Morals on the Book of Job (Moralia in Iob)

not knowing, that is to say, that Many pg. 34^ are the afflictions of the righteous, and that He scourgeth^^every son whom He receiveth. But blessed Job, after theg, * ' manner of the Holy and Universal Church, which bears with patience the darts of words at the hands of the froward, and, when she hears the sayings of the proud, never leaves the pathway of her humility, made answer with great humility of heart, saying, C. xxi. Ver. 2. Hear I pray you my speech, and practise penitence.

For he that when he said Hear, added, / pray you, shews how humbly he speaks, whilst he entreats persons, swelling with pride against him, to bring back their thought to the teaching of saving truth. But whereas holy men, within the pale of the Universal Church, are not only ready to teach what is right, but also to undergo things that are done against them, they do not dread being laughed at. Hence it is added ; Suffer me that I may speak; and after my words, if it shall seem so, laugh.

For when good men speak, there are two points, which they regard in their discourse, viz. that they should be of use to themselves and their hearers, or to themselves alone, if they are unable to be of use to their hearers. For when the good things they deliver are heard to good purpose, they benefit both themselves and their hearers ; but when they are turned to ridicule by the hearer, doubtless they were of use 200 Job feared he had some way displeased God. Job 21, to themselves, whom thev made quit of the sin of silence. Lit. And so let blessed Job, that he might serve both himself and his hearers, speak the words; Hear I pray you my npeechy and practise repentance. But that he may discharge himself of the obligation v^hich he owes, even if he is unable to » avail his hearers, he adds, Svfferme that I speak; and after tny word^s^ if it shall seem so, laugh, I observe that whereas he added, and practise repentance, he first premised, Hear, but when he added the words, and after tny words, if it shall seem so, laugh, he premised. Suffer me that I may speak; for ' hearing' is of one who acts of free will, but * bearing' of one who acts against his own inclination. And so if his friends desire to be taught, let them ' hear,' but if they are ready to mock, let them ' suffer' the things that are said;

seeing that to a proud mind, instruction in humility is a grievous and onerous weight. . It goes on; Ver. 4. As for me, is my dispute against man, that I should not he justly sad f xxxvi. 42. Whosoever in pleasing God displeases man, has no grounds for sadness. But he, who in pleasing man displeases God, or thinks that he displeases both God and man together, if sadness does not come upon him, proves a stranger to the excellency of wisdom. Now blessed Job believed that he had displeased God in the midst of his strokes, and therefore he called back his mind to sadness, in that He was not to be disregarded, Whom he was afraid that he had displeased. Now, if he had been pleading against man concerning the merits of his life, he would have had no occasion to feel sadness, but seeing that by his present strokes he was made doubtful of his past life, he justly sought for sadness under the scourge. Hence too it is added; Ver. 5. Mark me, and he astonished. xxxvii. 43. i. e. Consider what 1 have done, and be astonished at the things that I undergo under this infliction of the rod. And he yet further rightly introduces the words ; And lay your finger upon your mouth. As if he had said in plain speech; ^ Knowing the good things that I have done and seeing the ills that I am subjected to, your own selves keep even from offence in words, and in my strokes dread your own hurts.' Or indeed seeing that Job's fear of sin.

The wicked sometimes prosperous. 201 by our fingers we distinguish things severally, discretion is not Book unfitly represented by the fingers ; and hence it is said by the - — * Psalmist, Blessed be the Lord my God, Which teacheth ???,// Ps. 144, hands io war, and my fingers to fight ; i. e. by the * hands' denoting practice, and by the * fingers,' discretion. And so the finger is laid to the mouth, when the tongue is bridled by discretion, that by what it utters, it may not fall into the sin of foolishness. And therefore he says, Lay your finger upon your mouth ; i. e. 'join the virtue of discretion to your speech, that in those things which ye say right against the hypocrite, ye may see to what persons they are proper to be said.' It goes on ; Ver. 6. Even when / remember L am afraid, and irembling taketh hold of my flesh.

That blessed Job was not forgetful of his deeds, thexxxviii. last utterance of his lips proves. Wherefore this which he now says to his friends. Even when / remember J am afraid, and trembling taketh hold of my flesh, must clearly be said in mockery. As if it were in plain words; * If I remember that I have had any thing of the hypocrite in me, directly 1 tremble in tears of penitence.' And * if he remembered, his flesh was shaken with trembling' he declares, i. e. that the weakness of practice was disheartened by the dread of vengeance. But as Zophar said many things about the sudden condemnation of the wicked man, whereby he snapped at the powerful estate of blessed Job, the holy man subjoins in answer to his words, saying, Ver. 7. Wherefore do the wicked live, are lifted up, and strengthened by riches ?

For except the patience of God bore with them, theyxxxix. would never live long in their sins. For they are ' lifted up by riches,' when they first begin to be povverful, but they are * strengthened,' when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ' lifted up' by honours, ' strengthened' by substance. But there are very many, who while they are both * lifted up' by honours and * strengthened' by riches, are vouchsafed the things which they covet in this life, but deprived of the 202 The wicked favoured with children as well as wealth. Job 21, succession of children. To these their very power is punish- —^ — -* ment, when they see themselves possessed of a large inheritance, but not possessed of heirs to whom they may leave it. What good then, if every thing be forthcoming, but children be wanting who may become their heirs? It proceeds; Ver. 8. Their seed is established in their sight with them. xl. 46. For the increase of exceeding happiness, together with a large patrimony, they have heirs too given them ; and that no unavoidable temporal circumstance either may remove from their eyes those in whom their soul delights, it is said of this seed of theirs.

Their seed is established in their sight. But what if children are vouchsafed, yet the children themselves stricken with barrenness? The family is made extinct in them, in like sort as it was feared it would be made extinct by the barrenness of their parents. It goes on ; And a crowd of kinsfolk and grandchildren before their eyes. Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy gall the mind, and domestic discord pierce the joys of their security? What is the prosperity of this world, if it be not joyful ? It goes on ; Ver. 9. Their houses are secure and at peace, neither is the rod of God upon them. xli, 47. Their ' houses are secure and at peace,' in that they live on committing sin, they do things to be mourned over, and they never leave their joys. And the * rod' of discipline from Above * does not smite them,' and they go on the more unrestrainedly in sin, in proportion as they are punished less for sin. But as we have heard the things, which go prosperously within, what prosperity smiles on them in the field too, let us see. It goes on ; Ver. 10. Their ox conceiveth, andfaileth not; their cow calveth, and loseth not her calf. » ' boa' It is the usage of common talk to call * ox^' masculine, and * cow' feminine, but literary phraseology designates ' ox' of the common gender.

Hence it is now said, Their ox conceivethy andfaileth not ; their cow calveth, and loseth not her calf. For to the owner of flocks, the first good fortune is Death ends their joyous estate in a point of time. 203 that the flocks being free from barrenness conceive, next that Book the conception come to the birth, and the third that the thing which is produced be by nomishment reared to a growth. And so in order to shew that the wicked had them all together, blessed Job declares that ^ their flocks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring.' But it is inferior good fortune, if whilst the flocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household^ made to succeed immediately. For it is said, ' ' famiVer. 11. Their little ones go forth like flocks^ and their children revel in sports.

That as there are greater stores bestowed on them to have the possession of, so great numbers may spring up to keep them safe. But whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying; Ver. 12. They take the timhrelf and harp, and rejoice at the noise of the organ. As if he said in plain speech; ' Whilst the masters swell with honours and substance, the dependants rejoice in festive sports.' But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked ? It is now a long time that thou runnest on in the description of them ; after much said, in one word point out what thou thinkest. It goes on; Ver. 13. TJiey spend their days in wealth, and in a point of time go down to the lower parts.

Yes, O blessed man, thou hadst for long dilated on their joys, how dost thou now declare that * in a point of time they go down to the lower parts,' saving that all length of time of the present life is then known to be but a * point,' when it is cut short by the end } For when a person is brought to the last end, he no longer keeps aught of the past, seeing tliat all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was [but a * point' of time. For as we have before said, we set 204 Bad men, unpunished here, choose not to know God. Job 21, down the style in a point, and lift it up; and so he as it were Lit. * touched life by a point who received and lost it. By a ' point' it is possible that this also may be understood, that it often happens that they that were long borne with m wickedness, are seized by sudden death, that it should not even be granted them to bewail before death the things they have done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words of their temporal life, in that whatever was capable of passing away was sudden.

But the friends of blessed Job, who believed him to be unrighteous on this account that they saw him afflicted with scourges, rightly have the truth shewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is no witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a scourge to be dragged to infinite woes. Of whom it is yet further added ; Ver. 14. Who say unto God, Depart from us. xliv. 50. To say this in words even foolish men have not the boldness, yet all wicked persons say to God, not by their words but by their ways, Depart from us. For they that do those things which Almighty God forbids, what else are they doing but shutting up their soul against the Almighty. For just as to think of His precepts, is to introduce Him into one's self, so to resist His commandments is to keep Him away from the dwelling-place of the heart. And so they say, Depart from us, who refuse to yield Him an approach to them; and assail Him with wicked deeds, even if they seem to praise Him in words. Moreover they say ; For we desire not the knowledge of Thy ways. xlv. 51. And that by this alone, that they are too indifferent to acquire the knowledge of Him.

For there be some who Lukei2, from this that ' Truth' saith ; And that servant, which knoweth ' not his Lord's will, and doth things worthy of stripes, shall be beaten with few. But he that knoweth his Lord's will^ and did not according to it, shall he beaten with many ; choose not to know what they should do, and reckon as if they will be beaten less, if they are ignorant of what they ought to have put in practice. Yet it is one thing not to Willing ignorance punished. God unseen by carnal eyes, 205 have known, and another thmg not to have chosen to know. Book • • • • • IT V For he knoweth not, who is willing to make the acquisition, -~ but is not able. But he who, that he may not know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now ' the way' of God is peace, * the way' of God is humility, ' the way' of God is patience. But whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they are swollen with honours, whilst, even if they have not, they covet, they slight ' the ways' of God in the thoughts of their hearts.

For because God's way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion ; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that He might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do. Whose words are further continued, where it is said; Ver. 15. Who is the Almighty, that we should serve Him?

For the mind of man being miserably discharged without, is so dissipated in things corporeal, as neither to return to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said inVn.u,!. his heart, There is no God. Whence also it is said now. Who is the Almighty, that we should serve Him ? For it very often happens that men m^ke it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow wearied. For, as has been said, they do not be206 The soul better than the body. Ileal good scorned by the carnal. JoB2i,lieve Him to be, Wliom they do not behold with bodily ^^' sight. These, did they but seek God the Author of all things in a spirit of humility, would in themselves experience that a thing which is not seen is better than an object which is seen. For they themselves subsist in being by virtue of an invisible soul and a visible body ;

but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the eyes of the body indeed are open, but they cannot see or perceive any thing. For the sense of sight is gone, because the indweller has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are better than visible ones, all carnal persons ought severally to conclude from themselves, and by this ladder of reflection (so to speak) to mount towards God, seeing that He is even herein that He continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that He is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves. In relation to whose words it is further added ; And what projit should we have, if we pray unto Him ? xlvii. 53. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that when a man asks those things, which it may be that God of His secret counsel refuses to bestow. He is Himself brought into loathing. Who will not give the thing which is loved.

Now the Lord desires that He may be loved Himself, more than the things which He has made, and that things eternal should be Matt. 6, rather prayed for than temporal ones; as it is written, Seek ye first the kingdom of God and His righteousness y and all these things shall be added unto you. For in that He saith not, ' shall be given,' but shall be added unto you, he plainly shews that what is given as principal is one thing, and what is added over and above, another. For whereas to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is ' given' and the Vain pursuits. Bad men not masters of their good things. 207 otlier * added' over and above in superabundance. And yet Book it very often happens, that when men pray for temporal good '— things, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness ; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if

they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion^ of its Maker, burning with divine longings, it is^speciem united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high ; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get. It goes on; Ver. 16. But because their good things are not in their hand, may their counsel he far from me,

He ' holds his good things in his hand,' who in despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than ihem to himself For many of the righteous were rich in this world ; sustained by their substance, and by their honour, they seemed to possess many things ; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, * their good things were in their hand,' because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are hoi den with minds in bondage by the things they possess. Therefore because * their good things are not in their hand,' it is rightly added, let their counsel he far from me. For what is ^ the counsel of the wicked,* saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory 208 Tlie light of the wicked sometimes put out here. Job 21, sorrows for eternal woes ? Let the holy man, then, regarding l^lll: these aims of the wicked, turn from them and say, Let their ^^' counsel be far from me.

Because he sees it to be good beyond comparison, as it is, he had rather for a brief space groan here beneath the rod, than undergo the woes of eternal vengeance. But not even in this life do they, that are bent to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many times their joys are broken off by groans arising. Whence it is added ; Ver. 17. How often shall their candle he put out ? and how oft shall a flood come over them, and shall He divide sorrows in His fury ? xlix. 55. It often happens that the wicked man reckons the life of his children as a ^ candle,' but when the son, that is loved overmuch, is taken away, what seemed the ' light' of the wicked is ' put out.' Often the wicked man reckons the credit of present honour his ' candle,' but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great candle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has lost the candle, in the light of which he was rejoicing? And so he that has no wish to rest his joy on the things of Eternity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly.

For as often as the ^ candle of the wicked is put out,' at once there ' cometh a flood upon them, and God divideth sorrows in His fury.' ^ A flood cometh' upon the wicked w^hen they undergo the waves of sorrow from adversity of some kind. For Almighty God, when He sees Himself contemned, and that delight is taken in earthly concupiscence, smites that with woes which He sees is preferred before Himself in the thoughts of the wicked man. Now it is well said, And divideth sorrows in His fury. For He That reserves eternal woes for the wicked man in retribution, and sometimes smites through his soul even here with temporal woe, because both here and there too He smites, ' divideth sorrows in His fury' upon the The mightiest sinners found as chaff in the Judgment. 209 head of the iingoclly. For neither does present punishment, Book which does not turn the mind of the wicked man from his 1_ bad desires, set him free from eternal chastisements. And hence it is said by the Psahiiist, Upon the wicked He shallFs.u,6. rain snares, fire, and brimstone, and blasts of storms ; this shall be a portion of their cup. In mentioning ' snares, fire, and brimstone, and blasts of storms,' he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but ' a portion of his cup,' seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance. Concerning whose end it is yet further added ; Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth,

When the wicked man is seen in power, when he is 1. utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. But when the sentence of the strict Judge cometh, ' all the wicked shall be as chaff before the wind,' because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the storm scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our God, and Fs.50,3. shall not keep silence. Afire shall devour before Him, and there shall he a mighty tempest round about Him. For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but ' chafT and ' ashes,' because those persons the storm seizes and transports to eternal punishment.

It goes on ; VOL. IT. p 2l0 Children hotv punished for father^ 8 sins, and how not. Job. 21, Vcr. 19. Ood shall lay up for his children Ihe grief of •Y~— their father. And when He repayeth, then he shall know it. 1' * 57. We know that it is written; Visiting the iniquity of Ex. 34, the fathers upon the children, and upon the children's chit- ^* dre7i unto ihe third and fourth generation. And again it is Ezek. written, What mean ye that ye make this a proverb among 18, 2-4. ygy^ conceming the land of Israel, saying. The fathers have eaten sour grapes, and the children's teeth are set on edge ? As I live, saith the Lord, ye shall not have this for a proverb any more in Israel, Behold all soids are 3Iine; as the soul of the father, so also the soul of the son is Mine : the soul that sinneth, it shall die. Thus in these two sentences whereas there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the way of discernment. Since original sin we derive from our parents, and, except by the grace of Baptism we be loosed from it, we bear with us the sins of our very parents, seeing that surely we are still one with them. And so •• He visiteth the iniquity of the fathers upon the children,' when on account of the guilt of the parent, the soul of the offspring is polluted by original sin.

And again He does not ' visit the sins of the fathers upon the children,' in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, but those which we have ourselves been guilty of. Which however may be understood in another way as well, in that whosoever imitates the wicked ways of a bad father, is bound in his sins also. But whosoever does not follow the wickedness of his parent, is never burthened by his offence. And hence it comes to pass that the bad son of a bad father not only pays for his own sins, which he has added, but the sins of his father as well; seeing that to the evil practices of his father, which he is not ignorant that the Lord is angry with, he is not afraid to add yet further his own wickedness too. And it is meet that he who being liable to a strict Judge does not fear to follow the ways of a wicked parent, should be compelled in this present life to pay for even his parentis misdeeds. And hence it is there said. The soul of the father is Mine^ and the soul of the son is Mine : the soul that sinneth, it Sins copied by cfiildren. Punish^nent opens the eyes. 211 shall die. because in the flesh by the sin of the father the Book .

. ... XV sons too are sometimes ruined. But now that original sin '— has been done away, they are not bound in the soul by the parent's wickedness. For how is it that little children are very often seized by devils, saving that the flesh of the son is mulcted in punishment of the father ? For the bad father is stricken in his own person, and is too stubborn to feel the force of the blow. Very often he is stricken in his children, so as to be more sharply stung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are stricken by the parent's sin, what else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated ? And hence it is rightly said. Even unto the third and fourth generation. For whereas it is possible that * even to the third and fourth generation,' children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate.

And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when He repay eth, then he shall know it. For the ungodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet ; And the vexation alone shall give understanding to the hearing. For he then ' understands' what he has heard, when he now grieves that he is * vexed' for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye i^Numb. shut hath said: He hath said which heard the words q/"^^'^*^* God, which saw the vision of the Almighty, which shall fall, and so his eyes shall be opened. For he gave counsel against the children of Israel, but he saw afterwards in punishment what it was he had been guilty of before in sin. Now the Elect, forasmuch as they sec beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because after his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the know- 'il2 Eyes opened at last. Fear of temporal judgments. Job 21, ledge of which man, at that time useless from henceforth, the — '- — 'words are next introduced ;

Ver. 20. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. lii. 59. This man, if whilst placed in this life he had been willing to open his eyes to his sin, would not hereafter ' drink of the wrath of the Almighty.' But he that here turns away his eyes from the sight of his guilt, cannot there avoid the sentence of condemnation. But often those that do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is bad. But there are some that have become so hardened in wickedness that they do not fear to be stricken even in the very things that they love, if only they can accomplish what they have iniquitously planned. Hence it is here added concerning the obduracy of the wicked man, Ver. 21. For what doth it concern him about his house after him ? or if the number of his months be halved? liii. 60. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of ' his house,' i. e. of his relations, Luke whom he has left; since ' Truth' tells us by His own lips, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left.

For every sinner will turn wise in punishment, who continued foolish in sin, because being now wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing of punishment it is forced from him to learn wisdom, who here by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he does aught here to incur his Creator's being offended, he is Tins fear overcome. God judyeih even Angels. 213 smitten in his house, children, life. But prompted by his Book pride, he directly hardens himself, and whatever infliction he — may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin ;

but what does it co7icern him about his house after him ? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened ; hniwhat does it concern him if the number of his months he cut off in the midst ? Even in that thing therefore the sinner sets himself stiflly against God, in which Almighty God breaks in pieces his stifliiess; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the heinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker ! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness ? But lest any one presume to sift beyond what he ought the hidden judgments of God, it is rightly added ; Ver. 22. Shall any teach God knowledge? seeing that He jvdgeth those that are high.

When in the things, which are done concerning us, we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God's judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness. He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly. Who judged justly even a nature more refined than ours. So let him say; Shall 214 The end sets right present inequalities. Job 11. any teach God knowledqef seeinq that He judqeth those that 23 28 u .J J .J 'are high. For He that doeth wonderful things above our level, it is surely plain that touching ourselves He ordereth all things with knowledge. This then being set first, he adds, where it is the mind of" man is wearied in making research. For it is added ; Ver. 23 — 25. One dieth in his full strength, being rich and prosperous.

His inwards are full of fatness, and Ids bones are moistened with marrow. And another dieth in the bitterness of his soul, and hath never any wealth. Iv. 62. These things being so, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be ? Now to the Elect and the Lost, their life indeed is unlike, but the corruption of the flesh in death is no way unlike. Hence it is added ; Ver. 2G. And yet they shall lie down alike in the dust, and the worms shall cover them. What wonder then if those persons for a moment run a course unlike in the prosperity and adversity of this world, who through the corruption of the flesh "return alike to the earth ? So that life alone is to be thought on, wherein together with the resurrection of the flesh there is the anival at an unlike end of recompensing. For what is ' strength and ease' to the wicked, what ' marrow and riches,' seeing that all is left here in a moment, and There that retribution, which may never be left, is found ? For as the mirth of this wicked one passes on to woe, so the woe of the innocent soul in afliiction passes on to joy. So neither ought riches to lift up the soul, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receives to the mind no hurts in thoughts ;

but to them that despise him under the infliction of the rod, he adds rebuking them, saying, Ver. 27, 28. Behold I know your thoughts, and the devices that ye wrongfully imagine against me. For ye say. Where is the house of the prince? and where are the dwellings of the wicked ? Ivi. 63. For they had imagined him a wicked man, whom they saw, his substance gone, in a temporal way ruined. But the holy man judges them with a lofty review in proportion as Strength and fatness of wicked men here. 215 amidst the losses which he had met with, he was standing Book with undiminished uprightness. For how had his losses 'of substance without Imrt him, who had not lost That Being, Whom he loved within ?

But this that is said, They shall lie down alike in the Alleg. dust, and the worms shall cover them, if any one wish to take in the way of allegory, we may shortly accomplish* it, if* see what has been already said concerning this bad rich man,Qf^fj^J'' we repeat again. Thus it is said. His inwards are full of^ook. fatness, and his bones are moistened with marrow. For as ^* ^^' * fat' arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity ha^ come out as it were fro7yiVs.7S^7. fatness. It follows. And his bones are moistened with marrow. The lovers of this life have ' bones' as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have ' bones' indeed, but ' marrow' in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said. And his bones are moistened with marrow. Or otherwise the ' bones' of the rich man are bad and stubborn practices, but the ' marrow in the bones' are the mere desires of bad living alone, which not even in the satisfying of wickedness are filled to the full. Which marrow as it were moistens the bones, when bad desires keep on their evil habits in the gratification of pleasures.

And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they have no substance or dignity to support them, yet by bad desires conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added, 216 IVorms of care cover those who lie low in desire. Job 21, And another dieth in the bitterness of his soul, and without -— ii — 1 any wealth. Observe from the same cause whence the rich 'man emptily rejoices with a proud heart, another that is poor more emptily sorrows with a proud heart. Now it is rightly added concerning both, And yet they shall lie down together in the dust, and the worms shall cover them. For to ' lie down in the dust' is to close the eyes of the mind in earthly desires ; hence it is said to every individual living in Eph. 5, sin, and lying asleep in his wickedness, Awake thou that steepest, and arise from the dead, and Christ shall give thee light. But the ' worms' that spring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly.

For in the things of earth the poor and the rich children of perdition, though they be not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable to get it he is grieved. So let it be said ; They shall lie down together in the dust, and the worms shall cover them. In that though they be not alike lifted up by temporal good things, yet in care of temporal good things they are both alike lulled asleep by insensibility of mind. And the worms cover them together, because whether this one, that he may possess what is coveted, or that one, that he may not lose what is possessed, carnal thoughts overlay both. Lit. ^Q. But blessed Job, who neither when he had substance was elated, nor when it was taken from him sought it with anxiety, as he was devoured by no thoughts of outward loss, had no ' worms of the heart covering him ;' and because he had not sunk his mind in earthly care, he did not ' lie asleep in the dust.' It goes on ; Behold I know your thoughts, and I Cov.2^your wrongful sentences against me. As it is written, For ^^' Whatman knoweth the things of a man, save the spirit of man which is in him?

on what principle is it said here. Behold I know your thoughts ? But the spirit of a man is then unknown to another, when it is not shewn forth either Matt. 7 by words or deeds. For whereas it is written. Wherefore by ^^' their fruits ye shall know them; it is by the thing that is done outwardly that whatever lies concealed within is Job judges by acts, his Friends by lyiaii's present lot. 217 brought to sight. Whence too it is rightly said by Solomon, ^9^ As in water the faces of beholders shine bright, so the hearts p^^^T" of men are plain to the wise. Again blessed Job, when he 27, 19. declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: that by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince? and where are the dwelling-places of the wicked?

The weak, that desire to thrive in this world's fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment ; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job's friends were persuaded that he, whom they be held under the rod, had been ungodly, i. e. as reckoning that if he had not been ungodly, his ' dwelling-places would have remained :' but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence it is well added ; Ver. 29, 30. Ask every one of them that go by the way ; and ye uill know that he understands this same. Because the wicked is reserved to the day of destructioUy and he is brought to the day of wrath.

For often the patience of God bears for long with Ivii. those, whom it already condemns to punishments foreknown ; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation 218 * Wayfarers' here see most truly. Job 21, of the wicked man, it is rightly premised, Ask any one of 29. 30. ^^^ wayfarers, and ye shall know that he understandeth these same things. For he is called a * wayfarer,' who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world. For he that does not aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when he sees those things which he himself covets abounding to others, he wonders.

Hence the Prophet David, as he had already passed in heart from the love of the present world, Ps. 37, in describing the elorv of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. But because he did not submit his heart to this world, he justly looked down upon him, saying, 1 passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, 1 Oxf. who * to one not ' passing by' would have been something ^ad great, to one ' passing by' in mind, how little he was, was 'qui.' shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, Exod.3, / ^iii ^low pass on, and see this great sight. For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow Lam. 1, of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow ! For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind's eye the sorrow of heart of the Elect.

These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Opten thy mouth for the dumb, and in the cause of all such as are passing by. For those are called ' the dumb,' who never set themselves against the Preacher's words by gainsaying them; who are also persons ' passing by,' in that they disdain to fix Boldness required to rebuke the evil one to his face. 219 the bent of their mind in the love of the present life. Book Therefore that the bad man is being ^ reserved for the day of perdition,' and ' brought to the day of fury,' this thing there is none but he who is * a wayfarer' that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man. Of whom it is still further added ; Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done ?

Often that wrath of God, which the wicked man is to Iviii. suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is ' the way of the wicked man reproved to his face' here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked. For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says.

Who shall reprove his way to his face ? * Who,' that is to say, ' of mankind may dare to rebuke him.? whose face does he dread to endure^? Yet not only'p''/the Elijah and Enoch who are brought forward for the rebuking whomhe of him, but even all the Elect ' reprove his way to his face,' ^^^'^^^•' whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Wlio shall reprove his way before his face? For * who' is there save God, by whose aid the Elect are sup220 God alone the feprover of Antichrist, Job 21, ported to have power to withstand him? For sometimes ^ • — in Holy Scripture, when in asking a question the word ' who' is put, the Almighty is denoted. Hence it is Gen.49, written, WJio shall 7'aise him up? Of Whom it is said Gal. 1, ^y Paulj Whom God raised from the dead. In respect then 1that holy men oppose themselves to his wickedness, it is not themselves, that * reprove his way,' but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face.

For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special manner see. But when he shall come in that damned man, whoever withstands his presence, ' reproves his way before his face,' the powers of whom he at once sees and sets at nought. Or surely, to ' reprove his way before his face' is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone 2Thess.is to do by His own might, of Whom it is written. Whom the 2> 8. Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, it is rightly said, Who shall reprove his way before his face? And hence the words follow. And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall ' repay that lost man what he hath done,' when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation ? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear. It goes on; Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch.

V 70. Whereas graves cover dead bodies, what else is denoted by ' the graves' but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be * brought to the graves,' in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his The wicked are pebbles in the stream of helpless sorrow. 2*21 punishments are described, His graves are about him, all the Book slain, and those that fell by the sword. For they in hell — * are about him,' in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. -■ Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ' the heap of dead bodies,' that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, Mat. 7, and many there be that go in thereat. So Satan's * keeping ^^' watch in the heap of dead bodies,' is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added ; Ver. 33. He was sweet to the pebbles of Cocytus^

'Cocytus' in the Greek tongue is the term for MamentJx. ation,' which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamentation. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man * Cocytus' means the lamentation of the weak sort. For it is written. Be of good courage, a?id let your heart be strengthened. ^B.3\y For they who refuse to be 'strengthened' in God, are going ^^* the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth. For they that refuse to stand strong and stedfast against the pleasures of this life, become * pebbles of Cocytus,' who by their slippings day by day are going the way to lamentation, 222 The evil sweet to the perishing, scorned by the Elect.

Job 21, that they may hereafter mourn for everlasting, who now - — '- — indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and following him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slippings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice ; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided.

When he suggests any thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, itexultsin not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recommends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it insinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness ; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus ; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations. It goes on ; Antichrisl draws many carnal noWy all at last. 223 Ver. 33. And he draweth every man after him, as there Book are mnumerahle he/ore him.

In this place by * man' is meant one whose taste is for Ixi. things human. But whereas ' every one' is more than an ^ innumerable' quantity, we have to enquire, wherefore he is said before him to draw an ' innumerable' quantity, and after him * every man' saving that our old enemy, having then entered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds ; who even now before his appearing * draws an innumerable quantity' indeed, yet not * every one' of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ' innumerable quantity,' when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an * innumerable quantity,' but * every one,' in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ' draw every man' than an ' innumerable quantity,' wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added ?

For reason requires that first what is least should be spoken of, and afterwards in augmentation that which is more. Now we are to know that in this passage it was more to say, ' an innumerable quantity' than ' every man.' For he after him * draws every man,' in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than * air whom he finds to carry off in that so short time. And so it is well said, And lie draweth every man after him, also innumerable before him ; in that he both takes away less then, when he takes away ' every man,' and he gets a bigger boot}' now, when he assails the hearts of an * innu- ^ 0 224 Job grieved at his Friends' situ Job 21, merable quantity.' Whereas blessed Job then delivered „ these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord, touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper in this life, it is necessary that the elect of God should be held fast under the reins of the scourge.

From which circumstance he reproves his friends, saying, How then comfort ye me in vain, seeitig your answer is shewn to he against Truth ? Ixii. 73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when ihey called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another's deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.

By comparison with God, our knowledge is ignorance, i. for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent ? And yet further he subjoins the power of God as defending it. Ver. 3. Is it any projil to the Almiijhiy that thou art righteous ? or is it gain to Him, that thou makest thy ways perfect ?

For in all that we do well, we are doing good to ourselves ii* and not to God. And hence by the Psalmist it is said, O my soul, Ps.i6,2. thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. For He is truly ' Lord' to us, because He is also assuredly ' God,' Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith. Inasmuch as ye have done it Mat.25, unto the least of tJiese My brethren^ ye hare done it unto ' Me; it is with extraordinary pitifulness that He says this, by sympathy with His members. And He the same Being 226 Eiiphaz passes from Iruisms to false charges. Job 23, hereby, viz. tliat lie is our Head, aids. Who by our good ^~^' deeds in His members is aided. Yet further Eiiphaz adds what there is no man but is aware of, saying, Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment ? iii. 3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse.

Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eiiphaz, who brought in idle words, immediately burst out into abusive ones, saying, Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite ? iv. 4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.

But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eiiphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds ; Ver. 6 — 8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it, V, 0. In Holy Scripture by the term of ' a pledge' sometimes Alleg. the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the 2Cor. ijHoly Spirit, as where it is said by Paul, And given the ear2^' nest of the Spirit in our hearts. For we receive a pledge for this, that we may hold an assurance touching the promise Holy Churcli charged with hard dealt nf/ by Heretics. 227 that is made to us. And so the gift of the Holy Spirit is Book called a pledge, in that by this our soul is strengthened to 'assuredness of the inward hope. Again by the name of a ' pledge' confession of sin is used to be intended, as it is written in the Law;

If thy brother oweth thee aught, and ^^^''^.^^ thou takest away a pledge from him, restore the pledge before the setting of the sun. For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call ' debts.' Whence it is said to the servant when he sinned, I forgave Mdit.i^, thee all that debt. And in the Lord's Prayer we pray daily, Forgive us our debts, as we forgive our debtors. Now we Matt. 6, ' take a pledge' from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he has done, and begs pardon, has already as it were given a ' pledge' for his debt, which pledge we are bidden to * restore before the sun set,' because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their eiTor, it is said by Eliphaz as under the likeness of heretics ;

For thou hast taken away a pledge from, thy brother for nought, i. e. ' From those, that come to thee from us, thou didst exact a confession of error to no purpose.' But, as we said before, if we suppose a * pledge' the gifts of the Holy Spirit, heretics say that Holy Church has ' taken away the pledge of her brothers,' because they imagine that those that come to her, lose the gifts of the Spirit. Hence it foUovvs, Afid stripped the naked of their clothing.

Those whom they draw after them l)y their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they (esteem them to be 228 Pure minds quit heresy* Heretics think they give food. Job 22, clothed so long as the things which they themselves preached Alt^ they witness observed by them, and when any persons return to Holy Church from them, they immediately fancy that they have lost the garments of instruction. But whereas one that is naked cannot be spoiled, we have to enquire how they are first mentioned as 'naked,' and afterwards as ' stripped ?' Now it is necessary to know that every one that enjoys purity of mind, by the very circumstance that he has not the cloak of double-dealing, is ' naked.' And there are some among the Heretics, who have purity of heart indeed, but yet take up the corrupt tenets of their teaching. These same are at once by their own purity ^ naked,' and by the preaching of those persons they are as it were clothed. And whereas all such are easily brought back to Holy Church, for this reason that they do not use the wickedness of doubledealing, those persons heretics acknowledge as naked, whom they call stripped by her of their clothing, because they look upon all the simple-minded as slow and dull, who, they see, have parted with their own corrupt tenets.

It follows ; Thmi hast not given uater to the weary ^ and thou hast withholden bread from the hungry. Heretics in proportion as they hold not the solid substance of truth, so sometimes they busy themselves, that they may appear full of discourse, and against the faith of Catholics they are boastful as of the knowledge of learning; all that they see they seek to draw to them by their wicked discoursings, and by the very same act, whereby they are joining others to themselves for destruction, they think themselves doing something conducive to life. Now we call those ' weary' that are worn down under the wearisome load of this world. Mat 11, And hence Truth saith by Himself, Come unto Me, all ye thai labour and are heavy laden, and I will give you rest. And so whereas heretics never cease to preach their own doctrines, they mock at Holy Church as if for ignorance. TItou hasf not given water to the weary, and thou hast with-' holden bread from the hungry. For themselves they think they ' give water to the weary' when to persons travailing under their earthly load they supply the cuj) of their own error. And they look upon it that they themselves have not ' withholden bread from the hungry,' in that when quesThey say the Church hohhhack triith^and prevails hy power. 229 tioiied even touching things invisible and incomprehensible, Book they answer with pride and boldness;

and they then set themselves down as learned above all men, when they most miserably presume to speak on things unknown. But Holy Church when she sees any one hungering for that which it would not be for his good to get, either on the one hand if they be things already known to her keeps them back with reserve, or if they appear to be unknown as yet, confesses it with humility ; and such she recalls to a sense of well-regulated humility, when she bids every one of them bv her Preacher, not to be wise of himself above that he Rom. ought to think, hut to think soberly. And again, Be not ^^ higliminded, hut fear. And again, Seek not out the tilings \i, 20. that are too deep for thee; neither search the things that^^^^^^' are above thy strength. And again. Hast thou found honey? -^^^^^ eat so much as is sufficient for thee, lest perchance thou be^^i ^^' Jilled therewith, and vomit it. For to ' find honey,' is to taste the sweetness of holy intelligence. Which is eaten enough of then, when our perception according to the measure of our faculty is held tight under control. For he is ' filled with honey, and vomits it,' who in seeking to dive deeper than he has capacity for, loses that too from whence he might have derived nourishment. And so, seeing that Holy Church forbids it to feeble minds to dive into deep truths, it is said to blessed Job, And thou hast withholdeu bread from the hungry.

And her greatness also because heretics envy, because she keeps the companies of people every where in the true faith, when they meet with a season of earthly prosperity, they launch out against her in terms of pride, and by their upbraiding disclose how greatly before they secretly envied her power. Thus it follows ; For in the might of thine arm thou didst possess the earth, and as the most powerful thou didst hold it. As if he said in plain words, ' Whereas thou didst take possession of the earth every where in thy preaching, it was the power of might, and not the reasonableness of truth. For whereas they see that Christian princes hold fast her preaching, all the credit which is given to her by the people, they look upon not as the efficacy of righteousness, but the account of secular power. It goes on ; 230 The Church aaid to rob men of their teachers and their atremjtli. Job 22, Ver. 9. Thou hast sent widows away empty, and the arms — '■ — of the fatherless hast thou broken. VI. 10. The common multitudes that are brouKht under to Alleg. ... . 'heretics on their preaching by a carnal understanding conceive the corrupt seeds of their false doctrine, and are joined to them in their condemnation. But when the preachers of errors themselves, Holy Church either receives into her bosom subdued by reason, or binds in under the fetters of her discipline, being hardened by attachment to evil ;

heretics, being deserted, when they see that the people remain left with themselves without preachers, what else do they but lament the ' widows' left empty by Holy Church ? And whereas when the masters of heretics are withdrawn, they imagine that their disciples are enfeebled in their practice, they complain that the arms of the fatherless are broken by Holy Church as it were. Or in another way, because when Holy Church receives persons coming to her from heretics, it is plain without a doubt that she stands up against their former error. Thus there are some that are so attached to virginity of the flesh, that they condemn marriage, and there are some who so extol abstinence, that they abhor those that take necessarv nourishment. Concernino^ whom lTim.4,it is said by Paul, Forbidding to marry , and commanding to abstain from meats, which God hath created to be received with thanksgiving of them winch believe. Those persons then seeing she recalls from the carnal bias of their superstitious belief, when heretics see such living otherwise than they taught them, they bear witness that to the way of acting which they before maintained, their ' arms are broken' by Holy Church. And hence in this period of discipline, if any piece of misfortune chance to befall her, they suppose that it has come in meet retribution for her sins. For it is added ; Ver. 10. Therefore snares are round about thee;

and sudden fear troubleth thee. vii, 11. That man ' sudden fear doth trouble,' who neglects to consider what there is hanging over his head from the severity of the Judge, when He comes. Therefore, whereas heretics look upon the faithful people as borne down by sins of misbelief, they make it a charge that * snares arc round about Troubles taken for judgments. Charge of low thoughts of God. 23 1 them.' And because they believe that it does not foresee Rook the future, they suppose this people under the smiting to be 'troubled witli sudden fear;' which persons adding yet further insult subjoin, Ver. 11. And thou thoughtest^ thou wouldest not see dark-^^-^nd fiess; and that thou tcoiildest not he home down with the c^t thou? force of overflowing waters. As if he said in plain speech; ' Thou didst promise thyself security of peace in hope, and therefore thou wast glad for thine assurance as for the light, nor ever thoughtest for thyself to be oppressed with tribulation. But see, whilst thou art afflicted with evils coming upon thee, whether what thou maintainest be right, the very darkness of trouble which weighs upon thee makes plain ; which same troubles Eliphaz compares to ' overflowing waters,' in that whilst one set rushes in over another, as in swoln waters waves follow waves. It goes on, Ver. 12 — 14. Dost thou bethink thee that God is in the height of heaven, and high above the height of the stars f And thou sayest, How doth God know ? and, He judgeth as in the dark. Thick clouds are a covering to Him, that He seeth not our matters; and He walketh in the circuit of heaven.

There are very many so dull that they cannot dread aught, saving what they see in a bodily form. Whence it is brought to pass that they do not fear God, in that they cannot see Him. But heretics because they think themselves wise utter words of insult against Catholics, and imagine that He is not feared by them, because they are unable to see Him in a bodily shape, so that as it were from deadness of perception they think that their Maker, because He is higher than heaven and exalted above the tops of the stars, is not able to see from a distance, and that because between ourselves and the seat of heaven the regions of the air are interposed. He, *as it were buried in a cloud passes judgment out of the darkness,' and intent upon things above, the less considers those below, and whilst He holds together the hinges of heaven by encircling them, doth not see into the interior parts. But who that was out of his right mind even, could suspect such things of God. Who indeed, whereas 232 God partially hides IIimselJ\ as the Church well knous. Job 22, He is always Omnipotent, so minds all things that He is present to each one individually, and so present to each that Lit. His Presence is never wanting to all together. For though He forsakes persons when they sin, yet to those very persons He is present in respect of judgment, to whom He is seen to be wanting in respect of aidance.

Therefore He so encircles what is without that He yet fills what is within, so fills what is within that He yet encircles what is without, so rules the heights above that He does not quit the depths below, is in such sort present to the parts beneath that He does not depart from those above, is so concealed in His own appearance that nevertheless He is known in His working, so known in His work that yet He cannot be comprehended by the calculation of the person knowing Him ; He is in such a way present that yet He cannot be seen, in such a way impossible to be seen that yet His very own judgments bear witness to His Presence, so yields Himself to be understood by us that yet the very ray of the perception of Himself He overclouds to us, and again so holds us in by the darkness of ignorance that notwithstanding He shines into our minds with the rays of His brightness, so that at once by being lifted up it may see something, and made to recoil may tremble all over, and, because such as He is it is impossible to see Plim, may yet know Him by seeing Him some little. But all this heretics do not reckon Holy Church to be acquainted with, because by a foolish judgment they suppose that they alone are wise. In a type of whom it is yet further added ;

Ver. 15. Wouldest thou mark the old way, iohiclt wicked men have trodden ? ix. 13. As the 'way' of our Redeemer is humility, so the way of the world is pride. And so wicked men tread the way of the world, in that by the desires of this world they walk in self-exaltation. Of which same wicked persons it is yet further added ; Ver. 16. Which were taken away before their time, whose foundation was overflown with a flood. X. 14. Whereas the period of our life is assuredly foreordained for us in the foreknowledge of God, it is a very important question on what princi})le it is said now, that the wicked are vvithdrawn from the present world ' before their time.' For God foreknous whom He will cut off before his time. 233 Almighty God though He often change His sentence, yet Book His counsel never. At that time, then, is every man 1- ' taken away' from this life, at which by Divine power he is foreknown to be before all times. But it is necessary to be known, that Almighty God in creating and disposing of us, according to the deserts of each one also appoints his bounds too, so that either that bad man should live a short time, lest he do mischief to numbers doing right ; or that this good man should last longer in life, that he may prove a helper of good practice to numbers ;

or again that the bad man should be detained longer in hfe, to add yet more to his wicked deeds, purified by the testing whereof the righteous may live a truer life ; or that the good man should be withdrawn more speedily, lest if he were to live long here, wickedness should spoil bis innocence. Yet it is to be borne in mind, that it is the loving-kindness of God, to vouchsafe to sinners space for repentance. But because the times vouchsafed they do not turn to the fruits of penance, but to the service of iniquity, what by the mercifulness of God they might have obtained, they let go out of their hands. Although Almighty God foreknows that time of each individual for death, at which his life is brought to an end; nor could any one ever have died at any time, saving at that actual time when he does die. For if to Hezekiah fifteen years are related to have been added for life, the time of his life was increased from thatend, indeed, in which of himself he deserved to die; for God's providence foreknew his time at that point whereat He afterwards withdrew him out of the present life. This then being so, what does it mean that it is said, that the wicked uere cut down before their time, but that all they that love the present life, promise to themselves longer periods of that life ? But when death coming on withdraws them from the present life, the spaces of their life, which they were wont as it were in imagination to draw out to themselves longer, it cuts asunder. Of whom it is rightly said, whose foutidation was overjloicn with a flood.

For the wicked while they neglect in heart to go on to the things of eternity, and do not observe that all things present are fleeting, fix their heart on the love of the present life, and as it were therein construct for themselves the 234 The Elect Iiave their settlement hereafter^ the had here. Job 22, foundation of a long abode, because by desire they are established in earthly things. Thus Cain is described the Gen. 4, first to have constructed a city upon earth, who thereby is ^*^' plainly proved an alien, in that the same set a foundation upon earth, who was alien to the stedfastness of the eternal world ; for being a stranger to the things above, he has settled his foundation in things beneath, who has placed the settling of his heart in earthly delight. And hence, in the stock of that man, Enoch, which is by interpretation ' dedication,' is born the first. But in the oifspring of the Elect Enoch is described to have been the seventh, in this way, because the sons of perdition by building dedicate themselves in this life which comes first, but the Elect await the dedication of their building up in the end of time, i. e. the seventh number. For one may see great numbers minding temporal things alone, seeking after honours, open-mouthed after the compassing of good things, look out for nothing after this life.

What then do these but ^ dedicate themselves' in the first generation ? One may see the Elect seeking nothing of present glory, gladly bearing want, undergoing the ills of this life with a composed mind, that they may be crowned at the Gen. 5, end. And so to the Elect Enoch is born in the seventh generation, in that the dedication of their joy they look for in the glory of the last retribution. And whereas by the daily lapse of time the mortal state in the present life itself runs to an end, and destroys the dedication of the children of perdition by removing those very children of perdition, it is rightly said of the wicked. Whose foundation, was overJlown with a Jiood ; i. e. the mere course of changeableness overthrows in them the settlement of wicked rearing. It goes on ; Ver. 17. Which said unto God, Depart from its. xi. 16. That this too blessed Job had said, who can doubt ? Job 21, But what we have unfolded in his words, on account of wearying the reader, we forbear to repeat. It goes on ; And as though the Almighty could do notJiing, so reckoned concerning Him. In this part likewise the wording, and not the statement, is Job 21, changed. For what was expressed by blessed Job; What is the Almighty that we should^ serve Him ? is expressed by T/ie n(/h(eous halehad mefi's wafjs, yet are not self-ex'tilted. 235 Eliphaz, And as though the Almighty could do nothing, so Book reckoned concerning Him. It goes on ; Vei\ 18. Yet He has Jilted their houses with good tilings.

The Lord ' filleth the houses of the wicked with good things,' in that even to the unthankiul He refuses not His gifts, that either they may blush at the loving-kindness of their Creator and be brought back to goodness, or altogether despising to return thereto, may from the same cause be there worse punished, that here they rendered an evil return for God's more bounteous good, so that severer woes should there chastise those whose wickedness here not even gifts overcame. It goes on ; But let their setitence be far from me. This too was expressed by blessed Job. For he says, Whose counsel he far from me. Though ' sentence' may Job 21, be taken for one thing paid ' counsel' for another ; for ' * sentence' is in the mouth, * counsel' in the thoughts. And so whereas Eliphaz wished himself far from the * sentence' of the wicked, and blessed Job from the ' counsel,' it is plain without denial, that the first desires to be unlike the words of the wicked, but the other unlike their way of thinking even. It goes on ; Ver. 19. The righteous shall see it and he glad; and the innocent one shall laugh them to scorn.

The righteous when they see the unrighteous erring here cannot be glad for the error of persons ruining themselves. For if they rejoice in errings, they cease to be righteous. Again, if in the feeling of triumph they be glad, for this that they are not such as they see others are, they are altogether full of pride. Hence the Pharisee lost his justification, because being glad he set himself above the merits of the Publican, saying, / thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Again, if we say that the righteous can triumph with a perfect joy over the death of the wicked, what sort of thing is joy for vengeance on sinners in this world, wherein the life of the righteous is still uncertain } Let us then distinguish between the times of trembling and exulting. For the righteous see the unrighteous now, and pine at their wickedness ; and when they see those smitten, they are made 236 The righteous shall rejoice in Cod's Jinal Judgment. Job 22, distrustful touching their own life too. When then shall the 20—22 . ... — ^righteous see the destruction of the wicked and be glad, saving when with the strict Judge they incorporate henceforth with perfect sureness of triumphing, when in that final Inquest they shall see the condemnation of those, and shall now no longer have aught to fear for themselves ^.

Now therefore they see the children of perdition and groan, then they shall see them and laugh them to scorn, because in triumphing they shall set at nought those, whom now they neither see doing wickedness without groaning nor dying for their wickedness without fearing. Hence by that which is added it is proved that the thing is spoken as concerning their final condemnation. For the sentence is directly introduced, Ver. 20. Is not their erecting cut down, and the remnant ^2\.shallof them the fire hath consumed^ ? consume ^Q, For here the wicked are erected, in that they are lifted up in bad deeds. For they both do wickedly, and yet for their wicked deeds they are not stricken. They sin and thrive, they add to their sins, and multiply earthly good. But * their erecting is cut down' then, when they are either dragged from the present life to destruction, or from the sight of the Eternal Judge to the eternal burning of hell. Which people, though here they quit their dead flesh, yet that same in the resurrection they receive again, that together with that flesh they may burn, in which flesh they did their sin. For as their sin was in mind and body, so the punishment shall be in spirit and flesh alike. Therefore, whereas not even that shall be quit of torment to them, which here they leave dead, it is rightly said now, the remnant of them the fire hath consumed.

It goes on ; Ver. 21, 22. Be at one then with Him, and he at peace ; thereby thou shall have the best fruits. . Receive, I pray thee, the law from his mouth, and lay tip his words in thine heart. XV. 20. There is the sin of pride in teaching one better than Alleg. one's self, which heretics are often guilty of, who touching things which they have wrong notions of, take upon them as if to instruct Catholics. For such they think are then ' at one with God,' if it chance for them to assent to their bad ways ; and to those thus * at one' they promise peace, in that they henceforth cease to quarrel with those Heretics presume to recall Holij Church to God. 237 who agree with themselves. Now * the best fruits' they Book promise to those agreeing with themselves, in that they 'believe that they only do good works, whom they triumph in themselves drawing in to their own tenets ; which persons this also suits that he adds, Receive, I pray, the law out of His mouth ; because the things they think of their own heads, they fancy proceed from the mouth of God. And lay up His words in thine heart ; as if he asserted it in plain words, saying, ' which up to this present time in thy mouth thou hast held, and not in thine heart.' For because he^ rejected their corrupted tenets, they allege against 'al.Holy him^ that the words of God he had held not in the feeling, 2 ah her but in the shewing off.

Whence, as if under a certain *c. appearance of sweetness, they insinuate the poison of pestilent persuading, so as to admonish the Church to lay up the words of God in the heart ; which words, if they had ever departed from her heart, from those persons she would never have heard such things. It follows ; Ver. 23. //' tJiou return to the Almighty, thou shall he built up, thou shall put away iniquity far from thy tabernacle.

That the faithful people have gone away from God is the opinion of heretics, because they see it opposed to their preachings; which same, when they see it afflicted with present calamities, they endeavour, as if by admonition, to draw to their Maker's Grace, saying, If thou return to the Almighty, thou shall be built up. As if they said in plain words; Whereas by gainsaying our doctrines thou hast gone away from the Lord, therefore to the building up of righteousness thou art undone. Now by a tabernacle we understand sometimes the habitation of the body, and sometimes the habitation of the heart ; for as by the soul we inhabit the body, so by the thoughts w^e inhabit the mind. Therefore '' iniquity in the tabernacle' of the mind is an evil bent in the attachment of the thought. But ^ iniquity in the tabernacle' of the body is carnal doing in the fulfilment of the deed. Thus Eliphaz, forasmuch as he was the friend of a blessed person, seeing some things true, and yet in those points in which he departs from the right Hue, holding the likeness of heretics, not knowing that it was in consequence of good 238 Cod gives Ihe converted slremjlh^protectiou^and wealth. Job 22, qualities blessed Job was stricken, fancied that he had erred -r-^ — 'whom he saw smitten, and makes him promises if he would Alleg. . -, . return to Almighty God, saying, Tliou filtalt put away iniquity far from thy tahernacles.

As if he said in plain speech, ' Whosoever after erring ways is brought back to God, is purified both in thought and in deed together.' It follows ; Ver. 24. He shall give the flint for earth, and for the flint golden torrents, xvii. 22. What is denoted by * earth' but weakness in conduct, what by the hardness of the flint but strength, what do we understand by ' the golden torrents,' but the instruction of interior brightness.? Now to those that turn themselves to Him Almighty God ' gives for earth the flint,' in that for weak conduct He bestows the strength of vigorous practice. He also gives ' for the flint golden torrents,' in that for vigorous practice He redoubles the instruction of bright preaching, that every converted sinner may from weak be enabled to prove strong, and in his strength rise up even to the uttering forth words of the inner brightness, so that in that person, both weakness of conduct, in which like earth he is crumbled, by strength of good living may be firmly settled, and whereas perception is derived from the life, from that same firmness torrents of gold may run out, seeing that in the mouth of those that live well brightness of teaching runs over. It follows; Ver. 25. Yea the Almighty shall be against thine enemies, and thou slialt have heaps of silver. xviii. 23. What other enemies are we more subject to than evil spirits, who in our thoughts besiege us, that they may break into the city of our minds, and hold it, taken captive, under the yoke of their dominion } Now by the name of ' silver,' the Psalmist testifies the sacred oracles are denoted, when he Ps.

i2, says, 27/6' ivords of the Lord are 'pure ivords, as silver tried in a furnace of earth. And often when we apply ourselves to the sacred oracles, we are more grievously subject to the artifices of evil spirits, in that they sprinkle upon our mind the dust of earthly thoughts, that the eyes of our heeding they may darken to the light of the interior vision. Which same the Psalmist had undergone when he said, Depart from me, ye evil ones, and I will search into the commandInicard sense of Divine Truth stveei and engaying. '239 ments of my God; i. e. plainly teaching us that he could not Book search into the commandments of God, when he was suffer 'ing in mind the snares of the evil spirits. Which thing in the work of Isaac too we know to be represented under the evil doing of the Philistines, who with a heap of earth Gen.26, fdled up the wells which Isaac had dug. For these very "" same wells we ourselves dig, when in the hidden meanings of Holy Scripture we penetrate deep. Which wells however the Philistines secretly fill up, when to us advancing to deep things unclean spirits bring in earthly thoughts, and as it were take away the water of divine knowledge which has been discovered. But because no one can overcome these enemies by his own power, it is said by Ehphaz, Yea the Almiglity shall he against thine enemies, and thou shall have heaps of silvei'. As if it were said in plain words; ' While the Lord drives away from thee the evil spirits by His power, the shining talent of divine revelation within gains growth.' It proceeds; Ver. 26. Then shalt thou abound with delicacies over the Almighty.

To * abound with delicacies over the Almighty' is in the love of Him to be filled to the full with the banquet of Holy Scripture. In Whose words surely we find as many delicacies, as for our profiting we obtain diversities of meaning, so that now the bare history should be our food, now, veiled under the text of the letter, the moral allegory refresh us from our inmost soul, and now to the deeper things contemplation should hold us suspended, already, in the darkness of the present life, shining in upon us from the light of eternity. And it is necessary to be known, that whosoever ' abounds with delicacies,' is released in a kind of loosening of himself, and slacks from devotion to labour as it were from weariness, because the soul when it has begun to abound with the interior delicacies, henceforth consents not ever to give itself to earthly employments, but being captivated by the love of the Creator, and by its captivity henceforth free, for the contemplating of His likeness fainting it draws breath, and as it were whilst giving over, is invigorated; because whereas sordid burthens it is now no longer able to bear, unto Plim through rest it hastens Whom it loves within. Hence also 240 Delicacies of Holy Church. Her face lifted 1o God. Job 22, in admiration of the spouse it is written, Who is this that ' cometh up from the wilderness abounding with delicacies ?

Cant. 8Jin that truly except Holy Church ' abounded with the delica5. Vulg. ^-gg' q£ God's words, she could not mount up from the deserts of the present life to the regions above. Thus she * abounds with delicacies and comes up,' in that whilst she is fed by mystical senses, she is lifted up for the contemplating day by day the things above. Hence likewise the Psalmist says, 'PB.Vd^jEven the night shall he light about me in my delicacies; Yyj„ in that while by mystical perception the earnest mind is regaled, henceforth the darkness of the present life is lighted up in her by the radiance of the day to come. So that even in the blindness of this state of corruption the force of the future light should break out into her understanding, and she being fed with delicacies of words, might learn by thus foretasting what to hunger for of the food of truth. It goes And shall lift up thy face unto God. XX. 25. To lift up the face to God, is to raise the heart for the searching into what is loftiest. For as by the bodily face we are known and distinguishable to man, so by the interior figure to God. But when by the guilt oT sin we are weighed to the earth, we are afraid to lift the face of our heart to God; for whereas it is not buoyed up by any of the confidence of good works, the mind is full of affright to gaze on the highest things, because conscience of itself accuses self.

But when by the tears of penance sin is now washed out, and things committed are so bewailed that nothing to be bewailed is any more committed, a great confidence springs up in the mind, and for the contemplating the joys of the recompensing from above ' the face of our heart is lifted up.' Now these things Eliphaz would have spoken aright, if he had been admonishing one that was weak ; but when he looks down upon a righteous man on account of his scourges, what is this, but that he pours out words of knowledge in not knowing? Which same words if we bring into a type of heretics, they are they that with false promises engage for us to ' lift our face to God.' As if they said plainly to the faithful people, ' As long as thou dost not follow our preaching, Ihine heart thou sinkest down in Job's prayer seemed unheard, his aim frustrated. 241 things below.'' But whereas Eliphaz charged blessed Job Book to return to God, from Whom observe that same blessed 'man had never departed, he yet further subjoins, as promising ; Ver. 27. Thou shalt make thy prayer unto Him, and He shall hear thee.

For they make their prayer to God, but never obtain to be listened to, who set at nought the precepts of the Lord, when He enjoins them. Whence it is written, HeVrov. that turneth away his ear from hearing the law, even his ^^' ^* prayer shall be abomination. So long then as Eliphaz believed that blessed Job was not heard, he determined that that person had surely done wrong in his practice. And hence he adds further, And thou shalt pay thy vows. He that has vowed vows, but is unable from weakness to pay the same, has it dealt to him in punishment of sin, that whilst willing good, the having the power should be taken away from him. But when in the sight of the interior Judge, the sin which hinders is done away, it is immediately brought to pass, that the being able attends upon the vow. It goes on ; Ver. 28. Thou shalt also decree a thing, and it shall be established unto thee.

This is used to be the special conclusion of those going weakly, that in such proportion they esteem a man righteous as they see him obtain all that he desires; whereas in truth we know that earthly goods are sometimes withheld from the righteous, while they are bestowed with liberal bounty upon the unrighteous; seeing that to sick persons also when they are despaired of, physicians order whatever they call for to be supplied, but those whom they foresee may be brought back to health, the things which they long for they refuse to have given them. Now if Eliphaz introduced these declarations with reference to spiritual gifts, be it known that ' a thing is decreed and is established' to a man, when the virtue which is longed for in the desire, is, by God's granting it, happily forwarded by the carrying of it out as well. And hence it is yet fin'ther added; And the light shall shine upon thy ways. 242 Light of righteous works vain irithout humility. Job 22, 28. Since for * light to shine in the ways' of the righteous, V ' is by extraordinary deeds of virtue to scatter the tokens Moral, of their brightness, that wherever they go in the bent xxni. q£ |^|-jg jyiiti(;i^ from the hearts of those beholding them they may dispel the night of sin, and by the example of their own practice pour into them the light of righteousness ;

but whatever justness of practice there may be, in the eye of the interior Judge it is nothing, if pride of heart uplifts it. Hence it is added ; Ver. 29. For he that has been abased shall be in glory, and he that has bent down his eyes, the same shall be saved. xxiv. 29. Which same sentence is not at variance with the Lnkei4, mouth of ' Truth,' when It says. For whosoever exaltcth himself shall be abased, and he that humbleth himself shall Prov. be exalted. And hence it is said by Solomon, Before ' destruction the heart of man is haughty^ and before honour is humility. But it is properly said, For he that has bent down his eyes, the same shall be saved; in that so far as it is to be discovered through the ministering of the members, the first manifestation of pride is used to be with the eyes. Hence Ps. 18, it is written. And wilt bring down high looks. Hence it is said of the very head himself of those that behave proudly, Job 4], He beholdeth all high things. Hence it is written conProv cerning her, who by unbelief attached herself to him, There 30, 13. is a generation, O how lofty are their eyes ! and their eyelids are lifted up. So to ' bend down the eyes, is no man on looking upon him to look down upon, but one's self to look upon as inferior and below all one sees.

He then that * bends down his eyes shall be saved;' because he who quits the false height of pride, scales the loftiness of truth. It goes on ; Ver. 30. The innocent shall be saved, but he shall be saved by the cleanness of his hands. XXV. 30. Which same sentence now if it be delivered touching the recompense of the kingdom of heaven, is supported by Rom. 2, truth, in that whereas it is written concerning God, Who rendereth to every man according to his deeds, that man in the Last Inquest the justice of the Judge Eternal saveth, v/hom here His pitifulness sets free from impure deeds. But if Preventing grace followed up by man^ free will. 243 a man is to this purport supposed to be here saved by the cleanBook ness of his own hands, that by his own powers ]ie should be made 1 L innocent, assuredly it is an error; for if Grace above do not prevent him when faulty, assuredly it will never find any one faultless to recompense without fault. Whence it is said by the truth-telling voice of Moses; And no man of himself is Exod. innocent in TJiy sight. And so heavenly pity first works ' something in ourselves without the help of ourselves, that, our own free will following it up as well, the good which we now desire, it may do along with ourselves ; yet the good coming by grace bestowed, in the Last Judgment, He so rewards in ourselves, as if it had proceeded only from ourselves.

For whereas the Goodness of God prevents us to make us innocent, Paul says. But hy the grace of God I am i ^°^* what I am. And whereas our free will follows that grace", he adds. And His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all. Who whereas he saw that he was nothing of himself, says, Yet not /, and yet forasmuch as he saw that he was something in union with grace, he added, but the grace of God with me. For he would not have said, with me, if together with preventing grace he had not had free will following it up. Therefore in order to shew that he u^as nothing without grace, he says. Yet not /, but that he might shew that along with grace he had worked by free will, he added, but the grace of God with me. Thus * the innocent man shall be saved by the cleanness of his hands,' in that he who is here prevented by the gift, that he may be made innocent, when he is brought to judgment, is rewarded of merit. All which things, as was before said, Eliphaz though he delivered rightly, yet to whom he was delivering them he knew not ; because one better than himself it was not his business to teach, but to hear. All which particulars however agree in a figure with the promises of heretics, who when they find any of the faithful afflicted in the present life suppose them stricken for the sin of misbelief, and promise them if they will follow their doctrine the saving health of innocency by cleanness of good works.

But the mind of the faithful looks a Ben. notes that three or four Mss. but nearly all as given in the text, and read ' that grace follows our free will,' as the sense requires. 244 The Elect in pain here, and more when ill consoled. Job 23, down iipon them so much the deeper down, in proportion as it does not see them to possess the innocency which they Prov 1 promise. Whence it is well said by Solomon, Surely in vain 17. the net is spread in the sight of any winged fowl. For the 'winged fowl' are the spirits of good men, which whilst in the hope of truth they soar up to the higher regions, shun the nets of bad men set for their deceiving. It goes on ; Chap, xxiii. 1, 2. Then Job answered and said. Now also is my complaint hitter : and the hand of my stroke is heavier than my groaning. XX vi. 31. In his own way blessed Job sets out with the plainer sort of words, but his declaration he closes by the deep following on of mystery. For the pain of the afflicted man ought to have been healed by the consoling of his friends, but because their consoling broke out into the soothings of deceit, the pain of the stricken man was made harsher. For whereas Eliphaz was not afraid to promise him better things on being converted, it was as if by a poisonous remedy the wound were increased.

Hence it is rightly said. Even to-day is my complaint hitter, and the hand of my stroke is heavier than my groaning, in this respect, viz. that the straining of unregulated consoling increased the stroke manifold, which it ought to have diminished; by which same words taken in a type of Holy Church, the pain of the faithful is likewise set forth, who groan the more, the more they see the wicked using the acts of flattery, who, according Rom. to the declaration of Paul, by good words and fair speeches ' * deceive the hearts of the simple,

Which words may also be rightly applied to the viewing with greater exactness the mind of the faithful, who can never be without bitterness even if they seem to prosper in this world. Which persons when adversity too befalls, it redoubles that pain which it finds. Whence it is rightly said, Now also is my complaint bitter, that it might be plainly shewn that even in prosperity the mind of the Elect should not be without bitterness. And it is well said, And the hand of my stroke is heavier than my groaning. For ' the hand of a stroke,' is the force of the striking. For their first striking the Elect see to be, that fiom the vision of tlieir Creator they are parted, that the brightness of tlie The Elect painfully long to behold God. 245 interior illumining they never enjoy, but groan as being Book banished in the exile of the present life as in a place of 'darkness. Thus they always have their groaning in this * hand of their stroke ;' but when over and above adversities also befall them in this life, ' the hand of their stroke is heavier than their groaning.' For there was groaning for the stroke even when the adversities of the present life were away. But the bitterness of the original stroke is increased over and above by the trial of adversity. Therefore he says. And the hand of my stroke is heaviej' than my groaning ''^ In that any just man adversity did not smite whilst happy in this life, but came to redouble in him the pain of the wound.

Yet it happens by the extraordinary governance of Almighty God, that when in this life the spirit of the righteous man travails most in adversities, he thirsts the more ardently after the beholding of his Maker's face. Hence it is fitly subjoined here, Ver. 3. O that one would grant me thai I might know and find Him, that I might come even to His seat !

An elect person if he did not know God, assuredly would not love Him. But it is one thing to * know' by faith, and another to know by His own Form, one thing to find by trustfulness, another to find Him by contemplation. In consequence whereof it is brought to pass that Him Whom they know by faith, all of the Elect long to see by His own Form as well. With the love of Whom they burn and glovv, because the honey of His sweetness they already taste of in the mere certainty of their faith. Which that pereon in the country of the Gerasenes cured of the devils well represents, who wishes to depart with Jesus; but by the Master of health it is told him, Return to thine own house, arid shew Lu]ce 8, what great things God hath done unto thee. For on him that" loves delay is still imposed, that by the longing of love delayed the title to rewarding may be heightened. And so to us Almighty God is made sweet in miracles, and yet in His own loftiness remains hidden from our eyes, that both by shewing something of Himself, He may by secret inspiration set us on fire in the love of Him, and yet by hiding the gloriousness of His Majesty may increase the force of that love of Him by the heat of longing desire. For except the holy 246 Angels arc GoiTs Tkrone.

Judf/i/iy sel/' in His sight. Job 23, man sought to see This Being in His Majesty, surely he '- — would not bring in the words, that I might come even to His Aijle'q. seat? For what is the ' seat' of God but those angelical Spirits, who as Scripture testifies are called ' Thrones?' He then that desires to ' come to the seat of God,' what else does he long for but to be among the Angelic spirits, that no failing moments of the periods of time he henceforth be liable to, but rise up to abiding glory in the contemplation of eternity.

Which words nevertheless are likewise appropriate to the righteous whilst placed in this life. For when they see any thing done against their wish and desire, they have recourse to the hidden judgments of God, that therein they may read that that is not irregularly ordered within, which seems to pass irregularly without. For when they behold with the eyes of faith the Creator of all things, ruling over the Angelical Spirits, then they ' come to His seat.' And whereas they observe that He, Who rules the Angels in a wonderful manner, does not dispose of man in any way contrary to justice, then indeed the principles of cases they see to be as just as they are, whilst the cases themselves externally seem to be unjust. And whereas they do this with humility, they often lay blame to themselves in their will, and their own wishes they sometimes judge in themselves, whilst they ponder that those things are better which the Creator appoints. Hence it is well added in addition, Ver. 4. / will order my cause before Him, and Jill my mouth with reproaches. xxviii. 35. To ' order our cause before God' is within the secret depth of our mind by the contemplating of faith to open the eyes of our view to the awful inquisition of His Majesty, to mark what man as a sinner deserves, of the now hidden and secret Judge to take thought how terrible He will hereafter appear.

In consequence of which it happens, that the soul is recalled to the knowledge of itself with greater exactness, and in proportion as it sees its secret Judge the greater object of alarm, is so much the more horribly wrung with fears for its actions. It trembles with anxious alarm; its oifences it prosecutes with lamentation ; in repenting it charges home Job fears ivhat God might say against him. 247 what it remembers itself to have been ; whence now loo after Book it had been said, / will order my cause before Him, it is — rightly subjoined, And fill my mouth with reproaches. For he who ' orders his cause before God,' does * fill his mouth with reproaches,' in that while he beholds the exact scrutiny of the awful Judge directed against himself, he pursues himself with the charges of bitter repentance. Now it often happens that whilst we neglect to take account of our faults, what blaming of them may follow in the Judgment we are left ignorant of: but whilst we pursue them by exercising repentance, what the Judge in His Inquisition may say to us concerning them, we find out. Whence it is further added with propriety, Ver. 5. That I may know the words that he will answer me^ and understand what he will say unto me.

For we then bewail our sins, when we begin to weigh them ; but we then weigh them the more exactly, when more anxiously we bewail them, and by our lamentations it rises up ^ more perfectly in our hearts, what the severity of God ^ one threatens those with that commit sin, what will be those known.' rebukings upon the children of perdition, what the terror, what the abhorrence of the unappeasable Majesty. For so great things shall the Lord then being angry ' say' to the lost, as great as He permits them of justice to undergo. Which same words of His visitation, the righteous, because now they anxiously fear them, escape free from. But who in that inquisition might be found righteous, if God according to the Majesty of His Might, so sifted the life of man? Therefore it is fitly subjoined, Ver. 6. / would not that He should contend with me with great power, nor oppress me with the weight of His mightiness.

For the soul of one however righteous, if he be judged with strictness by Almighty God, is borne down by the weight of His mightiness. In which same words this is likewise to be understood, that whereas the holy man shews the might of God, what else of Him docs he desire, but His weakness ? And it is written, the weakness of God is stronger i Cor. i, than men. Whence too he directly adds, ^' •248 God's Equity to man is the Incarnation. Job 23, Ver. 7. Let Him put forth equity against me, and my =; — -^ judament shall come unto victory. For who else saving the Mediator between God and man, the Man Christ Jesus, is denoted by the title of ' equity ?' 1 Cor. 1, Concerning Whom it is written, Who of God is made unto us wisdom and righteousness. And whereas this same righteousness came into this world against the ways of sinners, we get the better of our old enemy, by whom we were held captive. So let him say, / would not that He should contend with me with great power, nor oppress me with the weight of His mightiness. Let Him put forth equity against me^and my judgment shall come unto victory, i. e. ^ for the rebuking of my ways, let Him send His Incarnate Son, and then the plotting foe, by the sentence of mine absolving, I as victor will turn out.' For if the Only-begotten Son of God had so remained invisible in the strength of the Divine Nature, as not to have admitted aught derived from our weakness, when could weak men ever have found the access of grace to Him ?

For the weight of His greatness, being considered, would rather have oppressed than aided d him ; but the Strong above all things came weak among all things, that whereas He agreed with us by assumed weakness, He might elevate us to His own abiding strength. For in Its loftiness the Divine Nature could never have been apprehended by us, inasmuch as being too little, but He \ bowed Himself down to man through human nature, and we as it were mounted up on Him laid low ; He rose, and we were lifted up. Whence this too is added directly, whereby the Divine Being may be shewed invisible and incomprehensible. Thus it goes on ; Ver. 8,9. If I go to the East, He appeareth not ; if I go to the West, I shall not understand Him; if I go to the left hand, what shall I do? I shall not comprehend Him; if J turn myself to the right hand I shall not see Him. xxxi. 38. For the Creator of all things is not in a part, inasmuch as He is every where. And then He is found the less, when He, That is whole every where, is sought in a part. For the Incomprehensible Spirit containeth all things within Itself, Which at the same time both while filling encompasseth, and God is beyond our siykt lioaever ue may look, 249 while encompassing filleth, both in supporting overtops, and Book in overtopping supports ;

and it is well that after it had been said, If I go to the East, He appeareth not; if I go to the West^ I shall not understand Him ; if I go to the left hand, what shall I do? I shall not comprehend Him ; if I turn myself to the right hand I shall not see Him; he thereupon added. But He knoweth the way that I take. As if he said in plain words, ' I am unable to see Him, Who seeth me, and Him that beholdeth me most minutely, I have no power to behold :' that is to say, that he might shew that He is so much the more heedfully to be feared, in proportion as He is not discernible. For He Who so beholds us that He may not be by us beheld, is so much the more to be dreaded in proportion as in seeing all things He is not seen in the least degree. For when we believe that there is any one hidden in ambush to assault us, we dread him the more that we do not at all see him ; and when we do not at all discover his ambush where it is placed, we apprehend it even there where it does not exist. And our Creator, Who is whole every where, and while discerning all things is not discerned, is the more to be dreaded in proportion as continuing invisible, what He may determine concerning our actions and at what time is not known.

Which words, too, may be understood in another sense also. For we ' go to the East,' when we lift up our mind in thinking of His Majesty. But ' He appeareth not,' seeing that such as He is in His own Nature, by mortal thought He cannot be seen to be. If I go to the West, I shall not understand Him ; we ' go to the west,' when the eye of the heart that is lifted up in God, but made to recoil by the mere immensity of the light, we bring back to our own selves, and being spent with labour, we learn that the thing is very much above us which we were seeking; and viewing our own mortal condition find out that as yet we are creatures unfit to have the power to behold One that is Immortal. // / go to the left hand, what shall I do? I shall not comprehend Him. To ^ go to the left hand' is to yield one's self to the enjoyments of our sins. And it is surely plain, that he cannot ' apprehend God,' who still in the gratification of sin lies prostrate along the left side. If I turn myself to the right side I shall not see Him. He truly is * turned to the right hand,' 250 Job's conjidence of hhnself helow what wan hue of him. Job 23, vv'ho is lifted up on the ground of virtuous attainments.

' ' But he cannot see God, who is glad with selfish joy for his good deeds ; because in that man the swelling of pride weighs down the eye of the heart. Whence it is well said Deut. elsewhere, Thou shall not decline to the right hand nor to 1/ ii» the left. In all which particulars the soul very often searches out itself, nor yet is able perfectly to find out itself. Whence it is fitly added here, But He Himself knoweth the way that I take. xxxii. 39. As if he said in plain terms, ' I for mine own part both search myself strictly, and am not able to know myself thoroughly; yet He, Whom 1 have not power to see, seeth most minutely all the things that I do.' It goes on; And He shall try me like gold which passeth through the fire. Gold in the furnace is advanced to the brightness of its nature, whilst it loses the dross. And so like * gold that passeth through the fire' the souls of the righteous are tried, which by the burning of tribulation through and through, both have their defects removed, and their good points increased. Nor was it of pride that the holy man likened himself as set in tribulation to gold, in that he who, by the voice of God, was pronounced righteous before the stroke, was not for this reason permitted to be tried that bad qualities might be cleared off, but that excellences might be heightened; but gold is purified by fire; less then than he was did he think of his own self, in that, being delivered over to suffer tribulation, he believed that he was being purified, whereas he had not any thing in him to be purified.

Now it is necessary for us to know, that though the mind of the righteous entertains humble thoughts touching itself, yet the several things that they do, they see to be as right as they are, while they never presume on the rightness of them. Whence it is yet further added; My foot hath held his steps, his way have I kept and not declined. Neither have I gone hack from the commandment of his lips, and I have hid the words of his mouth in my bosom. But in the midst of all this let us see whether he thinks himself to be any thing. It follows; But He is Himself alone. By the subjoining of which sentence, he shews that amidst all the Footsteps of God the Saints' rule of life. 251 good things which he had done he believed himself to be Book nothing. But taking up these same words from the begin- 'ning, let us run over them as well as we are able. Ver. 11. My foot hath held His steps.

For as a kind of footsteps of God are His doings which we see, by which doings both the good and bad man is governed, by which the righteous and unrighteous are arranged in their classes, whereto both every one that is subject is led on day by day to better things, and he that is in rebellion against them is borne with going headlong into worse. Concerning which same footsteps the Prophet said, Thy goings have been seen, O God. And so we, when we Ps. 68, behold the efficacy of His long-suffering and pitifulness, aud^^" upon so beholding strive to imitate the same, what else do we but follow the ' footsteps of His goings,' in that we imitate some outskirts of His method of proceeding. Thus these footsteps of His Father * Truth' gave it in charge to imitate when He said. Pray for them which persecute you and Matt. 5, 44 4 ^ falsely accuse you; that ye may be the children of your Father Which is in heaven. For He makelh His sun to rise on the evil and on the good. It may be too that blessed Job who had already said with assured faith, / know that my Redeemer liveth, and that I shall arise Job 19, at the latter day from the earth ; so dwelt on the future ^^* working of Wisdom Incarnate to be, in like manner as we behold by faith the works of that Wisdom now past, how that the Mediator between God and man should be kind to give, humble to bear, patient to afford an example.