: Writers of Holy Scripture but the pens of the Spirit. 15 / 2. But who was the writer, it is very superfluous to Pi enquire; since at any rate the Holy Spirit is confidently believed to have been the Author. He then Himself wrote them, Who dictated the things that should be written. He did Himself write them who both was present as the Inspirer in that Saint's work, and by the mouth of the writer has consigned to us his acts as patterns for our imitation. If we were reading the words of some great man with his Epistle in our hand, yet were to enquire by what pen they were written, doubtless it would be an absurdity, to know the Author of the Epistle and understand his meaning, and notwithstanding to be curious to know with what sort of pen the words were marked upon the page. When then we understand the matter, and are persuaded that the Holy Spirit was its Author, in stirring a question about the author, what else do we than in reading a letter enquire about the pen? were John 19 3. Yet we may with greater probability suppose that the same blessed Job, who bore the strife of the spiritual conflict, did likewise relate the circumstances of his victory when achieved; nor should it influence us that it is said in the same book, 'Job said,' or, ' Job bore this or that;' for it is the manner of Holy Scripture for the persons who are writing so to speak of themselves in it, as though they were speaking of others. Whence it is that Moses says, Now the Numb. man Moses was very meek above all the men which 12, 3. upon the face of the earth. Hence John says, that Dis-26. ciple whom Jesus loved; hence Luke says, that two of them Luke24, were walking by the way, Cleophas and another; which 13. other indeed, while he was so carefully silent about him, he shewed to have been no other than himself, as some assert. The writers then of Holy Writ because they are moved by the impulse of the Holy Spirit, do therein so bear witness of themselves as though of other persons. Thus the Holy Spirit by the mouth of Moses spake of Moses, the Holy Spirit speaking by John spoke of John. Paul too intimates that he did not speak from the dictates of his own mind, by saying, Since ye seek a proof of Christ speaking 2 Cor. in me. It is hence that the Angel who is described to have 13, 3. appeared to Moses, is now mentioned as an Angel, now as ! 16 Job inspired might speak of himself as of another. the Lord; an Angel in truth, in respect of that which was subservient to the external delivery; and the Lord, because He was the Director within, Who supplied the effectual power of speaking. Therefore as the speaker is inwardly directed, by virtue of his obedience to instructions, he receives the name of Angel, by virtue of his inspiration, 3.78,1. that of Lord. Hence David exclaims, Give ear, O ту people, to my law; incline your ears to the words of my mouth. For it was neither David's law, nor David's people, but he, assuming the character of Him from whom He spoke, speaks with His authority with Whose inspiration he was filled. This we perceive to be daily practised in the Church, if we regard the thing attentively; for the reader standing A xod.3, in the midst of the people exclaims, I am the God of Abraham, the God of Isaac, and the God of Jacob. Yet that he is himself God, he says not certainly with truth, nor yet by saying what he does is the line of truth deviated from; for by his voice he first proclaims the sovereignty of Him, Whose minister he is in the office of reading. Therefore the writers of Holy Writ, because when full of the Holy Spirit they are lifted above their own nature, are as it were put out of themselves, and in this manner they deliver sentiments about themselves, as though about other persons. In this way Blessed Job also, being under the influence of the Holy Spirit, might have written his own acts, which were, for that matter, gifts of inspiration from above, as though they were not his own; for in so far as it was a human being, who spoke things which were of God, all that he spake belonged to Another, and in so far as the Holy Spirit spake of what is proper to a human being, it was Another that gave utterance to the things that belonged to him. ii. 4. But we should now leave these points behind us, and hasten forward to consider the particulars of the Sacred History. Every man, even from this, that he is a man, ought to understand the Author of his being, to Whose will he must submit the more completely, in the same proportion that he reflects that of himself he is nothing; yet we, when conditi created' by Him, neglected to take God into our thoughts. Precepts were had recourse to: precepts likewise we have Job's example given to shame those in the Law, and us. 17 refused to obey. Examples are added; these very examples PREF. too we decline to follow, which we see were set forth to us by those under the Law; for because God did openly address Himself to particular persons who were placed under the Law, we regard ourselves as unconcerned with those particular precepts, to whom they were not specially addressed; wherefore to confound our shamelessness, a Gentile is handed down to be our example, that as he that is set under the Law disdains to pay obedience to the Law, he may at least be roused by comparing himself with him, who without the Law lived as by law. The Law then was given to one gone astray; but when even under the Law he still strays, he has the testimony of those brought before him, who are without the pale of the Law, that forasmuch as we would not keep to the order of our creation', we might be admonished' condiof our duty by precepts, and because we scorned to obey the precepts, we might be shamed by examples, not, as we have said, the examples of those who had the restraint of the Law, but of those who had no law to restrain them from sin. tionis. 4. 5. The Divine Providence has compassed us about, and cut off all excuse; all opening to man's equivocating arts is every way closed; a Gentile, one without the Law, is brought forward to confound the iniquity of those that are under the Law; which is well and summarily shewin by the Prophet, when He says, Be thou ashamed, O Zidon, saith the 1sai. 23, sea; for in Sidon we have a figure of the stedfastness of those settled upon the foundation of the Law, and in the sea of the life of the Gentiles; accordingly, Be thou ashamed, 0 Zidon, saith the sea, because the life of those under the Law is convicted by the life of Gentiles, and the conduct of men in a state of religion is put to confusion by the conduct of those living in the world, so long as the first do not, even under vows, observe what they hear enjoined in precepts: the latter by their manner of life keep those ways "Yet though assaulted on all sides by a flood like this, when there raged around him a fearful storm, &c. he remained himself unmoved, seated as it were in the midst of this surge, as in a perfect calm, and no murmur escaped him: and this before the gift of grace, before that aught was de C clared concerning a resurrection. Yet 18 Virtues of the Saints brought out by tribulation. PREF. whereunto they are not in any wise bound by legal enactments. Now for the authority this book has received, we have the weighty testimony of the sacred page itself, where the Prophet Ezekiel says, that those men alone should have deliverance granted to them, viz. Noah, Daniel, and Job; nor is it without propriety, that in the midst of Hebrew lives, that of a righteous Gentile is placed in that authority which commands the reverence of men; because as our Redeemer came to redeem both Jews and Gentiles, so He was willing to be prophesied of by the lips both of Jews and I utrum- Gentiles, that He might be named by either people', Who was que por at a future time to suffer for both. pulum 20. 2 lene 6. This man then, with all the surpassing powers whereby he was sustained, was known to his own conscience and to God; but had he not been stricken he would never have been the least known to us. For his virtue had its exercise indeed even in peaceful times, but it was by strokes that the report of his virtue was stirred up to fragrance: and he, who in repose kept within himself all that he was, when disturbed did scatter abroad the odour of his fortitude, for all to know. For as unguents, unless they be stirred, are never smelt far off, and as aromatic scents spread not their fragrance except they be burned, so the Saints in their tribulations make known all the sweetness that they have of their virtues. Mat.17, Whence it is well said in the Gospel, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove. For unless a grain of mustard seed be bruised, the extent of its virtue is never acknowledged. For without bruising it is insipid, but if it is bruised it becomes hot, and it gives out all those pungent properties that were concealed in it. Thus every good man, so long as he is not smitten, is Alenis regarded as insipid, and of slight account. But if ever the grinding of persecution crush him, instantly he gives forth all the warmth of his savour, and all that before appeared to be weak or contemptible, is turned into godly fervour, and that which in peaceful times he had been glad to keep from view within his own bosom, he is driven by the force of tribulations to make known; so that the Prophet says with justice, i.e. had they been among the Jews. Ez. 14, 14. Job's previous character. Satan's assault completes it. 19 Yet the Lord hath commanded His lovingkindness in the PREF. day time, and in the night He hath declared it; for the Ps.42,9. lovingkindness of the Lord is commanded in the day time, because the season of rest is perceived by the sense of it', 'cognobut 'in the night it is declared,' because the gift which is received in tranquillity is made manifest in tribulation. scendo iii. 7. But we ought to search out more particularly why so many strokes fell to the lot of him who maintained without blame such strict guard of the several virtues: for he had humility, as he himself even testifies, If I did despise to be Job 31, judged in the cause of my manservant or of my maidservant, when they contended with me. He shewed hospitality, as himself describes, when he says; The stranger did not lodge Job 31, in the street: but I opened my doors to the traveller. He 32. maintained a vigorous exercise of discipline, as his own words shew; The princes refrained talking, and laid their Job 29, fingers on their mouth. With that vigour he yet retained 9. mildness, according to his own confession, where he says, I sat chief, and dwelt as a king in the army, yet as one that Job 29, comforteth the mourners. In almsdeeds he cherished a bountiful spirit, as he himself intimates by saying, If 1 Job 31, have eaten my morsel myself alone, and the fatherless hath not eaten thereof. Whereas then he performed all the precepts of the several virtues, one thing was wanting to him. viz. that when stricken even he should learn to render thanks: it was known that he knew how to serve God when surrounded by blessings, but it was meet that a most searching severity should put it to the test, whether even under the lash he would yet remain constant to his God, for chastisement is the test, whether when let to rest a man really loves. Him the adversary sought indeed to obtain that he might prove deficient in godliness, but obtained that deficehe might prove a proficient therein. The Lord in loving-ret 3 profikindness permitted that to be done, which the devil in his ceret wickedness required; for when the enemy had got leave to have him with the purpose of destroying him, by his temptations he effected that his merits were augmented. For it is written, In all this Job sinned not with his lips. Yet Job 1, 13. 25. 17. d Ps. 42,8. The Vulgate has " In die mandavit Dominus misericordiam suam et nocte canticum ejus." 22. |