Morals on the Book of Job (Moralia in Iob)

For with the feet the earth is touched, and in the inw^ards dung is carried, in that it very often happens that already in the desire of oar hearts we burn for eternity, already with an entire feeling of devotion WQ pant in longing desire for the mortification of ourselv^es ; but w hereas by reason of our frailty there is still a mixture of earth in what we do, even some of the things forbidden which we have already subdued, we are subject to in thought, and while unclean temptation defiles our thoughts, what else is this than that ' the inwards' of the victim carry dung } But that they may be fit to be burnt, let them be washed, in that it is necessary that tears of fear wash out the impure thoughts of the heart, for° love from on high to consume them in acceptance of the sacrifice, and whatever the mind is subject to, proceeding either from untried conflict, or from the remembrance of former practice, let it be washed, that it may burn with so much the sweeter odour in the sight of its Beholder, in proportion as when it begins to draw near to Him, it sets upon the altar of its prayer along with itself nought earthly, nought impure. Therefore let the holy man regard the wretchedness of the human mind, how often it defiles itself with unhallowed thoughts, and after the Judge's remission of the guilt of our doings, even whilst he bewails his own case, let him shew to us ours, for ourselves to bewail, saying, If I have sinned, and thou sparedst me at the hour^ wherefore dost thou not let me he clean from mine iniquity 9 As if he said in plain words;

' If Thy forgiveness has taken away my sin, why does it not sweep it from my memory also V Oftentimes the mind is so shaken from its centre at the recollection of sin, that it is prompted to the commission ° Alluding to the Fire from heaven also a token and method of accepting that consumed the sacrifice, which was it. The ivicked suffer finally , and even the Righteous, here. 557 thereof far worse than it had been before subjected to it, Book and when entangled it is filled with fears, and being driven ^^' with different impulses, throws itself into disorder. It dreads lest it should be overcome by temptations, and in resisting, it shudders at this very fact, that it is harassed with the long toils of conflict. Hence it is fitly subjoined, Ver . 15. If I be wicked, woe un to m e; and if I be righteous, yet will I not lift up my head: I amfidl of affliction and misery, 85. Yea, the wicked man has ^ woe,' and the righteous lvi> man ' affliction,' in that both everlasting damnation follows the lost sinner, and each one of the Elect is purified by the pains of temporary aflEliction. The wicked man lifts up his head, yet when so lifted up he cannot escape the woe that pursues him. The righteous man, faring ill with the toils of his conflict, is not suffered to lift up his head, but while hard pressed, he is freed from everlasting affliction.

The one sets himself up in pleasure, but is plunging himself into the punishment that succeeds. The others sinks himself to the earth in sorrow, yet hides himselffrom the weight of eternal visitation. Thus let the holy man consider how man either in striving against evil, is afilicted with present trouble, or giving up the contest, he is delivered over to eternal anguish, and let him say, If I be wicked, woe unto me; and if 1 be righteous, yet will I not lift up my head: lam full of affliction and misery, as if he lamented openly, saying, ' Either bowed down under the desires of the flesh, I am exposed to eternal punishment, or if I fight against unlawful impulses, I am tormented with present woe. seeing that 1 am not quit of the toils of the fight.' But the Providence of the Most High does for this reason suffer us who serve Him with all the bent of the mind, to be buffeted by the assaults of our flesh, lest our mind, by presuming on its own security, dare to lift itself up in pride, that whereas, when a shock comes it is filled with fears, it may set the foot of hope the stronger, in the aid of its Maker alone. Hence it is further added fitly, Ver. 16. And by reason of pride. Thou wilt take me like a lioness. 86. When a lioness hunts for food for her whelps, she Ivii.

558 Man's soul taken like a lioness caged in a pit Job 10, rushes with ravening jaws into the pitfall. For as the ^, — '- — account eoes from certain countries, they make a pit in her Moral, ^ . . . 7 j r path, and deposit a sheep in it, that the lioness in her ravening appetite may be provoked to precipitate herself into it, and they make it both narrow and deep at the same time, that she may have room to tumble into it in circling round it, but never get out by taking a leap. There is another pit too dug, which is to be close to the former, but which is joined to the one in which the sheep is, by the opening of the part at the bottom. And in this is put a cage, that the lioness tumbling in, forasmuch as she is pressed by terrors from above, when she goes about as it were to hide herself in the more secret part of the pit, may of her own will go into the cage ; her sav^age temper being now no longer an object of fear, seeing that she is lifted up enclosed in the cage. For the beast that threw itself of its own accord into the pit is brought back to the regions above hedged round with bars. Thus, thus is it that the mind of man is

taken, which being created in the liberty of free will, whilst it craved to feed the desires of the flesh, was like a lioness seeking food for her cubs, and fell into the pit of self-deception, in that at the suggestion of the enemy it stretched forth the hand to take the forbidden food, but it quickly found a cage in the pit, in that coming by its own act to death, it exposed itself at once to the prison house of its own corruption, and is brought back to the free air by grace intervening.

But whereas it tries to do many things, and has no power, it is bound by the hindrances of that same corruption, as though by the bars of a cage. It is now free of that pit of damnation into which it had fallen, in that receiving help from the hand of Kedemption, in being brought back to pardon, it has got above the punishment of the death to follow. But yet, being shut in close, it feels the cage, in that it is encircled by the bands of heavenly discipline, that it may not roam through the desires of the flesh. And she that of her own will went down into the pit, returns to the free air in confinement, in that she both fell into sin by the liberty of the will, and yet the grace of the Creator holds her in by constraint, and against her will, from following her own motions. And so after the pit she has the cage to bear, in that being rescued from eternal punishment, A fall may bring us under the bars of humility . 559 she is withheld from the motions of a froward liberty, under Book the controlling hand of the heavenly Artificer. Therefore he — ^-^ says alight. And by reason of pride^ Thou wilt take me like a lioness; in that both when free, man brought death upon himself through food, and on being brought back to pardon, he lives shut up under discipline for his greater good.

Therefore like a lioness he was taken by reason of pride, in that the discipline, that belongs to his corrupt condition, now keeps him down from the very same cause, that not fearing the transgression of the commandment he boldly leapt into the pit. 87. But if for a short space we turn aside the eye of our mind from the sin of our first parent, we find that we ourselves are every day taken like the lioness, by the evil habit of pride. For it often happens that by the virtues that have been vouchsafed him, man is lifted up into the boldness of selfpresumption, but by a wonderful ordering of Providence, some object is set before his eyes for him to fall therein. And whilst he seeks something in sin, what else is this but that he longs for the prey in the pit ? With open mouth he falls by his own act, but has no power to rise by his own strength. And whereas he sees that of himself he is nothing, assuredly he learns Whose aid he must seek. Yet the heavenly Compassion draws him, thus taken out of the pit, as it were, in that as soon as his weakness is known. It restores hira to pardon. And so like a lioness, by reason of pride that man hastes back to the upper regions within the cage^, who when he is Hfted up in the score of virtuous attainments, after he has fallen into evil desires, is bound fast in humility.

For whereas he had in the first case brought himself to destruction by his presuming on self, it is brought to pass by wonderful pitifulness, that he now lives walled in by the knowledge of his own weakness. And because the holy man sees that this often happens to his fellow creatures, he adopts in his own person the cry of peril that belongs to us, that when we read of his lamentations, we may be instructed what the things are in ourselves that we ought to lament. Now when pride uplifts the mind, the p Ben. ' in caveam,' A. B. D. ' in caveJl.' 660 God'^s returning to man gives a wholesome pain. Job 10, piercing sense of love for the Highest departs from us, but ' — when s^race from above descends upon us, immediately it prompts us to longings tor itselt m tears. And hence it is fitly subjoined, Aiid retiirniiig, Thou dost torture me marvellously. Iviii. gg. When we are forsaken by our Creator, we do not at all feel even the very ills of our abandonment. For in proportion as our Creator goes far off from us, our mind becomes more hardened in insensibility, loves nothing that is of God, entertains no longing for things above, and because it has no warmth of interior love, it lies frozen towards the earth, and in a pitiable way it becomes every day the more self-secure, in proportion as it becomes worse;

and whereas it no longer remembers whence it has fallen, and no longer dreads the punishments to come, it knows nothing how deeply it is to be bewailed. But if it be touched by the inspiration of the Holy Spirit, at once it wakes up to the thought of its ruin, rouses itself in the pursuit after heavenly things, glows with the hot emotions of love towards the Highest, takes thought of the ills which every way beset it round about, and she weeps while making progress, who before was going to ruin in high glee. Therefore it is well said to the Creator, And returning Thou dost torture me marvellously. For by the same act whereby Almighty God in visiting our soul lifts it to the love of Himself, He makes it the more to sorrow in tears. As if it were in plain words, ' In going from me Thou dost not influence me, because Thou renderest me insensible, but when Thou returnest. Thou dost torture me, because whilst Thou dost cause Thyself to enter into me. Thou shewest to me mine own self, and how deeply I am to be pitied.' And hence he never says tliat he is tortured judicially, but ' marvellously,' since while the mind is transported on high in weeping, with a feeling of joy it marvels at the pains of its piercing sorrow, and it is its joy to be so touched, because it sees that by its anguish it is lifted up on high.

But often when heavenly Pity sees us slacken in the exercising ourselves in holy desires. It presents to our view the example of those that cleave to Itself, that the mind whicli is unbraced by indolence, in proportion as it Tlie Elect are God's icitnesses against all sin. 06 1 observes in the case of others the advancement of minds Book well awake, may take shame for the dulness of sloth in itself. '— Hence it is rightly added, Ver. 17. Thou renewest Tliy itHnesses against me, and miiltipUest Thy wrath : and pains war in me. 89. For ' God's witnesses' are they, who bear witness by ^ the practice of holy works, what are the rewards of Tnith that shall overtake the Elect. Hence too those, whom we see to have suffered for the sake of the Truth, we style in the Greek tongue, ' Martyrs/ i. e. witnesses. And the Lord says by John in the Angel's voice. Even in those days, Eev. 2, wherein Antipas was my faith/id witness, who icas slain ^^' among you. Now the Lord ' renews His witnesses against us' when He multiplies the lives of the Elect to confront our wickedness, for the purpose of convicting and of instructing lis. And so His * witnesses are renewed against us,' in that all things that they do are opposed to the ends and aims of our wickedness. Hence too the word of Truth is called ^ an adversary,' where it is said by the voice of the Mediator in the Gospel, Agree with thine adversary qidckly, whiles thou ^I^**- ^> art in the way with him.

And the sons of perdition in their persecutions say concerning that same Redeemer, ^?2c/ i7(? is^'^^^-'^y clean contrary to our doings; and soon afterwards. For His ih.' 15. life is not like other men's. Thus the Lord ' renews His witnesses against us,' in that the good things which we neglect to do ourselves, He shews us to be done by others to our upbmiding, that we who are not inflamed by precepts, may at least be stirred up by examples, and that in longing after righteousness, our mind may account nothing to be difficult to itself, that it sees to be done perfectly by others ; and it is very commonly brought to pass, that while we behold the good actions of another man's life, we are more anxiously afraid of the deficiencies of our own, and it is made appear the plainer by what a weight of judgment we are afterwards assailed, in proportion as we are now widely at variance with the ways of the good. 90. Hence after the renewal of the witnesses has been mentioned it is thereupon fitly added, And muliipliest Thy wrath upon me. God's wrath is said to be ' multiplied upon 562 JVhat gladdens us in others makes us fear for ourselves. Job 10, us/ in proportion as it is shewn to be manifold, since by the „ very lives and labours of the good we are instructed, if, whilst we have time, we will not amend our ways now, what a terrible visitation shall be dealt us hereafter.

For w^e see the Elect of God at one and the same time leading godly lives and undergoing numberless sore hardships. And therefore we collect from hence with what rigour the strict Judge will There smite those whom He condemns, if he so torments 1 Peter here below^ those whom He loves ; as Peter witnesses, who ' ' says. For the time is come tJtat judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the Gospel of God? Therefore Almighty God, when He ' renews His witnesses' against us, ' multiplies His wrath,' in that in proportion as He sets before our eyes the life of the good, He shews with what severity He will smite obduracy in the commission of sin at the Judgment. Now whereas He multiplies His gifts to those alone that follow Him, He shews that He has already forsaken those that go on in sloth. Thus when we see good things in others, it is very necessary to mix exultation with the dread that we feel, and dread with our exultation, that both charity may rejoice for the proficiencies of other men, and conscience tremble for its own frailties. But when we are gladdened with the proficiency of a brother, when we calculate the severity of the interior Judge against us for our mere slothfulness by itself, what is there left but that the mind turn back to search into itself, and that whatever it meets with in itself, that is blameworthy, whatever that is bad, it should chastise.^ Hence it is fitly subjoined, Pains fight in me.

For upon considering the w'itnesses of God, ' pains fight in us,' in that whilst w^e behold their deeds, that command our admiration, our own life, which by comparison with theirs is displeasing in our eyes, we visit with serious s"elf-chastening, that whatever pollution our deeds may have caused in us, our tears may wash clean, and if the guilt of taking pleasure therein still somewhat defiles us, the chastening of a sorrowful heart may cleanse away the stain. Therefore because blessed Job has his eye fixed on the life of the fathers of old time, he ascertains more exactly what he ought to bewail in JoU's ivis/i before cxjdained. It is well to look to the end. 5(>.3 himself. And by the preceptorship of extraordinary sorro-s^', Book whilst he bewails his own case, he instructs us to lamentation, — - — that in proportion as we perceive excellencies in other men, we may anxiously fear for our own offences in the sight of the strict Judge. It goes on, Ver. 18. Wherefore then hast Thou brought me forth out of Ix. the womb. Oh that I had been consumed, and no eye had seen me, 91. Which same sentiment he had already uttered in his first speech, saying, JVJiy died I not from the icomb? and^°^^' whilst he subjoins that which he adds here, I should have been as though I had not been, I should have been carried from the womb to the grave;

he adds in other words, but no other sense, saying. Or as a hidden untimely birth J had not been, as infants which never saw light. But forasmuch ^ ^^^' as we have made out these particulars veiy much at length above, to avoid wearying the reader we forbear to unfold points already explained. It goes on, Ver. 20. Will not the small number of my days be jinished, in a short time'? 92. He shews himself to live with good heed and circumIxi. spection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But ^yEccles. a man live many years and rejoice in them all, yet let him ' remember the time of darkness, and the days that shall be many ; and when they come, the past shall be convinced of vanity. Hence again it is written, Whatsoever thou takest Ecclus. in hand, remember thine end, and thou shall never do amiss. ' Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end. But often the eye of our contemplation is bewildered, while our pain is heightened by thickening scourges.

It is good to bewail the exile of the present life, yet for mere anguish alone the mind cannot take account of the ills of its blind state. Hence he directly adds. And let me go, that I may bewail my sorrow a little. 93. For as moderate distress gives vent to tears, so excessive Ixii. 2 o 2 564 Man cannot ahcays duly bewail sin that he feels. Job 10, sorrow checks them, since that erief itself is as it were made TT void of grief, which by swallowing up the mind of the person afflicted, takes away the sense of grief. Therefore the holy man shrinks from being stricken more than he is equal to bear, saying, A?7d let me (/o, that I may bewail my sorrow a little. As if it were in plain words, ' Qualify the strokes of Thy scourging, that, my pains being made moderate, in weeping I may have power to estimate the miseries I endure.' Which same nevertheless may likewise be understood in another sense. For oftentimes the sinner is so bound by the chains of his wickedness, that he bears indeed the burthen of his sins, and knows not that he is bearing it. Often if he does know with what an amount of guilt he is burthened, he strives to break loose and cannot, so as to hunt it down in himself with free spirit and full conversion. Thus he is unable to ' bewail his sorrow,' for at once he sees the guilt of his sinful state, and by reason of the weight of earthly business, is not at liberty to bewail it.

He is unable to ' bewail his sorrow,' who strives indeed to resist evil habits, yet is weighed down by the still increasing desires of the flesh. The presence of this sorrow had inflicted anguish Ps.'38, upon the spirit of the Prophet, when he said, 3Iy sorrow is ^'^'^^' eontinually before me; for I will declare my iniquity, I will he sorry for my sin ; but the bands of his sin being loosed, he knew that he was ' let go,' who gave vent to his exultation, Ps. 116, saying. Thou hast loosed my bonds, I will offer to Thee the ^^' ^^* sacrifice of thanksgiving. 94. Therefore God then ' lets us go' to bewail our sorrow, when He both shews us the evil things that we have done, and helps us to bewail the same, when we know them; He sets our transgressions before our eyes, and with the pitying hand of grace unlooses the bands of the heart, that our soul may lift itself up to liberty for the work of repentance, and loosed from the fetters of the flesh, may with free spirit stretch out towards its Maker the footsteps of love. For it very commonly happens that we the same persons blame our course of life, and yet readily do the very thing that we justly condemn in ourselves. The spirit lifts us up to righteousness, the flesli holds us back to habit; the soul struggles against self-love, but quickly overcome witli delight Hell, a * land^ for abiding, a ' lake for droicning.

565 is made captive. Thus it is well said, Let me go that I may Book bewail my sorrow a little. For except we be ' let go' in — ^-^ mercy from the guilt of sin, with which we are tied and bound, we cannot lament that which we grieve for in ourselves being set against ourselves. But the woe of our guiltiness is then really bewailed, when that dark retribution of the place below is fore-reckoned with lively apprehension. Hence it is fitly added, Ver. 21. Before I go whence I shall not return, even to a land of darkness, and covered with the shadow of death. 95. For what is denoted by ' the land of darkness' saving Ixiii. the dreary caverns of Tartarus, which are covered by the shadow of eternal death, in that it keeps aU the damned for evermore severed from the light of life. Neither is the place below improperly called a land. For all they that have been made captive by it, are held fast and firm. As it is written ; One generation passeth away, and another geneEccl. 1, ration conieth, but the earth abideth for ever. Thus the dungeons of hell are rightly designated ' a land of darkness,' for all, whom they receive doomed to punishment, they torment with no transient infliction or phantasm of the imagination, but keep in the substantial vengeance of everlasting damnation. Y^et they are sometimes denoted by the title of ' a lake,' as the Prophet bears witness, when he says.

They Ezek. Iiave borne their shame with them that go down into the 25. lake. Thus hell is both called ' a land,' because it holds stedfastly all that it takes in, and ' a lake,' because it swallows up those whom it has once received, ever tossing and quaking in weltering floods of torment; but the holy man, whether in his own voice or in the voice of mankind, beseeches that he may be ' let go' before he departs, not because he that bewails his sin is to ' go to the land of darkness,' but because every one that neglects to bewail it doth assuredly go thither, according as the creditor says to his debtor, ' Pay thy debt, before thou art put in bonds for the debt;' whereas he is not put in bonds, if he delays not to pay all that he owes. In which place too it is rightly added. Whence I shall not return, in that His pity in sparing never any more sets them free, whom His justice in judging once assigns their doom 566 Hell-Jire consumes, but enliyhtens not. Job 10, ill the places of puiiishment, which same places are yet more "hI^t" i^'^'^^^^^^'^y <^lescribe(1, where it is said, Ver. 22. A land of misery and darkness. Ixiv. 96. *^ Misery' has relation to pain, ' darkness' relates to blindness. That land then which holds all those that are banished the presence of the strict Judge, is entitled ' aland of misery and darkness,' for pain without torments those, whom blindness darkens within, severed from the true Light.

Not but that ' the land of misery and darkness' may be understood in another sense also. For this land too, in which we are born, is indeed ' a land of misery,' but not * of darkness,' in that we here suffer the many ills of our corrupt condition, yet whilst we are in it, we are still brought back to the light through the grace of conversion ; as Truth counJohni2, sels us, Wlio saith. Walk while ye have the light, lest darkness come upon you. But that land is ' a land of misery and darkness' together, for every one, that has gone down to suffer the woes thereof, never any further returns to the ligbt; for the describing of which same it is further added. Where is the shadow of death, without any order. Ixv. 97. As external death divides the flesh from the soul, so internal death severs the soul from God. Thus the ' shadow of death' is the darkness of separation, in that every one of the damned, whilst he is consumed with everlasting fire, is in darkness to the internal light. Now it is the nature of fire to give out both light and a property of consuming from itself, but the fire that is the avenger of past sins has a consuming property but no light. It is hence that ' Truth' saith to the Mat. 25, lost. Depart from Me, ye cursed, into everlasting fire, pre- ^^' pared for the devil and his angels.

And representing in one Mat.22, individual the whole body of them all. He saith, Bind him ^' hand and foot, and take him away, and cast him into outer darkness. Accordingly, if the fire that torments the lost could have had light, he that is cast off would never be said to ' be cast into darkness.' Hence too the Psalmist hath it ; Ps.58 8. -^^^^ hath fallen upon them, and they have not seen the sun. Vulg. Pgy (■ ^YQ fViiig' upon the ungodly, but ' the sun is not seen' on the fire falling; for as the flame of hell devours them, it blinds ihcm to the vision of the true Light, that at the same The body that sinned tormented. What ' order'' is in Hell. 567 time both the pain of consuming fire should torment them Book without, and the infliction of bhndness darken them within, — ^-^— so that they, who have done wrong against their Maker both in body and in heart, may at one and the same time be punished in body and in heart, and that they may be made to feel pangs in both ways, who, whilst taiey lived here, ministered to their depraved gratifications in both. Whence it is well said by the Prophet, Which are gone down to hcll^}^'^' with their weapons of war. For the arms of sinners are the members of the body, by means of which they execute the wrong desires they conceive.

Hence it is said rightly by Paul, Neither yield ye your members as instruments o/'l^om. 6, unrighteousness unto sin. And so to ' go down into hell with the weapons of war' is together with those same members, with which they fulfilled the gratifications of self-indulgence, to undergo the torments of eternal condemnation, that at that time woe may every way swallow them up, who being now subjected to their gratifications, every way fight against His justice, Who judgeth justly. 98. But that is very wonderful that is said, without order^ since Almighty God, Who punishes evil things well, never permits even the torments to be ' without order;' because* the very i j-ead punishments that proceed from the scales of justice, cannot' l"^^-' in any way be inflicted * without order.' For how is it that there is no order in His punishment, since according to the measure of his guilt is likewise the recompense of vengeance which pursues every one of the damned. For hence it is written. But mighty men shall be mightily tormented^ a7id^\isd.6j stronger torment shall come upon the stronger ones. Hence ^' ^' it is uttered in the sentence of Babylon, How much she ^^y, is hath glorified herself, and lived deliciously, so much torment '^• aiid sorrow give her. If then the infliction is marked out according to the measure of the sin, it is undeniably true that there is order preserved in the punishments^ and except the acts of desert did distribute His aggregate of torment, the Judge that shall come would never declare that He will say to the reapers.

Gather ye together first the tares, «;2f/Mat.i3, bind them in bundles to burn them. For if there were no order observed in dealing punishment, why are the tares that are to be burnt bound in bundles? But doubtless to bind up 5()8 PunishmeiLt, well ordered for desert^ yet confounds. Job 10, the bundles for the biirnino', is to unite like to like of those -^~ — that are destined to be given over to everlasting fire, that all whom a like sin pollutes, an equal punishment may bind in one, and that they who were defiled by iniquity in no degree dissimilar, may suffer by torments not dissimilar either, that condemnation may dash to the earth together those whom pride uplifted together, and that all, whom ambition made to swell in no unlike proportion, no unlike proportion of suffering may wring hard, and alike flame of punishment torment those whom a like flame of sin kindled in the fire of lust. For as in the John 14, house of our Father there are ' many mansions' according to the diversities in virtue, so a difference in guilt subjects the damned to a difference of punishment inlhefires of hell, which hell, though it be one and the same for all, by no means bums all men in one and the same sort. For as we are all reached by one sun, yet we do not all glow beneath it in one class, for it is according to the kind of the body that the burthen of the heat too is felt, in the same way there is to the damned but one hell that torments all, yet not one that consumes all men in one kind of manner, for what on the one side an unequal degree of healthiness in bodies occasions, that same on the other an unequal case of merit produces.

How then is it said that there is ' no order' in the punishments, wherein without doubt every man is tormented after the measure of his sin ? 99. But after the holy man brought in the shadow of death, he adds what great disorder there is in the souls of the damned, since the very punishments, which come well ordered by justice, are doubtless far from well ordered in the heart of those undergoing death. For as w^e have said above, whilst every one of the damned is consumed with flames without, he is devoured by the fire of blindness within, and being in the midst of woe, he is confounded both within and without; so that he is worse tormented by his own confusion. Thus to rejected souls there will be* no order' in their punishment, because their very confusion of mind torments most cruelly in their death; which same His equity in judging appoints by His wonderful power, tliat a ])unishment as it were ' without order' may confound the soul. Or, verily, order is said to be wanting to His ])unishments, in that when things Punishments of Hell are beyond this world\s order. 569 ^ , . . , , . , . Book anse for their punishment, their proper character is not preserved to them. Whence the words are forthwith introduced; And everlasting horror dwells. , . 100. In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has akeady begun to suffer what it feared.

But hell both ' the shadow of death' darkens and ' everlasting hoiTor inhabits;' in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread what they are suffering. For it is written concerning them, For their worm shall not die, neither their fire he quenched,]^- ^^? Here the flame that burns gives light; There, as we have shewn by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afi*aid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments both torture those that are plunged therein beyond their povvers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end.

Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the 570 Hdl has liyht to shew companions in misery. Job 10, present life, the uiinisliments are without order, in that they do not retain their own character through all particulars. Hist, 101. Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a ])urpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation. Which doubtless we gather from the testimony of the Gospel, wherein, as ' Truth' declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time.

Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain, might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God ? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment ; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we shew it from the reverse. 102. For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chalda3a, were cast into it with hands and feet tied.

Yet when that king commiserating them sought them in the fire Fire changed to the Three Chihlren. Bad meii Satan s graves. 571 of the furnace, he saw them walkinsr about with untouched Book garments. Where it is plain to infer, that by the wonderful — ^-^ dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may shew how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast oflf are brought to torments along with their leader.

103. And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is tJiere and all his company: Ezek. his graves are about him. For who is set forth by the title ^"^j 22. of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now ' graves' are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life ? And when human hearts admit him in this state of death, assuredly they become his graves. Now ' his graves are about him,' in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within 572 Good icorhs to be done in time. Job 10, themselves by committintr unlawful deeds, then the graves will burn together with the dead. Moral. c^ t • r ^ ^ • i • • 104. See how we are iniormed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, hov/ great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness.

But what does it advantage us to foreknow these things, if it is not our lot to escape them \ Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Eccles. Whatsoever thy hand JindetJi to do^ do it with thy might ; ' for there is no work, nor device, nor knowledge^ nor wisdom, ls.55 6.in the grave, whither thou goest. Hence Isaiah saith. Seek ye the Lord while He may be found, call ye upon Him 2 Cor. while He is near. Hence Paul says, Behold now is the ' ' accepted time ; behold now is the day of salvation. Hence Gal. 6, he says again. Whilst we have opportunity, let us do good 10. . \j unto alt men. 105. But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below ; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above.

When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn ' Truth' uproots with the hand of holy exhortaMatt. tion by Himself, saying, Take therefore no thought for the Ron! morroiv. And in opposition to this, it is said by Paul, Make 13, 14. jiot provision for the flesh to fulfil the lusts thereof. But in these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein. The flesh to be subordinate, as Sarah to Abraham. 573 106. For whilst we still live in mortal flesh, conceni for Book the flesh is not wholly cut away from us ; but it is regulated '— so that it should serve the mind as discretion dictates. For whereas ' Truth' forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most cer-I^om.

tainly he does permit it to be made in things of necessity. ' Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off" at a beck of the heart ; that it may scarcely shew itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham isG^en.is, related to have met the three Angels. For he met them by ' * himself, as they were coming, without the door of the tent, but vSarah stood behind the door; for the Man and the master as it were of the spiritual house, i. e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below ; but let care of the flesh, as a woman, not shew herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the vSpirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty.

But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fmitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived 574 Joy comes of trusting God only. Danger of Pride. Job 10, in a withered womb ; in that when care of the flesh has — — '— ceased to entertain confidence in self, by promise from God Moral. . . . ^ - -, r \ • • it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i. e. ' laughing,' in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy ? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be ' the useful' that we owe to life.

And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrance of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God wdth temporal heed, we may escape the woes of ^ everlasting horror.'

As often as a mighty wrestler is gone down into the i. arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fi'esh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and xVngels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force ; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says, Chap. xi. 2. Should not he that talketh much hear in his turn? and should a man full of words be Justified?

It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ' much,' in that as they cut their evil habits 576 Job''s words too true to suit with Zophar's vanity. Job 1], to the quick, they fall heavy iipou the hearing, whence that -^ — is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For fro ward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ' that a man full of words could never be justified,' in that so long as any one lets himself out in words, the gravity of silence being gone, he parts with the safe keeping Isa. 32, of the soul. For hence it is written, And the work of Prov. righteousness, silence. Hence Solomon saith, He that hath 25, 28.

no rule over his own spirit in talking, is like a city that is broken down, and without ivalls. Hence he says again, Prov. In the multitude of words there ivanteth not sin. Hence the Ps'. 140 Psalmist bears witness, saying. Let not a mail full of words ii.Vulg. be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. Thus it is a certain truth, that ' a man full of words cannot be justified,' but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us, in that he subjoins; Ver. 3. Should men hold their peace at thee only? and when thou mockest at others, shall no man confute thee ? iii. ii. The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself.

For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is The froward think to be dear by charging others. 577 touched with consciousness within, it is stirred up to eagerBook ness in gainsaying without; it cannot bear the voice, in that '■— being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity, so the froward reckon it to be the insult of mocker3^ The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt.

Hence * Truth' says by Solomon in commendation of the righteous man. Give instruction to a wise Prov. 9, man, and he will hasten to receive it; hence he makes nothing of the obstinacy of the wicked, saying. He that^^"^' 7. reproveth a scorner getteth to himself wrong. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips, Ver. 4. For Thou hast said. My speech is pure, and I am clean in Thine eyes.

Whoso remembers the words of blessed Job, knows how falsely this charge is fastened upon his voice. For how 2 p 578 Zophar pretends a kind wish that Job were instructed. Job 11, could he call himself pure, who says, If I justify myself mine own mouth shall condemn me; but there is this in the Job 9,* wickedness of the unrighteous, that, while it refuses to ^^* bewail real evil things in itself, it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection. Whence too Zophar forthwith subjoins, saying, But oh that God would speak with thee, and open His lips nnto thee ! V. 5. For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Di\ine Being from the sense of carnal wisdom ; when the flesh puts forth a sense, and inviting the mind as it were to the understanding of it, sends it forth abroad.

And hence ' Truth' Mark8,saith to Peter, who was still full of earthly notions, For ^^' thou savour est not the thinys that he of God, but the things that be of men. Yet, when he made a good confession, the Mat.16, W'Ords are spoken. Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. Now what do we understand by * the lips' of God saving His judgments ? For when the lips are closed the voice is kept in, and the meaning of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the person speaking is found out. So ' God opens His lips' when He manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbears to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing. Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and shew what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he docs not know to be so, saying, Bict ok that God tcould God*s secret Judgments^ icken He leaves us to be tried.

579 speak with thee, and open His lips with thee. As if he were Book to say in plain words, * I feel for thy uninstructedness — -— more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.' And because when Almighty God raises us to take a view of His judgments. He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shews by adding in the words, Ver. 6. And that He would shew thee the secrets of wisdom, and that her law is manifold.

The public works of Supreme Wisdom are when Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty. He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created ; when the good things, which He had begun in us by preventing us. He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed. He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.

Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out ; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be hidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible 2 p -2 580 Zophar''s presumption. God's law of Charity is manifold. Job 11, nature, in that though we fail in the actual investigation of - ^^ — His secret counsels, yet by that very failure we more thoroughl}^ learn Whom we should fear. Paul had strained to Rom. reach these secrets of that Wisdom, when he said, 0 the depth ' ' of the riches both of the wisdom and knowledge of God! Hoiv unsearchable are His judgments^ and His ways past finding out! For who hath known the mind of the Lord ? Or who hath been His counsellor 'i^ He, in a part above, turning faint even with the mere search, and yet through faintness advancing to the knowledge of his own weakness, Rom. 9, saith beforehand the words. Nay but 0 man, icho art thou that repliest against God ? Shall the thing formed say to Him that formed it, Why hast Thou made me thus ? He, then, that being unable to attain to the secrets of God, returned back to the recognition of his own weakness, and by thus falling short, recalled himself to the instructing of himself, in not finding out the secrets of wisdom, so to say, he did find them out.

For when his strength failed him for the investigation of the counsels of the Most High, he learned how to entertain fear with greater humility, and the man whom his own weakness kept back from the interior knowledge, humility did more thoroughly unite thereto. Thus Zophar, who is both instructed by the pursuit of knowledge, and uninstructed by the effrontery of highs woln speech, because he has no weight himself, wishes for a better man that thing which he has, saying, But oh that God would speak with thee, and open His lips unto thee; that He might sheiv thee the secrets of wisdom. And by wishing he also shews off that wisdom wherewith he reckons himself to be equipped above his friend, when he thereupon adds. And that her law is manifold. What should the * law' of God be here taken to mean, saving charity, whereby we ever read in the inward parts after what manner the precepts of life should be maintained in outward action ? For concerning this Law it is delivered by the voice of * Truth,' John 15, This is My commandment, that ye love one another. Conj^Qjjj cerning it Paul says. Love is the fulfilling of the law. Con13, 10. cerning it he saith again. Bear ye one another'^s burthens, ' ' and so fulfil ye the law of Christ. For what can the Law of Two precepts unfold into manifold virtues. 581 Christ be more fitly understood to mean than charity, which we Book then truly fulfil when we bear the burthens of our brethren — — — from the principle of love ?

But this same Law is called * manifold;' in that charity, full of eager solicitude, dilates into all deeds of virtue. It sets out indeed with but two precepts, but it reaches out into a countless number. For the beginning of this Law is, the love of God, and the love of our neighbour. But the love of God is distinguished by a triple division. For we are bidden to love our Maker' with all our heart' and ' with all our soul' and ' with all our might.' Wherein we are to take note that when the Sacred Word lays down the precept that God should be loved, it not only tells us with what, but also instructs us with how much, in that it subjoins, ' with all;' so that indeed he that desires to please God perfectly, must leave to himself nothing of himself. And the love of our neighbour is carried down into two precepts, since on the one hand it is said by a certain righteous man. Do that to no man Tob. 4, which thou hatest. And on the other ' Truth' saith by ^* Himself, Therefore all things whatsoever ye icouldthat 7nen^'^^^^-7, should do to you, do ye even so to them. By which two ' precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, aud again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbour in kindness of heart.

But while these same two are thought on with heedful regard, the heart is made to open itself wide in innumerable offices of virtue, lest whether for the admittinc' of things which it ought not, the mind being agitated be heated by passions ; or for the setting forth of whatsoever it ought, being undone by indolence, it may be rendered inactive. For when it guards against doing to another what it would noton any account itself undergo at the hands of another it looks about itself on every side with a heedful eye, lest pride lift it up, and while cutting down set up the soul even to contempt of our neighbour; lest coveting mangle the thought of the heart, and while stretching it wide to desire 582 Manifold offices of true Charity toivard men. Job 11, the things of another, straitly confine it; lest lust pollute the j^j^^'^^ heart, and corrupt it, thus become the slave of its passions, in forbidden courses; lest anger increase, and inflame it even to giving vent to insult; lest envy gnaw it, and lest jealous of the successes of others it consume itself with its own torch; lest loquacity drive on the tongue beyond all bounds of moderation, and draw it out even to the extent of license in slander; lest bad feeling stir up hatred, and set on the lips even to let loose the dart of cursing. Again, when it thinks how it may do to another what it looks for at the hands of another for itself, it considers how it may return good things for evil, and better things for good;

how to exhibit towards the impertinent the meekness of longsuffering; how to render the kindness of good will to them that pine with the plague of malice, how to join the contentious with the bands of peace, how to train up the peaceable to the longing desire of true Peace ; how to supply necessary things to those that are in need ; how to shew to those that be gone astray the path of righteousness; how to soothe the distressed by words and by sympathy; how to quench by rebuke those that burn in the desires of the world; how by reasoning to soften down the threats of the powerful, how to lighten the bands of the oppressed by all the means that he is master of; how to oppose patience to those that offer resistance without; how to set forth to those that are full of pride within a lesson of discipline together with patience; how, with reference to the misdeeds of those under our charge, mildness may temper zeal, so that it never relax from earnestness for the rule of right; how zeal may be so kindled for revenge, that yet by kindling thus it never transgress the bounds of pity; how to stir the unthankful to love by benefits; how to preserve in love all that are thankful by services; how to pass by in silence the misdoings of our neighbour, when he has no power to correct them;

how when they may be amended by speaking to dread silence as consent to them ; how to submit to what he passes by in silence, yet so that none of the poison of annoyance bury itself in his spirit; how to exhibit the service of good will to the malicious, yet not so as to depart from the claims of righteousness from kindness; how to Manifold examplea of God's Law in His Saints. 583 render all things to his neighbours that he is master of, FofK yet in thus rendering them not to be swelled with pride; in -^-^ the gQod deeds which he sets forth to shrink from the precipice of pride, yet so as not to slacken in the exercise of doing good; so to lavish the things which he possesses as to take thought how great is the bounteousness of his Kewarder, lest in bestowing earthly things he think of his poverty more than need be, and in the offering of the gift a sad look obscure the light of cheerfulness.

Therefore the Law of God is rightly called manifold, in this respect, that whereas it is one and the same principle of charity, if it has taken full possession of the mind, it kindles her in manifold ways to innumerable works. The diverseness whereof we shall set forth in brief if we go through and enumerate her excellencies in each of the Saints severally. Thus she in Abel both presented chosen gifts to God, and without resistance submitted to the brother's sword; Enoch she both taught to live in a spiritual way among men, and even in the body canied him away from men to a life above. Noah she exhibited the only one pleasing to God when all were disregarded, and she exercised him on the building of the ark with application to a long labour, and she preserved him the survivor of the world by the practice of religious works. In Shem and Japhet she humbly felt shame at the father's nakedness, and with a cloak thrown over their shoulders hid that which she looked not on. She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after.

She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the 584 Charity can be severe as well as indulgent. Job 11, extent of slaying the people; so that he should both offer — — ^ — himself to die in behalf of the perishing multitude, and in Moral. i r i t i • xt- . t the stead or tne Lord m His indignation straightway let loose his rage against them when they sinned. She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and aftervrards asserted it with his sword against foreign enemies. She both rendered Samuel lowly in authority, and kept him unimpaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down.

David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy. She both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly I3.20 2.pi'0i^trated him in making request. She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. She, for that she taught Elijah to live spiritually with the earaestness of a fervent soul, carried him off even in the body also to enter into life. She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions.

She, in the Three Children, for that she quenched the flames ofevilinchnations in them whilst in a condition ofpeace,inthe season of affliction abated the verv flames in the furnace. She in Peter both St. PauTs description of Charity illustrated. 585 stoutly withstood the threats of frowning rulers, and in the Book setting aside of the rite of circumcision, she heard the words '— of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circumcision boldly rebuked the notion of one by great inequality his superior. * Manifold' then is this Law of God, which undergoing no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions.

The multiplicity of which same law, Paul rightly counts up, in the words. Charity stiff ereth long, and is ^ Cor. kind; envieth not, vaunteth not itself, is not puffed up,Q/' ' doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rojoiceth not in iniquity, hut rejoiceth in the truth. For charity ' sufFereth long,' in that she bears with composure the ills that are brought upon her. She ' is kind,' in that she renders good for evil with a bounteous hand. She ' envieth not,' in that from her coveting nought in the present life, she thinketh not to envy earthly successes. She ' is not puffed up,' in that whereas she eagerly desires the recompense of the interior reward, she does not lift herself up on the score of exterior good things. She * doth not behave herself unseemly,' in that in proportion as she spreads herself out in the love of God and our neighbour alone, whatever is at variance with the rule of right is unknown to her. She is not covetous, in that as she is wannly busied within with her own concerns, she never at all covets what belongs to others. ' She seeketh not her own,' in that all that she holds here by a transitory tenure, she disregards as though it were another's, in that she knows well that nothing is her own but what shall stay with her.

She * is not easily provoked,' in that even when prompted by wrongs she never stimulates herself to any motions of selfavenging, whilst for her great labours she looks hereafter for greater rewards* She ' thinketh no evil,' in that basing the soul in the love of purity, while she plucks up all hatred by the roots, she cannot harbour in the mind aught that polhites. She ' rejoiceth not in iniquity,' in that as she yearns towards all men with love alone, she does not triumph even in the ruin of those that are against her, but she ' rejoiceth in the 586 Patience the i^esult ofknoioing our ill desert. Job 10, truth,' in that loving others as herself, by that which she - — '- — beholds right in others she is filled with joy as if for the growth of her own proficiency. ' Manifold,' then, is this ' Law of God,' which by the defence of its instructiveness is proof against the dart of every sin which assaults the soul for its destruction, so that whereas our old enemy besets us with manifold encompassing, she may in many ways rid us of him. Which Law if we consider with heedful attention, we are made to know how greatly we sin each day against our Maker. And if we thoroughly consider our sins, then assuredly we bear afflictions with composure, nor is any one precipitated into impatience by pain, when conscience gives itself up by its own sentence.

Hence Zophar, knowing what it was that he said, but not knowing to whom he said it, after he had premised the words. That He would shew thee the secrets of wisdom, and that her Law is manifold, forthwith adds, And that thou mighiest know that God exacteth of thee less than thine iniquity deserveth. vii. 11. For, as we have said, the pain of the stroke is miti- • gated, when the sin is acknowledged ; for every one too bears the knife of the leach the more patiently, in proportion as he sees what he cuts to be gangrened. He therefore that comprehends the manifold character of the Law, reflects how much too little all is that he is suffering ; for from this, that the weight of the sin is acknow^ledged, the pain of the affliction is made less.

But herein we must know that it was not without great iniquity that Zophar reproached the righteous man even to the charging him with iniquity. And thus Truth with justice reproves their boldness, but mercifully restores them to favour; for with the merciful Judge a fault never goes without pardon, when it is done through the heat of zealous feeling in the love of Him. For this oftentimes happens to great and admirable teachers, that in proportion as they arc inflamed with the depth of charity, they exceed the due measure of correction, and that the tongue utters somewhat that it never ought, because love inflames the heart to the degree that it ought. But the word of offered affront is the more readily spared, in proportion as it is conTlie stroke meant for sin, misguided, may kill a friend. 587 sidered from what root it comes. Whence the Lord rightly Book commanded by Moses, saymg, As when a man goeth i?ito ~-^ the wood with his neighbour merely to hew tvood, and the 19, 5. 6. wood of the axe fiieth from his hand, and the head slippeth from the helve, and lighteth upon his neighbour that he die, he shall flee unto one of these cities and live : lest perchance the kinsman of him whose blood hath been shed pursue the slayer while his heart is hot, and overtake him, and slay him. For we ' go to the wood with a friend,' whensoever we betake ourselves with a neighbour to take a view of our transgressions, and we ' merely hew wood,' when with pious purpose we cut away the evil doings of offenders;

but the ' axe fiieth from his hand,' when rebuke carries itself into severity beyond what ought to be, and the ' head slippeth from the helve,' when the speech goes off too hard from the act of correcting, and it * lighteth upon a neighbour, that he die,' in that the offered insult kills its hearer as to the spirit of love. For the mind of the person reproved is instantly hunied into hate, if unmeasured censure condemn it beyond what ought to be. But he that heweth wood carelessly, and kills a neighbour, must take refuge in three cities, that he may live unharmed in one of them, in that if betaking himself to the lamentations of repentance, he be hidden in the unity of the Sacrament under hope faith and charity, he is not held guilty of the manslaughter that has been done; and when the * kinsman of the slain' has found him he slayeth him not, in that, when the strict Judge comes. Who has united Himself to us by fellowship with our own nature. He doubtless never exacts retribution for guilt of sin from him, whom faith hope and charity hide beneath the shelter of His pardoning grace. Quickly then is that sin done away which is not committed of the set aim of malice. And hence, Zophar both calls him iniquitous, whom a sentence from above had extolled, and yet he is not rejected and shut out from pardon, in that he is prompted to words of contumely by zeal in the love of God.

Who, for that he does not know the merits of blessed Job, further added in illinstructed mockery, saying, Ver. 7. Canst thou find out the footsteps of Godf Canst thou find out the Almighty unto perfection.^ 588 God sought here hy the ^footsteps' of His Love. Job 10, 13. What does he call ' the footsteps of God,' saving the lovingkindness of His visitation? by which same we are Hist. ^jjj^ Stimulated to advance forward to things above, when we are influenced by the inspiration of His Spirit, and being carried without the narrow compass of the flesh, by love we see and own the likeness of our Maker presented to our contemplation that we may follow it. For when the love of the spiritual Land kindles the heart. He as it were gives knowledge of a way to persons that follow it, and a sort of footstep of God as He goes is imprinted upon the heart laid under it, that the waj^ of life may be kept by the same in right goings of the thoughts. For Him, Whom we do not as yet see, it only remains for us to trace out by the footsteps of His love, that at length the mind may find Him, to the reaching the likeness contemplation gives of Him, Whom now as it were, following Him in the rear, it searches out by holy desires. The Psalmist was well skilled to follow these footsteps of Ps.63,8.our Creator, when he said, iliy soul followeth hard after Thee.

Whom too he busied himself that he might find even Ps.42,2.to attaining the vision of His loftiness, when he said, 3Iy soul thirsteth for God, for the living God : when shall I come and appear before the face of God? For then Almighty God is found out by clear conception, when the corruption of our mortality being once for all trodden under our feet. He is seen by us that are taken up into heaven in the brightness of His Divine Nature. But at this present time, the grace of the Spirit which is poured into our hearts lifts the soul from carnal aims, and elevates it into a contempt for transitory things, and the mind looks down upon all that it coveted below, and is kindled to objects of desire above, and by the force of her contemplation she is carried out of the flesh, while by the weight of her corruption she is still held fast in the flesh ; she strives to obtain sight of the splendour of uncircumscribed Light, and has not power; for the soul, being burthened with infirmity, both never wins admittance, and yet loves when repelled. For our Creator already exhibits concerning Himself something whereby love may be excited, but He withdraws the appearance of His vision from those so loving. Therefore we all go on seeing only His footsteps, in that only in the tokens of His gifts we follow Him, Whom GocTs greatness foils our best attempts at knowledge.

589 as yet we see not. Which same ' footsteps' cannot be comBook prehended, in that it is all unknown, when, "where, and by what ways the gifts of His Spirit come, as ' Truth' bears record, saying, The wind hloweth where it listeth, and ye John 3, cannot tell whence it cometh, and whither it goeth. Now in^' the height of the rewarding the Almighty may be found out in the appearance^ afforded to contemplation, yet He can ^ per never be found out to perfection. For though sooner or^^ ^^™ later we see Him in His brightness, yet we do not perfectly behold His Essence. For the mind whether of Angels or men, whilst it gazes toward the uncircumscribed Light shrinks into little by this alone, viz. that it is a created beinor ; and bv its advancement indeed it is made to stretch above its own reach, yet not even when spread wide can it compass the splendours of Him, Who at once in transcending, in supporting, and in filling, encloses all things. Hence it is yet further added, Ver. 8, 9. He is higher than heaven, what canst thou do ? Deeper than hell, what canst thou know? His measure is longer than the earth, and broader than the sea.

In that God is set forth as ' higher than heaven,' ' deeper than hell,' * longer than the earth,' and ' broader than the sea,' this must be understood in a spiritual sense, inasmuch as it is impious to conceive any thing concerning Him after the proportions of body. Now He is * higher than heaven,' in that He transcends all things by the IncomprehensibiUty of His spiritual Nature. He is ' deeper than hell,' in that in transcending He sustains beneath. He is ' longer than the earth,' in that He exceeds the measure of created being by the everlasting continuance of His Eternity. He is ' broader than the sea,' in that He so possesses the waves of temporal things in ruling them, that in confining He encompasses them beneath the every way prevailing presence of His Power. Though it is possible that by the designation of ' Heaven' the Angels may be denoted, and by the term ' hell,' the demons, while by the ' earth' the righteous, and by the ' sea' sinners are understood. Thus He is ' higher than the heaven,' in that the very Elect Spirits themselves do not perfectly penetrate the vision of His infinite loftiness? He is ' deeper than hell,' in that He judges and condemns the 590 God transcends the spiritual as the natural ivorld. Job 10, craft of evil spirits with far more searching exactness than 8 9 • they had ever thought.

He is ' longer than the earth,' in Lit. that He surpasses our long-suffering by the patience of Divine long-suffering, which both bears with us in our sins, and welcomes us when we are turned from them to the rewards of His recompensing. He is ' wider than the sea,' in that He every where enters into the doings of sinners by the presence of His retributive power, so that even when He is not seen present by His appearance, He is felt present by His judgment. Moral. 15. Yet all the particulars may be refen-ed to man alone, so that he is himself ' heaven,' when now in desire he is attached to things above; himself * hell,' when he lies grovelling in things below, confounded by the mists of his temptations ; himself ' earth,' in that he is made to abound in good works through the fertility of a stedfast hope ; himself ' the sea,' for that on some occasions he is shaken with alarm, and agitated by the breath of his feebleness. But God is ^ higher than heaven,' in that we are subdued by the mightiness of His power, even when we are lifted above our own selves. He is ' deeper than hell,' in that He goes deeper in judging than the very human mind looks into its own self in the midst of temptations. He is ' longer than the earth, in that those fruits of our life which He gives at the end, our veiy hope at the present time comprehends not at all.

He is ' wider than the sea,' in that the human mind being tossed to and fro throws out many fancies concerning the things that are coming, but when it now begins to see the things that it had made estimate of, it owns itself to have been too stinted in its reckoning. Therefore He is made * higher than heaven,' since our contemplation itself fails towar^ Him. Hence the Psalmist too had set his heart on high, yet he Pa. 139, felt that he had not yet reached unto Him, saying, 77*?/ ^' knowledge is too wonderful for me, it is mighty, I cannot attain unto it. He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching 1 Cor. judgment, said. For I know nothing by myself yet am I tiot ' * hereby justified: but He that judgelh me is the Lord. He saw One ' longer than the earth,' when he was brought to reflect that the wishes of man's heart were too little for him, God's greatness how discerned. His mysterious judgments. 591 saying, Now unto Him that is able to do exceeding abunBook danthj above all that we ask or think. He had beheld One ^' ' broader than the sea,' who considered whilst he feared that 20! ' the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying.

Who knoweth the power of TJiine anger, and foi' Vs. 90, fear can tell Thy ivrath? Whose Power the inimitable ^^' teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints E^h. 3, what is the breadth, and length, and depth, and height. ^^' For God has ' breadth,' in that He extends His love even to gathering in the very persecutors. He has ' length,' in that He leads us onwards by bearing with us in longsuffering to the country of life. He has ' loftiness,' in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has * depth,' in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving. He manifests His * breadth;' by suffering, His ' length;' by surpassing not only our understanding, but even our veiy wishes. His ' height;' and His * depth,' by judging with strictness the hidden and unlawful motions of the thoughts. Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation.

And hence the words are spoken to blessed Job, He is higher than heaven, what canst thou do ? deeper than hell, whence canst thou know ? As if it were said to him in open contempt, ' His depth and excellency when mayest thou ever discover, who are not taught either to be lifted up on high by virtue, or to deal severely with thyself in temptations. It goes on, Ver. 10. If He overturn all things, or shut them up together, then who shall gainsay Him ? Or who ca?i say to Him, Why doest Thou so ?

The Lord ' overturns heaven/ when by His terrible and x. secret ordering He pulls down the height of man's con592 Strange contrarieties lejt in its for our trial. Job 10, templatioiis. He * subverts hell,'' when He allows the soul of :rz — '- — any affrighted under its temptations to fall even into worse extremes. He * overturns the earth,' when He cuts off the fruitfulness of good works by adversities pouring in. He ' overturns the sea,' when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are overturned, now the somewhat more difficult task awaits us, to shew how these may be ' shut up together.'

For it very often happens that the spirit already lifts the mind on high, yet that the flesh assails it with pressing temptations ; and when the soul is led forward to the contemplation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the Rom. 7, flesh, he groaned, saying. But I see another law in my members warring against the law of my inind, and bringing me into captivity to the law of sin which is in my members. How then was it with the heart of this illustrious Preacher, saving that God had * shut up together' heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh.?

Doubts permitted in good men to humble them. 593 xA.bove himself be had seen what to seek after with jov, in Book • • • X himself he perceived what to bewail with fear. The light — ^-^ — of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation.

And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured^ it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its verv own self. Therefore the ' earth and sea are shut up together,' when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that ^ earth and sea were shut up together' in his breast, who both hoping through faith and wavering through faithlessness, cried. Lord, I believe, help Thou mine unbelief? Mark 9, How is it then that at the same time he declares that he believes, and begs to have the unbelief in him helped, saving that he had found out that ' earth and sea were shut up together' in his thoughts, who both being assured had already begun to implore through faith, and being unassured still endured the waves of faithlessness from unbelief.

And this is allowed by secret providence to be brought about, that when the soul has now begun to arise to uprightness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here. If He overturn all things, or shut them up together, who shall gainsay Him? Or who can say to Him, Why doest Thou so ? For God's decree can neither lose an}thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is 594 * Vanitif of man not sin, hut allied to it. Job 11, established strongly in virtue by instances of joyful success, — Hl_ but when our Creator beholds the motions of presumption kirking in the heart, He forsakes man for the shewing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. Hence whereas it is said that ' all is overturned and shut up together,' he therefore adds, Ver. 11. Fo7' He knoweih the vanity of men; when He seeth wickedness also, doth He not consider it ?

xi. 20. As if he were subjoining in explaining the things premised, saying, ' Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.' Now the right order is observed in the account, in that vanity is first described to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the Ps.39,5. beholder. Hence the Psalmist saith. Every man living is altogether vanity. For herein, that by living he is only tending to destruction, he is rightly called ' vanity' indeed; but by no means rightly called ' iniquity' too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence Eccles. too the words are spoken by Solomon, All is vanity. ^'^' 21. But Mniquity' is fitly brought in immediately after ' vanity.' For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up.

It is possible too that ' vanity' may be taken for sin, and that by the title of ^ iniquity' weightier guilt may be designated; for if vanity were not sometimes sin, the Psalmist Ps.39 G. would not have said, Though man tvalkelh in the image of ^"^^' Qod, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. For though we ' Vanity' chosen soon leads to ^ iniquity.'' 5}^)5 preserve the image of the Trinity in our natural constitution, Book yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misdemeanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israeiitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying.

Neither he ye l Cor. idolaters, as were some of them; as it is ivritten. The people ^^^ 3*2 sat down to eat and drink, and rose up to play. For eating <5. and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that desplseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face ; and it is to be observed, that it is not said that iniquity is ' seen,' but that it is ' considered.' For we look more earnestly at those things which we consider. Thus God ' knoweth the vanity of men, and considereth their iniquity,' in that He leaves not even their minor offences unpunished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. Hence also he fitly sets forth whereunto vanity forces men joined with iniquity, in that he forthwith adds, 596 Wilful man like a wild a&s^s colt.

Job 11, Ver. 12. For the vain, man is exalted in pride. 12. . . ^ -7j 22. For it is the end of vanity, whereas it mangles the ii. heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness, the soul which feels no sorrow to have lost its innocency, blinded by a righteous retribution, should at the same time part with humility also; and it very often happens, that, enslaving itself to unlawful desires, it rids itself of the yoke of the fear of the Lord; and as if henceforth at liberty for the commission of wickedness, it strives to put in execution all that self-indulgence prompts. Hence when the vain man is said to be exalted in pride, therefore it is brought in. And thinketh himself free horn like a wild ass's colt. xiii. 23. For by ^ a wild ass's colt' is set forth every kind of wild animals, which being left free to the motions of nature, are not held by the reins of persons ruling them. For the fields leave animals in a state of liberty both to roam where they list, and to rest when they are wearied; and though man is immeasurably superior to insensate beasts, yet that is very often not allowed to man, which is granted to brute creatures. For those animals, which are never kept for any other end, assuredly never have their movements held in under the bands of discipline ;

but man, who is being brought to a life hereafter, must of necessity be held in all his movements under the controlling hand of discipline, and like a tame animal render service, bound with reins, and live restricted by eternal appointments. He then that seeks to put in practice in unrestrained liberty all the things that he has a desire for, what else is this but that he longs to be like the wild ass's colt, that the reins of discipline may not hold him in, but that he may boldly run at large through the forest of desires ?

But oftentimes Divine mercy breaks by the encounter of sudden adversity those, whom it sees going into the unruliness of lawless freedom, that being crushed they may learn with what damnable exaltation they had been swoln, that being now tamed by the experience of the scourge, they may like tame animals yield the mind's neck to the reins of the commandments, and go along the ways of the present life at the ruler's beck. With these reins he knew well that he Ps. 73, ^y^^ bound, who said, F am as a beast before Thee, and lam Submission to God's Will. Hardness of the heart. 597 continually with Thee. Whence too that raging persecutor, Book when he was brought away from the field of unbelievhig 1— self-indulgence to the house of faith, being pricked by the spurs of his ruler, heard the words, It is hard for thee to kick Acts 9, against the pricks. It remains then, if we would not hence- ^* forth be like the wild ass's colt, that in all that we desire we first look out for the token of the interior appointment, so that our mind in all that it strives at may be held in by the bridle of the Supreme control, and may fulfil its wishes the more effectually to the obtaining of life, by the very same act, whereby even against its will it treads under foot the aims and objects of its own life. Zophar delivered many forcible sayings, but he is not conscious that he is addressing them to a better than himself; whence he still further subjoins in words of upbraiding, Ver. 13. Thou hast set firm thine heart, and stretched out thine hands towards Him.

The heart is not here said to be ' set firm' by virtue but by insensibility, for every soul that submits itself to the consideration of the interior severity, is directly softened by the fear thereof; and the shaft of divine dread enters into him, in that he carries weak bowels through humility. But he that is hardened by obstinacy in insensibility, as it were sets his heart firm, that the darts of heavenly fear may not pierce it. Whence the Lord says mercifully to some by the Prophet, And I will take away the stony heart out of you,Ezek. and I will give you a heart of flesh. For He ' takes away ^ the stony heart,' when He removes from us the hardness of pride. And He ' gives us a heart of flesh,' when He thereupon changes that same hardness into sensibility. Now by ' hands' as we have often taught are denoted works. To stretch out the hands to God, then, with sin, is to pride ourselves upon the excellency of our works to the prejudice of the grace of the Giver. For he that, speaking in the presence of the Eternal Judge, ascribes to himself the good that he does, stretches out his hands to God in a spirit of pride. It is in this way truly that the lost ever let themselves loose against the Elect, and so heretics against Catholics ; that when they are unable to abuse their doings, they set themselves to blame the good for pride in those doings, that those, whom they cannot upbraid for weak points in practice, they may 598 Sin to be renounced in deed and in thought.

Job 11, charge with the guilt of high-mindedness. And hence the 'good things which are done outwardly, they now no longer reckon to be good, in that they are set forth as it were in the prosecution of swelling conceit. And these oftentimes with swelling thoughts rebuke lowly deeds, and know not that they are dealing blows against themselves by their words. But whereas Zophar had hitherto chidden the righteous man with reproof, now, as giving him lessons of instruction, he subjoins, Ver. 13, 14, 15. If the iniquity which is in thine hand thou put far from thee^ and wickedness dwell not in thy tabernacle, then shall thou lift up thy face without spot, yea thou shall he stedfast, and shall not fear. XV. 29. Every sin is either committed in thought alone, or it is done in thought and deed together. Therefore * iniquity in the hand' is offence in deed; but ' wickedness in the tabernacle,' is iniquity in the heart ; for our heart is not unfitly called a tabernacle, w^herein we are buried w^ithin ourselves, when we do not shew ourselves outwardly in act. Zophar therefore, in that he was the friend of a righteous person, knows what he should say, but in that he reproached a righteous person, bearing the likeness of heretics, he does not know how rightly to deliver even the things which he knows. But let us, treading under our feet all that is delivered by him in pride of spirit, reflect how true his words are, if they had but been spoken in a right manner.

For fii'st he bids that * iniquity' be removed from the ^ hand,' and afterwards that ' wickedness' be cut off from the ' tabernacle ;' for whosoever has already cut away fi'om himself all wicked deeds without, must of necessity in returning to himself probe himself discreetly in the purpose of his heart, lest sin, which he no longer has in act, still hold out in thought. Hence too it is Prov. well said by Solomon, Prepare thy work without, and ^^> 27diligently work thy field, that afterwards thou mayest build thine house. For what is it when the ' work is prepared,' to ' till the field diligently without,' saving when the briars of iniquity have been plucked up, to train our practice to bearing fruits of recompense ? And after the tilling of the field, what else is it to return to the building of our house, than that we very often learn from good deeds the perfect purity of life which we should build up in our thoughts. Practice perfects in rir/Ziteousness. Boldness toward God. 599 For almost all good deeds come from the thoughts, but there Book be some fine points of thought which have their birth in ^' action; for as the deed is derived from the mind, so on the other hand the mind is instructed by the deed ; for the soul taking the first beginnings of divine love dictates the good things which should be done, but after the deeds so dictated have begun to be fiilfilled, being practised by its own actions, it learns how little it saw when it began to dictate good deeds.

Thus the ' field is tilled without, that the house may afterwards be built;' for very often we gain from outward practice what an extreme nicety of righteousness we should keep in our hearts ; and Zophar was well minded to observe this order, in that he spake first of ' iniquity being put away from the hands,' and afterwards ' wickedness fi'om the tabernacle ;' for the mind can never be completely set upright in thought when it still goes astray in deed.

Now if we thoroughly wipe away these two, we then directly ' lift our face without spot' to God. For the soul is the inner face of man, by which same we are known, that we may be regarded with love by our Maker. Now it is to lift up this same face, to raise the soul in ^ God by appliance to i ai. <to.' the exercises of prayer. But there is a spot that pollutes the uplifted face, when consciousness of its own guilt accuses the mind intent ; for it is forthwith dashed from all confidence of hope, if when busied in prayer it be stung with recollection of sin not yet subdued. For it distiTists its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard fiom God. Hence it is said by John, Beloved, if our heart condemn us iJohn3, not, then have we confidence toward God; and tchatsoever ^'^^' ue ask we shall receive of Him. Hence Solomon saith, HeVrox. that iurneth away his ear from hearing the law, ecen his^^^' prayer shall he abomination. For our heart blames us in ofiering up our prayers, when it calls to mind that it is set in opposition to the precepts of Him, Whom it implores, and the prayer becomes abomination, when there is a * turning away' from the control of the law ; in that verily it is meet that a man should be a stranger to the favours of Him, to Whose bidding he will not be subject.

Wherein there is this salutary remedy, if when the coo How to ' Lijl up the face without spot^ to God. Job 11 soul reproaches itself upon the remembrance of sm, it first 13—15. bewail that in praj^er, wherein it has gone wrong, that where- °"^^'as the slain of offences is washed away by tears, in offering up our prayers the face of the heart may be viewed unspotted by our Maker. But we must be over and above on our guard, that the soul do not again fall away headlong to that, which it is overjoyed that it has washed away by tears; but whilst the sin that is deplored is again committed, those very lamentings be made light of in the eyes of the righteous Ecclus. Ji-i<^^ge. For we should call to mind what is said. Do not 7, 14. repeat a word in thy prayer ; by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to repeat our sins. As if it were expressed in plain words; ' When thou hast bewailed thy misdoings, never again do any thing for thee to bewail again in prayer.'

Therefore that ' the face may be lifted up in prayer without spot,' it behoves that before the seasons of prayer every thing that can possibly be reproved in the act of prayer be heedfully looked into, and that the mind when it stays from prayer as well should hasten to shew itself such, as it desires to appear to the Judge in the very season itself of prayer. For we often harbour some impure or forbidden thoughts in the mind, when we are disengaged from our prayers. And when the mind has lifted itself up to the exercises of prayer, being made to recoil, it is subject to images of the things whereby before it was burthened of free will whilst unemployed. And the soul is now as it were without ability to lift up the face to God, in that the mind being blotted within, it blushes at the stains of polluted thought. Oftentimes we are ready to busy ourselves with the concerns of the world, and when after such things we apply ourselves to the business of prayer, the mind cannot lift itself to heavenly things, in that the load of earthly solicitude has sunk it down below, and the face is not shewn pure in prayer, in that it is stained by the mire of grovelling imagination.

However, sometimes we rid the heart of every encumbrance, and set ourselves against the forbidden motions there- ~ of, even at such times as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we arc the Not to forgive^ is a ' spot' in Go(Vs sight, 601 more backward in letting go the offences of others, and in Book proportion as our mind the more anxiously dreads to sin, the ' — more unsparingly it abhors the injuries done to itself by another; whence it is brought to pass that a man is found slow to grant pardon, in the same degree that by going on advancing, he has become heedful against the commission of sin. And as he iears himself to transgress against another, he claims to punish the more severely the transgression that is done against himself. But what can be discovered worse than this spot of bitterness ^ which in the sight of the Judge ^ doloris does not stain charity, but kills it outright.? For every sin stains the life of the soul, but bitterness maintained against our neighbour slays it; for it is fixed in the soul like a sword, and the very hidden parts of the bowels are gored by the point thereof; and if it be not first drawn out of the pierced heart, no whit of divine aid is won in prayer. For the medicines of health cannot be applied to the wounded limbs, unless the iron be first withdrawn from the wound.

Hence it is . that ' Truth' saith by Itself, //* ye forgive not men their Matt. 6, trespasses^ neither will your Father Which is in Heaven forgive you your trespasses. Hence He enjoins, saying. And when ye stand praying, forgive, if ye have ought against ^^^\ any. Hence He saith again, Give, and it shall be given Luke 6, unto you; forgive, and ye shall be forgiven. Hence to the^^* form of petition. He affixed the condition of pity; saying. Forgive us our trespasses, as we forgive them that trespass ^^att. 6, against us : that truly the good which we beg from God being pierced with compunction, we first do with our neighbour, being altered by conversion. Therefore we then truly ' lift our face without spot,' when we neither commit forbidden misdeeds, nor retain those which have been committed against ourselves from jealous regard for self; for in the hour of prayer our soul is overwhelmed with sore dismay, if either its practice still continue to pollute it, or bitterness kept for the injuring of another lay charge against it; which two when any one has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shall be stedl'ast^ and shall not fear, in that doubtless he fears the Judge the less, the more stedfast he stands in good deeds. For he gets the mastery of fears, who retains possession of stedfastness, 602 Contemplation harder to maintain than action. Job 11, in that whilst he anxiously busies himself to do what our , ~ ^' Creator tenderly enioins, he bethinks hiroself in security of that which He threatens with terriblcness.

Moreover it should be known, that there are some good deeds wherein we persevere unwearied, and again, there are some from which we are continually giving over , and falling away, and we are restored to these, not without I great endeavours at intervals of time; for in the active life the mind is stablished without failing, but from the contemplative, being overcome by the load of its infirmity, it faints away. For the first endures the more stedfastly in proportion as it opens itself to things about it for our neighbour's ^^'eal; the latter falls away the more swiftly, in proportion as passing beyond the barriers of the flesh, it endeavours to soar up above itselfThe first directs its way through level places, and therefore plants the foot of practice more strongly; but the other, as it aims at heights above itself, the sooner descends wearied to itself. Which is well and briefly conveyed by Ezekiel, when he relates the motions of the living creatures which he had seen, saying, Ez. 1,9. They turned not ivhen they went; and soon after he subjoins ^^* in addition. And the living creatures went and returned. For sometimes the holy ^ living creatures go and return not,' and sometimes they ' go and return forthwith;' for when the minds of the Elect, through the grace of an active life being vouchsafed them, abandon the paths of error, they never return to the evil courses of the world which they have forsaken;

but when through the gaze of contemplation they are led to stay themselves from this same active life, they ' go and return,' in that hereby, that they are never able to continue for long in contemplation, they again let themselves out in action, that by busying themselves in such things as are immediately near them, they may recruit their strength, and may be enabled by contemplation again to soar above themselves. But while this practice of contemplation is in due method resumed at intervals of time, we hold on assuredly without failing all its entireness; for though the mind being overcome by the weight of its infirmity fall short, yet being restored again by continual eflbrts it lays hold thereof. Nor should it be said to have lost its firniness in that, which. Sufferings of the Elect here are transient. 603 though it be ever failnig in, it is ever pursuing, even when Book it has lost the same. It proceeds; Ver. 16. Thou shall also forget thy misery^ and no more remember it, as waters that pass away.

The mind feels the ills of the present life the more severely, in proportion as it neglects to take account of the good that comes after; and as it will not consider the rewards that are in store, it reckons all to be grievous that it undergoes; and hence the blinded imagination murmurs against the stroke of the scourge, and that is taken for an immeasurable woe, which by the days flowing on in their course is daily /being brought to an end. But if a man once raise himself I to things eternal, and fix the eye of the soul upon those ,' objects which remain without undergoing change, he sees i that here below all whatsoever runs to an end is almost nothing at all. He is subject to the adversities of the present life, but he bethinks himself that all that passes away is as nought. For the more vigorously he makes his way into the interior joys, he is the less sensible of pains without. Whence Zophar, not being afraid with boldfaced hardihood to instruct one better than himself, exhorts to righteousness, and shews how little chastening appears in the eyes of the righteous man. As if it were in plain words ; ' If thou hast a taste of the joy which remains within, all that gives pain without forthwith becomes light.' Now^ he does well in likening the miseries of the present life to ' waters that pass away,' for passing calamity never overwhelms the mind of the Elect with the force of a shock, yet it does tinge it with the touch of sorrow.

For it drops indeed with the bleeding of the wound, though it is not dashed from the certainty of its salvation. But it often happens that not only stripes inflict bruises, but that in the mind of each one of the righteous the temptings of evil spirits come in force, so that he is grieved by the stroke without, and is in some sort chilled within by temptation. Yet grace never forsakes him, which same the more severely it smites us in the dealings of Providence, so much the more does it watch over us in pity; for when it has begun to grow dark through temptation, the inward light kindles itself again. Whence too it is added; 604 Great joy often granted afier dark temptations. Job 11, Ver. 17. And the noonday splendour shall rise to thee at -^ — eventide. Hist. xvii. 33. For ' the noonday splendour at eventide' is the renewing of virtue in the season of temptation, that the soul should be reinvigorated by the sudden heat of charity, which but now was full of fear, that the light of grace had sunk to it ; which Zophar further unfolds with more exactness, when he subjoins, Ver. 18. And when thou thinkest thyself consiuned^ thou shall arise like the morning star. xviii. 34. For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation.

Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come.

Therefore when the righteous man * thinks himself consumed, he arises like the morning star,' in that so soon as he has begun to be benighted NoWy the Elect are raised up from temporal sorroios. 605 uith the blackness of temptations, he is restored anew to the Book light of grace, and he in himself manifests the day of righte ^-^— ousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the ' morning star.' For the morningstar, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after ? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the ' morning star' aiises bright to us heralding the sun.

But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below ; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noondaij splendour shall arise to thee at eventide. For the sinner's light in the da}'time is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamit}at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso Jeareth ^cdus. the Lord, it shall go tcell with him at the last. Hence it is ' declared by the Psalmist ; When He giveth His beloved sleep, Ps. 127, ^this is the heritage of the Lord. He, while he is still T'^^'^ set in the strife of this present life as well, ' when he ^^^ thinketh himself consumed, ariseth like the morning star;' because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the hght of his virtues within, as Paul testifies, who saith.

Though our 2 Cot. outward man perish, yet the imvard man is renewed day by ' * GOG Present suffering increases future Joy. Job M,day. For our light affliction which is but for a moment Hist. worketh for us a far more exceeding and eternal weight of glory. And it ought to be observed, that he never says, ' when thou art consumed,' but, ' when thou thinkest thyself consumed,' in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone 2 Cor. bright like the morning star, saying, As dying., and^ behold., ' * ' ive live; as sorrowful, yet alway rejoicing; as j)oor, yet , making many rich. And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity. Whence too it is justly added; Ver. 18. And thou shall have confidence, because hope is set before thee. xix. 36. For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorPs. 126, rowing. Hence the Psalmist saith, TJiey went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves 2 Tim.

with them. Hence Paul saith. If ue be dead with Him, ice ^i^^'^"^' shall also live with Him; if we suffer, we shall also reign ActsU,'i^il^i Him. Hence he warns his disciples, saying, A?id ^^* that we must through much tribulation enter into the kingdom of God. Hence the Angel, shewing the glory of the Bev. 7, Saints to John, saith. These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added, » V. deYea, being dug to the bottom ^, thou shall rest secure. fossus ^^ For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his ' to rest secure after he had Rest succeeds deep self -searching , COT been dug to the bottom,' who said, For I am now ready to Book he offered, and the time of mij departure is at hand. I have fought a good fight, I have finished my course: I have kept ^ g.g. the faith. Henceforth there is laid up for me a crown of righteousness, ivhich the Lord, the righteous Judge, shall give me at that day. For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys.

Not but that the expression, * been dug to the bottom,' may be understood in another sense also : for oftentimjes being busied with transitory matters, we neglect to consider in what great things we go wrong ; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight w^ithin is f< disclosed to view; whence holy men never cease to explore f 1 the secret hiding places of their souls ; minutely searching / themselves, they throw off the cares of earthly things, and their thoughts being thoroughly; dug up from the bottom^, when they find that they are not cankered in any wise i effossis by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart fi*om the coiu'ses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore ' having been dug to the bottom they rest secure,' in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose. And hence it is yet further added, Ver. 19. Also thou shall lie down, and there shall he none to make thee afraid.

Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies gi'ovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has G08 Worldly desires cause worldly fears. Menpromise lohatthey value. Job. 11, nought in the world which he desires, there is nought which TT — he dreads from the world. For it is hence that Solomon Hist. Prov. saith. It shall not grieve the just whatsoever shall happen Pj.'q^ ' unto him. Hence he says again. The righteous as a bold 28, 1. lion shall be without alarm. Therefore it is rightly said here; Also thou shall lie down, and none shall make thee afraid, in that every one the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie Rom. 8, down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to 1 So come, nor strength^, nor height, nor deptli, nor any other ^' creature shall be able to separate us from, the love of God which is in Christ Jesus our Lord.

The force of which same love is commended by the true voice of the Holy Cant. 8, Church, where it is said in the Song of songs. For love is strong as death. For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the deli ghtfuln ess of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. But herein it is to be known, that when bad men deliver right sentiments, it is very hard for them not to let themselves out upon that, which they are going after in secret within. Hence Zophar forthwith adds ; Yea, many shall make suit unto thee. xxii. 40. For the righteous do not keep themselves in the nan'ow paths of innocency with this view, that they may be implored by others, but whether heretics or any that be perverse, all of them, in that they live with an appearance of innocency among men, have the desire to shew themselves as intercessors in behalf of men, and when in talk they convey holy truths, what they themselves are hankering after, they promise to others as something great; and whilst they tell of heavenly things, they soon shew by their pledges what their hearts are bent on. But lest by long continuing to promise earthly things, they may be made appear what they are, they quickly return to words of uprightness. Whence it is immediately added. The eyes of the iciched fail ivhen their oljects perish. ()09 But the eyes of the wicked shall fail,arid refuge shall perish Book from them.

That by the designation of eyes' the energy of the intention is set forth to us, ' Truth' testifies in the Gospel, saying. If thine eye shall he single^ thy whole body shall he^^^^^-^j full of light. Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure. Therefore the * eyes' of the wicked are the intentions of carnal desires in them, and these fail for this reason, that they are careless of their eternal interests, and are ever looking for transitory advantages alone. For they aim to get themselves an earthly name, they wish above all things to grow and increase in temporal goods, they are daily advancing with the tide of transient things to the goal of death ; but they think not to take account of the things of mortalit}' upon the principles of their mortal nature. The life of the flesh is failing minute by minute, and yet the desire of the flesh is growing; property gotten is snatched off by an instant end, yet the eagerness in getting is not ended the more ; but when death withdraws the wicked, then indeed their desires are ended with their life. And the eyes of these fail them through the Avenging of the Most High, for that they would not fail here by their own determination to earthly gratification.

These same eyes of such persons the Psalmist had seen closed to their former enjoyment, when he said. In that day all their Fs. 146, thoughts jwrish. For they meet at once with eternal woes ' they had never thought on, and on a sudden lose the temporal goods, they had long while held and dealt with. And for these * all refuge shall perish,' in that their iniquity finds not w^here to hide itself from the visitation of the searching Judge. For now, when the wicked undergo some slight mishaps or evil chances, they find a hiding-place for refuge, in that they forthwith have recourse to the enjoyment of earthly objects of desire. For that poverty torment them not, they beguile the spirit with riches. Or lest the contempt of their neighbours sink them, they exalt themselves with titles. If the body is cloyed with satiety, it is pampered with the variety of viands set before it. If the mind is weighed (310 Carnal men's hojye, good men's abomination. Job 11, down by any impulse to sadness, it is immediately relieved -=j— ^ — by the bcguilements of spovtiveness being introduced. Here therefore they have as many places of refuge as they make for themselves entertainments of delight ; but one time * refuge shall perish from them,' in that their soul, when all these are gone, sees only itself and the Judge. Then the pleasure is withdrawn, but the guilt of pleasure is preserved;

and ere long the miserable wretches leani by their perishing that they were perishable things they had possession of Yet these as long as they live in the body never cease to seek after things of a nature to do them harm. Whence it is still further added, And their hope shall be the abomination of the soul. xxiv. 42. What does the sinner hope for here in all his thoughts saving to surpass others in power, to go beyond all men in the abundance of his stores, to bow down his rivals in lording it over them, to display himself as an object of admiration to his followers, to gratify anger at will, to make himself known as kind and gracious when he is commended, whatever the appetite longs for to offer to it, to acquiesce in all that pleasure dictates by the fulfilling of the thing ? Well then is their hope said to be ' the abomination of the soul,' for the very same objects which carnal men go after, all spiritual persons abominate, according to the sentence of righteousness. For that which sinners account pleasure, the righteous, surely, hold for pain. Therefore the hope of the wicked is the abomination of the soul, for the spirit is wasted while the body is at ease. For as the flesh is sustained by soft treatment, so is the soul by hard dealing ; soothing appliances cherish the first, harsh methods exercise the last.