, when they suffer from adversaries, to be moved not so much to anger as to [0810B] prayers. And he calls himself touched by the hand of the Lord, as Satan himself had said: « Put forth thy hand, and touch his bone. »

VERS. 22.-- « Why do you persecute me. » By so much the more justly does God strike the vices of others, as he has in himself nothing of vices. And the sense is: You so afflict me out of my weaknesses, as if you yourselves, after the manner of God, had nothing of weakness. « As God. » They do the same with God, because they do what almighty God permits to be done; but they do not will the same: because when almighty God by loving shows forth a cleansing, the depravity of the unjust by raging exercises malice. Or, as though they were not weak, who ought not to rebuke when God strikes, lest they add sorrow to sorrow, but to console. But when the hand of the Lord ceases, then rebuke [0810C] can be made to those who deserve it. « And are you filled from my flesh. » Those whose mind hungers for the punishments of neighbours seek to be filled with the flesh of others. Or, they who feed by the disparaging of another's life are filled with the flesh of others.

« Who will grant me, etc. » The hard things which he endures he wills not to be covered by silence, but to be drawn into knowledge by his example, so that others may be able to be built up unto patience.

« Who will grant me. » [n: (Ibid.)] These things too suit the Church, etc., *as far as* but afterwards he divides that same book into a plate of lead and into flint.

« Who will give me, etc. » By the iron pen, the strong judgment of the Fathers. By the lead, the people of Judaea heavy [0810D] with sin. By the flint, the gentile world is figured. All things therefore which he bore, both the people of Judaea, taught by the strong judgment of the Fathers, and the gentile world acknowledged. What is written in lead is the sooner blotted out. In flint it is carved with difficulty, but it remains: so Judaea quickly received the words of God, and quickly forsook them. The gentile world scarcely received them, but what it had received it kept firmly.

VERS. 25.-- « For I know that my Redeemer, etc. » He said not maker, but openly declaring him Redeemer, who, after he had created all things, redeemed us from captivity by his own passion. And he lives who lay dead among the hands of the impious.

« And in the last day I shall rise out of the earth, and again, etc. » [n: (Ibid.)] Because the resurrection, etc., [0811A] *as far as* in which flower he is shown to be a priest, who intercedes for us.

VERS. 27.-- « Whom I myself shall see, etc. » [n: (GREG.)] Our flesh after the resurrection shall be the same and diverse. The same by nature, diverse by glory. And it shall be spiritual, because incorruptible and palpable: because it shall not lose the essence of a true nature. « I myself, and mine eyes shall behold, and not to others. » [var: Vulg. Job 19:27 *et non alius*, "and not another"] He expressly indicates the truth of the resurrection: for it is not that one dies and another rises again (as those say who hold that the body shall be invisible and impalpable, as Eutychius said) but the very same.

## CHAPTER XIX (cont.)

« This my hope is laid up in my bosom. » We believe that we have nothing more certain, etc., *as far as* whence he straightway adds:

[0811B]VERS. 28.-- « Why then now. » The perverse, because they long to find matter of accusation in the tongue of the just man, seek the root of a word, from which they may take the origin of their speaking and spread out the branches of their loquacity: but nevertheless the holy man, in pity, shows the evils that they should flee.

VERS. 29.-- « Flee therefore. » [n: (Ibid.)] To flee the face of the sword is to appease the sentence of strict animadversion before it appears. « And know ye that there is judgment. » Everyone who acts perversely, by the very fact that he despises this, does not know that there is a judgment of God.

## CHAPTER XX.

« Therefore my thoughts. » [n: (GREG. in Job., l. XV.)] As if he should say: because I consider the terror of the last judgment, therefore I am confounded in fear by the tumults of my thoughts. [0811C] « And my mind is hurried into diverse things. » When now he weighs with anxious dread the evils which he neglected to do, now the blameworthy things in which he stands, now the right things which he sees to be still wanting to him. These men, out of Job's company, knew indeed how to live rightly, but not knowing how to weigh God's judgments subtly, they believe that the just cannot be stricken here. And therefore they suspected him to be wicked, and slip down into rebuke: to which nevertheless they descend under a certain reverence. Whence this man adds.

VERS. 3.-- « The doctrine wherewith, etc. » [n: (Ibid.)] These things having been moderately set down first, etc., *as far as* and this I find, that « the praise of the wicked, etc. »

VERS. 4.-- « This I know from the beginning. » For if we lead the eyes of the mind from the very rising of the human race as far as this present time, [0811D] we see how brief was everything that could be brought to an end.

VERS. 5.-- « And the joy of the hypocrite. » The joy of the hypocrite is after the likeness of a point. For as the stylus, in making a point, is lifted while it is set down, so the hypocrite, while he touches the praise of the present life, loses it.

« After the likeness of a point, » because the gladness passes away, the punishment abides: it appears for a moment, it disappears for ever.

VERS. 6.-- « If he shall have gone up, » that is, even though he feigns that he leads a heavenly life, even though he makes a show of his understanding as like to the true preachers, yet like a dunghill he shall be destroyed in the end, because his mind shall be damned for the stench of its own vices.

[0812A]VERS. 7.-- « And they that had seen him shall say. » [n: (Ibid.)] They who saw this man lifted up will say, when he is extinguished, Where is he? because he appears neither in this world where he had been lifted up, nor in the rest of eternity, of which he was thought to be.

VERS. 8.-- « As a dream that flieth away. » The life of the hypocrite, etc., *as far as* because sleeping he was seeing the favours of men.

VERS. 9.-- « The eye that had seen him. » The place of the hypocrite is the heart of flatterers: for there he rests, where he finds favours. The eye therefore that had seen him shall not see him, because in death he is hidden from his lovers, who had been wont to look upon him with admiration.

« Neither shall he behold him any more. » Because the tongues of flatterers [0812B] do not follow him unto judgment with their favours.

VERS. 10.-- « His children shall be worn away, » etc. Because those who are born in hypocrisy from the imitation of him, while they do not hold the solidity of truth, fail in the neediness of the heart.

VERS. 11.-- « His bones shall be filled. » The youth of the hypocrite is the beginning of depravity, etc., *as far as* to be emptied of all solidity and to perish.

VERS. 12.-- « For when it shall have been sweet. » [n: (Ibid.)] In the mouth of the heart iniquity is sweet, which he covers under the covering of bland speech. For the evil would be on the tongue, and not under the tongue, if the hypocrite in speaking laid open his malice.

« He shall spare it and not. » He spares the evil which he loves, who does not pursue it by repenting; and he does not forsake it, [0812C] but conceals it in his throat, because he so keeps it in thought that he never brings it forth in the voice.

[n: (BEDA.)] That is, he strokes, cherishes and nourishes his own evil, and delighting himself in it, never repents so as to depart from it.

VERS. 14.-- « His bread in his belly. » For the most part the hypocrite is eager to be instructed by the bread of sacred eloquence, not that he may live by it, but that he may appear learned; but while he understands crookedly the word of doctrine which he seeks ill, he slips also into heresies: it befalls him that, as of the gall of asps, so he dies of the bread. But because he in no wise keeps God's words in work, even if he understands them rightly, he loses them in the present life, so that he does not know what he wished to do.

VERS. 15.-- « Riches. » Those of the sacred law, which he devoured by reading, [0812D] he shall vomit up by forgetting: which God by a just judgment plucks out of his memory.

« The head of asps. » [n: (Ibid.)] The asp is a small serpent, etc., *as far as* as the viper kills by its tongue.

VERS. 17.-- « Let him not see the streams. » [n: (Ibid.)] The streams of the river are the gifts of the Holy Spirit, etc., *as far as* it signifies the mystery of Christ's incarnation.

VERS. 18.-- « He shall pay for all the things that he did. » For he shall pay out in torment those unlawful desires which he kept here, nor shall he be consumed in death; but that he may be tormented without end, he is compelled to live without end, so that he whose life was here dead in fault, there his death may live in punishment. Let him say therefore, « he shall pay for all the things that he did, » and yet he shall not be consumed, because he is tormented and not extinguished: he dies [0813A] and lives, he fails and subsists always, and is without end.

VERS. 19.-- « Because breaking in pieces. » He breaks and strips bare the house of the poor man, because him whom he crushes by power he does not blush to despoil by avarice

VERS. 20.-- « Neither was his belly satisfied. » For the belly of the wicked man is avarice, and in it is gathered whatever is swallowed down by perverse desire. But it is clear that avarice is not extinguished by the things desired, but increased; for after the manner of fire, when it has received logs to consume, it grows, and whence the flame seems for a moment to be pressed down, thence a little after it is seen to spread abroad.

« And when he shall have had what he had coveted. » It is of greater [0813B] wrath when that is granted which is ill desired, because from thence a sudden vengeance follows, because he obtained this also which he coveted while God was angry.

VERS. 21.-- « There remained nothing of his city. » [var: Vulg. *cibo*, "food," where Migne prints *civitate*; the gloss below reads "food"] When the hypocrite is stricken, nothing remains of his food, because when he is led to punishments he is estranged from all the things he had possessed.

« Therefore nothing, etc. » Because, withdrawn from this life, he goes naked to the judge.

VERS. 22.-- « When he shall be filled, he shall be straitened. » [n: (GREG.)] When he has heaped up much he is straitened; for he is made anxious how he may guard what he has acquired.

« He shall burn, and every sorrow. » On this side and that he fears those who lie in wait, etc., *as far as* by so much the more easily is he hurried away to [0813C] torment. There follows:

VERS. 23.-- « Would that his belly may be filled, etc., let him rain down war upon him. » For God to rain down war, etc., *as far as* he scorned to foresee.

VERS. 24.-- « He shall flee from weapons of iron. » [n: (Ibid.)] The covetous man sometimes filches what belongs to another, etc., *as far as* he sets himself before the strokes of the eternal judgment. But meanwhile,

VERS. 25.-- « The sword drawn out, » etc. The wicked man, while he contrives crooked things in thought, is as a sword in the sheath. It goes out of the sheath when it is laid open by the iniquity of an evil work; drawn out, however, by the seducer, but going out by his own will,

« They shall go and come, » etc. Malignant spirits are to good minds, etc., *as far as* elation over continence [0813D] is put in its place, etc.

VERS. 26.-- « All darkness is hidden. » For he who does not fulfil all things at once in effect holds silently in his mind all the things that may hurt.

« It shall devour him, » etc. The fire of Gehenna, which is not kindled by human effort, but was created by God from the origin of the world.

« He shall be afflicted, being left. » The tabernacle of the wicked man is the flesh, because he dwells in it gladly, and with it his spirit shall be tormented. The good do not place their joy in the flesh, but in heaven. Left by the flesh from which he is drawn away, which he loved here and would not leave: then, because of the torments, he will wish to leave it, but shall not be able.

[0814A]VERS. 27.-- « They shall reveal; » [n: (Ibid.)] because here he spared neither the good nor the bad, in the fearful examination the life of the just and of sinners alike shall accuse him.

VERS. 28.-- « It shall be laid open. » When every evil that was being born in his conscience is shown forth, at the coming of the judge.

« He shall be dragged away in: » because in the time of vengeance, hurried away to punishments, he is separated from the face of the eternal judge.

VERS. 29.-- « This is the portion of a wicked man. » For when the justice of God exacts punishment of the reprobate for their perverse acts, it renders them evils even to the retribution of their words.

## CHAPTER XXI.

[0814B]

VERS. 4.-- « Is it against. » Blessed Job, if while pleasing God he displeased men, would have no causes of sadness; but because he believed that he had displeased God through the present scourges, being made doubtful about the life he had passed before, he now called his mind to sadness: for if, the scourges being absent, he were disputing against a man about the merits of his own life, he ought in no wise to have been made sad.

« Is my disputation against man. » As if: not yet a hypocrite, if I were dealing with men concerning my life, I should not fear: and if I displeased them, I should not care; but because it is with God, I am rightly saddened. « But do you attend to me, » as I do God, yet I do not fear you.

VERS. 5.-- « Attend ye, » that is, consider what I have done, and wonder at the things which I suffer.

[0814C] « And lay your finger upon your mouth, » that is, add to your speech the virtue of discretion.

VERS. 6.-- « And I, when I shall have remembered. » [n: (Ibid.)] Because he had not forgotten his own acts, etc., *as far as* he subjoins against his words:

VERS. 7.-- « Why then do the wicked live. » They are raised up with honours, they are strengthened with possessions, because the divine patience bears with them.

« And comforted with riches, » etc., so that they are allowed to subsist long in them; but because there are those to whom to have these things is a punishment, since they have no heirs to whom they may leave them. He adds:

VERS. 8.-- « Their seed continueth. » For the increase of their felicity, heirs are given along with the patrimony.

[0814D] « Before them. » Lest any necessity should withdraw, at least from their eyes, the things in which their mind exults; but lest, these being barren, the stock should be extinguished in them, he adds:

« A crowd of kinsmen and of grandchildren in their sight. » Behold, they are said to have life, honours, riches, sons, grandsons: but if domestic care burned within, this felicity would not be glad, whence he adds:

VERS. 9.-- « Their houses are secure, and peaceable, and there is not. » For what would the aforesaid felicity be, if it were not glad? If things are prosperous within, in the fields also.

« Their ox hath conceived. » For the masters of flocks the first felicity is, etc., *as far as* whence the fruitfulness of the household is subjoined:

[0815A]VERS. 11-- « They go forth like flocks. » That, as greater things have been granted them to have, so many may spring up to be guarded.

« And their little ones exult in play. » But lest we should think that play a mean thing, he says:

VERS. 12.-- « They hold the timbrel and the harp. » As it were: while the masters swell with honours and possessions, those subject to them rejoice in sportive doings.

VERS. 13.-- « They spend their days in good things. » Because all the length of the present life is known to be a point, since it is ended by an end. For whatever could pass away was sudden.

« And in a moment they go down to hell. » But the end is worst; behold whither he was tending, because the prosperity of the present life is no witness of innocence, since both they who have used [0815B] it perish, and they who are scourged are set free: which is against Job's friends.

VERS. 14.-- « Who have said to God: Depart from us. » [n: (GREG.)] They say to God, Depart from us, who refuse to afford him an approach to themselves, and assail him with crooked deeds.

« The knowledge of thy ways. » The way of God is peace, humility, patience: and they who despise these say, We will not have the knowledge of thy ways.

VERS. 15.-- « Who is the Almighty? » etc. « For the fool hath said in his heart: There is no God. »

« And what doth it profit us if we pray? » The wicked, who seek not God but outward gifts, when they see that these same are lacking to those who serve, themselves [0815C] scorn to serve.

VERS. 16.-- « But yet, because they are not. » He has his goods in his hand who, by despising things temporal, presses them under the dominion of the mind. But whosoever loves them too much subjects himself to them rather than them to himself.

« Their counsel is far. » The counsel of the wicked is to seek earthly glory, to neglect the eternal. But because in this life they do not prosper continually, there follows:

VERS. 17.-- « How often shall the lamp of the wicked be put out. » Often the wicked man reckons the life of his sons to be his lamp; but when the son who is too much loved is taken away, the lamp of the wicked man, which was seen, is put out; and so it is also with wealth and honours.

And a flood shall come upon them. » A flood comes upon the wicked [0815D] when they suffer the waves of sorrows from some [sic: *exaliqua*] adversity.

« And he shall divide sorrows, » etc. He who keeps eternal sorrows for the wicked man also pierces his mind here sometimes with a temporal sorrow; for because he strikes both here and there, he divides the sorrows of his fury upon the wicked man, that he may be crushed with a double crushing.

VERS. 18.-- « They shall be as chaff. » Because by the blast of God's anger they are suddenly lifted up and carried away to the fire:

« And as the ashes which, » because the whirlwind, snatching them, carries them off to eternal punishments.

VERS. 19.-- « God shall keep for his children. » Because he who imitates the iniquity of a parent is bound also by his offence.

[0816A] « And when he shall have repaid. » For the wicked man does not know the evils he has done, save when he has begun to be punished.

VERS. 20.-- « His eyes shall see. » Because he had so hardened in iniquity that he did not fear to be struck even in the very things he loved, provided that he might fulfil what he had crookedly thought: concerning which hardening it is subjoined:

VERS. 21.-- « For what is it to. » Not that in hell he does not think about his kindred, etc., *as far as* lest anyone presume to discuss it, there follows:

VERS. 22.-- « Shall any man teach God knowledge? » [var: Vulg. Job 21:22 sets *Deus* in the nominative, "Shall God teach any man knowledge"] that is, he does nothing unjustly with us, who has justly judged the angelic nature also, which is subtler than we; whence nothing remains to complain of.

VERS. 23.-- « This man dieth. » Behold, he sets down those things in which one may discuss the secret of the Almighty, by asking [0816B] why he permits these things so to be. The surface of the letter is plain enough of itself. But as to what he says:

VERS. 24.-- « His bowels are full of fat. » For fat comes of abundant food, etc., *as far as* behold, the rich man rejoices emptily, the poor man is afflicted more emptily.

VERS. 26.-- « And yet they shall sleep together in the dust. » [n: (Ibid.)] What care is there about an unlike life, prosperous or adverse, when the end in the dust is alike? That life is to be thought upon, where by the resurrection an unlike end is reached, where the happy man passes to punishments, and the afflicted to rest.

« And yet together in the dust. » That is, in earthly desires they shall close the eyes of the mind:

« And worms, » which are of the flesh, that is, fleshly cares [0816C] press them: which was not so in Job, who neither swelled over the things he had, nor was anxious over the things he lost. But they think this, wherefore he subjoins:

VERS. 27.-- « Surely I know your thoughts. » For him whom they saw stricken, etc., *as far as* nor do they pass over perfectly to things eternal, whence he adds:

VERS. 29.-- « Ask any one of the way. » [var: Vulg. *viatoribus*, "wayfarers," for *via*; the gloss expounds the wayfarer] He is called a wayfarer who considers the present life to be for him a way and not a country, who scorns to fix his heart in love of the passing world, but seeks things eternal.

VERS. 31.-- « Who shall reprove his ways before him. » While he was speaking of the body of all the wicked, etc., *as far as* neither Elias nor Enoch by their own powers, but by God's.

VERS. 32.-- « He himself unto the graves. » This in life, etc., *as far as* because he shall be received only in the hearts of the depraved.

[0816D] « And in the heap. » Because in the congregation of sinners he puts forth the snares of his cunning; and since the wicked are many, they are rightly named a heap.

VERS. 33.-- « He was sweet. » Cocytus is called the mourning of the sick, etc., *as far as* signifying that there is there an unjust mourning.

« And after him every. » [n: (Ibid.)] Here is understood the man who savours of human things; he draws every man after him, because all whom he finds carnal he snatches under the yoke of his dominion: who even now, before he appears, draws innumerable men, though not all, because many are drawn back from carnality.

VERS. 34.-- « How then do ye comfort me, etc. » [0817A] Since, if the wicked man is permitted to prosper in this life, which has been shown concerning Antichrist, it is necessary that the elect should be held under the bridle of the scourge.

« Since your answer, » etc. For they could not comfort him, in that by their own words they went against the truth. For when they called him a hypocrite, since by lying they were committing a fault, they were increasing the punishment of the afflicted just man; because the fault of another's deceit tortures him who loves the truth.

## CHAPTER XXII.

VERS. 1, 2.-- « Answering, etc. Is it to God. » [n: (GREG., in Job., l. XVI.)] They who fail against the words of truth repeat even what is known, lest by keeping silence they should seem overcome; whence Eliphaz, pressed by blessed Job's words, [0817B] says the things of which no one is ignorant; for he says:

« Is it to be compared to God? » For in comparison with God, knowledge, etc., *as far as* he subjoins as though coming down.

VERS. 3.-- « What doth it profit? » For in everything that we do well, etc., *as far as* Eliphaz still adds what no one is ignorant of.

VERS. 4.-- « Shall he, fearing, reprove thee? » Who, even doting, would think this, that God reproves us out of fear, and out of dread sets forth his judgment against us? « Shall he reprove to thee? » They who know not how to measure their words slip down into idle sayings.

VERS. 5.-- « And not for thy very great malice. » From idle words, etc., *as far as* but let him always come down to worse things. For there follows.

[0817C]VERS. 6.-- « For thou hast taken away the pledge. » These things are plain to the letter, etc., *as far as* or they lose spiritual gifts, who come to thee.

VERS. 9.-- « Widows. » Heretics call the peoples, etc., *as far as* they say that it is repaid to him for sins? And this is, « Therefore art thou surrounded with snares. »

VERS. 11.-- « And thou didst think that thou. » As if he should say, etc., *as far as* as wave upon wave.

VERS. 12.-- « Dost thou not think that God. » As if: is it therefore, etc., *as far as* because by a foolish judgment they think themselves alone wise.

VERS. 15.-- « Is it the path? » As the path of the Redeemer is humility, so the path of the ages is pride. And so wicked men tread the path of the ages, who walk about in elation through the desires of this life.

[0817D]VERS. 16.-- « Who were taken away before their time; unless that all. » [var: Vulg. Job 22:16 has no clause answering to *nisi quod omnes*] They who love the present life, etc., *as far as* and the sentence is changed, but not the eternal counsel.

« And a river hath overthrown their foundation. » While the wicked do not look upon present things as fleeting, etc., *as far as* because the course of mutability undermines in them the standing of a perverse structure.

VERS. 18.-- « When he had filled. » The Lord fills the houses of the wicked, because he does not deny his own gifts even to the ungrateful.

« Whose counsel is far. » This also Job, etc., *as far as* he desires to be unlike the wicked.

[0818A]VERS. 19.-- « The just shall see, » the destruction of the wicked.

« And shall rejoice. » When they shall have cleaved to the strict judge in a security now made perfect. For now they look upon the reprobate and groan.

VERS. 20.-- « Is it not cut down. » Here the wicked are set upright, etc., *as far as* or they are dragged from the sight of the judge to Gehenna.

« And devoured their remains. » Because even if here they leave the flesh behind, at the resurrection they shall receive it back, that they may burn in the flesh in which they sinned.

VERS. 21.-- « Be at peace therefore. » It is a fault of pride to teach one who is better, which heretics often do to Catholics.

VERS. 23.-- « If he shall have returned. » [var: Vulg. *reversus fueris*, in the second person, "if thou shalt have returned"] Because thou hast been pulled down from the [0818B] building of justice.

« And thou shalt put far away. » The body is taken as the tabernacle of the soul, and the mind as the tabernacle of thoughts. And the sense is: If after thy errors thou return to God, thou shalt be cleansed in thought and in work.

VERS. 24.-- « He shall give for earth. » By earth is signified the weakness of action, by the flint strength, by the golden torrents the doctrine of inward brightness. To those therefore who are turned to him he gives for earth the « flint » of sturdy work, and « for the flint golden torrents. »

« For. » Because for sturdy work he multiplies the doctrine of clear preaching.

[n: (BEDA.)] He says this, that if, the Lord being made favourable to him, etc., *as far as* they are silver tried by fire.

VERS. 25.-- « And the Almighty shall be against. » [0818C] [n: (Ibid.)] Often, when we give heed to the sacred words, we grievously endure the snares of malignant spirits. And the sense is: when he shall have driven the malignant spirits from thee, the talent of the divine word shall grow bright in thee.

VERS. 26.-- « Then upon. » To abound in delights upon the Almighty is to be filled, in his love, with the banquets of Holy Scripture.

« And thou shalt lift up to God. » To lift up the face to God is to raise the heart to the searching out of things sublime.

VERS. 27.-- « And thou shalt pay thy vows. » He who has vowed vows, but through weakness is not strong enough to pay them, this is wrought in him out of the punishment of sin, that the power should be withdrawn from him who wills the good: but when the fault which stands in the way is wiped off, it comes to pass at once that possibility follows the vow.

[0818D]VERS. 28.-- « Thou shalt decree. » A thing is decreed and comes to pass, when the virtue which is sought after out of desire, the Lord bestowing it, prospers also in effect.

« And it shall come. » Heretics promise the same things to the afflicted, if they will follow them.

« And in the ways. » For light to shine in the ways of the just is to sprinkle abroad the signs of its own brightness through the wondrous works of the virtues.

VERS. 29.-- « For he that hath been humbled. » Because he who humbles himself shall be exalted.

« And he who. » So far as it can be discerned through the ministry of the members, the first showing of pride is wont to be in the eyes.

VERS. 30.-- « The innocent shall be saved. » Because when [0819A] grace has here come to him so that he becomes innocent, when he is led to judgment he is rewarded out of merit.

## CHAPTER XXIII.

VERS. 1.-- « And Job answering said: Now also in bitterness. » [n: (GREG.)] The mind of the just man is always in bitterness, etc., *as far as* who seek to seduce by sweet speeches.

VERS. 2.-- « And the hand of my stroke. » Now the hand of the stroke is the strength of the smiting; but because out of adversities the just thirst the more for the face of their author, there follows:

VERS. 3.-- « Who will grant me. » The elect, when they see anything whatever done against their wish, run back to the hidden judgments of God, that in them they may see that what seems to run without in disorder [0819B] is not disposed within in disorder. And this is what he adds:

« That I might find him. » As it is: that God now defers, so that he may be the more desired.

« And come even to his throne. » The throne is the angels, etc., *as far as* while they see that God disposes better things, whence:

« I will set judgment before God. » To set judgment before God, etc., *as far as* to consider how terrible the judge, now hidden and silent, will afterwards appear.

VERS. 4.-- « I will fill my mouth. » Because, while he contemplates the judge's examination against himself, he pursues himself bitterly with the invective of penance.

VERS. 5.--That I may know the words which, » etc. For when [0819C] we pursue our faults by repenting, we find what the judge could say to us about them in his examination: which he does not know, because he neglects his own evils.

VERS. 6.-- « I would not that he contend with much strength. » For who could be found just in the examination, if God should sift the life of men according to the majesty of his strength: for however just a man be, if he is strictly judged, he is pressed by the mass of that greatness, whence he adds:

« Nor of greatness. » As if he should say: If he contended with me according to his strength, he would press me with his own mass. And note that, while he shuns the strength, he desires the weakness of the incarnation, whence he adds:

VERS. 7.-- « Let him set forth equity. » The mediator of God and of men, etc., *as far as* as victor I may bring forth the judgment of [0819D] my absolution.

VERS. 8.-- « If to the east. » [n: (Ibid.)] As if he should say: the incarnate Son, etc., *as far as* But not even in all these does the soul fully know itself, whence:

VERS. 10.-- « But he indeed knoweth the way. » That is, I am not able to see him who sees me.

« And he hath tried. » Not being lifted up does he compare himself to gold, but he humbly considers his own things, which is allowed to every just man. And this is: « And try thou me as gold. » [var: Vulg. *probavit me quasi aurum*, "he hath tried me as gold," in the indicative] For by the burning of tribulation both vices are taken away and merits increased.

VERS. 11.-- « His steps he hath followed. » Blessed Job in his future working, etc., *as far as* he runs back as to an example set before him.

[0820A]VERS. 12.-- « And in my bosom I have hidden. » We hide the words of his mouth in the bosom of the heart, since we hear his commandments not in passing, but as to be fulfilled in work; and if the words come forth in work, they nevertheless lie hidden in the heart. If the mind is not lifted up within, but if praise is sought without, then the word of God is not hidden in the bosom.

VERS. 13.-- « For he alone is. » Principally and unchangeably. For he alone is through himself, who does all things, in which he himself is to be feared, not the things which we suffer. Concerning whose unchangeableness he adds:

« And no man can turn away. » Because judgments once fixed can in no wise be changed.

« And his soul. » That very power by which he disposes all things is called his soul.

[0820B]VERS. 14.-- « When he shall have fulfilled. » He fulfils his will in me, because he afflicts me with many strokes. But « many like things are at hand with him, » because if he purposes to strike, there is still found where the wound may grow.

VERS. 15.-- « And therefore at his face. » He is shaken with the dread of rectitude, when he beholds himself not to be fit for the accounts of one rendering them, if he be judged strictly.

VERS. 16.-- « God hath softened. » He ascribes therefore the power of his own strength not to himself, but to its author.

« He hath troubled me. » Never are the hearts of the just secure, but troubled with the fear of the judge; which hearts nevertheless are comforted by the gifts they have received, whence: « For I have not perished. » The scourges of the just either purge past sins or turn away future ones; which is not so in Job, but his virtue is increased.

[0820C]VERS. 17.-- « For not. » He, set in the scourge, perishes from the health of the body because of the impending darkness, who is struck for the things done in the past, that he may be hidden from future punishments.

## CHAPTER XXIV.

VERS. 1.-- « But they who. » Because although we already know God through faith, yet how his eternity is without past or future, we do not see. Blessed Job, that he may not be wise more than it behoves to be wise, testifying that the days of the Lord cannot be comprehended, presently turns the regard of his mind to the pride of heretics, who desire to be wise in high things, concerning whom there follows:

VERS. 2.-- « Others the bounds. » Whom, under the name of others, etc., *as far as* and with pestilent teachings they nourish them [0820D] for the slaying.

VERS. 3.-- « The ass of the fatherless. » By the fatherless he means the elect, etc., *as far as* they drive them back from the ministry of the good.

« And they have taken away. » The Church is called a widow, etc., *as far as* that they may draw away their followers also, whence he adds:

VERS. 4.-- « They have overthrown of the poor. » Not seldom those who seem meek and humble, if they know not how to keep discretion, fall by the examples of others.

VERS. 5.-- « Others like onagers. » For there are heretics who shun to be mingled with the peoples, but seek the retirement of a more secret life, and infect [0821A] the more with the plague of their persuasion in proportion as they seem, from the merits of their life as it were, the more worthy of reverence. And they are compared to onagers, who, let loose in their own pleasures, are strangers to the bond of the faith of reason.

« They go forth. » For they accomplish not God's work but their own, while they follow not right teachings but their own desires.

« And watching for the prey. » They watch for the prey who always endeavour to wrest the words of the just to their own meaning, that through this they may prepare the bread of error for perverse sons.

VERS. 6.-- « A field not his own. » By the name of field or of vineyard the Church is signified, whom perverse preachers reap, and whose Author they vintage by oppressing him in his members: who, persecuting the grace of the Creator, [0821B] while they snatch away certain out of her who seemed upright, what else do they carry off than the ears or the clusters of souls?

VERS. 7.-- « They send men away naked. » As garments protect the body, so good works protect the soul. And so heretics, when they destroy the good works of certain men, take away their garments.

« To whom not. » The covering pertains to justice, etc., *as far as* they may die without the garment of good work.

« Whom the showers of the mountains water. » That is, the streams of the preachers satisfy them.

« And having not. » By stones he means strong men, etc., *as far as* they embrace stones?

VERS. 10.-- « To the naked and to those going about without clothing. » [0821C] He who works neither good things nor evil, etc., *as far as* we withdraw as it were the chaff of the ears, that we may be refreshed by the marrow of the spirit.

VERS. 11.-- « Who having trodden the winepresses. » [n: (GREG.)] They who persecute the Church, etc., *as far as* they rest in their own deeds as though at noonday. »

VERS. 12.-- « Out of the cities they have made [them] groan by force. » [var: Vulg. Job 24:12 *viros*, "they made men groan"] Because cities, from the peoples living together, etc., *as far as* those who run by the way of God not loosely but manfully.

VERS. 13.-- « And the soul of the wounded hath cried out. » The soul of the just is wounded when the faith of the weak is troubled; and it cries out while it wastes away at another's fall.

« They themselves were rebels against the light. » They are rebels against the light [0821D] who, by following their own desires, despise the good which they have known.

« They knew not his ways. » For they who are rebels first by knowing are afterward blinded, so that they know not.

« Nor have they returned. » A path is narrower than a way. But they who despise to do the more manifest things do not attain to the understanding of the more subtle; and God waited that they should go forward by his paths; but would that they had at least been willing to return by them, that the roads of life which they knew through innocence they might at least hold through penitence.

VERS. 14.-- « Very early in the morning the murderer riseth up. » Because every perverse man, in the prosperity of the present life (which is designated by the morning), slays the life of the humble by pressing it down, [0822A] and, set in adversity and dejection (which is designated by the night), secretly wounds by wicked counsels, like a thief.

VERS. 15.-- « The eye of the adulterer. » This is said of heretics: for as he who commits adultery unlawfully joins to himself the flesh of another man's wife, so the heretics [sic: *haeritici*], when they snatch away a faithful soul into their own error, take another man's wife as it were.

« And he will cover his face. » The face of the human heart is the likeness of God, which the perverse man covers, that he may not be able to be known by the strict judge, when he confounds his own life with evil deeds; whence he shall say: « I never knew you. »

VERS. 16.-- « He diggeth through. » By the name of houses, etc., *as far as* they by no means dared to speak perverse things

[0822B] « As in. » Because when they beheld the just in prosperity, since they could not speak, they will give themselves to malignant counsels against them.

VERS. 17.-- « If suddenly. » For when they see the just break forth to the summit of governing power, they are troubled. These rejoice at the casting down of the good, but « if suddenly the dawn appear, » that is, if good men come to rule, « they think it the shadow of death, » because they fear that the things they have done perversely be punished; they will not be corrected, but choose to go loosely and to rejoice in fault, whence he says

« And thus in. » Because they so rejoice in the night of sin as though the light of justice poured itself around them; or, in the present blindness they are as glad as though they already enjoyed to the full the light of the eternal country.

VERS. 18.-- « He is light upon the face of the water. » [0822C] The surface of the water hither and thither, etc., *as far as* whence the sentence often returns to him who is the author of evil.

« Cursed be the portion. » [n: (Ibid.)] Whosoever in the present life does right things, etc., *as far as* yet he is held in the guilt of eternal malediction.

« Nor let him walk by the way of the vineyards. » He walks by the way of the vineyards who, weighing the preacher of the universal Church, turns aside neither from the rectitude of faith nor from that of good deeds.

VERS. 19.-- « He shall pass over to excessive heat. » Iniquity is compared to cold, etc., *as far as* that he may believe those who preach right things, he adds:

VERS. 20.-- « And even unto hell his sin. » That sin is brought down even unto hell which [0822D] is not amended before the end of life.

VERS. 21.-- « His sweetness. » Because it belongs to the nature of worms, etc., *as far as* the corruption and stench of rottenness is loved.

« Let him not be in remembrance. » God beholds the life of the depraved and forgets it, because what he judges by the strictness of his sentence, so far as pertains to the memory of mercy he knows not.

VERS. 22.-- « For he hath fed the barren. » In this place the flesh is named barren: which, while it desires present things alone, knows not how to beget good thoughts:

« And to the widow. » The soul is called a widow, etc., *as far as* it scorns to serve.

VERS. 23.-- « He hath drawn down the strong. » In the strength [0823A] of his own depravity he draws down the strong, when through the cunning of his error he snatches away the powerful of this world.

« And when he shall have stood. » The perverse preacher stands in this world so long as he lives in an earthly body, but he refuses to believe in his own life, because he scorns to know true things concerning God.

« But his eyes. » [n: (GREG. in Job., l. XVII.)] The sinner beholds his own ways, because he strives to think on those things only, to discern those things only, which may help him to temporal advantage.

VERS. 24.-- « They are lifted up for a little while. » For they cannot subsist who are divided from eternal solidity.

« And they shall be humbled like all things. » All earthly things, assuredly. And the sense is: They can in no wise stand, [0823B] because the very things on which they lean flee away also: and while they love temporal things, they run their course together with these and with the rolling of time.

« And like the tops of the ears of corn, » etc. The tops of the ears are the awns, etc., *as far as* it is broken by the force of the last threshing, and the grains appear.

VERS. 25.-- « But if it be not so, » etc. [n: (Ibid.)] The sense is: All things are as I have set forth, etc., *as far as* yet it is not fitting that he be judged by the depraved.

« Who can convict me of having lied. » As though he should say: The things which I speak, you are not able to set before the judge, because by sinning you hide his face from yourselves. He sets deceitful words before God who examines them within himself in the sight of truth, who, the inward judge being considered, weighs outward things.

## CHAPTER XXV.

[0823C]

VERS. 1.-- « And answering, » etc. [n: (Ibid.)] Because Job said many things, etc., *as far as* he knows not: when does he lack those things which are his by right of that same power?

VERS. 2.-- « Who maketh concord. » The highest things are composed into concord, etc., *as far as* they never will what they are not able to obtain.

VERS. 3.-- « Is there. » In human knowledge there is no number of the higher spirits, because how great the throng of the invisible army is there, it knows not: who are called soldiers, because they contend against the powers of the air, not by toil but by command.

« And upon. » Because the strength of those same soldiers, or of the elect, is made firm not by their own powers, but by the infusion [0823D] of heavenly grace: and if this did not arise in our heart, our mind would assuredly remain in darkness, whence he adds:

VERS. 4.-- « Can [a man] be justified. » Because man is born by a woman made subject to fault, the weakness of the first guilt is propagated in the offspring.

VERS. 5.-- « For behold. » By the moon the Church, by the stars the souls of the several men living well are designated: who desire perfectly to subdue their faults. But so long as they are constrained by the corruption of the flesh, they are bound by its chains, « how much more man, rottenness! »

VERS. 6.-- « And the son, » as though he should say, etc., *as far as* as from man the son of man, so from rottenness the worm is born.

## CHAPTER XXVI.

[0824A]

VERS. 1.-- « And Job answering. » The words of his friends being finished, Job, now at the last, rises up more sharply against them, as it is the custom of the skilled to keep the stronger things for the conclusion.

[n: (Ibid.)] « Whose helper? Is he weak. » To help the weak is of charity; to wish to help the powerful is of elation. And the sense is: while thou purposest to help him beneath whose greatness thou sinkest, the solace which thou bestowest is of ostentation, not of piety.

VERS. 3.-- « To whom hast thou given. » [n: (Ibid.)] To give counsel to a fool is of charity; to give counsel to the wise man himself is of perversity, whence there follows:

[0824B] « And prudence, » etc. Everyone who is right in prudence is not exceeding great in it: because he does not desire to be wise more than it behoves to be wise.

« Exceeding great. » Beyond measure, as those who desire to seem more learned than others, whence it comes about that, being immoderate, they even speak foolish things, whence the excess of prudence is added:

VERS. 4.-- « Whom to teach. » By the breath we live, without which we are not wise, but through which we are. He therefore who gives life gives wisdom also.

« The breath. [n: (AUG.)] » As we cannot not out of our own nature, etc., *as far as* because not created, the created.

« Is it not him who. » [n: (Ibid.)] Baldath, because Job scourged, etc., *as far as* he unfolds through sentences, saying:

[0824C] « Behold the giants groan under the waters. » After he had repressed the swelling of wisdom, etc., *as far as* whereby it raises itself on high.

VERS. 5.-- « And they that dwell with. » Together do those groan who are joined to such men, because they too are pressed down by the sharing of their labour; and because the heights that are desired cannot be administered without sins, and the evil which is done is not hidden from the divine wrath.

VERS. 6.-- « Hell is naked. » By the name of hell and of perdition he designates the devil and the companions of all his damnation.

VERS. 7.-- « Who stretcheth out. » [n: (Ibid.)] By the name of the north the devil is called, who, that he might constrain the hearts of the nations with the cold of the body, said: I will sit in the mount [0824D] of the testament, on the side of the north. Who is stretched out over the void, because he possesses those hearts which are not possessed by the grace of divine love.

« And he hangeth the earth. » [n: (Ibid.)] By the name of earth the Church is designated, etc., *as far as* « All nations are reputed as nothing and empty. »

VERS. 8.-- « Who bindeth. » [n: (Ibid.)] He narrates the beginnings of the Church at its birth, saying, etc., *as far as* they should overwhelm the hearers by its immensity.

VERS. 9.-- « Who holdeth back the face. » In the face knowledge is shown. The face therefore of his throne is held back, because in this life the glory of his kingdom is not known by us. Over which a cloud is said to be spread, because that heavenly glory is not seen as it is.

[0825A] « The face of the throne. » The throne is his majesty, or the angels, who now cannot fully be known [sic: *congnosci*]; or we ourselves, whose face, that is, knowledge, is forbidden to go forward to higher things: over whom is the cloud, in whom he puts forth hidden judgments, whence he adds:

VERS. 10.-- « He hath set a bound about the waters. » Because he moderates the knowledge of the human race, so that, so long as the vicissitudes of the alternating times pass by, they may not perfectly attain to the knowledge of the inmost brightness.

VERS. 11.-- « The pillars. » [n: (GREG. MAG.)] He calls the pillars of heaven the holy angels, or the highest preachers of the Church.

VERS. 12.-- « In strength. » [n: (Ibid.)] Because, the Lord being made incarnate, hearts discordant in the Church believe [0825B] concordantly.

« And by his prudence. » By prudence, not by power, was the ancient enemy struck, because while of old he boldly attacked Christ, in whom nothing belonged to him, he lost by right the man whom he was also justly holding. But, the Lord being slain, what glory of the preacher was to follow, there follows:

VERS. 13.-- « His spirit hath adorned the heavens. » Because unless the preachers had received the promised gifts of the Paraclete, they would have shone with no comeliness of strength.

« And by his hand acting as midwife. » The ancient enemy, who spoke to man by the mouth of the serpent, who is called tortuous, because he stood not in the rectitude of truth; he, by the Lord's hand acting as midwife, was cast out of the Church. And in a few sentences he has related the order of the Lord's first [0825C] coming, but he adds that the second is greatly to be feared.

VERS. 14.-- « And behold, these things have been said in part, of the ways. » [n: (Ibid.)] By the name of ways, etc., *as far as* as a slender drop of the heavenly liquor flows down to us.

« And when scarce a little. » As though he should say: If we scarcely bear the things to be wondered at in his humility, with what strength shall we endure the terrible coming of his majesty?

## CHAPTER XXVII.

VERS. 1.-- « He added also, » etc. [n: (GREG. in Job., l. XVIII.)] The Church suffers bitter things from her enemies in two ways: either by words, where her wisdom is exercised; or by swords, where her patience is proved. Now he speaks of that persecution wherein she is assailed by false assertions.

VERS. 2.-- « God liveth. » There are those who, suffering adversities, [0825D] do not believe that God is: some judge that God is, but that he by no means cares for human affairs. This man, set in the figure of the Church in affliction, that he might confess that God is, says: « God liveth. » And that he might declare that he cares for human affairs, he adds: « Who hath taken away my judgment, » etc.

VERS. 4.-- « My lips shall not speak. » [n: (Ibid.)] That formerly iniquity, etc., *as far as* to meditate is of studious depravity.

VERS. 5.-- « Far be it from me. » Because Solomon says: « He that justifieth the wicked, and he that condemneth the just, both are abominable before God. » And this is: « Far be it from me. » For he would depart from innocence if he judged good things of those evil men.

[0826A]VERS. 6.-- « My justification. » [n: (Ibid.)] He would forsake the justification he had begun, if he turned aside into the praise of sinners. He well stands off from others' faults who first keeps himself from his own: as it were, for this cause I fear to sin concerning them, because my heart does not reprove me.

« For neither doth my heart reprove me. » As though he should say, etc., *as far as* yet he strongly resisted the thought.

VERS. 7.-- « As the wicked, my enemy. [n: (Ibid.)] The wicked man is called unfaithful, etc., *as far as* he who agrees not with me in work.

VERS. 8.-- « For what is the hope of hypocrisy. » The hypocrite, who in Latin is called a dissembler, is a greedy plunderer, who, while acting wickedly he desires to be venerated for sanctity, snatches the praise of another's life.

VERS. 9.-- « Will God hear? » Because he finds no [0826B] remedy in his crying at the judgment who now loses the fitting time of crying. Concerning whose depravity it is subjoined:

VERS. 10.-- « Or will he be able to delight in the Almighty. » He who is overcome by the love of earthly things is in no wise delighted in God:

« And to call upon God in every. » The hypocrite calls upon God only then, when the tribulation of earthly things straitens him.

VERS. 11.-- « I will teach you by the hands. » The Son is called the hand of God, etc., *as far as* it is a sin to him.

VERS. 14.-- « If they shall have been multiplied. » [n: (Ibid.)] They who are begotten by the preaching of heretics are struck by the sentence of the judgment to come.

« And the grandsons. » The grandsons of heretics are, etc., [0826C] *as far as* he leaves some obstinate in malice. There follows:

VERS. 15.-- « They that shall be left. » Left, that is to say, out of that people of heretics, they shall be buried in destruction, because while they do not return to the light of truth, they are pressed down by earthly understanding.

« And his widows shall not weep. » By widows he means the subject peoples left destitute by the death of the heretic: who, while the preacher of error is snatched away to eternal torments, often return to the grace of true knowledge.

VERS. 16.-- « If he shall have heaped together. » [n: (Ibid.)] Silver, that is, the eloquence of heretics, etc., *as far as* they weave together the testimonies of Holy Scripture.

VERS. 17-- « He shall indeed prepare. » Because a man full of right faith gathers the testimonies of Scripture which the heretic brings forward, [0826D] and thence convicts the obstinacy of error, as David slew Goliath with his own sword.

« And the innocent shall divide the silver. » For the innocent to divide the silver, etc., *as far as* because they mingle false things with true.

VERS. 18.-- « He hath built his house as a moth. » [n: (Ibid.)] The moth builds itself a house by corrupting: so too the heretic makes the place of his perfidy nowhere but in the minds which he corrupts.

« And as a keeper. » The shelter of the keeper, etc., *as far as* the discourse is raised up, when it is subjoined.

VERS. 19.-- « When the rich man shall have slept. » The rich man sleeps and opens his eyes, because when he dies in the flesh his soul is compelled to see what it scorned to look to beforehand.

[0827A]VERS. 20.-- « It shall lay hold on him. » For, want driving him, the burning rich man among those below was compelled even to the begging of the least things, who here, tenacity driving him, came even to the denying of the least things.

« By night shall it oppress him. » By night he calls the hidden time of a sudden departure; by the name of tempest he designates the whirlwind of judgment.

VERS. 21.-- « The wind shall take him away. » The burning wind is called the malignant spirit, who drives him whom he has now kindled with the fire of perverse concupiscence afterwards to the flames of hell.

« And as a whirlwind shall snatch away. » The place of the perverse is the delight of temporal life.

VERS. 22.-- « And he shall send upon him. » As often as God corrects the sinner by striking, he sends forth the scourge [0827B] to this end, that he may spare. But when by striking he shuts up his life as it remains in sin, he sends forth the scourge, but by no means spares.

« Out of his hand. » Because by the hand operation is understood, he flees out of the hand of the stricken man who, while he beholds the destruction of the depraved, forsakes the ways of depravity, whence there follows:

VERS. 23.-- « He shall press over him. » To clasp the hands is to confirm the works of life in rectitude, by beholding in another's punishment what he should fear.

## CHAPTER XXVIII.

VERS. 1.-- « Silver hath the beginnings of its own veins. » [n: (GREG.)] After the punishments of the proud and powerful, etc., *as far as* that they be made solid by no authority of the sacred books.

[0827C] « And there is a place for gold. » In this place the heretics [sic: *haeritici*], etc., *as far as* he shall first have burned here in the workshop of charity.

VERS. 2.-- « Iron is taken out of the earth. » Heretics are wont to glory of justice, and they accuse the Catholics of having been wicked. Against whom it is said, by way of humble confession: « Iron is taken out of the earth. » Because the stronger men are separated from the earthly action which they formerly held, and become the champions of the Church.

« And the stone loosed. » Because a hard heart, etc., *as far as* and he may become sonorous through preaching.

VERS. 3.-- « He hath set a time for the darkness. » The measure of the wicked man, that is to say, whereby they may cease to be wicked.

« And of all things. » Because he beholds the end of the elect, etc., *as far as* that it should blind itself with the darkness of hardened perfidy.

[0827D] « The stone also of darkness. » The people of the Jews, hard through perfidy, etc., *as far as* he expressed his image in himself.

VERS. 4.-- « The torrent shall divide from the people. » [n: (Ibid.)] But by the name of torrent, etc., *as far as* by the name of torrent the watering of holy preaching may be understood.

« Those whom he hath forgotten, » that is, the Jews, etc., *as far as* because they would not afford a way to the heart for the words of life.

VERS. 5.-- « The land out of which arose. » Because Judaea both had before the law which should refresh, and afterwards, the miracles of the Redeemer having been seen, the envy which should burn up.

VERS. 6.-- « The place of the sapphire, its stones. » [n: (Ibid.)] [0828A] Sapphires are of an airy colour. And he says this, because never were there wanting out of Judaea holy souls that should lead a heavenly life:

« And its clods. » By clods he means the gatherings of the several orders, etc., *as far as* But why she lost her good things, there follows:

VERS. 7.-- « It knew not the path. » In this place by the name of bird he is signified, etc., *as far as* he would not consider.

« Nor hath the eye beheld. » Our Redeemer, of the vulture, etc., *as far as* concerning whom it is subjoined:

VERS. 8.-- « The sons of the merchants have not trodden it. » Merchants are they who carry on spiritual business, etc., *as far as* the sons of merchants, pastors and doctors.

[0828B] « Nor hath the lioness passed through it. » The Church is called a lioness, because she slays those living ill in vices by the mouth of holy preaching, whence it is said to Peter: *Slay and eat.* And so the Church passed into Judaea, but did not pass through: because out of her she snatched a few to the faith, but yet she did not utterly extinguish the unfaithful people from perfidy. But, repulsed by the Jews, what did she do?

VERS. 9.-- « He hath stretched forth his hand to the flint. » Because he sent the arm of his preaching to the hardness of the nations.

« He hath overthrown the mountains from the roots. » The roots are the inmost thoughts of the proud: the mountains were overturned from the roots, because the powers of the world fell from their inmost thought to the worship of God.

VERS. 10.-- « In the rocks he hath cut out streams, » etc. [n: (Ibid.)] [0828C] that is, in the hard hearts of the nations he opened rivers of preaching.

« And his eye hath seen every precious thing. » God saw the precious thing, when he looked upon the human soul, abject in itself, with the illumination of the grace of his wisdom.

VERS. 11.-- « The depths also. » The Lord searches out the depths of the rivers, etc., *as far as* and by no merit of ours does the wisdom of God come to us.

VERS. 13.-- « Neither is it found in the land. » By the land he means the human soul. This wisdom cannot be found in the land of those who live pleasantly, because whosoever is still fed with the pleasures of this life is separated from the understanding of eternal wisdom.

VERS. 14. « The deep saith. » By the deep he means the hearts of men, etc., *as far as* which he calls foolish [0828D] before God, by their wicked works.

« The sea speaketh: Not, » the minds of the restless, etc., *as far as* but she should come through her own self. There follows:

VERS. 15.-- « Fine gold shall not be given for it. » By fine gold the holy angels are named, etc., *as far as* but not without the contagion of fault.

« Neither shall silver be weighed out in exchange for it. » Because the life of the just who preach, or of those who write the words of God, with however great a light of sanctity it may be strong, does not by its own presence impart to us the coming of the heavenly wisdom.

VERS. 16.-- « It shall not be compared with the dyed colours of India. » By India this world is understood, etc., *as far as* and a garment without dye.

[0829A] « Nor to the sardonyx stone. » The sardonyx holds the likeness of red earth, the sapphire an airy appearance: by the sardonyx therefore are understood men, or the fathers of the Old Testament, who follow after certain earthly things; by the sapphire, the preachers of the New Testament, who seek heavenly things alone, or the angels.

VERS. 17.-- « Gold shall not be made equal to it, or. » [n: (GREG.)] After it was said, etc., *as far as* because they are a creature.

« Nor shall vessels be exchanged for it. » A lofty vessel of gold, etc., *as far as* but he believes him the Lord of the prophets.

VERS. 18.-- « Neither shall they be remembered in comparison. » For what are men compared with God? Nothing.

« But wisdom is drawn. » Because, since it is invisible, etc., *as far as* « And thou knowest not whence it cometh, or whither [0829B] it goeth. »

VERS. 19.-- « The topaz shall not be made equal to it. » For that it shines again with every colour, etc., *as far as* which he shows when he adds:

« Nor with the cleanest dyes. » The cleanest dyes are those who humbly keep the grace of the virtues that comes upon them. For they would not be dyed, if they had held holiness naturally.

VERS. 20.-- « Whence then cometh wisdom? » Because it is born of the invisible Father, etc., *as far as* « and where is the place of understanding? »

VERS. 21.-- « It is hidden. » Because so long as men live here, God cannot be seen through the appearance of his own nature; but through images he was seen by Moses, Jacob, and others.

« It lieth hid also from the birds of heaven. » *(GREG. in Job, [0829C] l. XIX.)* Because, being set in this corruptible flesh, etc., *as far as* in their sayings and consolations they breathe again from the weariness of this life.

VERS. 22.-- « Destruction and death have said, » etc. [n: (Ibid.)] Because to see God is the same as to have him: therefore the wicked do not see this wisdom, because, repulsed through pride, they were by no means able to have it. But to have heard its fame is to have known its power from its might.

VERS. 23.-- « God understandeth the way. » As though he should say, etc., *as far as* she was to fill the hearts of the elect in all the parts of the world. There follows:

VERS. 24.-- « For he beholdeth the ends of the world. » For God to look upon is to reform lost things unto grace.

VERS. 25.-- « Who made a weight for the winds. » By the swiftness [0829D] and loftiness of the winds, etc., *as far as* to temper glory with infirmity mingled in.

« And he weighed the waters, » etc. [n: (Ibid.)] By waters he means minds by the Holy Spirit, etc., *as far as* but he fled the woman, stricken with fear.

VERS. 26.-- « When he was setting a law for the rains. » The rain is the sayings of those who preach, etc., *as far as* which keeps in work that which it has sounded forth.

VERS. 27.-- « Then he saw it, and declared it. » He saw this incarnate wisdom, that is, he made it to be seen, and to be declared, and made it to be prepared by preachers and to be searched out by hearers. For he prepares it for himself, whosoever has taken care, by living well, to have it propitious in the day of judgment.

[0830A] « He saw it, » etc. He saw, because it is a form, etc., *as far as* what man should know of it in himself, whence it is subjoined:

VERS. 28.-- « And he said to man, » etc. Because we cannot penetrate the nature of wisdom, what it is in itself: from God's condescension we have heard what it is in us. For it is certain that he has it, of whom it is not uncertain that he fears God.

« Behold the fear of the Lord, that itself, » etc., as though he should say If thou fearest God, it is agreed that thou art full of the wisdom which among men is called the fear of the Lord. But because he truly understands the force of divine fear who keeps himself from all depraved works, he adds: « And to depart from evil is understanding. »

## CHAPTER XXIX.

[0830B]

VERS. 1.-- « Job added also, » etc. [n: (Ibid.)] In this last discourse, etc., *as far as* that she should desire these our wretched times with a sigh, whence she says:

VERS. 2.-- « Who will grant me, that I may be, » etc. The appointed number of days is called months, etc., *as far as* when the error which is now hidden shall be open.

« The former months. » Days, when they are gathered, are withdrawn into months; because the Church, while she gathers shining souls, hides them in her inmost parts. Or, the month is put for the perfection which shall be in rest for those in whom it is now in working, of which the Church is now mindful.

« According to the days, » etc. Because she will then reckon herself to fall in those who fail [0830C] through persecution, who now beholds herself to be kept in these.

VERS. 3.-- « When the lamp shone, » etc. The lamp is called the light of Holy Scripture. Now therefore the lamp shines above the head of the Church, because the sacred words irradiate the darkness of our mind.

« And at his light, » etc. [n: (Ibid.)] The Church, although she does not penetrate the hidden things of another's thought, because she does not know as it were the face of God in the night, yet sets the steps of good work by the direct light of the heavenly speech.

VERS. 4.-- « As I was in the days of youth. » The Church was grown up, etc., *as far as* when she is not able to bring forth sons by preaching.

[0830D] « When God was secretly in the tabernacle. » The tabernacle, a dwelling, etc., *as far as* « When the Almighty was with me. » There follows:

« And round about, » etc. They are called boys who serve the heavenly commands, who are now round about him, because they are found in almost all the nations.

VERS. 6.-- « When I washed my feet. » The feet of the Church are the ministers of the lower works, etc., *as far as* the feet are those who minister outward things.

« And the rock poured out for me, » etc. [n: (Ibid.)] Because in her the preachings of Christ, of the inward unction, flow forth. Out of this rock streams of oil went forth, the books of the evangelists; or by streams of oil he means the gifts of the Spirit.

VERS. 7.-- « When I went forth, » etc. Through the gate of the city, etc., *as far as* which Job also did.

[0831A] « And in the street they prepared, » etc. Because in the breadth of great authority she shows the liberty of her teaching. For he who preaches with public voice the right things which he perceives sits as it were in the street upon a chair, when he fears nothing concerning his own preaching; no one, pressed by terrors, hides himself in silence.

VERS. 8.-- « The young men saw me, » etc. He calls them young men, because they are supported by no gravity of counsel; the old men, mature by the long age of their manners. And the sense is: the immature dread the vigour and rectitude of the Church, and the aged glorify it.

VERS. 9.-- « The princes shall cease to speak. » By princes or leaders he means the authors of heretical depravity. And the sense is: When it was permitted me to preach with public voice, everyone who was not subject to the truth [0831B] was afraid of me. They lay the finger upon the mouth, while by false complaints they signify that they are held down not by the reason of a voice, but by the hand of power.

VERS. 10.-- « The leaders held back their voice. » Doubtless these, who endeavour to draw erring peoples after them, etc., *as far as* while they insinuate perverse things, they confirm them unto impiety by nourishing them.

VERS. 11.-- « The ear that heard. » There he said what he showed forth through doctrine, etc., *as far as* who answers to the examples of her life by living well.

VERS. 12.-- « Because I had delivered the poor man that cried out. » The Church delivers the poor man crying out, when to the sinner who prays for pardon she remits the faults which he has committed.

« And the fatherless that had no helper. » She delivers the fatherless, [0831C] while each one, etc., *as far as* These things also the Church shows forth both bodily and spiritually.

VERS. 13.-- « The blessing of him that was about to perish. » [n: (GREG.)] The blessing of him that was about to perish comes upon her, when she forestalls the destruction of the sinner, and by holy exhortations leads him back from the pit of fault.

« And I comforted the heart of the widow. » The heart of the widow receives great consolation, when the faithful soul knows something in the words of the Church concerning the coming of him to whom she is spiritually joined.

VERS. 14.-- « I was clothed with justice. » He is clothed with justice as with a garment, etc., *as far as* who is lifted up concerning the fault which he overcomes.

« And with my judgment as with a diadem. » The judgment of the just is called a diadem, because through this they desire to be rewarded not in earthly and in [0831D] weak things, but above.

« I was clothed with judgment: » which is compared to the crown that is set above, because he seeks to be crowned in heaven, not on earth. He discloses his own good things, that his friends, not rebuking, may be lifted up, but keeping silence, may imitate. The memory of former things also avails against despair, in place of rebukes.

VERS. 15.-- « I was an eye to the blind and a foot to the lame, » etc. For blessed Job had both reached out his hand to him by himself, etc., *as far as* he who is worthless to himself, to whom is he good?

VERS. 16.-- « I was the father of the poor. » For the poor in spirit are begotten out of her preaching.

« And the cause which I knew not. » The Church, when through [0832A] the elect evils, etc., *as far as* yet the lesser things are to be left for the greater.

VERS. 17.-- « I broke the grinders, » etc. The wicked one means the devil; by the grinders, his hidden snares; by the teeth is shown the perpetration of open fault. It is necessary therefore first to betray the hidden contrivances of his counsels, that we may be able to call back the soul of our hearer in an open lapse.

VERS. 18.-- « And I said: In my little nest I shall die. » By the name of nest is expressed, etc., *as far as* nor, as some do, does he do more in the beginning and less in the consummation.

VERS. 19.-- « The root, » etc. [n: (Ibid.)] The root of the Church is Christ incarnate, *as far as* the thought of the mind is opened

[0832B] « And the dew shall abide, » etc. Understand, I said, etc., *as far as* that we may be worthy to be gathered out of the lower things.

VERS. 20. « My glory shall always be renewed. » The same one bewails as it were his lost glory, because those whom he believed to serve as soldiers of the new life he knows to be serving old desires.

« And my bow. » The Scripture is the bow, etc., *as far as* which even now is.

VERS. 21.-- « They that heard me. » She is mindful of past times, in which everything that is said by her is heard with fear by the faithful, and she bewails the insolence of her adversaries.

« And they kept silence, intent. » They keep silence at her counsel who dare not attack her words, but believe them.

[0832C]VERS. 22.-- « To add to my words. » Heretics presume to add something to her sayings, when they endeavour as it were to amend the rectitude of her preachings.

« And upon them it distilled. » In this distilling of speech the measure of preaching is taken according to the capacity of the hearers.

VERS. 23.-- « They waited for me as for the rain. » We await the words of holy preaching as the rain, when with true humility we acknowledge the dryness of our heart, that we may be watered with the draught of holy preaching.

« And they opened their mouth as it were for the shower. » Because while in the last part of the world we receive the words of holy preaching, we open the mouth of the heart as it were for the late shower.

VERS. 24.-- « If at any time I laughed on them, they believed not. » [0832D] [n: (GREG. in Job., lib. XX.)] This the Church says in the voice of the head, etc., *as far as* immoderate severity may render him hateful.

« And the light of my countenance fell not. » [n: (Ibid.)] The light of blessed Job's countenance, etc., *as far as* the Church too does not preach clear mysteries to earthly men.

VERS. 25.-- « If I had wished to go, » etc. The Lord both comes when he wills, and when he comes, sits first: because both his coming into our heart is gratuitous, and the appetite of desire for him in our thought is not equal to other desires.

« And when I sat, as it were, » etc. The letter also builds up, etc., *as far as* to console is a ministry of piety.

« The comforter of them that mourn. » [n: (Ibid.)] He who has heard [0833A] of the justice of God, that he may fear, let him hear also of his mercy, that he may trust, that there may be fear and hope together. In the ark, together with the tables, there is the rod, and the manna; that is, together with the knowledge of Holy Scripture in the breast of the ruler, there is the rod of strictness, and the manna of sweetness.

## CHAPTER XXX.

VERS. 1.-- « But now me the younger. » [n: (GREG.)] Those younger in time deride the Church, when they who have gone out from her despise the words of her doctrine.

« Whose fathers I did not deign, » etc. The flock of the Church, therefore, etc., *as far as* and she scorns to number them among true fathers.

VERS. 2.-- « With whom was the strength of hands. » The strength of hands is greatness, etc., *as far as* but concerning one's neighbour [0833B] to think better things than concerning oneself.

VERS. 3.-- « By want. » For by immoderate sports, the more they crave the knowledge of the supernal science, the more they lose it.

« And barren with hunger. » Because they desire to know, whence they may be learned and talkative, not composed in their ways; whence they scarcely take hold of outward things, who suppose that they have penetrated hidden ones.

« Who gnawed in the wilderness, etc. Heretics who from the universal, etc., *as far as* But they lick, who take away by the blandishment of the tongue.

« Squalid with calamity. » They are declared squalid with calamity and misery, because they are despised both by the ruin of their ways and by the depravity of their senses. Calamity is as it were a sickness: misery is the neglect of it, whence it becomes [0833C] graver. No one would be squalid, if in his own necessities he did not add the misery of pleasure.

VERS. 4.-- « And they chewed herbs, » etc. To chew herbs, etc., *as far as* but not to hold a right intention in the same works.

[n: (Ibid.)] For what by herbs, etc., *as far as* since they serve avarice alone, they are filled with the root of the juniper, and this is.

« And the root of the junipers. » Junipers have, in place of leaves, thorns as it were, etc., *as far as* who for the most part follow after in their words the outward gains alone.

VERS. 5.-- « Who snatching these things from the valleys. » They snatch those things from the valleys, etc., *as far as* to the carnal things which press within.

VERS. 6.-- « They dwell in the deserts of the torrents. » [0833D] [n: (Ibid.)] The finders-out of perverse things, etc., *as far as* are the earthly things which the evil love.

« And in the caverns of the earth. » [n: (Ibid.)] For heretics, by clandestine, etc., *as far as* he descends even unto evils.

« Or upon the gravel. » We call gravel the most compacted stones, which the river water drags along: heretics dwell upon the gravel, because they drag those minds of men which are made solid by no weight of stability.

VERS. 7.-- « Who among such things glad. » By the name of *brambles,* etc., *as far as* whence it is also openly subjoined:

« And to be under brambles, » etc. They rejoice indeed over temporal things, etc., *as far as* that it should not please them to cease from the yoke of [0834A] worldly servitude, even if it were permitted.

VERS. 8.-- « The sons of the foolish and of the ignoble. » Their sons who were, etc., *as far as* who have been made exiles from the land of the living.

VERS. 9.-- « Now into their song, » etc. The time of the Church is expressed, in which she is publicly derided by the reprobate.

« And I am made a proverb to them. » He will be made a proverb to the depraved, because when they behold the good dying by torments, they take from them a likeness of cursing, saying: So may it come to thee as to that man who was butchered.

VERS. 10.-- « They abhor me, and flee far from me. » The wicked flee far from the Church, etc., *as far as* he knows how to ascribe his own evils to the justice of the judge. There follows:

VERS. 11.-- « For he hath opened his quiver. » [0834B] By the quiver the hidden judgment of God is signified. When therefore the Lord sees sins, etc., *as far as* but in the rebuke the strength of counsel is opened.

« And he hath put a bridle into my mouth. » For holy doctors, while they see the hearts of those who resist forsaken by God, afflicted and groaning fall silent, lest they speak to the unworthy, who would also become worse. He spares the wicked by keeping silence, to whom nevertheless he commends his own life through patience.

VERS. 12.-- « At the right hand of the Orient calamities. » [n: (Ibid.)] Our Redeemer is called the Orient, etc., *as far as* because, when persecution breaks out, the just suffer the assaults of the depraved.

« They have overthrown my feet. » By the feet of the Church her outermost members are signified, which, while they are subservient to [0834C] earthly works, can be deceived the more swiftly, the less they understand lofty things.

« And they have oppressed with paths as with floods. » The path of the adversaries is compared to floods, because the life of the depraved, troublesome with insolent unquietness, glides in like a tempest to overwhelm (so to speak) the ship of the heart.

VERS. 13.-- « They have scattered my ways. » Let blessed Job say this of malignant spirits; let the Church say it of her persecutors, who scatter her ways, while in the minds of certain weak ones they disturb the way of truth by a squalid persuasion.

« They have lain in wait for me and have prevailed. » Those lying in wait prevail, when those whom they cannot openly [0834D] draw to evil, they pervert by feigning good things.

« And there was none who brought help. » For the most part the just, caught in tribulation, reckon that the hand of the helper is delayed, when the savagery of their persecutors straitens them a little longer; and the remedies of the deliverer are indeed swift, but they seem slow to grief.

VERS. 14.-- « As with a broken wall. » The Redeemer is a wall to us, etc., *as far as* which indeed comes to pass, because power is given by God to enemies.

« And the door being opened they rushed in upon me. » When with the perverse in this life, etc., *as far as* they strive to destroy the defences of the faith.

« And they are rolled down unto my miseries. » The reprobate are rolled down through their own miseries even to ours, when [0835A] they draw also certain who are joined to us into those evils in which they themselves are entangled.

VERS. 15.-- « I am brought to nothing. » In the estimation of the evil, etc., *as far as* and they are to be taken according to the history, which is plain.

« Thou hast taken away my desire as a wind. » The faithful people declares that it suffers, because it grieves that those whom it loves suffer. The wind therefore takes away desire, when any transitory thing destroys the appetite for eternity.

« It passed away as a cloud. » A cloud stands out on high, but the blast drives it to its course: salvation therefore passed away as a cloud, because the glory of the perverse, the higher it is, is not fixed. When the desires and the acts of the weak are ended, it returns at the voice of the elect.

VERS. 16.-- « But now in my very self. » In [0835B] our own selves now the soul, etc., *as far as* whence it soon returns to those who are falling.

VERS. 17.-- « By night my bone is pierced with sorrows. » He so speaks his own things, that they suit also those who fall, etc., *as far as* as though they already had a certain opening of fear.

« And they that devour me. » [n: (GREG.)] Because malignant spirits, who consume the carnal out of the Church, know not how to rest from temptation so much the more, as they are weighed down by no burden of flesh.

VERS. 18.-- « In the multitude. » What else is the garment of Job, etc., *as far as* who clung to him by the bond of love.

« And as with the collar of a tunic. » The collar of the tunic surrounds the neck, etc., *as far as* they strive to extinguish the voice [0835C] of preaching.

VERS. 19.-- « I am compared to mud. » In the judgment of the reprobate, the Church of the elect is compared to mud, because, trodden down for a time, she is despised; she is likened to embers and to ashes, because they reckon that she has come to those evils only which they see exhibited in her bodily.

VERS. 20.-- « I cry to thee. » The Church in the time of her persecution, etc., *as far as* and those who are deferred that they may profit, fear lest they fail.

VERS. 21.-- « Thou art changed to me into one that is cruel. » In God neither cruelty nor mutability comes, etc., *as far as* But nothing worthy can be said of him.

« And in the hardness of thy hand. » The hand of God is then said to be contrary to our will, when it pursues by striking that which displeases him in us.

[0835D]VERS. 22.-- « Thou hast lifted me up, and as it were. » Because the glory of the present life is discerned as it were on high, etc., *as far as* their elevation forthwith falls.

VERS. 23.-- « I know that thou wilt deliver me to death. » For no one comes hither, etc., *as far as* therefore it is aptly subjoined:

VERS. 24.-- « Nevertheless not to their consuming. » The Lord his hand, etc., *as far as* who, standing outwardly, lay prostrate from the state of the mind.

VERS. 25.-- « I wept once. » Compassion is more than a gift, etc., *as far as* he joins to them his own weeping in continual prayer.

[n: (Ibid.)] In the time of the last persecution of the Church, she recalls to memory the good things which she did in the time of peace. [0836A] Desiring which eternal joys, but pressed with evils while they are deferred, she adds:

VERS. 26.-- « I awaited good things, and evils came to me. » The faithful people awaits good things, but receives evil.

« I looked for light, and darkness broke forth. » It awaits the light, and runs into darkness, because for the grace of remuneration it hopes now to share in the joys of the angels, and yet, deferred here for a longer time, it endures the hands of its persecutors, as Tobias.

VERS. 27.-- « My inward parts have boiled up without any rest. » That the inward parts of holy Church boil up, etc., *as far as* and this is, « his inward parts have boiled up. »

« The days of affliction have prevented me. » For the Church [0836B] of the elect knows that in the last persecution she will suffer many evils. But the days of her affliction go before her, because she bears among her the life of the wicked heavily even in the time of peace, who already show in their depraved ways what is to come.

VERS. 28.-- « I went mourning. » The holy man raised up, etc., *as far as* he comes by a rough way to his country.

« Rising up without fury. » Often the tumults of seditious men provoke the minds of their own superiors: who, if they are good, have a cry against the clamour of the insolent tumult, and have not fury, since those whom they mercifully bear with, they cease not to teach.

VERS. 29.-- « I was the brother of dragons. » By the name of dragons [0836C] the malicious, etc., *as far as* but the feather of virtue lifts him not at all from the earth.

VERS. 30.-- « My skin is blackened. » By the name of skin the weak of the Church, etc., *as far as* who are in her are tormented by the zeal of faith.

VERS. 31.-- « The harp is turned to mourning. » As if he should say In the time of my peace, etc., *as far as* because vices are to be extinguished, not the flesh.

## CHAPTER XXXI.

VERS. 1.-- « I made a covenant with my eyes. » [n: (GREG. in Job., l. XXI.)] Now he enumerates his own virtues in order, so weaving the history of his life that he may insert something very rare which can be understood allegorically.

« I made a covenant with my eyes. » For that the thoughts [0836D] of the heart, etc., *as far as* They ought not to behold the things which it is not lawful to covet.

VERS. 2.-- « For what part should God have in me from above. » As if he should say: The founder of the high places refuses to have me for his possession, if my mind wastes away with weak desires before his sight. For no good things please God without cleanness of mind.

VERS. 3.-- « Is there not destruction for the wicked. » Then will there be alienation for the reprobate, when they shall behold themselves to be anathema from the inheritance of the strict judge.

VERS. 4.-- « Doth not he himself consider my ways and all. » By the name of ways, etc., *as far as* the things which among us have grown cheap by use remain unexamined.

[0837A] [n: (GREG.)] Knowing himself to be seen he takes heed, yet not secure and perfect indeed among the ancients, he weighs in the precepts of the Christ to come how much he lacks of perfection. Therefore he says: « If thou goest about. »

VERS. 6.-- « Let him weigh, » as if he should say: So far as concerns the measure of human life I see no evils in me; but unless the mediator appear, who surpasses all men, I do not know how far I am distant from true simplicity.

« In a just balance. » By the name of the balance the mediator of God and of men, etc., *as far as* if he had truly held a simple life.

VERS. 7.-- « If my step hath turned aside from the way. » So often does the step turn aside from the way, as often as our thought forsakes the path of rectitude through consent to error.

« And if my heart hath followed my eyes. » For as [0837B] temptation is drawn in through the eyes, so sometimes that which has been conceived within compels the eyes without to serve it.

VERS. 8.-- « And let my offspring be rooted out. » Whosoever lives not according to that which he speaks, those whom he has begotten by word he plucks up by his work from the stability of rectitude

VERS. 9.-- « If it hath been deceived. » [n: (Ibid.)] By this the holy man is shown not even to have thought about the stain of fornication.

« And if at the door. » By this he plainly shows, etc., *as far as* according to this which he says if the heart has been deceived, etc.

VERS. 11.-- « For this is a wickedness. » Herein does sin differ from crime, etc., *as far as* but it devours even unto perdition.

[0837C]VERS. 12.-- « And rooting out all offshoots. » The germs of the soul are good works, because if the evil of luxury is not resisted, those things also perish which seemed good; but in so great a cleanness of chastity he opens how humble he was, when he subjoins:

VERS. 13.-- « If I have despised to undergo. » He who refuses not to be judged together with his menservants and maidservants, etc., *as far as* whence also he forthwith adds: « For what shall I do. »

VERS. 15.-- « Did not he make in the womb. » For men in power the virtue of humility is great. Having considered the equality of their condition, he now turns himself to the works of liberality.

VERS. 16.-- « If I have denied what they wished. » After chastity and humility he adds concerning liberality; by [0837D] this it is shown that he served the poor not only in their want but even in their desire.

« And the eyes of the widow. » That is to be given without delay which is sought with true humility, that is, which is asked not out of desire, but out of necessity, so that the merits of good works may be increased not only by the gift, but also by the swiftness of the gift.

VERS. 17.-- « If I have eaten my morsel alone. » Not only did I give outwardly, etc., *as far as* Nor does he ascribe this piety to himself, but to the grace of God, saying.

VERS. 19.-- « If I have despised him that passed by. » In that he despised not the poor man, he showed the virtue of humility; but in that he covered him, the virtue of piety. And he shows that he had pity on a neighbour unknown to him, whom he calls one passing by, [0838A] because with a pious mind nature avails more than acquaintance, as in Job.

VERS. 21.-- « If I have lifted up against the little one. » [n: (Ibid.)] As if he should plainly say, etc., *as far as* it signifies that which was done in the gate.

VERS. 22.-- « My shoulder. » If those good things which I have brought forth with my mouth, etc., *as far as* that he may show them joined together in himself, he enumerates them one by one.

VERS. 23.-- « For always as it were [sic: *tu mentes*]. » The floods, when swelling they hang over from above, etc., *as far as* which the saints daily dread.

« I could not bear its weight, » since he who considers the coming of the last judgment with intent mind, is assuredly seen to be so terrified that so great a dread hangs over him, as he fears not only to see then, but even now to foresee [0838B].

VERS. 24.-- « If I have thought gold. » [n: (GREG. in Job., l. XXII.)] For it would have been to despair of the Creator, if he had placed hope in the creature: for he who leans upon that which is falling, must needs fall with what falls.

VERS. 25.-- « If I have rejoiced. » For nothing outside God suffices the mind which truly seeks God, etc., *as far as* The understanding either grows torpid in idleness, or vanishes away in elation, and therefore he says:

« If I have rejoiced. » But when the things which it understands, etc., *as far as* the heart gaping outwardly is blinded away from the invisible light, and this is the sense.

VERS. 26.-- « If I have seen the sun. » Almost alone do men not see their own good things, etc., *as far as* while by the contemplation of the mind, the sun from heaven.

[0838C] « And the moon going. » By the moon he means fame, which, shining in the night of this life, receives its strength from good work. « And my heart hath not rejoiced in secret. » [var: Vulg. Job 31:27 has no negative here, and reads that the heart did rejoice in secret] For there are those who are exalted in their own praises before themselves, and rejoice. And this is:

VERS. 27.-- « And it hath rejoiced, etc. » And because a heedless mind, drawn by favours, sometimes praises what it has done, he adds:

« And I have kissed: » by the mouth speech is signified: he therefore kisses his own hand with his own mouth, who praises what he does.

VERS. 28.-- « Which is an iniquity. » [n: (Ibid.)] Because whosoever ascribes to himself what he works is convicted of denying the grace of his own author.

« Most great. » Every sin which is of infirmity [0838D] does not lose hope, because it seeks pardon from God; but presumption, by how much the farther it is from humility, by so much the more grievously in despair, and while it ascribes strength to itself, it seeks not from God.

VERS. 29.-- « If I have rejoiced at. » Because, namely, loving even his enemy, when he grieved with his falling adversary, he himself also grew to good out of that man's evils

VERS. 30.-- « For I have not given. » For there are some who strike with cursing those whom they reckon adversaries, because by strength they are by no means able.

VERS. 31.-- « If the men have not said. » For he bore with adversaries dwelling beside him, because he did not yield by silence to those who acted unjustly, but withstood them by rectitude.

[0839A] « Who may give of. » This mystically of Christ, of whose flesh they desired to be filled, either the Jews of the household, willing as it were to destroy his body by consuming it, or the believing Gentiles, who are daily refreshed from his body.

VERS. 32.-- « The stranger did not stay without. » About to speak of his own bounty in the grace of hospitality, he first set forth what manner of man he had been within himself, because outward gifts are seasoned out of the inward cleanness of the heart.

VERS. 33.-- « If I have hidden as a man. » He perceives it to be proper to man, etc., *as far as* the confession of sin being expressed, it is rightly subjoined:

VERS. 34.-- « If I have dreaded at the multitude. » To desire nothing of the world is great security, so that, cleaving to him who is unchangeable, a man is not troubled in [0839B] mind though all things below be in tumult, even if outwardly he is sometimes troubled by the infirmity of the flesh.

« And the contempt. » Good men, even when despised, do not open their own things, etc., *as far as* they go forth as through the door of the mouth, whence:

« And I was not rather silent. » Well does he set « I was silent, » first, because he who impatiently knows not how to be silent goes out from the house of conscience. This mystically of Christ, who feared not his many persecutors, nor those who despised him, who both was silent, and, having gone out, did not avenge himself by his power.

VERS. 35.-- « Who will grant me a hearer, that he may hear my desire? » He requires a mediator, knowing that the prayers of human desire cannot be heard unto the rest of eternal deliverance except through his own advocate: of whom it is added.

« And that he write a book; whence: The Father judgeth not [0839C] any man, but hath given all judgment to the Son. » Who, coming for our redemption, etc., *as far as* but why, blessed Job, dost thou desire that a book be written?

VERS. 36.-- « That I may carry it upon my shoulder. » To carry the book upon the shoulder is to fulfil Holy Scripture by working. But first it is described as carried upon the shoulder, and afterwards as encircling like a crown, because if the commands of the sacred eloquence are now well carried in work, afterwards they present to us the crown of victory in the recompense.

VERS. 37.-- « Through my every step. » He calls the increases of the virtues steps, etc., *as far as* but shows it also by works.

« And I would offer it as to a prince. » What we offer, we hold in the hand. Therefore to offer the book [0839D] to him who comes to judgment is to have held the words of his precepts in action.

VERS. 38.-- « If against me. » For a greater showing, etc., *as far as* and it is called a land tilled by no works.

« And with it the furrows. » Those are called furrows who, etc., *as far as* and the untaught cry out against him, and the perfect weep

VERS. 39.-- « If I have eaten its fruits. » He who presides and he who is subject, etc., *as far as* from whom he received the fruit of bodily service.

« I have afflicted the soul of its husbandmen. » The ruler of the Church afflicts the souls of the husbandmen, [0840A] etc., *as far as* who seeks not his own glory, wills to be helped by all.

VERS. 40.-- « Instead of wheat. » If, I say, I did this or that, etc., *as far as* of them therefore, « Its glory as the flower of grass. »

« Instead of wheat. » For instead of wheat a thistle, and instead of barley a thorn arises, when in the last recompense, in which the reward of labour is sought, the pricking of grief is found.

## CHAPTER XXXII.

VERS. 1.-- « But the three sent. » [n: (GREG.)] At length the full things of blessed Job, etc., *as far as* and by keeping themselves in oldness they harm by their depraved discourses the watch [0840B] of the ruler.

VERS. 2.-- « And Eliu was angry and indignant. » Eliu, that is, My God, etc., *as far as* although he is severed from their life by the depravity of elation.

« But he was angry against Job. » For the followers of vain glory, etc., *as far as* they press those set within by the quality of their speaking, that is, by the vice of elation.

VERS. 6.-- « And Eliu the son answering. » [n: (GREG. in Job., l. XXIII.)] Because these things lack the solidity of gravity, etc., *as far as* yet he vehemently exercises the practice of it.

[n: (Ibid.)] It is no small condemnation out of a good thing, etc., *as far as* that in his ruin they might learn what they should fear concerning elation.

VERS. 11.-- « For I awaited your words, [0840C] I heard your prudence. » When he says « I awaited, etc., » he declares himself to the words, etc., *as far as* in whose words they reprove perverse doctrines.

VERS. 12.-- « But, as I see, there is none who can convict Job. » Often heretics through this that they are, etc., *as far as* whose voice Eliu meets, saying:

VERS. 13.-- « Lest perhaps you say. » As if to say, in vain you say, etc., *as far as* and he keeps eternal rewards for him that arrives.

VERS. 14.-- « He hath spoken nothing to me. » [n: (Ibid.)] Eliu indeed had heard blessed Job publicly, etc., *as far as* when they judge themselves wiser than even those who reprove them. But because he says:

« And I will not answer according to your words. » Well to blessed Job not, etc., *as far as* but concerning [0840D] themselves they suspect things worthy of more than is needful.

VERS. 15.-- « They were afraid and answered no more. » Well are the words of the friends of Job reported by Eliu to have been afraid, because sometimes the defenders of the Church arrogantly, although they keep not the order of speaking, nevertheless disturb their adversaries by the strength of their sayings, etc. *Vide Greg. loc. cit. usque ad fin. cap.*

## CHAPTER XXXIII.

[nt: ( We omit, for brevity's sake, the exposition of chapters 33 and following, expressed word for word out of Gregory. Vide Greg., Moralium in Job, lib. XXIII, cap. 7 et seq., Opp. tom. II. )]