Morals on the Book of Job (Moralia in Iob)

For it follows, Ver. 16. While he teas yet speaking, there came also another, and said, The fire of Hod is J alien from heaven, and hath burned up the sheep, and the servants, and consumed them ; and I only am escaped alone to tell thee. « Articula, A.B. CD. E., Ben.* para ini*print, and the tni« reading of ticulai', but the note shews this to be that Edition, articulas. 84 Job seemed to suffer directly from God. Job 1, 23. Lest the loss of his property might not stir up sufficient grief at the hearing, he urges his feelings to exceed by Hist. -x r ^ x-. • • i ^■^y^ the very words of the messengers. For it is to be remarked how craftily it is said, the fire of God, as though it were said, thou art suffering the visitation of Him, Whom thou desiredst to appease by so many sacrifices : thou art undergoing the wrath of Him, in Whose service thou didst daily weary thyself! For in signifying that God, Whom he had served, had brought upon him his misfortunes, he mentions a sore point on which he may break forth ; to the end that he might recall to mind his past services, and reckoning that he had served in vain, might be lifted up against the injustice of the Author. For the godly mind, when it finds itself to meet with crosses from the hands of man, finds repose in the consolations of Divine favour ;

and when it sees the storms of trial gather strength without, then seeking the covert of trust in the Lord, it takes refuge within the haven of the conscience. But that the cunning adversary might at one and the same moment crush the bold heart of the holy man, both by strokes from man and by despair ^ in God, he both brought tidings at first that the Sabeans had made an irruption, and announced immediately afterwards that the fire of God had fallen from heaven, that he might as it were shut up every avenue of consolation, whereas he shews even Him to be against him. Who might have solaced his spirit amidst his adversities ; so that considering himself in his trials to be on every side forsaken, and on every side in a strait, he might burst into reviling with so much the more hardihood as he did it in the greater desperation. It goes on ; Ver. 17. Willie he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword ; and I only am escaped alone to tell thee. x^'24. Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he • in aeie shews that wrath is repeated in the heavens ^ For it follows;

^ al. by a dispensation of God. Salaries pouet' in the elements. Order of Job's trials. 85 Ver. 18, 19. While he was yet speaking, there came also Rook another, and said, Thy sons and thy daughters were eating and drinking nine in their eldest brother^ s house: And, behold, there came a great uind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.

He who is not laid low by oue wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire fiom heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his ser\'ants, and the fmy of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the corners of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir uj) the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elcnicnis into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into stonus, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that thev should be many in number; he obtained that they should come suddenly. Now tlie first time that he brought bad tidings he infiicted a wound upon his yet peaceful breast, as upon sound members ;

but when he went on smiting the stricken soul, he dealt wound upon wound, tliat he might urge him to words of impatience. 2(j. But we should observe with what craftiness the ancient foe busied himself to break down the })aticnce of the holy man, not so uuich by the loss of his substance as by the very order of tlie announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the los.ses of his property 86 Worst trial last. Danger of elders' feasting . Job 1, of slight importance, if he heard of them when now childless, — '—'and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, consideiing that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space.

Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declaimed above that feasts can scarcely be gone through without transgression. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict Chastisement is to be fell, but borne patiently.

87 temptations it is placed, which throws off restraint in a i^ooK »se of security. In the eldest brother's day then he over- — '■ — sense of security. In the eldest brother's day whelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the carelessness of the elder ones. But as we have marked with what piercing darts the tidings stnick him, let us hear how our man of valour stands fast amid the blows. It proceeds ; Ver. 20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped.

There are some who account it a high degree of philosophical fortitude, if, when corrected by severe discipline, they are insensible to the strokes, and to the pains of those stripes. And there are some who feel to such excess the infliction of the blows, that under the influence of immediate grief, they even fall into excesses of the tongue. But whoever strives to maintain true philosophy, must go between eithtr extreme, for the weightiness of tnie virtue consists not in dulness of heart, as also those limbs are very unhealthy from numbness which cannot feel any pain even when cut. Again, he deserts his guard over virtue, who feels the pain of chastisement beyond what is necessary ; for while tlie heart is affected with excessive sorrow, it is stin'ed up to the extent of impatient reviling, and he who ought to have amended his misdeeds by means of the stripes, does his part that his wickedness should be increased by the correction. Agreeably to which, against the insensibility in the chastised, the words of the Prophet are. Thou ha^t stricken them, but they have Jer.6,3. not grieved; Thou hast consumed them, but they have refused to receive correction. Against the faintheartedness of the chastened the Psalmist hath it. They will never ^''j^o> utandfast in adversity; fur they would * stand fast in adver- * " ^' »ity,' if they bore calamities with patience, but so soon as tX\cy sink in spirit, when pressed with blows, they as it were lose the firumess of tlieir footing, amidst the miseries inflicted on them.

Thus because blessed Job observed ti.ie rule < i the true philosophy, he kept himself from either extreme witli the evenness of a marvellous skill, that he might not by being insensible to the pain contemn the strokes, nor again, by feeling the pain immoderately, be hurried madly against 88 Job honoured God the more in that lie grieved. Job 1, the visitation of the Striker. For when all his substance was - — lost, all his children aone, he rose up. and rent his mantle. Hist. o ' .i. > and shaved his head, and fell down upon the ground, and worshipped. In that he rent his mantle, in that he shaved his head^ and fell down upon the ground, he shews, we see, that he has felt the pain of the scourge; but in that it is added that he worshipped, it is plainly shewn that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i. e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons ; that he might not forego the love of God, he performed the office of prayer amidst his gioans.

There are some that use to love God in prosperity, but in adversity to abate their love of Him fi'om whom the stroke comes. But blessed Job, by that sign which he outwardly shewed in his distress, proved that he acknowledged the coiTection of his Father, but herein, that he continued humbly worshipping, he shewed that even under pain he did not give over the love of that Father. Therefore that he might not shew pride by his insensibility, he fell down at the stroke, but that he might not estrange himself from the Striker, he so fell down as to worship. But it was the practice of ancient times for every one, who kept up the appearance of his person by encouraging the growth of his hair, to cut it off in seasons of mourning; and, on the other hand that he who in peaceful times kept his hair cut, should in evidencing his distress cherish its growth. Thus blessed Job is shewn to have preserved his hair in the season of rest, when he is related to have shaven his head for the purpose of mourning, that whereas the hand of the Most High was fallen upon him in all the circumstances of his condition, the altered mien of penance might even by his own act overcloud him. But such an one, spoiled of his substance, bereft of his children, that rent his mantle, that shaved his head, that fell down upon the ground, let us hear what he says ! Job reflects for comfort on his tenure of earthly goods. 89 Ver. 2 1 . Naked came I out of my mothefs womb, and naked Book shall I return thither. ^^'

Oh ! upon how elevated a seat of the counsels of the heart does he sit enthroned, who now lies prostrate on the earth with his clothes rent ! For because by the judgment of the Lord he had lost all that he had, for the preserving his patience he brought to mind that time, when he had not as yet those things which he had lost, that, whilst he considers that at one time he had them not, he may moderate his concern for having lost them ; for it is a high consolation in the loss of what we have, to recall to mind those times, when it was not our fortune to possess the things which we have lost. But as the earth has produced all of us, we not unjustly call her our mother. As it is written. An heavy 'S.ccUn. yoke is upon the sons of Adam, from the day that they go'^^* ^' out of their mothers womb, till the day that they return to the mother of all things. Blessed Job then, that he might mourn with patience for what he had lost here, marks attentively in what condition he had come hither. But for the furtherance of preserving patience, with still more discretion he considers, how he will go hence, and exclaims, Naked came I out of my mothefs womb, and naked shall I return thither. As though he said, ' Naked did the earth bear me, when I came upon this scene, naked it will receive me back, when I depart hence.

1 then who have lost what 1 had indeed given me, but what must yet have been abandoned, what have I parted with that was my own V But because comfort is not only to be derived from the consideration of our creation^, but also from the'condijustice of the Creator, he rightly adds, *^condiThe Lord gave, and the Lord hath taken away; '^as i^toris.' hath pleased the Lord, so is it done. and

The holy man, under trial from the adversary, had lost every thing, yet knowing that Satan had no power against him to tempt him, saving by the Lord's permission, he does not say, ' the Lord hath given, the devil hath taken away,' but the Lord gave, the Lord hath taken away. For perchance it would have been a thing to grieve for, if what his Creator had given him, his enemy had taken from hira : but when no other hath taken it away, saving He Who 90 God takes but His own. Satan shamed by patience. JoBi, Himself gave it, He hath only recalled what was His own, and hath not taken away what was ours. For if we have Hist. from Him all that we make use of in our present life, what cause for grief that by His own decree we are made to surrender, of Whose bounty we have a loan } Nor is he at any time an unfair creditor, who while he is not bound to any set time of restitution, exacts, whenever he will, what he lends out. Whereupon it is well added. As it hath pleased the Lord^ so is it done; for since in this life we undergo things which we would not, it is needful for us to turn the bias of our will to Him, Who can will nought that is unjust. For there is great comfort in what is disagreeable to us, in that it comes to us by His disposal, to Whom nought but justice is pleasing. If then we be assured that what is just is the Lord's pleasure, and if we can suffer nothing but what is the Lord's pleasure, then all is just that we undergo, and it is great injustice, if we murmur at a just suffering.

But since we have heard how the intrepid speaker put forward the vindication of his cause against the adversary, now let us hear how in the end of his speech he extols the Judge with benedictions. It follows, Blessed be the Name of the Lord. See how he concluded all that he felt aright with a blessing on the Lord, that the adversary might both perceive hence, and for his punishment under defeat take shame to himself, that he himself ev^en though created in bliss had proved a rebel to that Lord, to Whom a mortal even under His scourge utters the hymn of glory. I3ut be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations ; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Thus blessed Job, when stricken with the loss of his substance and with the death of his children, forasmuch as he turned the force of his anguish into praise of his Creator, exclaiming, The Lord gave, and the Lord hath taken an ay; as it hath pleased the Lord, so is it done; b/^ssed be the Name of the I^ord: by his humility, struck down the enemy in his pride, and by his patience, laid low the cruel one.

Let us never imagine that our combatant Job sinned not even in thought . 91 received wounds, and yet inflicted none. For whatever Book words of patience he gave forth to the praise of God, when he was stricken, he as it were hurled so many darts into the breast of his adversary, and inflicted much sorer wounds than he underwent; for by his afl^liction he lost the things of eaith, but by bearing his affliction with humility, he multiplied his heavenly blessings. It follows, Ver. 22. In all this Job sinned 7wt, nor charged God foolish I g.

Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin ; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God J'oolishlg : for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of munnuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does ' charge God foolishly,' who, when the strokes of divine chastisement are fallen upon him, strives to justify himself For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser } Let it suffice for us to have run through the words of the history thus far : let us now turn the discourse of our exposition to investigate the mysteries of allegory. And heroin, that it is written, Ver. 6. Now there was a day when tJte sons of God came to present themselves before the Lord, and Satan came also among them.

It is first to be made out, wherefore any thing is said to be done on a particular day before the Lord, whereas with Him Alleo. the progress of time is never marked by the variation of day and night. For neither does that light, which without coming eidighteneth whatsoever it chooseth, and without going Ibrsaketh those things which it rejects, admit any imperfection of mutability ; for, while it abideth unchangeable in itself, it orders all things that are subject to change, and has in such 92 God^s One Day Eternity. Known things put for unknown. Job 1, sort created all transient beings in itself, that in it they are r — '— incapable of transition, nor is there inwardly in His sight any lapse of time, which with us, without Him, has its course. Whence it comes to pass that those revolutions of the world remain fixed in His eternity, which, having no ' emafixedness out of Him issue into existence ^ Why then in nonf relation to Him is it said, one day, in that His one day is His eternity ? Which same the Psalmist perceived to be closed by no ending, and to open with no beginning, where he Ps. 84, says. One day in Thy courts is better than a thousand. ^' 35. But as Holy Scripture speaks to those who are brought forth in time, it is meet that it should use words significant of time, in order that it may lift, us up by so condescending, and that while it relates something that belongs to eternity after the manner of time, it may gradually transfer to the eternal world those who are habituated to the things of time, and that that eternity, which is unknown, while it 2 blanamuses'^ us with words that are known, may successfully "^ impart itself to our minds.

And what wonder is it, if in Holy Writ God is not overhasty to disclose the unchangeableness of His Nature to the mind of man, since after He had cele3 solembrated the triumph^ of His Resurrection, it was by certain progressive steps that He made known the incoiTuptibility of the Body which He resumed again. For we have learnt from the testimony of Luke, that He first sent Angels to some, that were seeking for Him in the tomb ; and again to the disciples who were talking of Him by the way, He Himself appeared, yet not so as to be known by them. Who indeed after the delay of an exhortation did shew Himself to be known of them in the breaking of bread ; but at last, entering suddenly. He not only presented Himself to be known by sight, but to be handled also. For because the disciples still carried about with them faint hearts, in coming to the knowledge of this marvellous mystery they were to be nourished by such a method of its dispensation, that by little and little in seeking they might find some portion, that finding they might gain growth, and growing they might hold the faster the truths which they had learnt. Inasmuch then as wc arc not led to the eternal world at once, but by a progression of Satan'' s darkness penetrated by God's Light. 98 cases and of words as though by so many steps, this or tliat Book is said to be done on a certain day before Him within, Who - — views even time itself also out of time.

Or forasmuch as Satan too was there, was it the aim of Holy Scripture, when it says that this was done on a certain day, to point out that in the light God beheld the darkness ? For we are unable to embrace light and darkness in one and the same view, in that when the eye is fixed upon darkness, the light is put to flight, and when the eye is directed to the glittering rays of light, the shades of darkness disappear. But to that Power, Which in unchangeableness beholds all things changeable, Satan was present as in the day, in that It embraces undimmed the darkness of the apostate Angel. We, as we have said, cannot survey at one view both the objects which we choose in approval, and those which we condemn in disapproval ; for while the mind is directed to the one subject, it is withdrawn from the other, and when it is brought back to this latter it is taken off from that, to which it had attached itself.

But forasmuch as God without changing beholds all things at the same instant, and without extension embraces all, i. e. both the good that He aids, and the evil that He judges ; both that which thus aiding He rewards, and that which so judging He condemns; He is not Himself different in the things which He sets in different order. Accordingly Satan is said to have come before Him on a day, in that the light of His eternity is proof against the overclouding of any change; and herein, that the darkness is made present to Him, he is said to have presented himself among the sons of God, because in fact the impure spirit is penetrated by the self-same Power of Righteousness, wherewith the hearts of pure spirits are replenished ; and that being is pierced through with the same ray of light, which is so shed abroad in them as that they shine.

He came among the sons of God, in that, though they serve God in rendering aid to the elect, he does this, in putting them to trial. He presented himself among the sons of God, in that, although they dispense the succours of mercy to all that labour in this present life, this one unwittingly serves the ends of His secret justice, while he strives to 94 An evil spirit served to deceive Ahab, Job 1, accomplish the ministry of their condemnation. Whence it alleo ^^ J^^^^b' s^i^ ^y th^ Prophet in the books of Kings, I saw 1 Kings the Lord sitting upon His throne, and all the host of Heaven ^p * standing by Him, on His right hand and on His left. And it was said, Wherewith shall I deceive Ahab, that he may go up and fall at Ramoth Gilead? And one said on this manner, and another said on that manner. And there came forth one and stood before the Lord, and said, I will deceive him. And it was said. Wherewith ? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. For what is the throne of the Lord, unless we understand the Angelic Powers, in whose minds enthroned on high He disposeth all things below ? And what is the host of heaven, unless the multitude of ministering Angels is set forth?

Why then is it, that the host of heaven is said to stand on His right hand and on His left ? For God, Who is in such sort within all things, that He is also without all, is neither bounded on the right hand nor on the left. However, the right hand of God is the elect portion of the Angels, and the left hand of God signifies the reprobate portion of Angels. For not alone do the good serve God by the aid which they render, but likewise the wicked by the trials which they inflict ; not only they who lift upward them that are turning back from transgression, but they who press down those who refuse to turn back. Nor because it is called the host of heaven, are we hindered from understanding therein the reprobate portion of the Angels, for whatsoever birds we know to be poised in the air, we call them ' the birds of heaven.' Ephes. And it is of these same spirits that Paul saith. Against ' spiritual wickedness in high places. And describing their Ephes. i^gad, he says. According to the prince of the power of the air. On the right hand and on the left hand of God, then, stands the Angelic Host, forasmuch as both the will of the elect spirits harmonizes with Divine mercy, and the mind of the reprobate, in serving their own evil ends, obeys the judgment of His strict decrees.

Hence too it is said, that a spirit of falsehood immediately leaped forth in the midst, to deceive king Ahab, as his deserts called for. For it is not right to imagine that a good spirit would ever have served Satan rebuked hi tite Day of our LonVs hicarnaiioH. 96 the ends of deceit, so as to say, / uill go forth ^ aud 1 will he Book a lying spirit in the mouth of all his prophets. But because king Ahab by his previous sins had made himself worthy to be cursed with such deception, in order that he who had many times wilHngly fallen into sin, might for once unwillingly be caught for his punishment, leave is given by a secret justice to the evil spirits, that those whom with willing minds they strangle in the noose of sin, they may drag to the punishment of that sin even against their will. What then it is there to describe the Host of heaven as having stood on the right hand and on the left hand of God, the same it is here to declare Satan to have presented himself among the sons of God. So on the right hand of God there stood Angels, for that the sons of God are named ; so on His left hand Angels are standing, because Satan presented himself among them.

But as we have determined to search out the hidden senses of the allegory, we not unfitly take it to mean, that the Lord beheld Satan in the day, in that He restrained his ways in the Incarnation of His Wisdom ; as though it were not to have seen him, to have for so long borne with his wickedness in the ruin of the human race. Whence it is straightway said to him by the voice of God, Ver. 7. Whence coinest thou ?

In the day Satan is demanded of his ways, for that in the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined. And the Lord said unto Satan, JJ'hence contest thou? For He then by an-aigning attainted the ways of Satan, when by the Advent of the Mediator restraining the wickedness of his persuasions. He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, forasnuich as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But sinc« the 96 SaM?i\<i work ott e<trtli. C/trist df scribed in Job. Job 1, old eneiny, at the coming of the Redeemer, is questioned o( -ii ■ his ways, let us hear what he says. Ver. 7. Fro7n going to and fro in the earth, and from walking up and down in it. xxii. 41. For from the time of Adam till the coming of the Lord, he drew after him all the nations of the Gentiles; he went to and fro in the earth, and walked up and down in it, in that he stamped the foot-prints of his wickedness throughout the hearts of the Gentiles.

For when he fell fi'om on high he gained lawful possession of the minds of men, because he fastened them as willing captives in the chains of his iniquity ; and he wandered the more at large in the world, in proportion as there was no one found who was in all things free from that his guilt. And his having gone to and fro in the world as with power, is his having found no man who could thoroughly resist him. But now let Satan return back, i. e. let the Divine power withhold him from the execution of his wickedness, since He has now appeai'ed in the flesh, Who had no part in the infection of sin from the infirmity of the flesh. He came in humility for the proud enemy himself to wonder at, that he who had set at nought all the mightiness of His Divinity, might stand in awe even of the very infirmities of His Humanity. Wherefore also this very weakness of His human nature is immediately set forth against him with wonderful significance as an object to confound him; whereas it is said, Ver. 8. Hast thou considered My servant Job, that there is none like him in the earth ? xxiii. 42. That Job means by interpretation, ' Grieving,' we have already said a little above. And He is truly called ' Grieving' in figure. Who is declared by the testimony of l8.63,4.

the Prophet ^ to bear our griefs.' Who has not His like on the earth ; for every man is only man, but He is both God and Man. He has not His like on earth, because though every son by adoption attains to the receiving of the Divine nature, yet none ever receives so much, as to be, by nature, God. He was even rightly styled a servant, because He did not disdain to take the form of a servant. Nor did His taking the humility of the flesh injure His sovereignty, for in Cltrist\s perfect Hutnanity a rebuke to Satan. 1)7 order that He might both take upon Him that which He Book was to save, yet not undergo alteration in that which He had, — '- — He neither lessened the Divine by the Human, nor swallowed up the Human in the Divine ; for although Paul hath it, Who being in the form of God thought it not robbery to Phil. 2, be equal with God; but *• emptied Himself ^ and took upon Him the form of a servant; yet to Him it is ^ emptying Himself,' of the greatness of His Invisible Being to manifest Himself as Visible; so that the form of a servant should be the covering of That ^^^]ich without limitation enters into all things by virtue of Godhead. Again, God's saying to Satan in figure, Hast Thou considered My servant Job, is His exhibiting in his despite the Only-Begotten Son as an object of wonder in the fonn of a servant.

For in that He made Him known in the flesh as of so great virtue. He as it were pointed out to the adversary in his pride what it would grieve him to contemplate; but now that He had brought before him a perfect object for him to admire, it remains that in order to strike down his pride he should further go on to enumerate its excellencies. It goes on, Ver. 8. A perfect and an upright man, one that feareth God, and escheiceth evil,

For there came among men the Mediator between xxiv, God and Man, the Man Christ Jesus, for the giving an example of living, /?e//<?c/*; in respect of His rigour towards "simplex the evil spirits, upright; for the exterminating -priAe, fearing God; and for the wiping off impurity of life in His Elect, departing from evil. For it is said of Him by Isaiah in a special manner. And shall make him of quick understanding in the Js.ii,^. fear of the Lord. And He did in a special manner depart from evil, who refused to imitate the actions which He found among men, since, as Peter bears witness. He did no sin, i'Pet.2, neither uas guile found in His mouth. It follows; ^'^' Ver. 9, 10. Then Satan answered the Lord, and said. Doth Job fear God for nought? Hast not Thou made an hedge about hiin, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. The old enemy knew that tlie Redeemer of mankind was ■ E. V. made Himse/f of no r^utation, which is le»."« literal. 98 Salon utider stood not our Lord's humiliation. Job 1, come to be the conqueror of himself; and hence it is said by - ^ — the man possessed in the Gospel, What have we to do ivith Matt. 8 j Thee, Jesus, Thou Son of God?

Art Thou come hither to tor- ^^' mentus before the timef Yet before, when he perceived Him to be subject to passion, and saw that He might suffer all the mortal accidents of humanity, all that he imagined concerning His Divinity became doubtful to him from his exceeding pride. For savouring of nothing else but pride, whilst he beheld Him in humility, he doubted of His being God ; Matt. 4, and hence he has recourse to proof by temptation, saying, If Thou he the Son of God, command that these stones be made bread. In this way, because he saw that He was subject to passion, he did not believe Him to be God by birth, but to be kept by the grace of God. And for the same reason too he is in this place said to allege, Ver. 10. Hast not Thou made an hedge about him^ and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. XXV. 44. For he urges that both himself and his house are hedged about by God ; because he could not find an entrance to His conscience by tempting him. He declares his substance to be hedged about, in that he dares not to attack His elect servants. He complains that God had blessed the work of his hands, and that his substance was increased in the land, for this reason, that he pines at beholding that faith in Him enlarges its bounds, in man's coming to the knowledge of Him by the preaching of the Apostles.

For His substance is said to be increasing, all the time that by the labours of the preachers the number of the faithful daily waxes larger. Satan's saying this to God, is his seeing these things with an envious eye. Satan's saying this to God, is his grieving at these things with a pining spirit. It proceeds: Ver. 11. But put forth Thine hand a little, and touch all that he hath, and he will curse Thee to TJiyface. xxvi. 45. For He, Whom he thought in time of tranquillity to be under the keeping of God's grace, he imagined might be led to sin by means of sufl'ering ; as though he had plainly said, * One, Who for the miracles which He works is accounted God, The Jewish Church ChrlsVs heritage and first-horn . i)J) being put to llio lest by afflictions, is discovered to be a Book sinner, and nothing better.' So the Lord said to Satan, '- — Ver. 12. Behold, all Unit he hath is in thy jtower; only upon himself put not forth thine hand.

Whereas we are examining Holy Scripture under its figurative import, by the hand of Satan is to be understood not his power, but the extent of his tempting. All, then, that he hath is given into the hand of the Tempter, and he is only forbidden to put forth his hand upon him, which nevertheless, when his substance is gone, is permitted him ; for that first Judaea, which was His possession, was taken from Him in unbelief, and that afterwards His flesh was nailed to the stock of the Cross. He then Who first underwent the opposition of Juda3a, and afterwards came even to the Cross, in a manner first lost that He had, and then in His own Person endured the wickedness of the adversar}^ So Satan went forth from the presence of the Lord.

Just as it was said above, Satan went forth from Mexxviii. presence of the Lord, in that he attained the objects of his desire ; for he was in a certain sense in His presence, all the time that on account of Him, he failed to accomplish all that he mischievously thirsted after. Ver. 13. And there was a day, nJien his sons and his daughters were eating and drinking wine in their eldest brother s house.

We have said that the sons and daughters of blessed Job were a representation either of the order of the Apostles, or of the whole multitude of the faithful. Now the Lord Incarnate first chose a few out of Judiea unto faith, and afterwards He gathered to Himself the multitude of the Gentile ])eople. But who was the eldest son of the Lord, unless the Jewish people is to be understood, which had been a long time bom to Him by the teaching of the Law which He gave } and who the younger son but the Gentile people, which at the very end of the world was gathered together } And therefore whereas, when Satan was unwittingly contributing to the welfare of the human race, and having cornipted the hearts of those persecutors was demanding warrant for the Passion of the Lord, the Holy Apostles were as yet ignorant that the (ientile world were to be gathered 100 The shnple near to the wise by obedience and charity. JoBi, to God, and preached to Judaea alone the mysteries of the Faith. When Satan is said to have gone out from the Lord, Alleg the sons and daughters are described to be feasting in the house of their elder brother. For it had been commanded Mat.io, them, Go not into the way of the Gentiles. Now after the ^' Death and Resurrection of our Lord, they turned to preaching to the Gentiles, for which reason too in their Acts we find Acts 13, them saying, It teas necessary that the word of God should ^ ' Jirst have been spoken to you, but since ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

And thus these children of the bridegroom, of whom it is declared, and that by the voice of Matt. 9, the same Bridegroom, The children of the bridechamber shall ^^' not fast as long as the bridegroom is with them, are feasting in the house of their elder brother, for this reason, that the Apostles still continued to be fed with the sweets of Holy Scripture in the gathering of the single people of the Jews. Ver. 14, 15. And there came a messenger unto Job, and said. The oxen were ploughing, and the asses feeding beside them ; And the Sabeansfell upjon them, and took all away ; yea, they have slain the servants with the edge of the sword, and I only am escaped alone to tell thee. XXX. 49. What else do we take the oxen to mean in figure, but well-doers; what the asses, but certain men of simple ways 1 These are properly described to be feeding beside the oxen, because simple souls, even when they are incapable of comprehending deep mysteries, are near to the great % inasmuch as they account the excellencies of their brethren to be their own also by force of charity ; and while envy of the knowi gg^gj. ledges^ of others is a thing unknown, they are never divided '^"'^ at pasture. The asses then take their food in company with the oxen, in that duller minds, when joined with the wise, are fed by their understanding.

Now the Sabeans mean by intei*pretation ^ captivators ;' and who are signified by the name of ' captivators,' but the impure spirits who lead all men captive to infidelity, whom they make subject to 5 pueros themselves } These too strike the youths^ with the sword, in that they infiict grievous wounds, with the darts of temptation, upon those whom the constancy of manhood does not » Mss. A. B. D. TjUJ^frrcrnt-'-Trm^iUs' for ' magi'sif The messenger that escapes is Prophecy. 101 yet maintain in freedom and hardiness. These indeed enter Rook fairly upon well-doing, but while still in the delicate state of- '— a first beginning, they are prostrated beneath the unclean spirits that take captive ; these are stricken with the sword of the enemy, in that he pierces them with despair of life eternal. oO. But what is this, that the messenger comes with these words, a?id 1 0)ily am escaped alone ? Who is this messenger, who, when the rest are destroyed, * escapes alone,' but the prophetic w^ord, which, whilst all the evils happen, which it foretold, alone returns as it were unharmed to the Lord? For when it is known to speak the truth concerning the fate of the lost, it is in a certain sense shewn to live among the dead. It is hence that the servant is sent to bring down Rebecca, on the occasion of Isaac's marrying ; doubtless because the intervening Prophecy does service in espousing the Church to the Lord.

So when the Sabeans made their assault, one servant alone escaped to give the tidings, because by means of malignant spirits leading captive weak minds, that declaration of Prophecy was confirmed, which, in foretelling the same captivity, saith. Therefore My people cire^^^ ^^ gone into captivity, because they have no knowledge. The prophecy therefore is in a manner preserved safe, when the captivity, which it foretold, is brought to light. It proceeds, Ver. 16. While he was yet speaking, there came also another, and said, The fire of God is fallen from Heaven, and hath burned up the sheep, and the servants, and consumed them ; and I only am escaped alone to tell thee.

All, who held the office of preaching in the Synagogue, were rightly named, * the heavens,' plainly because they were supposed to be imbued with heavenly wisdom ; and (or this reason, when Moses was urging the Priests and the people to take heed of his words of admonition, he exclaimed, Give ear, O ye Heavens, and I will speak; and hear, O earth, -q^^^ the words of my mouth ; evidently signifying by the Heavens 32, i. the order of rulers, and by the earth the people under them. There is then in this ])lace no unfitness in interpreting tlie Heavens to mean cither the Priests or the Pharisees, or tlie Doctors of the Law, who, to the eyes of men, while they attended on heavenly duties, seemed as it were to shed light 102 The sheep, the simple; the fire, the Rulers' envy. Job I, from on high. Now because they were greatly stirred up ^j^^^^ in opposition to our Redeemer, it was as though ' fire fell from heaven;' whilst from those very men, who were accounted teachers of the truth, the flames of eYixy burst out, to the deceiving of the ignorant people. For we know from the testimony of the Gospel, that through envy at the truths which He taught they sought an opjiortunity for His betrayal, but that from fear of the people they dared not make known what they went about. Hence too it is therein written, that in order to dissuade the John 7, people they say, Have any of the rulers or of the Pharisees ' .

believed on Him? but this people, ivho knoweth not the Law, are cursed. But what do we understand by the sheep and the servants, save all inoffensive, but still as yet fainthearted persons, who, while they feared to undergo the persecution of the Pharisees and the Rulers, were devoured by the fires of infidelity. So let it be said; The fire of God is fallen from Hcaien, and hath burned up the sheep and the servants; i. e. the flame of envy has come down from the hearts of the rulers, and burnt up all that there was of good springing up in the people; for while the wicked rulers are claiming honour to themselves in opposition to the Truth, the hearts of their followers are turned from every right way. And here too it is well added. And I only am escaped alone to tell thee; for whereas the predicted case of wickedness is fulfilled, that word of prophecy escapes the extinction of falsehood, Is. 26, wherein it is said, yea, the fire of thine enemies shall devour ^^' them; as though it were plainly expressed, * not only are the wicked afterwards tormented by fire sent in vengeance, but even now they are consumed therewith through envy;' in that they who are hereafter to be visited with the punishment of just retribution, inflict upon themselves here the tortures of envy. And thus the servant flies and returns alone, and announces that the sheep and the servants have been destroyed by fire, when Prophecy in forsaking the Jewish people Is.

26, shews that she has declared the trutli, saying. Jealousy has ^^' ^^' taken hold of a people uithout knowledge; as though it said in plain words, * when the people would not make out the words of the Prophets, but gave their belief to the words of the envious, the fire of jealousy consumed them, seeing Chaldeans fierce enemies ; Camels, half-believers. 103 that thev were burat in the fire of other men's envy.' It Book •^ II. goes on, Ver. 17. JVhilst he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the suord ; and I only am escaped alone to tell thee. 5'2. Knowing that the Chaldeans are to be interpreted ^ * fierce ones,' who else are represented by the name of Chal-. deans but the stirrers of that of the persecution, who burst out even in open cries of malice, saying. Crucify Him ! Crucify Luke Him I These made themselves into three bands, when the ^jg^j^ ' Pharisees, Herodians, and Sadducees came severally to put i?' ^3. questions. Assuredly they were vanquished by the mouth of Wisdom, but forasmuch as we must suppose that they drew some foolish ones after them, having made themselves into bands, they earned away the camels; for each set of them poisoned the hearts of the foolish according to the evil notions, mth which it was itself embued ;

and while by their persuasions they drag them to destruction, it was as if they led captive the crooked' minds of the weaker sort. Thus i tortuwhen the Lord preached in Samaria, there were many of the Samaritans that were joined to the heritage of that our Redeemer. But did not they, who, on the ground of the seven husbands of one woman that were dead, tempted the Lord against the hope of resurrection, do their best to bring back the believing Samaritans from their faith, who plainly knew nothing of the hope of a resurrection ? Who, while they receive some things out of the Law, and disregard others, do as it were, after the manner of camels, ruminate indeed like a clean animal, but like an unclean animal do not cleave the hoof. Though camels which ruminate, yet do not cleave the hoof, are likewise a representation of those in Judaea, who had admitted the historical fact after the letter, but could not spiritually discern the proper force thereof. Upon these the Chaldeans seize in three bands, in that the Pharisees, Herodians, and Sadducees, by their evil persuasions, tuni them aside from all right understanding. And at the same lime they smite the servants with the sword; for though there were those among the people who were now capable of OS as 104 The wilderness, men or spirits forsaken of God. Job 1, exercising reason, yet these they met not with force of * * reasoning, but with authoritativeness of power;

and while they desire to be imitated as rulers by their subjects, notwithstanding if their followers can understand somewhat, yet they drag them to destruction by the prerogative of assumed authority. And it is fitly that one servant escapes from them to bring the tidings, in that when the Pharisees, Herodians, and Sadducees do wickedly, that word of Prophecy, whilst forsaking them, is established sure, which saith, Jer.2,8. J;?c? they that handle the Law knew me not. The account proceeds, Ver. 18, 19. While he was yet speaking, there came also another, and said. Thy sons and thy daughters were eating and drinking wine in their eldest brother'' s house: Ajid, behold, there came a great wind from the wilderness, and smote the four corners of the house, ojid it fell upon thy children, and they are dead. xxxiii. 53. We have said a little above that by the sons and the daughters we understand the Apostles that preached, and the people under them ; who are said to be feasting in their eldest brother'' s house, for that it was in the lot of the Jewish people still that they were fed with the sweets of the sacred truths preached. And, behold, there came a great wind from the ivilderness» The wilderness is the heart of unbelievers, which being forsaken by the Lord is without an inhabitant to tend it. And what is the great wind, but strong temptation ?

Accordingly there came a great wind from the wilderness ; for at the Passion of our Redeemer there came from the hearts of the Jews strong temptation against His faithful followers. The wilderness may likewise not unaptly be taken for the forsaken multitude of impure spirits, from whom came a wind and smote the house, in that they were the source whence the temptations proceeded, and overturned the hearts of the persecutors.

But this house wherein the sons were feasting was builded on four corners. Now we know the three orders of Rulers in the Synagogue, viz. the Priests, the Scribes, and the Elders of the people ; to whom if we add the Pharisees likewise, wc shall have found the four corners in this house. There came then a wind from the wilderness, and smote the Four corners J four orders. Job's rising^ ChrisCsjudyiug. 105 four corners of the house ; in that temptation burst forth Book from the unclean spirits and stirred up the niinds of the four '■ — orders to the wickedness of persecution. That house fell and overwlu'lmed His children, forasmuch as when Judaja fell into the cruelty of persecuting our Lord, it overwhelmed the faith of the Apostles with fears of despair. For they had only to see their Master laid hold of, and, lo, they fled every way, denying Him. And though the Hand within did by foreknowledge hold their spirits in life, yet meanwhile carnal fear cut them off from the life of faith. They then who forsook their Master, when Judaea raged against Him, were as if killed by the house being overthrown, when its comers were smitten. But what do we think became of the flock of the faithful at that time, when, as we know, the very rams took to flight? Now in the midst of these events one escaped to

bring tidings, in that the word of Prophecy, which had given warning of these things, approves itself to have been confirmed in saying of the persecuting people, 3Iy beloved one hath done many crimes in Mine house; of Jer. n, the preachers, who though good yet fled at the Passion, My pj^g'^* neighbours stood afar off; saying again of the whole number, 12. who were greatly afraid. Smite the shepherd, and the sheep 13 7* shall be scattered. It proceeds ; ^Utt. Ver. 20. T7ien Job arose, and ?'ent his mantle.

When his sons were destroyed in the ruin of thexxxiv. house. Job arose, because when Judaea was lost in unbelief, and when the Preachers were fallen in the death of fear, the Redeemer of mankind raised Himself from the death of His carnal nature*^; He shewed in what judgment He abandoned His persecutors to themselves. For His rising is the shewing with what severity He forsakes sinners, just as His lying down is the patient endurance of ills inflicted ''. He rises then, when He executes the decrees of justice against the re])robate. And hence He is rightly described to have rent his ynantle. For what stood as the mantle of the Lord, but the Synagogue, which by the preaching of the Prophets f Man J Mss. omit ' raised Himself, •» Several Mss. omit * just as' &c. &C.' An old edition reads * in that Pen. doubts if the clause be genuine. He Hhewed.' Ms. K. ' as indeed He That in the last note is perhaps not did rise in that He shewed.' M. ' in less doubtful, that He raised &c ; shewed.' 106 Judtea rent. Head of Priesthood, Beard of Royalty, shorn. Job], clung to the expectation of His Incarnation? For in the same way that He is now clothed with those by whom He is Eph. 5, loved, as Paul is witness, who says, TJiat He might present ^^' it to Himself a glorious church, not having spot nor wrinkle; (for that which is described as having neither spot or uTinkle J vestis is surely made appear as a spiritual robe * ; and at once raiona-^lg^^ in practice, and stretched in hope;) so when Judaea believed Him as yet to be made Incarnate, it was no less a garment through its clinging to Him.

But because He was looked for before He came, and coming, taught new truths, and teaching, wrought wonders, and working wonders, underwent wrongs. He rent His mantle, which He had put on Him, seeing that in Judaea some he withdrew from unbelief, whilst some He left therein. What then is the rent mantle but Judaea divided in contrary opinions } For, if His mantle had not been rent, the Evangelist would not have said that, at the preaching of our John 7, Lord, there arose strife among the people ; For some said, He is a good man; others said, Nay^ hut He deceiveih the people. For that mantle of His was rent, in that being divided in opinions it lost the unity of concord '. It proceeds ; And shaved his head, and fell down upon the ground, and worshipped. XXXV. 57. What is signified by the hair that was shorn but the ssubtili-^i^^^teness^ of Sacraments .? what by the head but the High tas Priesthood } Hence too it is said to the prophet Ezekiel, And 1. ' thou, son of man, take thee a sharp knife, take thee a harher''s razor, and cause it to pass upon thine head, and upon thy heard; clearly that by the Prophet's act the judgment of the Redeemer might be set out, Who when He came in the flesh ' shaved the head,' in that He took clean away from the Jewish Priesthood the Sacraments of His commandments ;

' and shaved the beard,' in that in forsaking the kingdom of Israel, He cut off the glory of its excellency. And what is here expressed by tJie earth, but sinful man } For to the Gen. 3, first man that sinned the words were spoken ; Dust thou art, ^^' and unto dust shall thou return. By the name of the earth ' Some Edd. and one Ms. in marg. some that would not believe P" This here add, " "Whereas after His Resurseems out of place, and of a piece rection He appeared to some that with the two douhtful clauses just would believe, and hid Himself from mentioned. Our Lord fell down to sinners and Gentiles. 107 then is signified the sinful Gentile world ; for whilst Judaea Book thought herself righteous, it appears how damnable she '— thought the Gentile world, as Paul is witness, who saith. We who are Jews hy nature^ and not sinners of the Gentiles. Gal. 2, Therefore our Mediator, as it were, shaved His head, and fell ^' down upon the earth, seeing that in forsaking Judaea, whilst He took awav His Sacraments from her Priesthood, He came to the knowledge of the Gentiles. For He ' shaved the hair from His Head,' because He took away from that His first Priesthood the Sacraments of the Law. And He fell upon the earth, because He gave Himself to sinners for their salvation ;

and while He gave up those who appeared to themselves righteous. He took to Himself those, who both knew and confessed that they were unrighteous. And hence He Himself declares in the Gospel, For judgment I «/// John 9 come into this world, that they that see not might see, and^^that they which see might be made blind. And hence the pillar of the cloud, which went before the people in the wilderness, shone with a radiant flame of fire not in the day but in the night ; for this reason, that our Redeemer, in giving guidance to those that followed Him by the example of lite and conduct, yielded no light to such as trusted in their own righteousness, but on those who acknowledged the darkness of their sins. He shone with the fire of His love. Nor, because Job is said to fall on the earth, let us account this to be an unworthy representation of our Redeemer. For it is written, 'Die Lord sent a Word into Jacob, and it hath is. 9, 8. fallen ' upon Israel. For Jacob means one that overthrows! e. v. another, and Lsrael, one that sees God. And what is signi-''^'^''^'' fled by Jacob but the Jewish people, and l)y Israel but the Gentile world } For in that very One Whom Jacob aimed to overthrow by the death of the flesh, the Gentile world, by the eyes of faith, beheld God. And thus the Word, that was sent to Jacob, lighted upon Israel ; for Him whom tlxe Jewish people rejected when He came to them, the Gentile world at once owned and found. For concerning the Holy Spirit it is written, The Spirit of' God fell upon them, Acuii,

And for this reason either the Word of God or the^'"** Holy Spirit is said to fall in Holy Scripture, to describe the suddenness of His coming. For whatever rushes down or 108 The Synagoyue our Lord's Mother in the Flesh. . Job i» falls, comes to the bottom directly. And therefore it is as if 7—^ the Mediator had fallen upon the earth, that without any previous signs He unexpectedly came to the Gentiles. And it is well said, that He fell down upon the earth and worshipped, in that whilst He Himself undertook the lowestate of the flesh. He poured into the hearts of believers the breathings of humility. For He did this, in that He taught the doing of it, in the same way that it is said of His Holy Roin. 8, Spirit, But the Spirit itself make lit requesf^ for us with 1 ^yi (jroanings which cannot he uttered. Not that He petitions, poatatat WTho is of perfect equality, but He is said to make request for no other reason than that He causes those to make request whose hearts He has filled : though our Redeemer, moreover, manifested this in His own Person, Who even besought the Father when He was drawing nigh to His Passion. For what wonder if, in the form of a servant, He submitted Himself to the Father by pouring out His supplications to Him, when in the same He even underwent the violence of sinners, to the very extremity of death. It proceeds : Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither,

The mother of our Redeemer, after the flesh, was the Synagogue, from whom He came forth to us, made manifest by a Body. But she kept Him to herself veiled under the covering of the letter, seeing that she neglected to open the eyes of the understanding to the spiritual import thereof. Because in Him, thus veiling Himself with the flesh of an human Body, she would not see God, she as it were refused to behold Him naked in His Divinity. But He ' came naked out of His mother's womb,' because when He issued from the flesh of the Synagogue'' He came openly manifest to the Gentiles; which is excellently represented by Joseph's leaving His cloak and fleeing. For when the adulterous woman would have used him to no good end, he, leaving his cloak, fled out of the house; because when the Synagogue, believing Him to be simply man, would have bound Him as it were in an adulterous embrace. He too left the covering of the letter to its eyes, and manifested Himself to the Gentiles ^ i\\. coming forth from the Synagogue in the Flesh. How our Lord receii'ed, and losi^ the Jexrs. 109 without disguise for the acknowledgment of the Power of His Book Divinity. And hence Paul said, But even to this day, when-^—^ — Moses is read, the vail is upon their hearts; for this 16. ' reason, that the adulteress kept the cloak in her own hands, but Him, Whom she wickedly laid hold of, she let go naked.

He then Who coming from the Synagogue plainly disclosed Himself to the faith of the Gentiles, * came naked out of His mother's womb.' But does He wholly give her up.? Where then is that which the Prophet declares. For though thy u.io, people Israel be as the sand of the sea, yet a remnant of^^' them shall return ? where that which is written. Until the Rom. fulness of the Gentiles be come in; and so all Israel shall be^^^ ^^* saved/ The time will be, then, when He will shew Himself clearly to the Synagogue also. Yes, the time will doubtless come in the end of the world, when He will make Himself known, even as He is God, to the remnant of His People. Whence it is likewise justly said in this place, and naked shall I return (hither. For be ' returns naked to His mother's womb,' when, at the end of the world. He, Who being made Man in time is the object of scorn, is revealed to the eyes of His Synagogue as God before all worlds. It proceeds; Ver. 21. The Lord gave, and the Lord hath taken away ; as it hath pleased the Lord, so is it coine to pass; blessed be the Name of the Lord.

Our Redeemer, in that He is God, gives all things withxxxvii the Father; but in that He is Man, He receives at the hands of the Father, as one among all. Therefore let Him say of Judaja, so long as she believed in the mystery of His Incarnation to come, the Lord hath given. Let Him say of her, when she slighted the looked for coming of His Incarnation, the Ijyrd hath taken away. For she was * given,* when in the persons of a certain number she believed what was to be; but she was* taken away,' as the just desert of her blindness, when she scorned to hold in veneration the truths believed by those. Gl. But let Him instruct all that believe in Him, that when under scourges they may know how to bless God, in the words that are added. As it hath pleased the Lord, so is it done^ ; i not in blessed be the Name of the Lord. Whence likewise, as the ^' ^ • 110 Clirist typified in Job as suffering without sin. Job 1, Gospel is witness, when He is described to be drawing near - — '- — to His Passion, He is said to have taken bread and given Alleg. ' ... thanks. And so He gives thanks Who is bearing the stripes of the sins of others. And He, Who did nothing worthy of strokes, blesses humbly under the infliction of them, doubtless that He might shew from hence what each man ought to do in the chastisement of his own transgressions, if He thus bears with patience the chastisement of the transgressions of others, that He might shew hence what the servant should do under correction, if He being equal gives thanks to the Father under the rod. It proceeds; Ver. 22. In all this Job sinned not, nor charged God foolishly.

' That he neither sinned, nor charged God foolishly,' Peter, as we have said, above testifies of Him in plain terms, 1 Pet. saying. Who did no sin, neither was guile found in His mouth. For guile in the mouth is so much the more senseless folly with God, the moi*e that in the eyes of men it passes for 1 Cor. 3, crafty wisdom, as Paul bears witness, saying. The wisdom of this world is foolishness with God. Forasmuch then as there was no guile in His mouth, verily He said nothing foolishly. The Priests and the Rulers believed that He charged God foolishly, when, being questioned at the time of His Passion, He testified that He was the Son of God. Matt. And hence they question, saying. What further need have we of witnesses ? Behold now we have heard His blasphemy. But He did not charge God foolishly, in that speaking the words of truth, even in dying He brought before the unbelievers that concerning Himself, which He soon after manifested to all the redeemed by rising again. Moral (j3. We have briefly gone through these particulars, re- ^^' garded under the view of representing our Head. Now, as they tend to the edification of His Body, let us explain them to be considered in a moral aspect; that we may learn how / that, which is described to have been done in outward deed, is acted inwardly in our mind.

Now when the sons of God present themselves before God, Satan also presents himself among tliem, in that it very often happens that that old enemy craftily blends and unites himself with those good thoughts, which are sown in our hearts through the instrumentality of Satan walks up and dotcn in cart lily minds. \ 1 1 the coming of the Holy Spirit, to disorder all that is rightly Book conceived, and tear in pieces what is once wrongly disordered. ^— But He, Who created us, does not forsake us in our temptation. For our enemy, who hid himself in ambush against us, He makes easy to be discovered by us, through the illumination of His light. Wherefore He saith to him immediately, Whence comest thoui fi4. For His interrogating the crafty foe is the discovering to us his ambush, that where we see him steal into the heart, we may watch against him with resolution and with caution. Ver. 7. Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.

Satan's going to and fro in the earth is his exploring the hearts of the canial, and seeking diligently whence he may find grounds of accusation against them. He ^ goeth Vulg. round about the earth,' for he comes about the hearts of men, ^'*^"' that he may carry oft' all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able; but in despite of him blessed Job is commended in these words; Ver. 8. Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one thatfeareth God, and escheweth evil? C(i. To him, whom Divine Inspiration makes strong to meet the enemy, God gives praise as it were in the ears of Satan ;

for His giving him praise is the first vouchsafing virtues, and aftenvards preserving them when vouchsafed. But the old enemy is the more enraged against the righteous, the more he perceives that they are hedged around by the 112 God upholds the Electa but inwardly. Job 1, favour of God's protection. And hence he rejoins, and , ~ says, Moral. '' ' Ver. 10. Doth Job fear Ood for nought? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side ? Thou hast blessed the work of his hands, and his substance is increased in the land. xlii. 67. As though he plainly said ; ' Wherefore dost Thou extol him whom Thou stablishest with Thy protection } for man would deserve Thy praises, while Thou despisest me, if he withstood me by his own proper strength.' Hence also he immediately demands on man's head with evil intent, what man's Defender concedes though with a merciful design. For it is added, Ver. 11. But put forth Thine hand now, and touch all that he hath; and he will curse Thee to Thy face, xliii. 68. For when we yield plentifully the fruits of virtue, and when we are flourishing in uninterrupted prosperity, the mind is somewhat inclined to be lifted up, so as to imagine that all the excellency that she hath comes to her from herself. This same excellency, then, our old enemy with evil intent desires to lay hands on, whilst God no otherwise than in mercy allows it to be tried ;

that while the mind, under the force of temptation, is shaken in the good wherein it exulted, learning the powerlessness of its own frail condition, it may become the more strongly established in the hope of God's aid; and it is brought to pass by a marvellous dispensation of His Mercy, that from the same source, whence the enemy tempts the soul to destroy it, the merciful Creator gives it instruction that it may live; and hence it is rightly added, Ver. 12. Behold, all that he hath is in thy power ; only upon himself put not forth thine hand. xliv. 69. As if He said in plain words; * I give thee so to try the good that is in each one of Mine Elect by temptation from without, that thou mayest acquaint thine own self that I keep him holding on to Me by the inward root of the mind; and hence it is rightly added. So Satan went out front, the presence of the Lord. xlv. 70. For in that he is not suffered to prevail so far as to withdraw the heart, being thus shut out from the interior, he roams without. Who, even if he very often work confusion The virtues feasted hy the eldest horn in us, Faith. 113 in the virtues of the soul, herein does it without, in that, Book through God's withholding him, he never wounds the hearts of the good to their utter ruin.

For he is permitted so far to rage against them as may be necessary, in order that they, thus instructed by temptation, may be stablished, that they may never attribute to their own strength the good which they do, nor neglect themselves in the sloth of security, loosing themselves from the bracings of fear, but that in keeping guard over their attainments they may watch with so much the greater prudence, as they see themselves to be ever confronting the enemy in the fight of temptations. Ver. 13, 14, 15. And there was a day ichen his sons and his daughters were eating and drinking nine in their eldest brothefs house: And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: and the Sabeans fell upon them ; yea, they have slain the servants with the edge of the sword ; and I only am escaped alo7ie to tell thee.

In the hearts of the Elect wisdom is first engendered, xlvi. ^ before all the graces that follow ; and she comes forth as it were a first born offspring by the gift of the Holy Spirit. Now this wisdom is our faith, as the Prophet testifies, saying, If ye will not believe, surely ye shall not understand^ . For Is, 7, 9. then we are truly wise to understand, when we yield the assent ^/'J^^^l of our belief to all that our Creator says. Thus the sons are hUshed feasting in their eldest brother's house, when the other virtues are feasted in faith. But if this latter be not first produced in our hearts, all besides cannot be good, though it may seem to be good. The sons feast in their eldest brothefs house, so long as our virtues are replenished with the good of holy writ, in the dwelling place of faith ; for it is written, without faith it is impossible to please God; and so^^^*^^' our virtues taste the true feasts of life, when they begin to be sustained with the mysteries' of faith. The sons feast in^ ^^^^!^' 1 • 1 , t 1 •> t '1 mentis their eldest fjrother s house, ni that except the other virtues, filling themselves with the feast of wisdom, do wiselv all that they seek to do, they can never be virtues.

But observe, while the good that we do is fed with the rich fare of wisdom and of faith, our enemy carries off the oxen that are plowing, and the asses feeding beside them, 114 The oxen are serious thoughts toward labours of love. Job 1, and kills the servants with the sword. What are the oxen ~ ' plowing, except we understand our serious thoughts, v^^hich 1 confi- ' while they wear ^ the heart with diligent tillage, yield abundant '''''°* fruits of increase? and what do we take to be the asses feeding beside them, but the simple emotions of the heart, which, whilst carefully withheld from straying in double ways, we feed in the free pasture of purity? But oftentimes the crafty enemy, spying out the serious thoughts of our heart, corrupts them under the cloak of that beguiling pleasure which he insinuates ; and when he sees the simple emotions of the heart, he displays the subtleties and refinements of discoveries, that while we aim at praise for subtlety, we may part with the simplicity of a pure mind ; and though he has not the power to draw us to a deed of sin, nevertheless by secret thefts he spoils the thoughts of good things through his temptations, that while he is seen to trouble the good that is in their mind, he may seem as though he had completely made spoil of it. By the oxen ploughing may also be understood the intents of charity, whereby we endeavour to render service to others, when we desire to cleave the hardness of a brother's heart by preaching ;

and by the asses also, for that they never resist with a mad rage those that are loading them, may be signified the meekness of patience, and oftentimes our old enemy, seeing us anxious to benefit others by our words, plunges the mind into a certain sleepy state of inactivity, that we are not disposed to do good to others, even though our own concerns leave us at liberty. Accordingly he carries away the oxen that are ploughing, when, by insinuating sloth that causes negligence, he breaks the force of those inward purposes, which were directed to produce the fruit of a brother's welfare, and although the hearts of the Elect keep watch within the depths of their own thoughts, and, getting the better of it, take thought of the mischief, which they receive at the hands of the tempter, yet by this very circumstance, that he should prevail over the thoughts of good things though but for a moment, the malicious enemy exults in having gotten some booty.

Now oftentimes, when he sees the mind in a readiness • Subripiens. Some Edd. here read ' subrepens,' ' creeping in secretly,' as well as in some other places. Jlie asses are our innocent affections. 115 to endure, he contrives to find out wliat it loves the best, and Book there sets his traps of offence ; that the more the object is '— beloved, our patience may be the sooner disquieted by means of it. And indeed the hearts of the Elect ever return heedfully to themselves, and chastise themselves sorely, even for the slighest impulse to go wrong, and whilst by being moved they learn how they should have stood fast, they are sometimes the more firmly established for being shaken. But the ancient enemy, when he puts out our purposes of patience, though but for a moment, exults that he has, as it were, carried off the asses fi'om the field of the heart. Now in the things which we determine to do w^e carefully consider, with the watchfulness of reason, what is proper, and to what cases. But too often the enemy, by rushing upon us with the sudden impulse of temptation, and coming unawares before the mind's looking out, slays as it were with the sword the very servants that are keeping watch, yet one escapes to tell that the rest' is lost ; for in whatsoever the mind ' alia is affected by the enemy, the discernment of reason ever returns to it, and she doth in a certain sense shew that she hath escaped alone, which doth resolutely consider with herself all that she has undergone.

So then all the rest perish, and one alone returns home, when the motions of the heart are in the time of temptation put to rout, and then discernment comes back to the conscience ; that whatever the mind, which has been caught by a sudden onset, calculates that she has lost, she may recover, when bowed down*" with heartfelt contrition. Ver. 16. While he was yet speaking^ there came also another, and said, The fire of Ood is fallen from heaven, and hath burned up the sheep a?id the servants, and consumed them ; and I only am escaped alone to tell thee,

What is signified by sheep but the innocency of our thoughts? what is signified by sheep, but cleanness of heart in the good? Now we have said a little above that we speak of the aerial ' heaven,' whence too we name the birds of heaven. And \sv know that the impure spirits, that fell from the ethereal heaven, roam abroad in the midsj^ace between this heaven and earth. These are the more envious \ " afllicta. Some Mss. afflata, ' inspired.' 116 Fire of envy from devils suffered to try our purity. Job 1, that the hearts of men should mount up to the realms of heaven, that they see themselves to have been cast down from thence by the impurity of their pride. Forasmuch then as the glances of jealousy burst forth from the powers of the air against the purity of our thoughts, ' fire fell from heaven upon the sheep ;' for oftentimes they inflame the pure thoughts of our minds with the fires of lust, and they do as it were consume the sheep with fire, when they disorder the chaste feelings of the mind with the temptations of sensuality. This is called the fire of God, for it owes its birth, though not to the making, yet to the permission of God. And because by a sudden onset they sometimes overwhelm the very cautions of the mind, they slay with the sword as it were the servants that are their keepers.

Yet one escapes in safety, so long as persevering discernment reviews with exactness all that the mind suffers, and this alone escapes the peril of death ; for even when the thoughts are put to rout, discretion does not give over to make known its losses to the mind, and as it were to call upon her lord to lament. Ver. 17. While he was yet speaking there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, a7id have carried them atvay, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

By the camels, which have a clean mark, in that they ruminate, and an unclean, in that they do not cleave the hoof, are meant, as we have already said above, the godly stewardships of temporal things, in which in proportion as 'the charge is more extensive, the more doth the enemy multiply his plots against us. For every man who is set over the management of temporal affairs, is the more largely open to the darts of the hidden foe. For some things he aims to do with an eye to the future, and often whilst, thus cautious, he forecasts future events with exactness, he incautiously neglects to regard present evils. Often while his eye is on the present, he is asleep to the anticipation of coming events. Often in doing some things slothfully, he neglects what should be done with energy. Often in shewing himself overactive in the execution, by the very restlessness of his mode of acting he hurts the more the The camels, or secular charges, assailed by three hands. 117 interests of his charge. Again, sometimes lie strives to put Book restraint upon his lips, but is prevented keeping silence by —^ the requirements of his business. Sometimes, whilst he restrains himself with excessive rigour, he is silent even when he ought to speak. Sometimes, while he gives himself more liberty to communicate necessary things, he says at 1 the same time what he should never have given utterance to.

And for the most part he is embarrassed with such vast complications of thoughts, that he is scarce able to bear the mere things, which with foresight he ponders in his mind, and while he produces nothing in deed, he is grievously overburdened' with the great weight upon his breast. ForUnsudat as that is hard to bear which he is subject to within his own bosom, even while unemployed and at rest from work without, he is yet wearied. For very frequently the mind as it were views coming events, and every euergy is strung to meet them ; a vehement heat of contention is conceived, sleep is put to flight, night is turned into day, and while the bed holds our limbs which are outwardly at rest, the cause is inwardly pleaded with vehement clamours in the court of our own heart. And it verv' often happens that nothing comes to pass of the things foreseen, and that all that thinking of the heart, which had so long been strung up in preparation to the highest degree of intensity, proves vain, and is stilled in a moment. And the mind is so much the longer detained from necessary concerns, as it thinks on trifles to a wider extent. Forasmuch therefore as the evil spirits one while deal a blow against the charges of our stewardship by a slothful or a headlong mode of action, at another time throw them into disorder by a backward or an unchecked use of speech, and are almost always burthening them with excessive loads of care, the Chaldeans in three bands carry off the camels.

For it is as it were to make three hands against the camels, to spread confusion amidst the business of earthly stewardship, now by unwananted deed, now by overmuch speech, now by unregulated thought, so that while the mind is striving to direct itself eflectually to outward ministrations, it should be cut off from the consideration of itself, and know nothing of the injuries which it sustains in itself, in the same proportion that it exerts itself in the affairs of others 1 ISDiscretion, the one that escapes. The Wilderness^evil spirits. Job 1, with a zeal above what is befitting. But when a right mind * -undertakes any charge of stewardship, it considers what is * due to self and what to neighbours, and neither by excess of concern for others overlooks its own interests, nor by attention to its own welfare, puts behind the affairs of others. But yet it very often happens that while the mind is discreetly intent upon both, while it keeps itself clear for the utmost precautions, both as regards itself and the things which have been entrusted to it, still being thrown into confusion by some unexpected point in any case that arises, it is so hurried away headlong, that all its precautions are overwhelmed thereby in a moment. And hence the Chaldeans strike with the sword the servants that were the keepers of the camels. Yet one returns ; for amidst all this the rational thought of discretion meets the eyes of our mind, and the soul, taking heed to herself, is led to comprehend what she has lost within by the sudden onset of temptation.

It follows ; Ver. 18, 19. While he was yet speaking, there came also another y and said. Thy sons and thy daughters were eating and drinking icine in their eldest brother'' s house: And, behold, there came a great wind from, the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. xlix. 76. As we have before said, ' the wilderness' is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house ; in that strong temptation seizes" us from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat " K. ' Steals on U3,' which is justified by the mention of hidden impulfles' at the end of the paragraph. Cornersofthe house, Cardinal Virtues. Children, sei'etiGi/ts.\\9 of carnal desires.

Yet sometimes when idleness steals on " Book the mind, prudence waxes cold ; for when it is weary and '— turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on** the mind, our r temperance decays **. For in whatever degi'ee we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus ' a strong wind smites the four comers of the house,' in that strong temptation, by hidden impulses, shakes the four virtues ; and the corners being smitten, the house is as it were uprooted ; in that when the virtues are beaten, the conscience is brought to trouble.

Now it is within these Xour corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness. Understanding, against rashness, Counsel, against fear. Courage, against ignorance. Knowledge, against hardness of heart. Piety, against pride. Fear.

Hut sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets from what source it has them, and imagines that it derives that from itself, ° ' Surripit menti,' but K. ' surrepit,' also, p. 114, where K. does not. which has been followed here as giving P or ' stealing from,' as above, the better sense. Ed. Par. 1523, has 4 S. Aug. Conf. x. 44. describes this the same, and it professes to be from sort of temptation in eating, three ancient Msa. But it reads thus r20 Seeming loss of Gifts teaches whence they come. Job 1, which it sees to be never wantine: to it. Hence it is that Moral ^^^^ same grace sometimes withdraws itself for our good, and shews the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are tlireatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed;

forasmuch as from whatever cause it turns to follv for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtuseness in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried off with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to our own powers ; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm.

But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood tirm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror The Virtues of good men never really destroyed. 121 came upon her. Sometimes whilst we are congratulating Book ourselves that we know great things, we are stunned with a _ blindness of instantaneous ignorance ^ But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by the stroke of its blindness, it may know also from Whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have ; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a finner footing, in proportion as it has felt the weight of this virtue by seeming to let it go.

When the house, then, is overthrown, the sons perish ; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live *1 This passage will remind the and study, for God will endue thee with reader of whai is related of Albertus such abundance of His wisdom, that Magnus by LouisofValleoletum, "while by the books of thy learning the whole Master Albert, spent with age, was one Church will be enlightened. And lest day lecturing in the schools in the thou shouldest have the power to waver monastery at Cologne in the presence in the faith, before thy death all sylloof a full auditory, and wa-s bringing gistic cunning shall be taken from together and urging certain arguments, thee, and God shall remove thee from his memory wavered. All were astothis world in thy boyish innocence and nished at this not a little; he however sincerity and truth of faith. Thou but for a little while remaining silent, shalt know the time from this, that then with rallied spirits said before thy memory shall fail thee in public tliem all," Listen, dearest brethren, .. . lecture,' &c. &c. This said, amid the when I was but young 1 entered this tears of all, he descended from the chair, order of Preachers at the admonition of and thenceforth never wrote or lectured the glorious Virgin Mother of God" .

. . again, but as if a boy lived for five years (norne sentences follow involving prayers among the brethren all his remaining to St. Mary which cannot fitly be intime, innocent and dove-like, devoting troduced here,) " She deigned to say, himself to continual prayers," &c. * Be faithful and persevering in virtue 122 Joli's risifig is the mind's awakening by trial. Job 1, inwardly by the Spirit, though they perish outwardly in the -jrr-^ — ^ flesh: because, forsooth, althouojh our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind ;

and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are w^e thus dealt with, so that our conscience is at times struck with the smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the > see S. depth of his mind felt the failure of them ^ But when the riug mind is shaken by the assaults of temptation, and is as it Horn, were more than enough disheartened, there is shewn to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when any one awearied relaxes himself at his ease, he abandons his mind without restraint Rending the mantle^ chastening our actions.

1*23 to the corrupter. But if, by the dispensations of mercy Book from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight. And hence it is rightly subjoined, Ver. 20. Then Job arose.

For sitting betokens one at ease, but rising, one in a con1. flict. His rising, then, when he heard the evil tidings, is setting the mind more resolutely for conflicts, after the experience of temptations, by which very temptations even the power of discernment is the gainer, in that it learns the more perfectly to distinguish good from evil. And therefore it is well added, A?icl rent his mantle.

We * rend our mantle,' whenever we review wiih a discriminating eye our past deeds; for unless with God our deeds were as a cloak that covered us, it would never have been declared by the voice of an Angel, Blessed is he that Her. 16, watcheth, and kcepeth his garments^ lest he walk naked, and ^' they see his shame; for ' our shame' is then ' seen,' when our life, a])pearing worthy of condemnation in the eyes of the righteous in judgment, has not the covering of after good practice. But because, as often as we are tempted with guilt, we are prompted to mourning, and being stirred by our own lamentations, open the eyes of the mind to the more perfect perception of the light of righteousness, we as it were rend our mantle in grief, in that in consequence of our weeping discretion being strengthened, we chastise' all that we do with greater strictness, and with wrathful hand. Then all our high-mindedness comes down, then allour overcunningness is dropped from our thoughts ; and hence it is added. And shaved his head, and /ell down upon the ground, and worshipped. 8'i. For what do we understand in a moral sense by hair, but the wandering thoughts of the mind ? and hence it is elsewhere said to the Church, Thij lijjs are like a thread of Cant. 4, scarlet, and thy speech is comely ; fur a thread ' binds the hairs i \.-^^^^ Vulg.

' vindicamus.' so some Msp. ap.Ben. camtiH, * we judge,' which hardly suits M well as A.D.C.D.H. Ben. has judi- ' irata inanu.' 124 Shaving the head, cutting off self-assurance. Job 1, of the head. So the lips of the Spouse are like a thread, ^^' in that by the exhortations of Holy Church all dissipated °"^^' thoughts in the minds of her hearers are put in bands, that they may not roam at large, and be spread abroad amongst forbidden objects, and thus spread abroad, lie heavy on the eyes of the mind, but may as it were gather themselves to one direction, in that the thread of holy preaching binds them. Which also is well represented to be of scarlet; for the preaching of the Saints glows only with charity. And what is signified by the head, but that very mind, which is principal in every action ? Whence it is elseEccl. 9, where said. And let thy head lack no ointment; for oint- ^* ment upon the head is charity in the heart ; and there is lack of ointment upon the head, when there is a withdrawal of charity from the heart. The shaving of the head then is the cutting off all superfluous thoughts from the mind. And he shaveth his head and falls upon the earth, who, restraining thoughts of self-presumption,, humbly acknowledges how weak he is in himself.

For it is hard for a man to do great things, and not to harbour confident thoughts in his own mind on the score of his great doings. For from this very fact, that we are living in strenuous opposition to our vices, presumptuous imaginations are engendered in the heart; and while the mind valorously beats down the evil habits without her, she is very often inwardly swoln within herself; and now she accounts herself to have some special merits, nor ever imagines that she sins in the conceits of self-esteem. But in the eyes of the severe Judge she is so much the worse delinquent, as the sin committed, in proportion as it is the more concealed, is well nigh incorrigible ; and the pit is opened the wider to devour, the more proudly the life we lead glories in itself. Hence, as we have often said before, it is brought to pass by the merciful dispensations of our Creator, that the soul that places confidence in itself is struck down by a providential temptation; that being brought low it may find out what it is, and may lay aside the haughtiness of self-presumption. For as soon as the mind feels the blow of temptation, all the presumption and swelling of our thoughts abates. Grace kept by confessing our own ?iakedness. 125

For when the mind is lifted up in pride, it breaks out Book as it were into usurpation'. And it has for the attendants '— of its tyrannical power, its own imaginations that flatter it. But if an enemy assaults the tyrant, the favour of those attendants is speedily at an end. For when the adversary finds entrance the attendants fly, and fall away from him in fear, whom in time of peace they extolled with cunning flattery. But, when the attendants are withdrawn, he remains alone in the face of the enemy ; for when high thoughts are gone, the troubled mind sees itself only and the temptation, and thus upon hearing of evil tidings, the head is shaved, whensoever under the violent assault of temptation the mind is bared of the thoughts of self-assurance. For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain gi'ound ? And what docs it signify, that, the act of devotion over, the Nazarite is commanded to shave his Numb. head, and cast the hair into the sacrificial fire, but that we^'°' then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous .'' To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love ;

that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion. And observe that he Jell upon the earth and worshipped ; lor he sets forth to God the true worship, who in humility sees that he is dust, who attributes no goodness to himself, who owns that the good that he does is from the mercy of the Creator; and hence he says well and fitly, Ver. 21. Naked caiiie I out of my motheis womb, and naked shall I return thither.

As if the mind when tempted and taken in the powerlessness of its weak condition were to say, * Naked I was by grace first begotten in the faith, and naked I shall be saved by the same grace in being taken up into heaven ^' For it is' >n assurap- • * Tyranniclprn.' The natural exthe Emperors. St. Chrysostoiu calU pression for a rebellion that would set Absalom's rebellion bv this name, on up a new king, such as were all under Stat. Horn. xiv. Tr. p. 244, 126 We 7nay take all of extraordinary Gifts. Job 1, a great consolation to a troubled mind, when, smitten with - — -^ the assaults of sin, it sees itself as it were stripped of all virtue, to fly to the hope of Mercy alone, and prevent itself / being stripped naked in proportion as it humbly thinks itself i to be naked and bare of virtue, and though it be perchance bereaved of some virtue in the hour of temptation, yet acknowledging its own weakness, it is the better clad with humility itself, and is stronger as it is laid low than as it was standing, in that it ceases to ascribe to itself without the aid of God whatever it has. And hence it also at once owns with humility the hand of Him Who is both Giver and Judge, saying, '^ The Lord gave, and the Lord hath taken away.

liv. 86. Observe how he grew great by the discipline of temptations, who both in the possession of the virtue acknowledges the bounty of the Giver, and in the disorderment of his fortitude, the power of the Withdrawer: which fortitude nevertheless is not withdrawn, but is confounded and loses heart, that the assaulted mind, while it dreads every instant to lose the quality as it seems, being alway made humble, may never lose it. As it hath pleased the Lord, so is it done ; Blessed be the Name of the Lord. Iv. 87. In this circumstance, viz. that we are assaulted with inward trouble, it is meet that we refer the thing to the judgment of our Creator, that our heart may resound the louder the praises of its Maker, from the very cause that makes it, on being smitten, the more thoroughly to consider the impotency of its frail condition. Now it is justly said, Ver. 22. Ln all this Job sinned not, nor charged God foolishly : Ivi. 88. In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may tura it to the ashes of mere chaff.

Now nothing hinders that all that we have said concerningvirtues,be understood of those gifts of the Holy Spiritwhich > vid. are vouchsafed in^ manifestation of virtue, for to one is given chap.9l. The Spirit tiluays fully in Christ alone. 127 the gift of Prophecy, to another different khids of tongues, to Book another the gifts of heahng. I>ut forasniucli as these gifts are not always present in the mind in the same degree, it is clearly shewn that it is for our good that they are sometimes withdrawn, lest the mind should be lifted up in pride. For if the Spirit of Prophecy had always been with the Prophets, plainly the Prophet Elisha would never have said, Let >^^/" 2 Kings alo)ie,/or her soul is vexed within /ler, and the Lord hath ^^ ^^' hid it from me^ and hath not told me. If the Spirit of Prophecy had been always present to the Prophets, the Prophet Amos when asked would never have said, / am ^ Amos 7, no Prophet; where he also adds, neither a Prophefs son, i so but I am an hersdman and a gatherer of sycamore fruit, ^"^^gHow then was he no Prophet, who foretold so many true things concerning the future ? or in what way was he a Prophet, if he at the time disowned the truth concerning himself? Why, because, at the moment that he was called in question'^, he felt that the Spirit of Prophecy was not with him, 2 requihe bore true testimony concerning himself, in saying ;

/ am ^^^^ not a Prophet. Yet he added afterwards. Now therefore hear ^er. 16, thou the word of the Lord. Therefore thus said the Lord, Thy " wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line ; and thou shall die in a polluted land. By these words of the Prophet it is plainly shewn, that while he was bearing that testimony about himself he was filled, and on the instant rewarded witli the Spirit of Prophecy, because he humbly acknowledged himself to be no Pro})het. And if the Spirit of Prophecy had always continued with the Prophets, the Prophet Nathan would never have allowed King David, when he consulted him about the building of the Temple, what a little while after he was to refuse him.

And hence, how justly is it written in the Gospel, Upon Whom thou shall see the Spirit descending, and reJohn \, maiuing on Him, the same is He Which baptizeth with ihe^^' Holy Ghost. For the Spirit descends into all the faithful, but remains in the Mediator alone, in a special manner. For \ He has never left the Human Nature of Him, from Whose Divine Nature He proceedeth. He remains therefore in Him, Who only can both do all things and at all times. 12SGi/ts of Virtue necessary^ of Power sometimes withdrawn. Job 1, Now the faithful, who receive Him, since they cannot always '- — retain the gifts of miracles, as they desire, testify that they have received Hira as it were in a passing manifestation. But whereas on the other hand it is said by the mouth of JohnU, Truth concerning the same Spirit to the Disciples, For He dwelleth with you, and shall be in you, how is it, that this same abiding of the Holy Spirit is by the voice of God declared to be the sign of the Mediator, where it is said, Upon Whom thou shall see the Spirit descending, and abiding on Him? If then according to the words of the Master He abideth in the disciples also, how will it be any longer a special sign, that He abides in the Mediator? Now this we shall learn the sooner, if we discriminate between the gifts of the same Spirit.

Now there are some of His gifts, without which life is never attained; and there are others whereby holiness of life is made known for the good of other men. For meekness, I humility, faith, hope, charity, are gifts that come from Him, and they are such as man can never reach to life without. And the gift of Prophecy, healing, different kinds 1 sermoof tongues, the interpretation of tongues ^, are His gifts ; yet such as shew forth the presence of His power for the improvement of all beholders. In the case of these gifts then, without which we can never attain to life, the Holy Spirit for ever abides, whether in His preachers, or in all the Elect; but in those gifts whereof the object is not the preservation of our own life, but of the lives of others through the manifestation of Him, He by no means always abides in the Preachers. For He is iudeed always ruling their hearts to the end of good living, yet does not always exhibit the signs of miraculous powers by them, but sometimes, for all manifestation of miracles, He withdraws Himself from them, in order that those powers, which belong to Him, may be had with greater humility, in the same degree that being in possession they cannot be retained.

But the Mediator of God and men, the Man Christ Jesus, in all things hath Him both always and continually present. For the same Spirit even in Substance proceeds from Him. And thus, though He abides in the holy Preachers, He is justly said to abide in the Mediator in a External gifts may be withdrawn to aid huynility* 129 special manner, for that in them He abides of grace for a Boo particular object, but in Him He abides substantially for all '■ ends. For as our body is cognizant of the sense of touch only, but the head of the body has the use of all the five senses at once, so that it sees, hears, tastes, smells, and touches; so the members of the Supreme Head shine forth in some of the powers, but the Head Itself blazes forth in all of them. The Spirit then abides in Him in another sort, from Whom He never departs by reason of His Nature. Now those of His gifts, by which life is attained, can never without danger be lost, but the gifts, whereby holiness of life is made evident, are very often withdrawn, as we have said, without detriment. So then the first are to be kept for our own edification, the latter to be sought for the improvement of others. In the case of the one let the fear alann us, lest they perish, but in the other, when they are withdrawn for a season, let humility be our consolation, for that they may chance to lift up the mind to entertain pride.

Accordingly when the power of miracles which had been vouchsafed is withdrawn, let us exclaim as is right, Tlie Lord gave, and the Lord hath taken away ; blessed be the Xame of the Lard. For then, and only then, we really shew that we have held in a right spirit all that we had given us, when we bear with patience the momentary withdrawal thereof

As if He said explicitly, ' Thou indeed hast wrought thy malice, but he has not lost his innocence ; and thou art forced to serve to his advancement by the very means whence thou thoughtest to lessen his advancement. For that inward innocency, which he lionourably maintained when at rest, he has more honourably preserved under the rod. It follows ; Although thou movedst Me against him, to destroy him without cause.

TMiereas God is a just and a true God, it is important to enquire how and in what sense He shews that He had afilicted Job without cause. For because He is just, He could not afflict him without cause, and again, because He is tnie. He could not have spoken other than what He did. So then that both particulars may concur in Him that is just and true, so that He should both speak truth, and not act unjustly, let us know, that blessed Job was both in one sense smitten without cause, and again in another sense, that he was smitten not without cause. For as He that is just and true, says the thing of Himself, let us prove both that what He said was true, and that what He did was righteous. For it was necessary that the holy man, who was known to God alone and to his own conscience, should make known to all as a pattern for their imitation with what preeminent virtue he was enriched. For he could not visibly give to otliers examples of virtue, if he remained himself without temptation. Accordingly it was brought to pass, both that the very force of the infliction should exhibit his stores of virtue for the imitation of all men, and that the strokes inflicted upon him should bring to light what in time of tranquillity 132 God not so moved as to change in Himself.

Job 2, lay hidden. Now by means of the same blows the virtue of ■TT patience gained increase, and the gloriousness of his reward was augmented by the pains of the scourge. Thus, that we may uphold the truth of God in word, and His equity in deed, the blessed Job is at one and the same time not afflicted without cause, seeing that his merits are increased, and yet he is afflicted without cause, in that he is not punished for any offence committed by him. For that man is stricken without cause, who has no fault to be cut away ; and he is not stricken without cause, the merit of whose virtue is made to accumulate.

But what is meant when it is said. Thou movedst Me against him ? Is ' the Truth' then inflamed by the words of Satan, so that at his instigation He falls to torturing His servants? Who could imagine those things of God which he even accounts unw^orthy of a good man } But because we ourselves never strike unless when moved, the stroke of God itself is called the ' moving' Him. And the voice of God condescends to our speech, that His doings may in one way or another be reached by man's understanding. For that Power which without compulsion created aU things, and which without oversight rules all things, and without labour sustains all, and governs without being busied, corrects also without emotion. And by stripes He forms the minds of men to whatsoever He will, in such sort still that He never passeth into the darkness of change from the light of His Unchangeable Being. It follows ; Ver. 4, 5. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his hone and his jiesh, and he will curse Tliee to Thy face, iv. 5. The old enemy derives from outward things the charge which he urges against the blessed man's soul. For he affirms that ' skin is given for skin ;' as it often happens that when we see a blow directed against the face, we put our hands before our eyelids to guard the eyes from the stroke, and we present our bodies to be wounded, lest they be wounded in a tenderer part.

Satan then, who knew that such things arc customarily done, exclaims, Skin for skin, and all that a man hath will he give in exchange for his life. Joh^ in Satan's hand, still in the Hand qf God. 133 As if he said in plain words, ' tt is for this reason that Job Book bears with comj30sure so many strokes falling without, be- . cause he fears lest he should be smitten himself, and so it is care of the flesh that makes him unmoved by hurt done to the feelings of the flesh ; for while he fears for his own person, he feels the less the hurt of what belongs to him. And hence he immediately requires his flesh to be smitten, in these words ; But put forth Thine hand now, and touch his hone and hisJiesJi, and he will curse Thee to TJiy face. He had said above. Touch all that he hath, and he will jo\yi curse Thee to Thy face. Now, as if forgetting his former ^^• proposal, being beaten upon one point, he demands another. And this is justly allowed him by God's dispensation, that the audacious disputer, by being over and over again overcome, may be made to keep silence. It proceeds ; Ver. 6. And the Lord said unto Satan, Behold, he is in thine hand; but save his li/'e.

Here again, the safeguard of protection goes along vri\h y the permission to smite, and the dispensation of God both while guarding, forsakes his elect servant, and while forsaking, guards him. A portion of him He gives over, a portion He protects. For if he had left Job wholly in the hand of so dire a foe, what could have become of a mere man ? And so with the very justice of the permission there is mixed a certain measure of pity, that in one and the same contest, both His lowly sen^ant might rise by oppression, and the towering enemy be brought down by the permission. Thus the holy man is given over to the adversary's hand, but yet in his inmost soul he is held fast by the hand of his Helper. For he was of the number of those sheep, concerning whom Truth itself said in the Gospel, Neither shall any / man pluck them out of My hand. And yet it is said to the 28. enemy, when he demands him. Behold, he is in thine hand. The same man then is at the same time in the hand of God, and in the hand of the devil. For by saying, he is in thine hand, and straightway adding, but save his life, the pitiful Helper openly shewed that His hand was upon him whom He yielded up, and that in giving He did not give him.

134 Satan forced to save life. Strokes many and sore. Job 2, whom, while He cast him forth, He at the same time hid from the darts of his adversary. \ ani7. But how is that it is said to Satan, hut save his life'^? For how does he keep safe, who is ever longing to break in upon things under safe keeping? But Satan's saving is spoken of his not daring to break in, just as, conversely, we Matt. 6, petition The Father in prayer, saying, Lead us not into temptation ; for neither does The Lord lead us into temptation, Who is ever mercifully shielding His servants therefrom. Yet it is as it were for Him ' to lead us into temptation,' not to protect us from the allurements of temptation. And He then as it were * leads us not into the snare of temptation,' when He does not let us be tempted beyond what we are able to bear. In like manner then as God is said to ' lead us into temptation,' if He suffers our adversary to lead 2 aniug thereinto, so our adversary is said to ' save our souP,' mam, as. ...,. above, when he is stayed irom overcommg it by his temptations. Ver. 7. So Satan went forth from the presence of the Lord. How ' Satan goes forth from the presence of the Lord,' 3 some is shewn by the remarks which have been already ^ made Mss.add , f.