約伯倫理 第 1290 章

43. By the name of the horse many things are signified in Holy Scripture: the slippery; temporal dignity; the present age, whose extremity the serpent Antichrist presses; the preparation of right intention; the holy preachers. In Holy Scripture, by the name of the horse is expressed sometimes the slippery life of the wicked, sometimes temporal dignity, sometimes this very present age, sometimes the preparation of right intention, sometimes the holy preacher. For by the name of the horse the slippery life of the wicked is signified, as it is written: Be ye not made like the horse and the mule (Ps. 31:9). And as it is said through another prophet: They are become as lusting horses and stallions; every one neighed after his neighbor's wife (Jer. 5:8).

By the name of the horse temporal dignity is taken, Solomon testifying, who says: I saw servants upon horses, and princes walking as servants upon the earth (Eccl. 10:7). For everyone who sins is the servant of sin, and servants are upon horses when sinners are exalted by the dignities of the present life. But princes walk as servants, when no honor lifts up many who are full of the dignity of virtues, but the highest adversity here presses them down as though unworthy. Hence again it is said: They have slept who mounted horses (Ps. 75:6)—that is, in the death of the soul they closed the eyes of the mind against the light of truth, who trusted in the honor of the present life. By the name of the horse this very present age is designated, as it is said by the voice of Jacob:

Let Dan be a serpent in the way, a horned snake in the path, biting the horse's heels, that his rider may fall backward (Gen. 49:17). In which testimony we shall better show what the horse signifies, if we also expound somewhat more subtly the things that surround it. For some hold that Antichrist will come from the tribe of Dan, because in this place Dan is asserted to be both a serpent and one that bites. Whence not without reason, when the people of Israel received the lands in the partition of the camp, Dan first pitched his camp toward the North (Num. 2:25); signifying, namely, him who had said in his heart: I will sit in the mount of the covenant, in the sides of the North; I will ascend above the height of the clouds, I will be like the Most High (Isa. 14:13–14). Of whom it is also said through the prophet:

From Dan was heard the snorting of his horses (Jer. 8:16). Who is called not only a serpent, but also a horned snake (cerastes). For 'cerata' in Greek are called 'cornua' (horns) in Latin, and this serpent is reported to be horned, by which the coming of Antichrist is fitly asserted, because against the life of the faithful he is armed, together with the bite of pestilent preaching, also with the horns of power. But who does not know that a path is narrower than a way? Dan is made a serpent in the way, then, because in the breadth of the present life he provokes those to walk whom he flatters as though by sparing; but in the way he bites, because those to whom he grants liberty he consumes with the venom of his error.

He is made a horned snake in the path, because those whom he finds faithful, and constraining themselves to the narrow ways of the heavenly precept, he not only assails with the wickedness of crafty persuasion, but also presses with the terror of power; and in the anguish of persecution, after the benefits of feigned sweetness, he exercises the horns of power. In which place the horse insinuates this world, which foams by the running of gliding times as by a race-course. And because Antichrist strives to lay hold of the extremities of the world, this horned snake is reported to bite the horse's heels. For to bite the horse's heels is to touch the last things of the age by striking. That his rider may fall backward (Gen. 49:17). The rider of the horse is whoever is exalted in the dignities of the world.

Who is said to fall backward, and not upon his face, as Saul is recorded to have fallen (Acts 9:4). For to fall upon the face is for each one in this life to acknowledge his own faults, and by penance to bewail them. But to fall backward, where one does not see, is suddenly to depart from this life, and to be ignorant to what punishments one is led. And because Judea, taken in the snares of her error, awaits Antichrist in place of Christ, well is Jacob in the same place suddenly turned into the voice of the elect, saying: I will await thy salvation, O Lord (Gen. 49:18); that is, not, as the unfaithful do, Antichrist, but Him who is to come for our redemption—Christ, the true Mediator, faithfully. By the name of the horse the preparation of right intention is taken, as it is written:

The horse is prepared for the day of battle, but the Lord bestoweth salvation (Prov. 21:31): because against temptation the soul indeed prepares itself, but unless it is helped, it does not contend to salvation. By the name of the horse each holy preacher is taken, the prophet testifying, who says: Thou didst make a way in the sea for thy horses, troubling many waters (Hab. 3:15). For the waters lay quiet, because human minds were long lulled asleep in the torpor of their vices. But the sea was troubled by the horses of God, because, when holy preachers were sent, every heart which was numb with pestilent security trembled at the impulse of salutary fear. And so in this place the holy preacher is taken by the name of the horse, when it is said to blessed Job: [Old text 19, Recension

11.] Wilt thou give strength to the horse, or clothe his neck with neighing? 44. Let the preacher, like the horse, have strength from God, that he may act rightly; and neighing, that he may teach excellently. But what is it that the Lord asserts that He first gives strength to this horse, and afterward clothes his neck with neighing? For by the neighing the voice of preaching is expressed. Now every true preacher receives first strength, and afterward neighing, because when he has first extinguished vices in himself, then he comes to the voice of preaching for the instructing of others. This horse has strength, because he constantly endures adversities. He has neighing, because he calls, coaxing, to things above.

The Lord testifies that He gives to this horse both strength and neighing, because in His preacher, unless both life and speech agree, the virtue of perfection will by no means appear. For it profits not much if one be upheld by the working of a sublime life, if nevertheless by speaking he cannot rouse others to that which he feels. Or what does it profit to kindle others by speaking well, if he show himself to have grown torpid by living ill? Because, therefore, in the preacher it is necessary that both should agree unto perfection, the Lord furnishes to His horse both, with the strength of action, the neighing of the voice, and, with the neighing of the voice, the strength of action.

And it is to be noted why the neighing, which is indeed led forth inwardly through the throat, is said to be clothed about the horse's neck—that is, as it were drawn outwardly around in a circle—namely, because the voice of preaching emanates from things internal, but girds about outwardly. For whereby it rouses others to living well, thereby it also binds the works of the preacher to acting well, lest action pass beyond speech, lest life contradict the voice. About the horse's neck, therefore, the neighing is drawn, because, lest it go forth to perverse works, the very life of the preacher is beset by his own words.

Hence it is that to those who fight powerfully a torque is given as a reward, so that, because they bear the tokens of virtues, they may ever perform greater deeds, and may fear to incur the reproach of weakness, while in their very selves is already the reward of strength which they display. Whence it is rightly said in praise of wisdom to any hearer through Solomon: Thou shalt receive a crown of graces for thy head, and a golden torque for thy neck (Prov. 1:9). There follows: