163 XXVI. Eliu veils his pride by professing to speak for God. of his silence, and that he himself might answer many Book things, he asserts that he had multiplied words. For he immediately begins the commencement of a tedious speech, and endeavours to commence, as though he had as yet said nothing at all. Whence it is subjoined, Chap. xxxvi. Ver. 1, 2. Eliu also added, and spake thus; Suffer me a little, and I will shew thee. 41. He had already said much, and hopes that he will be xxiii. borne with yet a little longer; because, namely, haughty men consider that they suffer a heavy loss, if they confine their skill by speaking within brief limits. For they believe, that they shew themselves to be more learned, the more they have been able to lay open their minds in multiplicity of much speaking. But, because they frequently perceive that the respect of silence is not paid to them, they mention, at times, the power of the Lord, from Whom they seem to be speaking; and, under pretence of Him, they exact that silence for themselves, which they by no means deserve; and, while in appearance they bring God forward, when exacting a hearing for themselves from reverence for Him, they strive more to display themselves, than to set forth His doings. Whence also Eliu subjoins, saying, Ver. 2. For I have yet somewhat to speak on God's behalf. Because holy teachers sometimes frequently repeat any things they state rather obscurely, in order to instil these hidden sayings into the hearts of their hearers, by the language of repetition; haughty men also wish to imitate this practice, and the things they have said they repeat in an insolent manner, not because they seek to insinuate the subjects into the hearts of their hearers, but because they wish to appear eloquent in their judgment. Whence Eliu subjoining, says, Ver. 3. I will repeat my knowledge from the beginning. But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person, if he does not quickly conceal himself by some disguise. Whence in concealing his own arrogance, he immediately introduces the righteousness of the Lord, and says, JOB 36, 4. xxiv. 164 Good teachers praise their speech to awaken the hearer. And I will prove my Maker just. In order that, while he speaks as if in behalf of God's righteousness, whatever escapes from him arrogantly, may be excused in the judgment of man. It follows, Ver. 4. For truly my words are without falsehood. 42. Even righteous men, when they see that they cannot be understood by their feeble hearers, are frequently wont to praise the things they say. Not because they are eager for their own praise, but to inflame their hearers with an anxious desire of listening to them; in order that, while they are uttered by their voice, they may be embraced, with more ardent affection, by the hearts of their hearers. Whence Paul, when he had spoken to the Corinthians things wonderful 2 Cor. and many, says, Our mouth is opened unto you, O ye 6, 11. Corinthians, our heart is enlarged. But haughty men, while they know not the heart of the good, and imitate only their words, from time to time, are hurried forward in praising what they say, not because the listlessness of their hearers displeases them, but because they eagerly please themselves. They imitate and feign the voice of the righteous, but know not the power of their voice. They see what the righteous put forward, but know not what they seek for. For, when holy teachers set forth the praise of their preaching, they raise, as it were, the hearts of their hearers from grovelling thoughts, by the hand of their voice; in order that, having been suddenly roused, they may run, as if to meet the words which follow, and may hold them the more firmly in the embrace of their understanding, the more they had loved them, by the voice of their praiser, even before they beheld them. But, as I said, haughty men know not these things. For since that, which they seek for, is without, they cannot feel what is desirable within. For it is written Ps. 45, of the Church of the Elect, All the glory of her, the daughter Mat. 25, of kings, is from within. And the wise virgins are said to carry oil in their lamps. Whence it is said by the voice of the Saints, Our glory is this, the testimony of our conscience. But haughty men, because they have no testimony of their conscience before God, seek the testimony of another's voice before men; and, when they slowly obtain it, they burst forth into shameless praise of themselves. For if they find not 13. 4. 2 Cor. 1, 12. Pride, even in heart, unless checked, spoils our work. 165 XXVI. the applause of men, which they eagerly look for, they them- Book selves speak in praise of their own wisdom. Whence also Eliu adds, saying, And perfect knowledge shall be proved to thee. 43. He doubtless felt that he was about to utter great xxv. things, but he could not conceal his lofty estimate of himself, in his swelling heart; and therefore preceded by his praises his sound opinions; because he would be already indeed guilty in God's judgment, if he had merely felt in silence great things of himself. For we are by no means safe, before the searching examination of the Truth, even though we have nothing in ourselves which deserves blame, in the judgment of men. For, frequently, when careless in our thoughts, we are assaulted by the pride, which yet we suppress in silence. But unless our secret pride is extinguished, by awakened repentance, in the chamber of the heart, in which it takes its rise; all the merit of our conduct is extinguished before our strict Judge. We must, therefore, hence consider, with what great punishment that pride will be condemned, which is cherished till it is boldly uttered, if even that is inexcusable which springs up secretly in the heart. We must consider also with what power that pride reigns within, which is so far encouraged, as not to be ashamed even to break forth without. Because then Eliu felt great things, he could not humbly control himself, he maintained the loftiness of knowledge, he spurned the grace of humility. And while following after the gift by which he desired to speak well, he lost the grace by which he might have lived well. For knowledge puffeth up, but charity 1 Cor. edifieth. But let him now state that right thing, which he 8, 1. still knows not how to speak rightly. For, after he had breathed forth the proud thoughts of his mind, in words of pride, he added a noble sentiment, saying, Ver. 5. God rejecteth not the mighty, though He Himself is mighty. 44. Some things in the course of this mortal life are xxvi. hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For 5. 1 Cor. 7, 33. 166 Occasional bad effects of temporal power. JOB 36, marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. mending to certain persons a better Whence also, recomcourse, he dissuades Ib.v.35. them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others' speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom Joh 41, it is written, He beholdeth every high thing, and is a king over all the children of pride; and of whose body it is said, 13. A generation, whose eyes are lofty, and their eyelids are 34. Prov.30, Pride the great temptation of men in power. 14. 15, 17. 167 raised up on high. It is led to a resemblance of him, who Book aiming at singular loftiness, and scorning a life in company XXVI. with angels, says, I will ascend above the height of the Is. 14, clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not 1 Sam. I make thee the head of the tribes of Israel? Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be So. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord's sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you Is. 5, 21. that are wise in your own eyes, and prudent in your own sight. And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. While Rom.12, the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it. 16. 45. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the Rom.13, minister of God, a revenger to execute wrath upon him that 4. |