Morals on the Book of Job (Moralia in Iob)

Those then who seek to know those things, by which they may not at all be learned, but seem to be, whilst in the sacred volumes they do not from the heart's core search out the force of charity towards God and our neighbour, are as it were ' fed by the herb and the bark,' because they are either the lowest or the outer things which nourish the souls of those who carry themselves proudly. Or surely to * eat herbs' is touching Holy Scripture to observe the I least precepts, and to disregard the greater ones. Whom Truth rightly rebukes, saying, IVoe luito you, Scribes and Mait.23, 464 Silt wounds us either fo?harm or sorrow. Job 30, Pharisees^ hypocrites ; for ye pay tithe of mint aticl anise . — '- — and cummiii, and have omitted the weiqhtier matters of the Law. Who do also ' eat the barks of trees,' because there are some who in the sacred volumes respect the outside of the letter only, nor keep in safety any thing belonging to the spiritual meaning, whereas they imagine that there is nothing more in the words of God, but that which they may hear on the outside. Which persons nevertheless the passion of vain glory possesses in all their errors, and the thirst after honour holds them captives, and generally by the very things that they speak they seek after nothing else but earthly profits.

Rom.i6, Concerning whom it is said by Paul, For they that are such serve not our Lord Jesus Christ, but their own belly. Whence too it is rightly subjoined ; And juniper roots for their meat. X. 21. For the juniper tree has prickles instead of leaves, for so bristly is that which they put forth, that like to thorns it is able to prick the person handling it. Now a thorn is all sorts of sin; because whilst it draws into self-gratification, as it were by pricking it wounds the soul. Whence it is Ps.32,4. spoken by the voice of one righteous and penitent, / was turned in my calamity, while the thorn is broken, surely because the mind is turned to lamenting, that the prick of sin may be broken by repenting. But in another translation, 1 < conthe thorn is described not as ' broken^,' but ' fixed V vvhich 2 < ^nsame is not at variance with the same sense, because the *8^' mind of the penitent is brought to sorrow when the sin that has been committed is retained fixed fast in the recollection. What then is there denoted by the ' root of the juniper' saving avarice, from which the thorns of all the sins 1 Tim. are produced? Concerning which it is said by Paul, For the ' ' love of money is the root of all evil. For that springs up covertly in the mind, and brings forth openly the prickles of all sin in the practice.

Which same prickles arising from this root the great preacher immediately implies, when he subjoins, Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. For he who spoke of ' many sorrows' made known as it were the prickles arising from this root. So by * junipers' we understand sins, but by ' the root of junipers' what else do Heretics covetous^ vociferous, and sure to fail. 4iio we understand, but avarice, i. e. tlie material of sins ? So Book then because heretics in their words generally go after ex ternal gains alone, yet are not ignorant that they make up what is wrong, but do not abandon the preachings of error, whilst they wish to receive their emoluments as teachers, it is well said of them now by the voice of the holy man, and juniper roots for their meat, because whilst they think of avarice with all the faculties of their minds, they are as it were fed by that nourishment, wherefrom assuredly the prickles of sins ensuing are used to be produced. Which persons if ever in sacred Revelation they seemingly discover things with sagacity, which while they do not understand, they fancy make for their statements, they directly scatter these vociferating them to their wretched hearers, whom they covet not the souls of but the substance. Whence it is fitly brought in next, Ver. 5. Who carrying these same off from the valleys^ when they found each of them, ran to them with clamour.

They ' carry them off from the valleys,' because with a high spirit they gather them from the lowly sayings of the Fathers. Which same whilst they exult to have found making for their cause, they run to them with outcries, because every thing that they have a perception of, by the appetite of praise they strive to cry abroad to the ears of men. It goes on; Ver. 6. Tliey shall ditell in the desert places of the torrents, and in the caves of the earthy or upon the ground.

We give the name of ' torrents' to the brooks, that are gathered by the winter rains, which likewise at certain seasons are dried up. Thus with justice the framers of wrong doctrines arc called ' torrents;' because being cold to the warmth of charity, they grow to a height in the deadness of the winter season; because they do not flow out with perpetual fulness, but by the pleadings of Catholics, as by summer suns, are dried up. And indeed the fabricators of wrong doctrines springing up against Holy Church, are already made an end of by the heat of truth, yet notwithstanding the things which they taught their disciples do not cease to maintain and to defend. Thus then they that follow the errors I of those persons ' dwell in the desert places of torrents,' i. e. VOL. II. H h 466 Heretics given to lurking, and unstable ways. Job 30, put their trust in the preaching of those, whose effusions are '- — ah'eady by the answering and reasoning of Catholics dried up. Now what else do we take ' the caves of the earth' for, but the hidden preachings of heretics ? For heretics meet together in secret conclaves in such sort, that the reverence, which they cannot invest their erring belief with by reason, they may by concealment, and that to weak souls the speech of pervertedness may appear more to be treated with awe in proportion as it is secret.

Hence in Solomon the woman as Prov. 9, a type of heresy persuades, saying, Stolen waters are sweet, ^'' and bread eaten in secret is pleasant. Which self-same Mat.24, secret preachings * Truth' abhors, saying, Then if any man 27' * shall say unto you, Lo, here is Christ, or there, believe it not. And again ; Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the East, and shineth even unto the West : so shall also the coming of the Son of Man be. So then that is ' in the secret chambers' there, which here is phrased in * caves.' Thus heretics ' dwell in caves,' because they generally conceal their error by preachings in secret; that in the degree that they forbear to shew themselves to the more learned and wiser sort, they may the more iiTesistibly draw to them the uninstructed. Whence also the words are rightly brought in next ; Or upon the gravel. For we call by the name of ' gravel' those very little stones which the water of the river draws along. Accordingly, the teachers of perverted doctrines ' dwell upon the gravel,' because they draw after them those minds of men which are not established with any stedfastness of gravity, which the streams of errors are as it were ever carrying from place to place.

And hence the great preacher, whereas he desired that his hearers should not be led by the chances of time, but that they might be established Eph. 4 ^y fi^*^^ gravity, charged them, saying, That we henceforth 14. be no more like childre7i, tossed to and fro, and carried about by every wind of doctrine. Thus Holy Church, being borne down by her adversaries for a space, when she sees the bold minds of those in error insulting over her, recalls to remembrance what the behaviour of those was, saying. They shaL dwell in the desert places of torrents, and in the caves of the Hereticsrejoice inthat ivhich ivounds ; are children off oolsAQl earth, or upon the gravel. For because their wrong preaching, Book the fire of charity being gone, gained power by coldness of — — 'feeling, surely it ' dwelt in the desert places of torrents.' And because it was not open and at large, it ' lay hid' in caves. And because it held the people not fixed but lightly moved, it remained not upon the rock but ' upon the gravel.' Concerning which it is yet further added ; Ver. 7. Who rejoiced in the midst of the like, and reckoned there were delights under brambles.

What do we understand by the name of * brambles/ but those * piercings^' of sins, which we have already '§• 2 K described above. Now because froward minds delight in wickednesses, which they should have bewailed, all heretics uplift themselves with vain joy in proportion as they gain power for worse acts ; and they * reckon there are delights under the brambles,' because they lift up the froward mind to joy, from the same cause that they bear the thorns of sins. For if ever they have been able to draw any one to their error, they plume themselves in glee ; and by the same act, whereby they are daily heaping to themselves sins, even by ruining others, they exult that they are as it were leaders to righteousness. And so it is well said; Who rejoiced amongst the like, and reckoned that there are delights under brambles. For they drag all that they are able to their own destruction; and to be under sins, or to add offences to offences, they imagine their heaping up a superabundance of virtuous acquirements. Ver. 8. They were children of fools, yea, children of base men ; and i7i the earth not appearing at all.

That is to say, the children of those, who were the masters of errors. So they are called ' children,' not as engendered by the seed, but by the imitating of those, who by teaching what is wrong were * fools' in respect of ignorance, and by living wicked lives ' base men' in respect of conduct. Who are not allied to our Redeemer by any relationship of wisdom, or by any of life. Concerning which it is said by the voice of Solomon in commendation of Holy Church, Her husband is noble in the gates. So these, Prov.si I because they followed the froward examples of those going 23. astray, were recorded as being ' the children of fools and of H h 2 4()8 Carnal livers. Greedij (jnawers without goodness. Job 30, base m(3n.' Now it is rightly subjoined, aiid on the earth not f^^^'^^^ appearing at all. Because whilst they aim to appear something here, surely from the land of the living they are made outcasts.

But this which we have delivered in a type of heretics, nothing is at all in the way, if we understand it as well of persons froward and carnal, though set in the right faith. For neither does Holy Church account those only adversaries to her, who, as placed without, dissent from her faith, but those also who by living amiss inwardly stifle her life. So then let her, afflicted with the wofulness of adversity coming down upon her, survey how in the season of her prosperity, by the wickedness of evil-doers living within her even she was burthened. Let her consider that in due of the deserts of some, the life of all was not unjustly disturbed in her, and let her say, Who gnawed in solitude, scurvy with affliction and misery. As I before said in the first part of this work, the solitude of the interior is sometimes used to be understood in respect of the excellency of contemplation. But in this place, where ' solitude' is mentioned in the way of reproach, what else is there demonstrated but a barrenness of goodness .f* And hence, under the type of Judaea, Jeremiah Lam. 1, mourns over the soul of the sinner, saying. How doth the city sit solitary that uasfull of people ! But when it is said by blessed Job respecting the evil-doers, they gnawed in solitude, it is well to look at that also which is delivered by the Ps.72,9. Psalmist, His enemies shall lick the dust.

For there are two sorts of men that lend themselves to their own ambition, i. e. one which always employs the flatteries of the tongue to serve to avarice, another which is bent on robbery by open force. For we ' gnaw' when we wear away any thing outwardly with strong effort. For there is ' licking' when that which cannot be eaten with ease is tasted by the lightness of the tongue being pressed upon it. All persons then who even under a guise of faith live wickedly, who long after what belongs to another, but are not any way able to seize upon the object that they long after, but try by flattering speeches, and as it were by the softening of sweetness, to carry off the things coveted, what else do thev save ' lick the ground ?' because the several TJie Church complains of them within her pale. 469 things of earth, which they cannot by power, they strive to Book make away with by the softness of the tongue. But they __ who are sustained in this world by any degree of power, and whilst coveting the things of others, scorn indeed to cozen by deceit, because they are able even by unjust strength to fulfil what they have a mind for, the thing that they long for these persons do not ' lick' but * gnaw ;' because they demolish the life of their fellow-creatures by the forcibleness of power as by the effect of teeth.

So then let Holy Church regard the true riches of the Eternal Country, let her behold the throng of the citizens Above, let her discern in her Elect Children the culture of the mind, and the excellencies of countless virtues, and from these let her recall the eye of the mind to the life of the wicked, which is made void of all goodness, and by comparison with them let her see how and in what way that life is destitute of all virtuous attainments, because it has abandoned the things on high, and coveted those beneath. Let her see how very often that thing which he longs for, if perchance he has power, he even seizes by violence. Let her see that she has long been subject to such persons as set within her pale, and that by their offences she has come even to the very jeopardy and hurts of the good too, and let her say, Who gnawed in, solitude. As though she complained openly, saying, ' The things of others they would not gnaw, even by seizing them by violence, except they themselves first remained in their own interior solitary, and bare of the culture of virtues.' But she rightly explains the kind and sort of those, saying, Scurvy with affliction and misery. For unhealthy flesh, if it be overlooked to be heedfully taken care of, is by foulness growing over it worse pressed with disease, and whilst to the misfortune of sickness the wretchedness of neglect is superadded, heavier inconvenience is undergone by scurf arising.

Therefore Human Nature having been created aright, but having sunk into disease by the demerit of its own will, it fell into utter overthrow, because being pressed by countless necessities, it found nought in this life save that whereby it should be beaten down ; but whereas those same necessities of our nature we generally minister to beyond what is advisable, and overlook the care of the soul, by the wretched470 Pleasure entices us hy occasion of our necessities. Job30, ness of neglect we add to our infirmity the foulness of sin. ^][;^-For the necessities of nature are such as to have this in them fraught with the greatest danger, that often there is no discerning therein, what there is done relating to them in the aim at usefulness, and what in the evil of self-gratification. For very frequently occasion of beguilement being met with, whilst we render the things due to necessity we arc doing service to the evil of self-gratification, if our self-excusing cloaks itself with the veil of infirmity before the eyes of discernment, and as it were hides itself under the countenance of discharging the useful. But to let loose the frailty of our nature by neglect is nothing else than to add misery to affliction, and by that misery to redouble the foulness of the vices. Whence holy men, in every thing they do, discriminate with the most earnest aim, that the frailty of their nature exact not from them more than is owed, and that under the cloak of necessity there grow not up in them the evil of gratification.

For they undergo one thing from infirmity, and another thing from the prompting of temptation, and being appointed as a kind of most equitable umpires between necessity and pleasure, they lift up the one by comforting, and bridle the other by keeping down. Whence it comes to pass, that even if they are exposed to the affliction of their infirmity, yet they never descend from neglect to the foulness of misery. For this mere thing, to be in affliction, is to be subject to the necessities of nature from the frailty of Ps. 25, flesh still liable to corruption. Which same necessities he longed to get quit of, who said. Deliver me from my necessities. For he knew that, for the most part, the sins of the pleasures break forth by occasion of necessities, and that he might not of his own will commit aught unlawful, he was busy to have that itself plucked up which he was subject to unwillingly in the root*.

But on the other hand, the evil-minded take delight in those necessities of their corrupt state, because they force them back to serve the occasion of gratifications. For while they minister to nature by recruiting their bodies with food, through the gratification of the palate they are swelled out in the glutting of delight. When they seek clothing for ^ An example of this case is found §. 43 — 47. in St. Angnstino's Confessions, B. x. Badmena7^e worse for punishmeni ; mar others' virtues. 471 covering the limbs, they look out not only for things that Book may cover, but also may uplift, and against the numbness of cold not only what may defend by thickness, but likewise delight by softness; not only what may soothe the touch by softness, but also beguile the eyes by the colour. So then, to turn occasion of necessity to the use of pleasure, what other thing is it but to join the foulness of misery to his affliction ? Thus let the Church, being borne down in the season of adversity, call to mind those by whose deserts she undergoes these things, and let her say, Who gnawed in solitude, scurvy with affliction and misery. They indeed would not be made foul by affliction, if they did not superadd to inherent necessities the misery of gratifications. Which same necessities we have earned by the offence of the first parent. But they who add misery to their affliction, from the torture of punishment, break forth into augmentations of guilt.

But would that such persons, whilst they scorn to be changed for the better, did things wrong in such a way as not to proffer them to others as well. Would that their own death only were enough for them, and that by their baneful persuasions they did not kill another's life likewise. For they grudge others being what they are not, they grieve for others to obtain the thing that they lose ; for if by chance they perceive any good points springing up in the acts of others, they directly pluck them up with the hand of mischievous reviling. Whence too it follows, And they did eat herbs and the barks of trees.

For what is denoted by ' herbs,' but the life of those beginning well tender and close to the ground .'' and what by the barks of trees, but the outward deeds of those who henceforth seek after things aloft ? For bad men, when they see persons beginning what is right, either by deriding or as if counselling them, offer opposition. But when they now think with themselves that certain persons are making way to the highest things, because they cannot wholly and entirely scatter to the winds their advancements, they divert those persons from some of their deeds. Thus then to ' eat herbs and the barks of trees,' is by pestilent persuasions as by a kind of teeth of their evil-mindedness to scatter to nought, whether the aims of those beginning aright, or the doings of 472 Heretics imitate lesser and outer good in the Fathers. Job 30, jjersons now henceforth after the manner of trees making : — '- — towards that which is above. The children of perdition * eat herbs,' when by scoffing they consume the beginnings of the frail sort. Likewise they * eat the barks of trees,' when with the hand of evil counsel they withdraw from the life of those growing rightly the covering of good deeds. Now these latter they strip like trees in particular actions, but those because like herbs they drag whilst despising them, they as it were eat what they tread under them. The strength of some now rising on high they in part make away with, but the tenderness of some even still placed below they utterly break in pieces. So then let him say, they eat herbs and the barks of trees, because by wicked mockings in some they broke up piecemeal external deeds, and in some hearts in hope growing lively,

Or surely to ' eat herbs' is to copy some things light and tender belonging to the ancient Fathers. Whilst to ' eat the barks of trees* is to practise their deeds so far as the outside, but in these same works not to maintain a right intention. For there are some persons who, whereas they cannot obtain the glory of the present world by that world's courses of conduct, seek after a semblance of sanctity, assume the garb of reverence, long to appear imitators of the old Fathers, and some H^yf things indeed, little and light, they do employ themselves upon, but their strong things, and such as come forth from the root of charity alone, they are indifferent to imitate. These truly ' eat herbs,' because they overlook what is great, and are filled with what is worthless. Yet very often they put in execution even some deeds seemingly more vigorous, but they do not hold a right intention in those same deeds. To which persons surely to ' eat the barks of trees' is to take to them the outward acts of the Elect, and not to have a good intention in good acts. For whilst for the sake of human applause they search out right deeds, but are indifferent to imitate the heart of those doing rightly, they are filled ' by the barks of trees' alone. For with all the desire they seek after the glory or abundance of the present life.

Whence too it is rightly subjoined. And the root of junipers was their meat. 3*2. For being set within by faith, whilst they for the most Roots that hear Prickles. Running after gains. 473 part lend themselves to thoughts of avarice, they as it were Book ' eat' that, whereby in the final close of life the roughnesses 1 of punishments are put forth. Which persons, while they do not long after the fruitage of divine revelation, but make themselves subservient for the going after things temporal, are never filled with the bread of wheat, but with the ' root of the juniper.' For the mere things springing up from what is beneath and lowest engross them, that they may prick them afterwards after the manner of the juniper by the hardness of recompensing, as by the sharpness of leaves. For whilst they despise God here, they are never made sensible what great evil it is that they do. For still they are * eating the root of the juniper,' but how sharp the branches of this root are they do not give heed ; because verily bad conduct now as it were in the root gives delight in sin, but afterwards as it were in the branches it pricks in punishment. Where also it is well subjoined; Who, carrying these same off from the valleys, xchen theyjound each one, did run thereto with clamour.

In comparison surely with things above, all the present life is a * valley.' But these, because they know not to contemplate the heights of mountains, i. e. the strong deeds of the Saints, are always busied in the lowest gratification as in ' the valleys,' and when they find any gain, even of a slight acquisition, they run with clamouring, because they strive even by wrangling to make off with this, for ' upon each being found in the valley to run with clamour,' is on the occasions of cases arising to wrangle even for small payment. Now it very often happens that him, whom good conduct exhibits as holy, occasion of earthly advantage springing up puts to the proof. For you may see persons already employed on what is lofty, already in the practice of abstinence, already in the work of instruction, following after the patterns of the fathers that went before ; but when they suddenly find the gain of the ])rescnt life, as the fruit of the valley, they ' run thereto with clamour ;' because the quiet of overlaid sanctity being broken through they spring forth to that.

It may be too that by* herbs and the barks of trees' not only the deeds of the good are meant, as has been said before, but consolations and blessings in this life. For oftentimes 41 ABadmen seek ontercomf or Island goods that the Saintsleave. Job 30, Almighty God, when He enriches His Elect with interior ^^^jf^Q gifts, uplifts them with external honours as well. And while He renders them objects of honour by advancing them above others, He exhibits them the wider as objects of imitation ; and sometimes the evil-minded despise indeed the life of those, but long to attain their good success in this world. And so because they seek here below the flatteries of transitory comfort, they 'eat herbs;' because in their thoughts they dwell on the external glory of these persons, they ' chew the barks of trees ;' and because in all these they minister to avarice alone with the entire bent of their mind, they are filled with the ' root of the juniper.' All which things they * carry off from the valleys,' because from love of this low corruptible life they are made to burn with boundless lusts. And ' when they find each one, they run thereto with clamours,' because surely of the holy Fathers, whose merits they never seek to acquire, they are busy to lay hold of the posts and governments, and when they very frequently cannot attain these by quiet means, they even try it by bursting asunder the peacefulness of concord.

And for this that these are widely separated from the conduct of the Fathers going before, it is rightly subjoined; They duelled in the desert places of torrents^ and in the caves of the earthy or upon the gravel. For on the side of good we rightly take the ' torrents' for the holy preachers, who whilst in the present life they flow into us by divine eff'usions, are as it were collected by a concourse of waters in the winter season. Who also withdraw themselves on the summer sun appearing, because when the light of the Eternal Country shines forth, they will cease to preach. ' The desert places of these torrents' are the benefits of the life of time. For these they abandon, and betake themselves to the obtaining of heavenly gains. But all these that * torrent' had forsaken Phil. 3, who said ; For whom I have suffered the loss of all things^ and do count them but dung. But because the minds of the wicked seek to obtain those things in this life, which the righteous abandon despising them, they are related to ' dwell in the desert places of the torrents.' For those things which are unworthy of the Saints, those same long to win as great. But the * caves of the earth' are wicked thoughts, in which Bad men unstable and downward slipping as on gravel. 475 they bury themselves from the eyes of their fellow-creatures. Book For as they are evil, they shun being seen by men, and whilst they pretend themselves something else than what they are, they conceal themselves in the lurking places of their conscience, as * in caves of the earth,' which persons would not do all these things, unless they wore hopeless of an eternal and substantial life, unless they set their mind in this uncertainty of the temporal state. Whence it is well added, Or upon the gravel.

For the 'gravel' is the present life, which by the mere failure of mutability, as by the impulse of a river, is unceasingly being brought to its end. Hence to * dwell upon the gravel' is to attach one's self to the tide of the present life, and there to set the bent of the mind, where it cannot stablish the step by standing firmly. There is another circumstance * in gravel,' which ought in no wise to be passed over in silence, namely, that when the foot is set upon the top of it, it slips by the mere rolling tendency thereof, and is made to roll down to the bottom. From which circumstance the life of the wicked is in nothing at v^ariance, because whilst for love of the world they set themselves to do some things lawful and respectable, they in a manner set the foot flat upon the top, but suddenly the foot slips to the bottom, because their course of conduct, whilst it ever seeks after more, descends even to what is wicked and unlawful. So then, when Holy Church meets with the crosses of this period, let her in remembrance have recourse to the life of the carnal, whom even in her prosperity she bore as adversaries to her, and by whose deserts it is that she suffers these things let her see and know, saying. They dwelled in the desert places of torrents, and in caves of the earth, and upon the gravel.

For because they are bared of the teaching of the Fathers, they are related to ' dwell in the desert places of the torrents ;' because they cover themselves up in the hidden thoughts of the heart, they are related to ' dwell in caves of the earth ;' whilst because they desire to fix their aim in the changeableness of the present state of being, they are related to ' dwell upon the gravel.' But would that such, seeing that sins when they tempt they have no mind to do violence to, even after they have been committed. 476 TAght neglected leaves men to their false joys. Job 30, cleansed them away by weeping : would that at all events, — when done, they acquainted themselves with their evil deeds, 'and applied to the barren fig-tree the basket of dung, i. e. to the unfruitful soul the richness of lamenting.

But the mind of man has for the most part this thing proper to it, that as soon as ever it falls into transgression, it is still further removed from the knowledge of self. For this very evil, that it commits, inserts itself to the soul as a bar before the eye of reason. Whence it comes to pass, that the soul, being first encompassed by voluntary darkness, afterwards does not any longer even know the good it should seek. For the more it attaches itself to evil things, the less does it apprehend the good ones that it loses. Since the light of truth, because it minutely tries the offences of lost sinners, in the same degree that it is neglected when had, so does it, judging rigidly, allow it to be, that not even when lost it should be sought back, and when it is banished from the act, it departs from the perception ; that that whereof the face, as it were, is slighted in practice, should now no longer have its very hinder parts appear in the remembrance. Thus, hence it is that lost sinners, whilst subject to sins to be lamented, rejoice ; concerning whom it is said by Solomon, Prov. 2, Who rejoice to do evil, and delight in the worst things* Hence it is that occasions of lamentations they go through dancing; hence it is that the business of their death they carry on laughing.

Whence here also it is fitly subjoined, Ver. 7. Who rejoiced in the midst of the like, and reckoned there were delights under the brambles. XV. 38. ' They rejoice in the midst of the like,' because, surely, they give heed to the transitory things which they receive, and neglect to look at the lasting blessings which they lose. And whilst they are on fire with the love of things temporal, they are willingly ignorant of the true joy. Which same if they earnestly sought to acquaint themselves with, how greatly the delights which they seek after are to be wept for, they would see. But, while they are unconcerned to know what are better, they choose those alone for themselves, as the highest, which flatter the eyes in the visible by a fleeting beguilement. That is to say, they fix fast their heart, following after the visible, and rejoice so much the more Sumers insejisible from passion to their own misery. 477 outwardly, in proportion as they are without the remembrance Book of themselves inwardly. Yet, generally, there are mixed with their joys calamities, and by the actual things, by which they are filled with pride, they are scourged. For neither can they, without grievous inconveniences of anxieties, either seek when not possessed, or retain when sought, the temporal things that they desire ; among their equals aim at superior glory ; from inferiors exact respect beyond what is meet, and to superiors shew forth the same less than they ought ;

for the most part display the mastery by masterfulness ; ever do what is wicked, and yet, that they may not have the credit of wickedness, guard themselves with dread. All these things surely sting the wretched persons, but those same slings they do not feel, from being overcome by the mere love of the things of time. And hence it is rightly said now. And reckoned there were delights under the brambles; because, being closely encompassed by the enjoyments of sins, from the affecting of the present life, how sharp the things they are that they undergo they are not aware. 89. Therefore they 'rejoice,' but 'under brambles;' because they delight in earthly things indeed, but yet, whilst they are unable to manage those same things of time without trouble, the wretched persons are stung by that same care which they are pressed by. They continue ' under the brambles,' and this very thing they account delight, because they at once endure hardships indeed from the love of the present life, but yet, being bound about by the absorption of over-gi*eat desire, they account the trouble of that endurance to be pleasure. Hence Jeremiah, rightly taking upon himself the likeness of all human conduct, complains in lament, saying. He has made me drunken with Lam. 3j wormwood. For as we have already said before in a part * above, any one drunk knows nothing what he is undergoing. But he that is made ' drunk with wormwood,' both has the thing that he has taken bitter, and yet does not understand that same bitterness which he is filled with.

So the race of man, being by the right judgment of God left to themselves in their pleasures, and by those same pleasures consigned to voluntary sufferings, is ' drunk with wormwood ;' because both these are bitter things which it endures for the love of 478 Man chooses toil and wretchedness ^or the world. Job 30, this life, and yet that same bitterness, by the blindness of V — ^ — concupiscence, as by the insensibility of drunkenness, it remains ignorant of. For thirsting after the glory of the world, whilst it finds instead thereof numberless tribulations, what it drinks is bitter. But because it took this too eagerly, from mere drunkenness it is not now able to discern the evil of that bitterness. For bad men, for the sake of the glory of this world, love tribulations even, and on account of it willingly lend themselves to all toils, and most devotedly submit their necks to the yoke of heavy labours. Which is well described by Hosea whilst prophesying, under the Hos. 10, likeness of Ephraim, saying, And Ephraim is a heifer that is taught to love threshing. For a heifer accustomed to the labours of threshing, very often, when loosed, returns even not forced to the same customariness of labour. So the mind of the wicked being devoted to the services of this world, and accustomed to the wearyings of temporal things, even if it be allowed to be freely at liberty to itself, yet is eager to lal.'from submit itself to earthly pains and toils, and seeks the usage* usage ^£ ^ wretched way of life, ' the threshing' of labour, that it should not be acceptable, even if it were allowable, to give over the yoke of worldly servitude.

Which same yoke the Lord loosed from the neck of the disciples, when He said, 'hvike'2\^And take heed to yourselves^ lest at any time your hearts he 3^* overcharged with surfeiting and drunkenness ; and straightway added, and cares of this life; and so that day come upon Mat.ii,yoM unawares. And again. Come unto Me, all ye that labour ^^' and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me ; for I am meek and lowly in heart. What is it for the Lord to call Himself ' meek and lowly' in preceptorship, save leaving behind the difficulties for exercising self-exaltation, to point out some plain ways of living well? But because the minds of the wicked are more pleased by what is harsh in self-exalting than by what is gentle in mildness and humility, they ' suppose there are delights under brambles.' For from love of the world they are ready to bear what is hard as things soft and delightful, whilst they try in this life to lay hold of the topmost pinnacles of affairs.

The Lord bids ceasing from the labours of the world, Manna scorned for the hard ear Ihly fruits of Egypt. 479 He prompts the sweetness of holy tranquillity, and yet the Book frenzied mind of the wicked is more rejoiced to obtain what — — 1. is harsh in the carnal way than to hold what is mild in the spiritual way. It is more fed by the bitterness of wearisomeness than by the sweetness of tranquillity. Which the Israelitish people openly shews us in itself, which same, whilst it received the refreshment of manna from above. Numb. lusted after the flesh-pots, and the melons, and the leeks, ^^'^* and the onions, from Egypt. For what is denoted by the ' manna,' but the food of grace, having a sweet savour, given from Above for the refreshment of the interior life to persons rightly free } And what by the * flesh-pots,' saving carnal works, which are with difficulty to be dressed by the toils of tribulations, as by fires ? What by ' melons,' but earthly sweets ? What by ' leeks and onions,' which those who eat very often shed tears, excepting the hardness of the present life, which is both gone through by the lovers of it not without mourning, and notv^'ithstanding is loved with tears ? Therefore, forsaking ' manna,' together with melons and fleshmeats they sought leeks and onions, surely because bad minds despise the gifts of tranquillity, sweet by grace, and for the sake of carnal pleasures they covet the wearisome ways of this life, even though full of tears ;

they scorn to have where they may rejoice in a spiritual manner, and ardently seek where they may even groan in a carnal way. So then, let Job with a truth -telling voice rebuke the madness of these persons, for no other reason than that by a perverted judgment they set the troubled before the tranquil, the hard before the gentle, the harsh before the mild, the transitory before the eternal, the suspicious before the assured. The madness of such let Holy Church call to remembrance, when she is encompassed with cruel adversities without, which persons she held within herself as if believers, but for long endured their life opposing the faith, and let her say, Who rejoiced in the midst of the like, and reckoned there were delights under brambles; surely, because the evil things that they do, they learnt by the badness of the wicked going before. W^hence also it is rightly subjoined ; Ver. 8. They were children of fools, yea children qf base men. 480 There is a ^ foollshnesH of God^ that is not base. Job 30, 41. It is right for us to know that some within the pale of -J — ^ — Holy Church are styled ' fools,' but yet ^ noble,' whilst others xvi. ai*e ^ fools' and * base.' For they arc called ' fools,' but cannot be ' base,' who contemning the wisdom of the flesh, desire foolishness that shall stand them in stead, and after the newness of the interior descent are exalted by the nobility of virtue, who set at nought the foolish wisdom of the world, and covet the wise foolishness of God.

Since it 1 Cor. i,is written, Because the foolishness of God is wiser than men. This ' foolishness' Paul charges ourselves to lay hold of, when he says. If any man among you seemeth to be wise in this world^ let him become a fool, that he may be wise. This ' foolishness' they that perfectly followed obtained to Mat. 19, hear from the voice of Wisdom, Ye which have followed Me ^^* in the regeneration, when the Son of 3Ian shall sit in the throne of His glory, ye also shall sit upon twelve thrones Jndging the twelve tribes of Israel. Mark how by abandoning temporal things they purchased the glory of eternal power. Accordingly what is there more foolish in this w^orld than to abandon one's own? And what more noble in the eternal world than to come with God as judges? Verily the nobility of these judges is made mention of by Solomon bearing record, where this which I have already spoken before is Prov. said. Her husband is noble in the nates, when he silteth 31 23 ^ ' ' * among the senators of the land. For noble above measure does he regard those, whom he calls * senators. ' This ' nobility' Paul had beheld in himself, when being united by Acts 17, the spirit to the relationship of the Creator, he said. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone graven by art or maii^s device;

i. e. we are styled ^ the offspring of God,' not as being brought forth in His Nature, but as being by His Spirit both created by His Will and made anew by His adoption. So much the more then is each one lifted up to this nobility, in proportion as he is renewed in the image he has received to the likeness of That Being in a copy.

But contrariwise they are ' fools and base men,' who while, in following themselves, they flee from the wisdom Above, are lulled to sleep in their ignorance as in the Bad men in the Church not her sons, nor known of God, 481 vileness of an abject descent. For in proportion as they do Book not understand that for which they were made, in the same measure they lose the relationship of high birth vouchsafed then in the Likeness. So they are * fools and base men,' whom the slavery of the soul withholds from the fellowship of the Eternal Inheritance. As it is written, Whosoever Johns, committeth sin is the servant of sin. And it is spoken by the voice of the great preacher, For the wisdom of this^Cor.3, world is foolishness with God. They then, who whilst they were wise in earthly things were held back from the interior nobility, were * fools and base men' at once. Whose actions while very many imitate they are rendered ' the children of fools and base men,' and whilst they follow these in notions and practices, they are at once ^ fools,' because they do not understand true wisdom, and * base men,' because they are not renewed by any freedom of the Spirit. But these persons though they may practise the arts of the wicked, yet very often in this life occupy the places of the just, and they account themselves the children of those, whose offices from lust of honour they outwardly discharge. Which persons holy correction recals to the knowledge of themselves, i. e. that being settled in bad desires, they should mind whose children they are. For they are not the children of those whose places they occupy, but whose deeds they execute. Therefore let it be rightly said. The children of fools and base men. Where it is fitly subjoined ; And on earth utterly not appearing,

For as there are very many persons upon earth, and they are hidden from the knowledge of their fellowcreatures by the lowness of their vile condition, as hy a kind of overlaying of a cloak, so there are some in the Church, who whilst they submit themselves to the degradation of wicked deeds, are not known to the Divine sight. To which persons it is one day to be said. Verily I say unto you^ I know you not. So, * to be on earth and appear' is in a right liaith through the excellency of practice to display the nobility of the soul. ' To be on earth and utterly not appear,' is to be set fast in the Church indeed by faith, but to shew forth nothing worthy of faith in practice. These then being within the pale of Holy Church, to the eyes of VOL. 11. I i 482 No real approach to God wiiliout obedience. Job 30, the Divine Being both 'appear' in respect of judgment, ^ — ' — and yet do ' not appear' in respect of the deserts of a good life, because those things, which by confessing they hold, by living they do not shew forth. Concerning whom Paul Tit. 1, saith, They profess that they know Ood, but in works they deny Him. These persons in Holy Church bear down rather than venerate the faith which they protest that they hold, whereas by her name they covet rather to secure their own profits than her's.

But the Elect, whilst they take care to preserve the deservingness of faith by right deeds, are brought near to the knowledge of their Maker even amidst the throngs of lost sinners. Which is well denoted in the Gospel by the woman suffering from the bloody flux. Concerning whom Luke 8, the Lord says, TVfw touched Me? Peter answered reasoning, ^' ■ blaster., the multitude throng Tliee and press Tliee^ and sayest Thou^ Who touched Me? But he obtained to hear the causes in true reason, when the Lord said to him, Somebody hath touched Me, for I likewise perceive that virtue is gone out of Me. See how the throng * pressed' the Lord, but she only ' touched' Him, who came to Him in humility, because surely even many lost sinners in Holy Church by learning' press' the truth, which same they neglect to ' touch' by living well. They ' press' and are far off, because by professions they follow Divine knowledge, by habits flee it. They ' press,' I say, and are far off", because by acting they contradict that faith, which by speaking they assert. As then we are instructed by this testimony, that by touching some do not ' touch' the Lord, so some are not ' seen' by the Lord, even when they are seen; because to His secret regards, and for the punishment of condemnation, they do appear, but for the claim of Election they do not appear.

Therefore let it be rightly said. And on earth utterly not appearing; because though the Church held them to the extent of seeming, yet those being within her the Creator did not see, in that He did not know them. Who in the season of peace for this reason maintain the faith to the extent of words, because they see that that faith flourishes generally. But when a sudden storm of adversity rises up against that Church, they are directly parted from her by a public denial; and whatever they before held as if veneTlie Church in time of trouble a byword to scorriers. 483 rating her, they afterwards fight against the same as deriding Book her. Whence it is fitly added; Ver. 9. And now am I their song, yea, I am become their byword.

By which same words that time of Holy Church is set forth, when she is openly derided by the lost; when the wicked gaining ground, faith shall be for a reproach, and truth shall be lor a ground of accusation. For so much the more contemptible shall eacli individual be in proportion as he may be more righteous; and the worse object of abhorrence, the more worthy object of praise. Therefore the Holy Church of the Elect in the time of calamity * becomes a proverb' to the wicked, because when they see the good die by torments, they take their likeness of cursing from those. For in proportion as they see a passing death, but do not see a lasting life, so much the more in scoffing do they flee present ills, in proportion as by the understanding interiorly they do not reach to lasting goods. But the particulars that are subjoined because they are not involved in obscurer sorts of sentences, we must run through in brief, that we may be able to come the sooner to those parts, wherein we have to labour. It goes on ; Ver. 10. They abhor me^ they Jlee far from me, and spare not to spit in my face.

All the wicked ' fly far' from Holy Church, not by the paces of footsteps, but by the characters of practices ; they fly far not in place, but desert, whereas, pride gaining ground, they contemn her with open upbraiding. For * to spit in his face' is not only to detract from the good in absence, but to give the lie to each one of the just even in presence. And these then whilst the wicked by openly deriding set at nought, they as it were let out in insults upon them loose words, like streams of spittle running down. But Holy Church knows how to gain ground in sufferings, and in the midst of reproaches to maintain an honourable life ; she is taught neither to be cast down by adversities, nor to glory in prosperity. She is instructed, in meeting prosperity, to lay low the mind in downcasting ; she is taught, in meeting adversity, to lift up the soul to the hope of the height above. She knows how to ascribe her good things to the mercifulness I i 2 484 Chastinement sometimes open. Speech restrained. Job 30, of the Redeemer, she knows how to ascribe her evil things AiLEG ^^ the justice of the Judge, that both what is good she has by liis bestowing, and what is bad she suffers by His permittino". And hence He immediately adds touching the Lord, saying, Ver. 11.

Because He hath opened His quiver and afflicted XX. 46. What is denoted by ' the quiver' of God, but secret counsel ? Now the Lord casts the arrow from the quiver, when from His secret counsel He sends forth an open sentence. For that any man is scourged, we know, but for what cause the scourge comes, we know not. But when after the scourge amendment of life follows, the actual power of counsel is itself disclosed as well. So the quiver shut is hidden counsel. But we are chastened by an open quiver, when by that which follows after the scourge, we see with what counsel we are stricken. When the Lord beholds sins, and yet does not move the hand to vengeance. He as it were holds the quiver shut, but by striking He shews, how greatly that displeased Him in us, w^hich He bore long beholding it. Therefore let the Holy Church of the Elect being pressed by tribulations say, For He hath opened His quiver, and afflicted, me. Which same on meeting with the insolent voices of her adversaries, when she sees that her preaching is not received, giving over the hardness of some, restrains the words of her preaching. For reflecting that her persecutors are rendered worse at the voice of her exhortation, she rather prefers to hold her peace. And when she sees them persons unworthy to hear, she binds up her preaching with silence drawn over.

Whence he fitly adds ; And put a bridle into my mouth. xxi. 47. They were acquainted with ' a bridle put upon themActs 13, selves' before certain persons, who said. It was necessary that the word of Qod shoidd first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of' everlasting life, lo, we turn to the Gentiles, Holy men see ' the bridle' of silence put upon themselves with the hard Ps. 137, hearts of lost sinners, when they say by the Prophet, How *' shall ive sing the Lord^s song in a strange landf Paul also charged ' a bridle to be put,' who enjoined the disciple, Reproof stayed in charity. Assaults by seeming Christians. 485 saying, A man that is an heretic after the first and second Book admonition reject, knowing that he that is such is subverted, ' and sinneth condemned of himself . For holy teachers very lo. often by lofty ken survey the hearts of those that oppose them, and when they see those hearts forsaken by God, afflicted and groaning they hold their peace. Doth not Solomon sometimes * put a bridle' upon the teachers, who saith, Reprove not a scorner, lost he hate thee, but if we hold our Prov. 9, peace from rebuking for this reason, because we are afraid for the scorner's hates to rise up against us, we no longer seek God's profits, but our own.

Wherein it requires to be known that sometimes when bad men are reproved they become worse. Them therefore we spare, and not ourselves, if from the love of those we cease from the rebuking of them. Whence it is needful that we sometimes endure keeping to ourselves what they are, in order that they may learn in us by good living ^ what they are not. Therefore because Holy ' al. 'by Church, who ever gives forth her words in a spirit of charity, sometimes also withholds them on the principle of charity, let her say. He hath put a bridle in my mouth. As though he confessed openly, saying, ' Because in some I did not see the advancement of preaching, from those I refrained assault, that my life at all events by patience they might be taught, whereas my words they would not by the preaching proffered consent to receive.' But very often this grieves us most in tribulations, that we meet with them from those, in whom we trusted with the love of kin. And hence it is added; Ver. 12. At the right hand of the East my calamities on the spot arose.

For ' calamities' would ' rise to the left,' if at the hand of any persons set without the pale of Religion, and openly denying Christ, she met with the adverse dealings of persecution. But when she undergoes from persons seemingly believers the trial of tormentings, it is as if calamities arose to her at the right hand, because they who are enlisted under Christ's name, assail Christ's name in her. For by the very usage of speech we speak of having as ' on the right' what we account as great, and as on the left that which we look down upon, which Zechariah openly teaches, saying, And he shewed me Jesus the high priest standing Zech. s 486 Satan at Chrisl^s ^ri(/ht hand' an perverting the Jews. Job 30, be/ore the Ajigel of the Lord, and Satan standiw) at his rvjht * -hand to resist him. Who that he might the more plainly A T T "PT* shew this that he set before, added going on ; And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee. Is not this a brand plucked out of the fire 'i Now Jesus was clothed » ai. ' is with filthy garments. ' Jesus was^ clothed with filthy garspoken ,, ^ niTT of as' rnents, because though He was a stranger to all sm, yet Me came into the likexiess of the flesh of sin.

And to Him on His coming Satan stood on His right hand. For the Lord appeared to hold the Jewish People as great, and the Gentiles as nought. But after that He appeared Incarnate, the Gentile world, which had been held as ' on the left' believed, whilst the Jewish People swerved aside to unbelief. Thus * Satan stood on the right hand to Him;' because he carried off from Him that People, which had been for a long while beloved. But because that same Jewish people, being now lost, shall in the end one day believe, as the Prophet testifies, who says, Is. 10, rp/iQ remnant shall be saved; the Lord removes Satan from His right hand, saying, The Lord rebuke thee, O Satan. And betokening the deliverance of that same people, he adds, because He hath chosen Jerusalem. Which same people because under the guidance of unbelief it let itself run down to the burnings of hell, but whilst it is brought back to faith, is set free from that same burning of everlasting fire, has it directly added there concerning it. Is not this a brand plucked out of the fire?

So then as there for ' the right hand' the Jewish people is denoted, so in this place by the term of ' the right hand,' the faithful people of Holy Church is denoted. And hence the Judge that is to come ' shall set the goats on His left Hand, and the sheep on His right Hand.' But when these very persons too fret Holy Chm"ch in the time of adversity, who seemed to be of the faithful, surely ' calamities arise to her on the right hand.' Now rightly is this same called ' the right hand of the East;' since it is written of the Head Zech. 6, itself of the same. The East is His Name. For seeing that ^*the light springs from the East, He is rightly called * the East,' by the light of whose righteousness the night of our unrighteousness is enlightened. So ' calamities arise to the Theiceak in Holy Church turned aside and overwhelmed. 487 right hand of the East;* because these likewise leap forth to Book persecution, who were supposed to be Elect Members of our ^ 'Redeemer. Which same calamities he rightly declares ' arise on the s])ot,' because whereas they who persecute were not persons without her j^ale, evils are brought about by them suddenly and on the spot. But if * the right hand' is a designation of those who are truly believers, ^ calamities arise to the right of the East,' because on the crisis of persecution breaking forth, the righteous undergo the cruel assaults of the wicked. It follows; Ver. 12. They overturned my feet, and oppressed with their footpaths as with waves.

AVhat are denoted by the Church's ' feet,' but her outermost members.? which while they lend themselves to earthly deeds, are able to be the sooner deceived by adversaries in proportion as they do not understand things on high. Therefore these ' feet adversaries overturn,' that is to say, when they draw her outermost members to the error of their doctrine. The ' feet overturned' cannot keep the way, in that all the weak being either persuaded by the promises of their persecutors, or affrighted by their threats, or broken by their tortures, swerve from the right path. Now ' the paths' of adversaries are rightly likened to waves, when it is said, a7id they oppressed with their footpaths as with waves; in this way, because the life of the evil-minded, mischievous with wayward restlessness, comes down as a tempest for the overwhelming the ship of the heart, so to say. Concerning which same tempest it is said by Solomon, As a tempest 'Pro-7. passing, the vAcked shall not be. And when the weak man ' sees the froward flourishing, that man the wave of wretched imitation plunges into the sea of frowardness. It follows ; Ver. 13. They did away with iny j)aths, they plotted against me, and prevailed, and there was not any to bring help.

Let blessed Job tell these things of evil spirits, i. e. of secret enemies. Let the Church Universal speak them of bad men persecuting, i. e. of open adversaries. For these * do away with her paths,' when in the souls of certain weak ones they interrupt the ways of truth by crafty persuading. These in ' plotting prevail, when those, whom 488 God forsakes those He loves y for trial, for a time. Job 30, they cannot openly force to evil, they turn aside by pretend- -^ — '- — ing what is good, but that is very wonderful, which he subjoins, And there was not any one to bring help, when the Ps. 9, 9. Psalmist exclaims touching the help of God ; A helper in seasons, in tribulation. And, Let them hope in Thee, who know Thy Name, for Thou, Lord, wilt not forsake those Ecclus. that seek Thee. And when it is written again. Bid ever any ' ' trust in the Lord and was confounded ? or did any abide in His commandments, and ivas forsaken ? Or whom did He ever despise, that called upon Him ? On what principle, then, is it now said ; And there was not any to bring help, excepting that those, whom Almighty God loves for all eternity, He sometimes leaves for a time ? Whence it is Is. 54, written ; For a sm.all moment have I forsaken thee, and '• ^' with great mercies will I gather thee.

Ln a little wrath I hid My face from thee for a moment, and with everlasting kindness will I have mercy upon thee. Hence too the Ps. 119, Psalmist besought, saying, O forsake me not utterly. He then knew that he might be left for a little while with advantage, who prayed that he might not be ' utterly forsaken.' For the Lord by coming helps His Saints, by ' leaving' puts them to the proof, by gifts he establishes, by tribulations he Ecclus. tries. Whence too it is rightly said by one of Wisdom, For ' * at the first she will walk with him by crooked ivays, and bring fear and dread upon him, and torment him with her discipline until she try him in his thoughts. Since the soul of the righteous grace calls, trial puts to the question. And Almighty God allows the adversaries of His Elect to gi'ow to a height in time, that the life of the good may be purified by the pitilessness of the bad.

Since the Lord would never suffer them to be hostile to the good except he also saw what great good they did. For whilst the unrighteous deal cruelly, the righteous are purified, and the life of the wicked is enlisted to the advantage of the innocent, in that this same both by bearing down it abases, and by abasing ever fashions to better. Hence Prov. too it is rightly said by Solomon; the fool shall be servant ^^'^ • to the wise of heart. And yet w^e often see the wise subordinate, and fools occupying the stronghold of dominion, wise men paying obedience in servitude, and fools lording it Tlie wicked, as servant fi^chasten the young heirs of Heaven. 480 with tyrannical exultation. How then by the marking out of Book God's sentence is ' the fool servant to the wise,' when generally speaking he keeps him down by the right of temporal dominion ? But it is to be borne in mind, that whilst against the life of the wise man the fool being uppermost enforces the terribleness of power, whilst he wearies him out with labours, rends him with insults, sucli a person surely by burning he purges from all the rust of bad habits. Thus the fool even in ruling is ' servant to the wise,' in that by bearing him down he advances him to a better state. In this way it is sometimes the case that over masters under age servants are set for the tutorage of discipline, they frighten, they bear hard upon them, strike them, yet do not at all cease to be servants, because they are appointed to this very end, that to their masters whilst progressing they should render service even by striking them.

Therefore because the ills of the children of perdition purify whilst they torment the good, even the power of the wicked is enlisted to the welfare of the just. But very often the just when seized by tribulation account the hand of Him Who helps them slow, when the barbarity of those persecuting them wrings them somewhat too long. And the remedies of the deliverer indeed are quickened, but that which is done quickly by the deliverer, appears slow to him that is in grief And when there is sought help to present itself to the supplicating voice, if it does not follow the voice directly, it is reckoned that it is wanting. Whence it is said now; And there was not any one to bring help. In which same utterance we have set forth the actual force of the suffering, because help from Above, though it is there as to the appointed providence of the protector, yet is thought to be wanting as to the quickened wishes of the sufferer. It follows; Ver. 14. As by a wall being broken, and a door being opened, they rushed in upon me, and were rolled down to my miseries.

What is in this place designated by the title of ' a wall,' but the Redeemer of the human race, concerning whom it is said by the Prophet for the edifying of Holy Church, There shall be set in her a wall and a bulwark ? i^^2QU For that same Redeemer is ' a wall' to us, Who forbids the 490 The Prophets a ' bulwark'' before Christ, the ' Walt: Job 30, rushing of evil spirits to leacli to our hearts. Who also set -Iff ■* ' a bulwark' as well to our faith, because beifore that lie A T T p fl shewed HiniseU' in flesh, lie sent proj^hets as preachers of His mystery. Since they are rightly entitled by the name '< anteof 'a bulwark^,' because, whereas they preached the Lord coming after, they stood as it were ' before the wall.' But it is as if ' the wall were broken,' when by the promptings of the wicked, faith, which is in our Redeemer, is done away in the hearts of some. And when power is awarded to the perverse in this life, what else but 'a door' of error is opened.'' And so it is as if the wall being burst asunder and the door opened the wicked rush in upon the good, when power being received temporally, the corrupt set themselves to pull down the very defences of faith too in the hearts of some. Concerning whom it is fitly said ; And were rolled dozen for my . miseries; that is to say, because in the first instance to their own miseries. For except that by living corruptly they fell before to their own * miseries,' they would never afterwards persuade others also to those miseries. But after their own the children of perdition are ' rolled down to our miseries' also, when to those evil things wherein they are themselves already involved, they drav/ persons as well who are linked to ourselves.

It is possible too that by the title of a wall may be understood the defence of discipline, as Solomon bears witProv. ness, who says, / went by the field of the slothful, and by g^' ^^' the vineyard of the man void of understanding. And lo, it was all grown over with nettles^ and thorns had covered the face thereof^ and the stone wall thereof was broken down. For to ' pass by the field of the slothful, and by the vineyard of the man void of understanding,' is to look into the life of any careless liver, and to take a view of his deeds. Which same ' nettles or thorns fill up,' because in the hearts of the careless, itching earthly desires and the prickles of bad Prov. habits sprout forth, since it is written. In desires is every one LXX.* If^^l **>' idle. ' The stone wall was pulled down,' i. e. the Ben. hut discipline of the Fathers was loosened from his heart. For see Pr. 21 25. because ^ the stone wall being pulled down' he saw that dis26« cipline was loosened, he directly added in that place going on ; Then 1 saw and laid it up in my heart ; and by exThe Elect seem brought to nought. Desires of the weak/ail. 491 ample I learned instruction. And therefore as it were the Book wall beingburst the enemy enters in, when by the crafty — -^-^ persuading either of evil spirits, or of bad men, the defences of discipline in the heart are scattered away. But when the vigour of that same discipline is relaxed in the heart' of the lost, in their eyes all the deeds of the good are had in contempt, and they account it nothing, whatever they see relating to virtues in the Elect. And hence it is added; Ver. 15. / was reduced to nought.

For in the reckoning of the wicked we are * brought to nought,' when those temporal goods, which they themselves love as chief, we do not retain in our hands. Because the promises from Above being disregarded they desire the things of earth, and if ever aught rises up in the mind of those persons in the way of longing after the Eternal world, it is quickly done away by transitory gratification springing up. And hence it is directly subjoined ; As the wind thou didst take away my desire. Since the faithful People declares that itself suffers that, wherein those whom it loves it grieves should suffer. Thus ' the wind takes away desire,' when any transitory object does away the longing after Eternity. And hence it is yet further fitly subjoined; And as a cloud my health hath passed away. Since the cloud towers on high, but the breath of wind drives it into career. Thus, surely, then is it with the temporal good things of the wicked. They appear as it were by loftiness of honour to pass their time as on high, but they are daily driven on to the career of life as by a kind of blasts of their mortality. So ' health passes as a cloud,' because the glory of the wicked, in the degree that it is lofty, is not fixed. But after the desires and the courses of persons going weakly have been finished, the discourse is made to turn to the voice of the Elect, when it is forthwith introduced, Ver. 16. But now my soul in mine own self is withered, and the days of affliction have taken hold upon yne.

Since * the soul' of the Elect ' withers now,' because it is afterwards made green in that eternal triumphing. ' Now, the days of affliction take hold upon them,' because the days of joy follow afterwards. As it is written, To him that Ecc\vis. feareth God it shall go well at the htst. And ai^ain it is^'^^-^^* 492 Job speaks most of those that fail in the Church. JoB_30, delivered touching the Church, And she shall laugh in ^j^^'^ the last day. For now is the time of affliction to the Prov. good, that one day exulting may follow them apart from ^ * * tears. Hence it is elsewhere said by those, Thou hast Ps. 44 . . 19. ' humbled us in the place of affliction. Since * the place of affliction' is the present life, so the righteous here below, i. e. ' in the place of affliction,' are * humbled,' because in the eternal life, i. e. in the place of delight, they are elevated. But when he said that ' the soul was withered,' he rightly put before too, in mine own self; because in our own selves, indeed, our soul is afflicted, but in God refreshed, and it is become far removed from the greenness of joy, in proportion as still being withheld from the light of the Creator, it draws back to itself. But then it attains to the greenness of true joy, when being lifted up by the grace of eternal contemplation it even transcends its very self.

Now these particulars which we have run through by allegorical investigating, it is requisite that we hold in all points after the history as well. Which particulars however I now for this reason pass over, because I am not unaware that they are plain to those that read them. Now in the days of final persecution, because there are many that are lost and a small number that are saved, for this reason the holy man, in the time of his suffering, both utters few particulars touching the good, and a great many touching the wicked. And hence he directly turns his words to the person of those who are brought to the ground, and so conveys his own circumstances, that the things he relates may accord with those that fall. Thus it follows; Ver. 17. In the niyJtt season my bone is pierced with pangs, and they that eat me sleep not. XXIX. 57. If we mark the history by itself, the case appears plain, because the body of the holy man, through the hollows of ulcers, a swarming multitude of worms was wounding. But if we dive into the mystery of the allegory, what are denoted by ' the bones,' but the strong ones severally in the body of Holy Church } Who, as it were, by their solidity hold together the members, while they bear with stedfastness the practices of those going weakly. But when the heat of the last tribulation is grown to a head against her, in the night Bones of the Church pierced:

her garment wasted. -J 93 season her bone is pierced with pangs; because sometimes Book being overcome with toniients, even the very persons let . „_U themselves run off" to faithlessness, who seemed to be keeping fast others to the faith. Therefore she says, In the night season my hone is pierced with pangs. As though she said in plain words, " Pressed with the darkness of tribulation, they are so penetrated with affliction, that even the very persons, who had within me the firmness of strength, have now, as it were, a kind of piercing of fear.' And it is well said. And tJiey that eat me take no sleep ; because the evil spirits, that ' eat up' all the carnal out of the Church, know not how to rest from tempting in proportion as they are not burthened with any weight of flesh. But the persecutors of Holy Church, because they are very corrupt, would that they were few in number ! It goes on ; Ver. 18. In the multitude of them is my garment co7i' sumed, and they have hound me about as with the collar of my coat.

If we give heed to the history, what else do we take * the garment' of blessed Job for, but his body.'' whose ' garment indeed is consumed' when the flesh is put to torment. But according to the mystery of allegory, ' the garment' of Holy Church is the life of the faithful. For as the whole Church together is ^ the garment' of Christ so the faithful severally are accounted * garments' of that same Church. For if Holy Church were not Christ's ' garment,' Paul surely would not say, 77*^5/ He might present it ifoEph. 6, Himself a glorious Churchy not having spot or wrinkle ; i. e.' neither in respect of sin ' having spot,' nor in respect of a double mind ' having wrinkle,' because both by righteousness she is clean, and by a single bent stretched. She then that is washed that she should not ' have spot,' and stretched that she should not ' have wrinkle,' assuredly is a * garment.' Therefore as the clothing of Christ is the name given to the whole Church in general, so the clothing of the Church are the souls of the several persons which being converted from error,by believing that same Church, encircle her by attaching themselves with faithfulness to her. Concerning which same the Lord saith to that Church by the Prophet, As I live, Is. 49, saith the Lord, thou shall surely he clothed, with them all, ' 494 Enemies would throttle the Church ;

hold her as mire. Job30, rt.9 u:itJi an ornament. Butwlum the storm of cruel persecu- •T — '-^— tion arises, very many of the faithful are separated from the love thereof, who seemed to have themselves attached to her heartily. So then let her say, In the multitude of them is my (jarment consumed ; because whilst there are many that torment, the greatest number are brought to an end, who were attached to her by the binding tie of love.

Now it is well added. And have bound me about as tvith the collar of my coat. Since ' the collar of a coat' encircles the neck of the wearer, but if the neck is tied up, the use of the voice and the puff of life is done for. Holy Church, then, do the children of perdition ' tie up as with a collar of a coat,' because they endeavour by their persecutions to put out in her the life of faith, and the voice of preaching. Since this thing her persecutors are in a special manner wont to essay, that before all things they may take away from her the word of preaching. And hence these persons who withstood the first beginnings of the holy faith told the Apostles Acts 6, beaten with rods, saying. Did we not straitly command you that ye should not teach in this 7iame ? and, behold, ye have filled Jerusalem with your doctrine. So the body of Holy Church they had as it were girded with ' the collar of a coat,' who, the preachers being tied up, as it were pressing her neck, wished to shut up the way of the voice in her. But the several Elect are more ready to die in the time of their persecution than to hold their peace. Who whilst they are brought down in death in the body, are accounted despicable and mean by all the foolish and the carnal, because when the lost are unable to see what good things the Elect hold in the spirit, these whom they see brought to an end in the flesh, they account unhappy.

And hence it is added ; Ver. 19. I was likened to mire, and became like dust and ashes. xxxi. 60. Since in the judgment of lost sinners the Holy Church of the Elect is ^ likened to mire,' because it is trodden under and despised in time ; it is ' compared to dust and ashes,' because while they do not see her interior good things, they calculate that she has been brought to those bad things alone, which they see brought to view in her in the body. But the faithful people of the Elect, while it sees many fall from Hearing delayed brings profit through patience. 495 itself, wishes, if it mia:ht obtain this, to have the times of its Book ' "" XX. adv'ersities reversed. Because the prayer of this people is delayed, its groaning is increased. Hence it is further added ; Ver. 20. / ivill cry unto Thee, but Thou wilt not hear me; I stand, and Thou regardest me not.

Since Holy Church in the time of her persecution ' stands' by faith, and ' cries' by longings. But she is grieved that she is ' not regarded' as it were, when she sees her wishes under tribulations delayed. For by a high counsel, Almighty God, when llis Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set free, is wont to put off their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. Whence it is elsewhere written, 0 my Ps.22,2. God, T cry in the day time, but Thou hearest not, and vi the night season. And the very usefulness itself resulting from the delay of hearing is immediately added, when it is there brought in directly. And not for foolishness to me. Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire the understanding may be augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it was long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected. It goes on; Ver. 21. Thou art changed to cruel unto me ; and in the hardness of Thy hand Thou opposes t Thyself against me.

The old translation is widely at variance with this sense, because what is spoken in this concerning God, is related in ^^'^• that of adversaries and persecutors. Yet because this new translation is said to have transferred every thing from the Hebrew and Arabic more truly, we should believe whatever is delivered in it, and the right way is that into the word of it our interpretation should search with exactness. Accordingly 496 T.OW e.Tpressions concernirif/ God sheula)H/uafje ireak. Job 30, he says. Thou art changed to cruel unto 7ne, and in the — — ^ — hardness of Thy hand Thou opposest Thyself to me. In Holy Scripture when any thing is said of God unworthy, the mind of the reader is affected, as if it were ever the case that any thing that is worthy were spoken of God. Since well nigh every thing that is spoken touching God, is by this alone henceforth unworthy, that it admitted of being spoken. But for Him to Whose praise the conscious faculty, being astounded, is not equal, when may the tongue by speaking suffice? But the Holy Spirit teaching to men that understand this same truth, how unutterable are the things above and the things of God, sometimes uses even those words concerning God, which amongst men are held as a fault, that from these things which seem unworthy of men, and yet are spoken concerning God, men should be admonished to know that neither are those things even worthy of God, which whilst they are accounted worthy among men, are thought worthy of God.

Ex.34, 63. For God is called 'jealous,' as it is written. The Lord, his Name is 'Jealous^ He is called ' wroth,' whence Ps. 86, it is written, The Lord was wroth against Israel. The Lord Numb, i*^ called ' repentant,' as where it is written, It repenteth Me 32, 13. that I have made man upon the earth. And again ; It 7. ' ' repenteth Me that I have set up Saul to be king over Israel, 1 Sam. jjg ^g eiititled compassionate, as where it is written. Merciful and pitifid is the Lord, patient and full of compassion. He is called ' foreknowing,' as the Apostle saith concerning Rom. 8, Him, For whom He did foreknow, He did also predestinate ^ ■ to be conformed to the image of His Son. Whereas neither )' jealousy,' nor ' wrath,' nor ' repentance,' nor strictly speaking * compassionateness,' nor ' foreknowledge,' can be in God. For all these particulars are derived into Him from human qualities, while there is a descending to words expressive of infirmity, that as it were a kind of steps being made for us, and set beside us, by the things which we see close to us, we may one time be enabled to mount up to the high things of Him. For He is said to ' feel jealous,' who guards the chastity of his wife with torment of mind. He is said to be ' wroth,' who is inflamed with heat of spirit against evil that deserves to be punished.

He is said to ' repent,' to whom Qualities of men ascribed to Cod in another sense. 497 that which he has done is displeasing, and contrarily by Book changing does some other thing. He is called ' compassionihlate,' who is moved with pity towards his neighbour. Now * misericordia' (' commiseration') is so called from * miserum cor,' (* a miserable heart,') for this reason, because each individual sees a person wretched, and sympathizing with him, while he is affected with grief of mind, he himself makes his heart miserable, that he may free from misery the man that he is set on. He is said to * foreknow,' who sees each particular event before it comes, and that which is future foresees before it becomes present. How then is God described as being ' jealous,' Who in watching over our chastity, is not affected by any torment of mind.? How is He ' wroth,' Who in taking vengeance on our evil ways is not stirred by any agitation of mind.? How is He ' repentant,' Who what He has once done is never at all sorry that He has done ? How is He * commiserating,' Who has not ever a heart of misery \ How is He foreknowing, whereas nothing but what is future can be foreknown ? And we know that to God there is nothing future, before the Eyes of Whom things past there are none, things present pass not by, things future come not;

seeing that all that to us was and will be is in His sight at hand, and all that is present He is able to know rather than foreknow \ And yet He is called 'jealous,' He is called * wroth,' He is called ' repentant,' He is called * commiserating,' He is called * foreknowing,' that because He watches over the chastity of each individual soul. He should after man's method be called ' jealous,' though He be not touched by torment of mind. And because He smites sins. He is said to be ' wroth,' though He be not affected by any agitation of the spirit. And because Himself unchangeable He changes that that He is minded, He is said to ' repent,' though it is the thing He changes, not His counsel. And when He succours our misery. He is called ' commiserating,' though He succours the miserable, and has not ever a heart of misery. And because the things which to us are future He sees, which same however to the Same Being are always at hand, He is styled * foreknowing,' though He does not in any way foresee the future, which He sees as present. F^or * al. * can rather be known than foreknown.* VOL. II. K k 498 God chan(j(^s not, yet HeewH lo cltange toward man. Job 30, even whatsoever things are, in Uis Eteniity are not therefore '^: seen because they are, but therefore they are because they are seen.

Whilst therefore there is a coming down to the words of our changeableness, by those, as being made a kind of steps, let him, who is able, mount up to the unchangeableness of God, that he may see One shewing jealousy, without jealousy. One wroth without wrath. One repentant without sorrow or repentance, full of commiseration without a miserable heart, foreknowing without foresight. For in Him can neither the past nor the future be found, but all things changeable last unchangeably, and things, which in themselves cannot exist together, are all of them at once and together present to Him, and nothing that goes by passes away in Him, because in His Eternal Being, in an incomprehensible manner, all the rolls of ages whilst passing remain, whilst running a race stand still.

As then we understand Him * jealous' without jealousy, ' wroth' without wrath, so He might by the holy man be also called ' cruel' without cruelty. Since he is called ' cruel,' who while smiting with severity spares not; that is to say that in this passage ' cruel' should be taken for one striking with severity, and not sparing the avenging of sin. Hence also Isaiah, when he saw the day of final Judgment was destined to come not henceforth with pardon but with rigour. Is. 13, 9. says, Beliold the day of the Lord cometh, cruel hotli with wratJi, and Jlerce anger, to lay the land desolate; and to destroy the sinners thereof out of it. Therefore the holy man, that he might declare tliat this same cruelty is more suited to himself than to God, says. Thou art changed to cruel unto me. As though he said in plain terms, * Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou ? seemest cruel.' For so God is not capable of being cruel, just as He is not in the least degree capable of being changed. But because in God there comes not either cruelty or changeableness at any time, whilst He says ' unto me,' he shews that he is sensible that God is in Himself neither * cruel' nor ' changeable.' But because as concerns ourselves things pros])erous and things adverse shift to and fro, in this that we ourselves are changed, we as it were imagine God^s Hand seems Juwd fo some.

UitsUible eleralioji. 499 as concerns ourselves His mind changed. But He the same Book Being remaining unchangeable in Himself, in the thought of — —~ men's liearts comes to be felt now one way and now another, according to the character of their minds. For the liglit of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to souiul eyes gentle; that is to say, by their changing, not by its own. Tlierefore as we before said, in saying. Thou art, changed^ he added mito me, that this very ' cruelty' and ' changing' might be not in the attributes of the Judge, but m the mind of tlie sufferer. Which he laid open by other words also, saying, And in the hardness of Thine hand Thou opposesi Thyself to me. For • the Hand' of the Lord is thought' hard,' when being opposed to our will, that thing which displeases Him in us, it follows hard upon by striking ; and He redoubles the strokes, when the soul of the sorrower looks for clemency. Which words, howAlleg. soever, according to the mystery of the allegory, suit well the words of Holy Church speaking in the accents of the weak, who very often reckon themselves to be smitten more than they i\incy they deserve, and esteem as cruelty of the Judge the severity of the lancing howsoever most just, seeing too that when the wound of the sick man is cut away by the chirurgeon's steel, the operator is called cruel, who however by the hardness of the hand that cuts is opposed to the wound, but in concert with the health. It proceeds; Ver. 22. TJioa Uftedst me up, and as it were setting me upon the wind, thou dasliedst me doun stronglg.

Because the glory of the present life is seen as on xxxiii, high, but is not set firm by any stedfastness, one is as if he were ' lifted up and set upon the wind,' who rejoices in earthly prosperity, because the breath of fleeting happiness lifts him up only for this end, that it may in a moment prostrate him tlie worse below. For whereas Holy Church is high in honour with all persons, the weak ones in her, who rejoice in transitory successes '',whereunto do they seem lifted up but as set upon the wind ? Because in the succeeding season of persecution, when the breath of prosperity is gone by, their ' lifting up' is brought to the earth in a moment, if *» Some read ' successibus,' others ' advancements occurring in the change 'successionibus/ which last may mean of things.' Kk 2 500 xloVa fall hut in seemincj. Death appointed him. Job 30, instantly they learn by falling, that whilst lifted up before they T^p— ^ — were seated upon the wind. Which very words in a pc;caliar HfST. ^ . J I manner accord with the person of the holy man also, not as to the thing that was, but as to the thing that seemed to be. For never had fleeting prosperity ^ lifted up' his mind, which mind in the midst of such overflowing stores of good things he ever kept down by a wonderful weight of virtue.

But according to that which might have externally appeared, he who was little in his own eyes, was exalted in the eyes of others, and as it were ' placed upon the wind,' he was ' dashed down strongly,' because being buoyed up by outward goods, by the same means, whereby he was accounted to rise, he appeared to have fallen. Which same fall in the interior the holy man did not undergo, because no bad fortune throws down the man, whom no good fortune corrupts. For he who is attached to the truth, is in no degree brought under to vanity, because, whereas he has planted with a firm foot the bent of the thought within, all that is brought to pass in change without, reaches not in the least degree to the citadel of the interior. It goes on; Ver. 23. / know that Thou wilt deliver me to deaths tvhere is the house appointed for all living. xxxiv. QQ jj-, j^i^g preceding part of this work the point was treated §.48.&c.of> that before the Coming of the Lord even the righteous did descend to the abodes of hell, though they were kept not in woes but in rest. Which thing we omit to prove by testimonies now, because we think it is already sufficiently proved there. This, then, that is said, / kfiow that Thou wilt deliver me to death, ichere is the house appointed for all living, is rightly suited to blessed Job even according to the history, whereas surely it appears that before the grace of the Redeemer even the just were carried to the caverns of » admk-hell.

For the mere entering^ of ' hell' is itself called ' the house of all living,' because no one came hither, who before the Advent of the Mediator did not pass by thereunto by the simple constitution of his state of corruption. No one came hither, who did not go on to the death of the flesh, by the steps of that same corruption belonging to him. Of which Ps. 89, selfsame death it is evidently said by the Psalmist ; What man is he that liveth, and shall not see death? For though Elijah is to die. Some fall to death, others restored. 501 Elijah is related to have been transported to heaven, neverBook theless he delayed, and did not escape death. For by the very mouth of Truth it is said; Ellas truly shall Jirst come, MatATj and restore all things. For he .shall come to * restore all^^' things,' since for this end surely is he restored to this world, that he may both fulfil the functions of preaching, and pay the debt of the flesh. Which sentence however of the holy Alleg. man suits the accents of Holy Church in the person of the weak sort, who hold the faith to the extent of the word of the lips, but contrary to the precepts of faith act the slave to their desires. For she says; / know that thou wilt deliver me to death, where is the house appointed for all living.

For because she sees multitudes in her devoted to pleasures, and already foresees the destruction of those, she reflects that in the course of the present life they serve their desires indeed, but yet all are brought to the house of death, who in that same course live carnally. But there are some that are brought down into the pit of their gratifications, yet by the tears of repentance quickly recover the foot from below, which persons the strokes of smiting from Above cut rather for instruction than destruction. In the person of whom it is fitly subjoined; Ver. 24. Hoivbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground. Thou wilt save them Thyself.

In which words assuredly this ought to be perceived with penetration, that blessed Job, while he is telling his "•^^'^' own circumstances transfers others into himself. For he as Alleg. it were in a special manner said of himself; Thou liftedst me up, and as it were setting me upon the ivind dashedst me down with strength : I know that Thou wilt deliver me to death, where is the house appointed for all living; and yet he adds ncTt concerning himself but others, Howbeit Thou dost not put forth Thine hand for the destroying of them. For whereas whilst speaking of himself in arguing, he subjoins cases applying to others, he shews how many he represents the persons of in himself. Accordingly the Lord ' puts not forth His hand for the destroying' of those that sin, when by striking He reforms from sins, and ' He saves those that are falling to the ground,' when those falling into transgression 502 True compassion, as in Christ, takes suffering to itself. Job 30, He vvounds as to the health of the body; that being brought ^low outwardly thev should arise inwardly, in order that lying prostrate in the body those should be brought back to the standing of the interior, who whilst standing outwardly lay low to the standing of the soul. It goes on; Ver. 25. I itept of old over him that was in trouble; my soul suffered with the poor.

xxxvi. gg^ Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well; that he should first transfer the suffering of the person sorrowing into himself, and then, to meet the sorrow of that person by the act of service render concurrence. For often, as we said before, the abundvance of good things creates the bestower of a benefit, and not the excellence of compassion. For he, who perfectly compassionates the afflicted, generally even gives that to the persons in want, wherein he himself, if he gives it, is brought to shifts. And then the compassion of our heart is to the full, when we are not afraid to take upon ourselves the evil of want in behalf of a fellow creature, in order that we may set him free from suffering.

Which model of pitifulness in very deed the Mediator between God and Man gave to us. Who when He could have succoured us even without dying, yet was minded to \ come to the aid of mankind by dying, because plainly He ] would have loved us too little, except He took upon Him our wounds as well; nor would He exhibit the face of His love to us, unless the thing that He was to take away from us, He did Himself undergo for a time. For He found us subject to suffering, and mortal beings, and He, Who caused us to exist out of nothing, doubtless had the powder to restore us from suffering even without death. But that He might shew how great the virtue of Compassion is. He deigned to become in our behalf what He would not have us to be, that He should take upon Him death temporally in His own Real compassion is more than any gift. 503 Person, which death He should banish for evermore from Pook ourselves. Could not He, while continuing invisible to us — — .in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riclies, God deigned to appear poor without. Hence also the great Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, For our sakes He became poor, when He was2CoT.8, rich.

Who speaks in this way also; Nof. (hat to others there ^^ ^ j3 should be a releasing, but to you tribulation. These things doubtless he brought in condescending to the weak, because some not having the strength to bear want, it is better borne to give less, than after one's bounty to murmur on account of straitness of poverty. For that he might kindle the minds of those that heard him to great affections for giving, a little while after he introduced the words, saying, But this I sag, 2Cot.9j He which so wet It sparingly shall reap also sparingly. But we sometimes say that it is more to sympathize in heart than it is to give; because every one who perfectly sympathizes with one in want, reckons as less all that he gives. For except that good will surpassed the hand of a person in giving, that same great Preacher would not have said to the disciple, WJto have begun before not only to do, but also 2 Cor.8, to be forivard a year ago. Since it is easy in good deeds to ^^' obey even against one's will. But this great excellence had appeared in the disciples, that the good that w^as enjoined them, they had been forward to even before.

Thus because the holy man knew that with Almighty God greater sometimes is the gift of the mind than of the benefit, let him say, / wept of old over him that was in trouble, and my soul compassionated the poor man. For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who docs not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.

Which sentence surely is well suited to the accents 504 Holy Church suffers for those who lack virtue. Jon 30, of Holy Church, who while she sees persons afflicted in the -r— ^ — ^ tears of penitence, joins her own tears thereto by continual prayer, and sympathizes with the needy person as often as by the entreaties of her intercession she helps the mind • bared of virtues. Since we lament over the afflicted sympathizing with him, when we reckon the hurts of others as our own, and by our tears strive to cleanse away the sins of those guilty of transgression. In the doing which, indeed, we very often help ourselves more than we do those in whose behalf it is done, because before the Inmost Umpire, Who also breathes into us the grace of charity, he perfectly washes out his own several acts, who disinterestedly bewails those of others. Therefore let Holy Church, being seized in the time of the last persecution, recall to remembrance the good things which she has done in the time of peace, saying, / wept of old over him that was ajflicted, and my soul compassionated the poor man. Who longing for the eternal delights of the interior light, yet still delayed, because she is beset with outward ills, may subjoin in the accents of the holy man; Ver. 26. When I looked for good, then evil came unto me; and when I waited for light, there broke forth darkness.

xxxvii. 72. For the faithful people * looks for good,' but receives evil, and it ' waits for light,' and meets with ^ darkness,' because by the grace of the recompensing it hopes to be now already admitted to the joys of the Angels, and yet being delayed for a longer time here below, it is exposed to the hands of those that persecute it; and he who calculates to enjoy as quickly as possible the recompensing of the Light Eternal, is still forced to suffer here the darkness of his persecutors. Which same ills of those persecuting them would grieve them the less, if they arose from unbelievers and adversaries. But they torture the mind of the Elect the worse in proportion as they proceed from those, upon whom they were foreassuring good. Whence it is yet further added; Ver. 27. My bowels boiled, and rested not. Since for ' the bowels' of Holy Church ' to boil' is for her to endure in the fierceness of persecution, these very persons too, whom she had before in the love of the faith carried as Holy men self-abased in prosperity. 505 * bowels.' Which same first acquainting themselves with Book her secrets, in the same proportion as they know where she /— — suffers the greatest pain, to so much the worse degree never rest from the afflicting of her; which persons however even in the time of her peace she bears heavily with, because she takes thought of their wa^'s as opposite to her own preachings.

For she groans when she espies the life of those as unlike to herself Concerning whom also it is fitly subjoined; The days of affliction prevented me. For the Holy Church of Elect persons knows that in the last persecution she shall suffer many ills, but ' the days of her affliction prevent her;' because even in the time of peace she bears within herself the life of the wicked with a heavy spirit. For though in the last days there follow the open persecution of the unbelievers, yet this same even before it comes to light, those in her who are believers to the extent of the word only by bad practices forerun. It goes on; Ver. 28. / went ynourning :. without rage rising up, I cried out in the crowd.

I see that it is a thing to be carefully noted historically considered, that the holy man who a little before said, Thou "^^^'^' hast lifted me up, added below, / went mourning. For by a wonderful arrangement at one and the same time there is wont to meet together in the courses of good men, at once without, the honour of the highest pitch, and within, the mourning of afflicted abasement. Hence the holy man likewise, whilst lifted to a height by substance and by honours, 'went mourning;' for though this man the high credit of power displayed advanced above his fellow-creatures, yet inwardly he offered to the Lord by his mourning the secret sacrifice of a contrite heart. Since the sacrifice of Qod is a troubled Vs. 5i, spirit. Now all the Elect are taught by inward reflecting to fight against the temptations of outward superiority. Which persons, if they set their heart to their outward good fortune, assuredly would cease to be righteous. But because it cannot be that upon the mere grounds of the successes of fortune alone the heart of man should never be at all tempted with however slight a degree of pride, holy men strive hard within against their very good fortune itself; I do not say, lest in selfexaltation, but lest in the love of that prosperity at all events 506* Holy men speak not in rage^ thoiiyh provoked. Job 30, they should be brought to the ground.

Aud it is most effecL_ tually to have been brought under this, to have surrendered Hist. the mind in a state of captivity to the desires thereof. But who that has a taste for earthly things, who that embraces temporal objects, would not look upon blessed Job as happy amidst so many circumstances of prosperity, when the health of the body, the life of his children, the preservation of his household, the completeness of his flocks, were all vouchsafed to him ? But that in all these circumstances he did not take delight, he is his own witness, in that he says, / went mourning. For to the holy man still placed in this state of pilgrimage, all that is full of abundance, without the Vision of God, is destitution; because when the Elect see that all things are theirs, they lament that they do not see the Author of all things, and to them all this is too little, because there is still wanting the appearance of One. And in such sort does the grace of Heavenly Appointment exalt them without, that nevertheless, within, the sorrow of the instructress charity holds them under discipline. By which same they learn, that for the things which they receive outwardly, they should ever be the more humbled to themselves, should keep the mind under the yoke of discipline, should never by the liberty of power be made to break out into impatience. Whence also it is fitly subjoined, Without rage rising in the croud, I cried out. For it often happens that the tumults of seditious men provoke the spirit of their rulers, and by disorderly emotions they transgress the limit of their orderliness.

And very often they who are set at the head, except in the mouth of the heart they be held in with the bridle of the Holy Spirit, leap forth into the fierceness of enraged retribution, and as much as they are able to do, reckon themselves to be at liberty to do with those under them. For impatience is almost always the friend of power, and that power when evil it even rules over as subject to it. For what that same feels, power executes. But holy men bow down themselves much more to the yoke of patience inwardly, than they are above others outwardly, and they exhibit without the truer governance, in proportion as they maintain within more lowly servitude to God : and they for this reason often Sadness of the Church. Assoclalion with hypocrites, 507 endure persons the more fully, the more they have it in their Book power to revenge themselves upon them, and lest they should ever pass over into things unlawful, they very often will not put in execution in their own behalf even what is lawful; they are subject to the clamours of those under their charge, they rebuke in love those, whom they bear in mildness. Whence it is rightly said now, IVithout rage rising up in the crowd, I cried out; in this way, because against the clamours of the unruly the good have ' crying out,' but they have not ' rage,' because those whom they bear with gently they do not cease to teach.

But these particulars which Alleg. after the historical view we have delivered concerning one individual, it remains that we understand after the allegorical view concerning diverse Elect ones of Holy Church. For she too in her Elect ' goes mourning,' even in prosperous circumstances. For she accounts nothing truly prosperous to her, until the good, which she is preeminently seeking after, she may lay hold of. Since her faithful ones enjoy temporal peace indeed, but sigh evermore; they are honoured, and afflicted: because very often they are seen at the highest pitch there, where they are not citizens. She too ' rises in the crowd without rage, and cries out,' because she presses upon the life of the evil doers with the eagerness of right jealousy, not with the frenzy of rage. She is angry and loving, she deals wrathfully and is tranquil, that so her weak members she may reform by zealousness, and cherish in pitifulness. It goes on; Ver. 29. / was a brother to dragons, and a companion to ostriches.

What is there denoted by the title of ' dragons,' butxxxix. the life of evil minded men ? Of whom also it is said by the prophet, Theg drew up the wind like dragons. For all Jer. 14, wicked men * draw in wind like dragons,' when they are * swoln with evil minded pride. But who are used to be understood by the designation of ^ ostriches,' saving pretenders ? For the ostrich has wings, but has not flight; because all pretenders have an appearance of sanctity, but the goodness of sanctity they have not. For those persons the appearance of good conduct adorns, but the wing of virtue never lifts them from the earth. So let the Elect people of 508 Sinners mingled with the Riyhteous to try them. Job 30, Holy Church, because in the time of its peace it suffers within - — '— itself persons that are evil minded and pretenders, say the words, / was a brother to dragons, and a companion to ostriches. Which too in a special manner accords with the words of blessed Job, who to the highest pitch of great fortitude was a good man amongst bad. For no one is perfect who amidst his neighbours' evil things is not patient. For he who does not bear others' evil with composure, is by his impatience witness to himself that he is very far removed from the plenitude of goodness. For he refuses to be Abel, whom the malice of Cain does not exercise.

Thus in the threshing of the floor the grains are squeezed under the chaff, thus the flowers come forth between thorns, and the rose that smells grows along with the thorn that pricks. Thus the first man had two sons, but one was elect, the other refuse. The three sons of Noah too did the ark contain, but while two continued in humility, one went headlong into the mocking of his father. Two sons Abraham had, but one was innocent, the other the persecutor of his brother. Two sons also Isaac had, one saved in humility, while the other even before that he was born was cast away. Twelve sons Jacob begat, but of these one was sold in innocency, while the rest were through wickedness the sellers of their brother. Twelve Apostles too were chosen in Holy Church; but that they might not remain untried, one is mixed with them, who by persecuting should try them. For to a just man there is joined a sinner together with wickedness, just as in the furnace to the gold there is added chaff along with fire, that in proportion as the chaff burns the gold may be purified. So then those are truly good men, who are enabled to hold on in goodness even in the midst of bad men ; herein too it is said to Holy Church by the voice of Cant. 2 the Spouse ; As a lily among tJtorns, so is my love among |,* the daughters.

Hence the Lord saith to Ezekiel; And thou, son of man, unbelievers and overturners are with thee, and thou dwellest among scorpions. Hence Peter magnifies the 2 Pet.2,life of blessed Lot, saying. And delivered righteous Lot, when oppressed, from the wrongful conversation of the wicked. For to he seen and to be heard he was righteous, living among those, who from day to day vexed the soul of the righteous man Outer ones of Holy Church in trial as blackened skin. 509 by wicked works. Hence Paul magnifies the life of his Book disciples, and in magnifying strengthens it, saying, In the — r-^— midst of a crooked and perverse nation^ among ichom ye 15. 16.' shine as lights in the worlds holding the word of life. Hence by John, the Angel of the Church of Pergamus is borne witness to in the words, / know where thou dwellest, even Rev. 2, ichere Satan's seat is; and thou boldest fast My name, and^^' hast not denied My faith. So then let blessed Job, that he may evince what firmness he is of, tell with whom he liv ed, saying, / was a brother to dragons, and a companion to ostriches. Because it would have been but little that he himself did good things, except that for the heightening of his goodness he likewise sustained what was evil at the hands of others. It goes on ; Ver. 30. My skhi is black upon me, and my bones are burned ivith heat.

11 . This we forbear to take account of after the history, for this reason, that the force of the speech appears from the ]3ain of the suffering. But because, as we have already often said, blessed Job very frequently so relates things done, as to foretell things to be done, this excellently agrees with the accents of Holy Church, who in her weak members grievously feels the pain of the last persecution. And when others die off from her, all the stronger ones are wrung with sorrow. For her outward concern is earthly dispensing, but the interior is a heavenly charge. And so by the name of the * skin' the weak are denoted, who now do service in her to exterior usefulness. While by the bones the strong are represented, in that in them the whole jointing of her body is cemented. And therefore because either being invited by bribes, or distressed by persecutions, many weak persons in her fall from the standing of faith, and themselves after they have fallen persecute her, what is it but that she suffers a ' blackness of her skin,' that in those very ones she should afterwards appear foul, in whom she before shewed fair. For whilst they who had been before accustomed to manage outward things aright, afterwards rage against the Elect of God, as it were ' the skin' of the Church has lost the hue of foregoing righteousness, in that it has come to the blackness of iniquity.

Which Jeremiah also bewails under the likeness of the pri*^510 The at ran (J hum with <jrief of zeal when the weak fall. Job 30, cipal metal, saying, How is the gold become dim: how is thejine colour cJianged? The frowaid, therefore, when they AlLEG. r ^ t • Lam. 4, go forth from her saeraments, very often take a place of honour amongst the children of perdition, so that the very persons should rage against Holy Church with authority, who as it were in knowing despise this Church more cruelly. And hence when he said, My skin is black, he added, upon me; because those whom she before had as it were white as to the beautifulness of righteousness, she afterwards carries ' black' the worse. But when ' the skin' is turned to ' blackness,' the strong that are in her are consumed with jealousy of the faith. And hence he fitly subjoins; And my bones are dried up with heat. For in this wa}' in the time before too that strongest bone of Holy Church, Paul, burned with a certain dryness of weariness, when he said to some persons on their 2 Cor. fallino- : Who is weak, and I am not ireak? Who is offended, ' ' and I burn not? And so ^ the skin is made black, and the bones are dried up with heat ;' because while the weak leap forth to iniquity, all the strong are tortured with the fire of their zeal.

It goes on ; Ver. 31. My harp also is turned to mourning, and my organ into the voice of them that weep. xli. 78. Whereas the organ gives its sounds by means of pipes, and the harp by chords; it may be that by the ' harp' right practising is denoted, and by the ' organ' holy preaching. For by the pipes of an organ we not unsuitably understand the mouths of persons preaching, and by the cliords of the harps the bent of those living aright. Which whilst it is stretched to another life by the afflicting of the flesh, it is as I'exteif the thin drawn ^ chord in the harp sounded in the admira- °J^^/^' tion of those beholding. For the chord is dried that it may tenta.' give a suitable note on the harp; because holy men also chasten their body, and subject it to service, and are stretched from things below to those above. Moreover it is to be considered that the chord in the harp, if it be strung too little, does not sound, if too much, it soimds harsh; because doubtless the virtue of abstinence is altogether nothing if a man does not tame his body as much as he is able; or it is very ill ordered if he wears it down more than he is able. For by abstinence the imperfections of the flesh are to be Self-discipline munt bejirrn, hut within bounds, 511 done away, and not the flesh;

and every one ought to rule Book himself with such great control, that both the flesh may not — — — carry itself high for sin, and yet that it may be upheld in practice for the carrying out of righteousness. Itisasatisfixction herein to look at the great preacher, with what great skill of preceptorship the souls of behevers like chords strung on the harp, one set by stretching the more, he draws fine, another by loosening from their stretch he preserves. For to some he says; Not in rioting and d?'unkenness, not in chamberB.om. ing and wantonness. And again he says; Mortifij therefore ^\^ ^* your members which are upon the earth. And yet to the 5. most beloved preacher he writes, saying, Drink no longer i Tim. wafer, but use a little nine, for thy stomach''s sake, and for ' thine often injirnnties. Thus those chords by drawing thin he stretches, lest by not being stretched they altogether give no sound. But this chord he abates of its stretching, lest whilst it is stretched more, the less it should sound.

But whether it be the holy preachers in the Church, or the simpleminded and temperate generally, as far as they are vouchsafed powers, they render to their neighbours in her the song of goodly exhortation. For both the wdse sort severally kee]) discreetly on the watch to the fruit of preaching, and that they ma}^ draw others to life they ply themselves with a sound of mighty persuading ; and they that appear to be of slower wit within her, by the mere merit of their lives, to the extent that they see that they are able, take upon them authority of exhortation towards others, and cease not to draw to the heavenly Country those whom they are able. But Holy Church being borne down by the last persecutions, when she sees her words to be set at nought by the children of perdition, shapes the goodness of her love to lamentations alone, because surely she bewails those whom she is not able by exhorting to draw. Let her say then, 3Iy harp also is turned to mourning, and mine organ into the voice of them that weep. As th(jugh slie avowed in plain words, saying, ' In the season of my peace, indeed, by some I preached little things after the manner of a harp, whilst by others things great and sounding after the manner of an organ; but now ' my harp is turned into mourning and mine organ into the voice of them that weep,' because whilst I see 512 The Church laments her sony of preaching .silenced.

Job 30, myself to be despised 1 mourn over those who hear not the ^^^^^ song of preaching.' Such things is Holy Church to do by certain persons in the end, these things has she already done by certain in her beginnings. For the first martyr Stephen endeavoured by preaching to benefit the Jews that persecuted him, which persons when he saw, notwithstanding, afterthe words of preaching to have flocked together to throwing Acts 7, stones, he prayed with his knees set fast, saying. Lord ^^* Jesus, lay not this sin to their charge. How then was it to him who for long had told things both small and great, but that the melody of his ' harp and of his organ' was already mute, and they were ' turned into mourning,' because those whom he had not drawn in preaching, he wept for in loving? Which same Holy Church ceases not daily to do, because she already sees that the word of preaching is almost every where become mute. For some close their mouths from speaking, others scorn to hear right things. But the mind of the Elect whilst it sees the song of preaching to be stilled, returns groaning and in silence to lamentations. Therefore let her say, My harp is turned into mourning, and mine organ into the voice of them that weep, because every elect person in proportion as the voice of holy preaching has been stilled, so much the more sorely does he bewail the woes of the Church.

Thus far blessed Job has described the evils that he underwent; but from this place he begins to relate with more particularity the good things that he did. Now the words of grief we have run through by an historical and allegorica;! explanation : but the deeds of virtuous qualities we in great measure hold according to the text of the history alone, lest if we draw these to the exploring of mysteries, we should perchance appear to be making void the verity of the deed.

The sense of Sacred Revelation requires to be weighed i. with so exact a balancing between the text and the mystery, that the scale of either side being adjusted, this latter* neither the weight of over-curious scrutinizing should sink down, nor again the deadness of unconcern leave void. For many sentences thereof are pregnant with such a conception of allegories, that any one who strives to hold them after the history alone, is deprived of the knowledge of them by his indifference. But there are some that are so made subordinate to external precepts, that if a man desires to penetrate them with greater particularity, within indeed he finds nothing, whilst even that too which they tell of without, he hides from himself.

Whence it is well said also in historical relation by a method of representing ; And Jacob took him rods of green Gen.so^ poplar, and of the almond and plane-trees, and pilled them in strakes, and when the bark was off, where they were stripped, the white appeared, and the parts that were whole remained green; and after this manner the colour was made variegated. When it is further added. And he set them in the gutters in the watering-troughs, that when the flocks came to drink they should have the rods before their eyes, and should conceive in looking on them. And the flocks, when they conceived, looked on the rods, and brought forth cattle ringstraked, spotted, and speckled. For what is it * * hunc,' which seems to agree with ' intellectus* referred to ' mysterium.' ^>14 J(tc()h\ ro(hy Scripture examples, mystic and direct. Job 31, to set before the eyes of the cattle ' rods of green poplar, '- — and of the almond and plane-trees,' but through the course of Holy Scripture to furnish for an example to the people the lives and sentences of the Ancient Fathers, which same because by the testing of reason they are in a right line, are styled ' rods.' From which he ' peels the bark" in part, that in those which are stripped the inward whiteness may appear, and in part he keeps the bark, that just as they were outwardly, they should remain in greenness.

And the colour of the rods is made pied, whereas the bark is in part stripped off, in part retained. Since before the eyes of our reflection the sentences of the foregoing Fathers are placed like pied rods, in which whereas we very often avoid the sense of the letter, we are as it were withdrawing the bark, and whereaswe very often follow the meaning of the letter, we as it were preserve the bark. And when from those same the , bark of the letter is removed, the interior whiteness of the allegory is brought to view, and when the bark is left, the green grown examples of the outward meaning are shewn. Which Jacob did well to ' set in the watering-troughs,* because our Redeemer set them in the books of the Sacred Lore by which we are inwardly watered. ' The rams mix with the sheep looking at these,' because our reasoning spirits when they are fixed in the earnest minding of those mingle themselves with the several particular actings, thai they should beget such a progeny of works as they see examples of precepts going before in words, and the progeny of good practice may have a different colour, because both sometimes, the bark of the letter being removed, it sees what is within with acuteness, and sometimes, the covering of the hisiory being preserved, it moulds itself well in the outward. )3. For because the Divine sentences require sometimes to be explored internally, and sometimes to be viewed ^ ^„v.

.. externally, it is said by Solomon also, He that strongly 30, 33 pYQsseth the udder for the drawing forth milk squeezeth out ^'emun-f)u iter, and he that wringeth^ violently draweth out blood, ' emulFor we ' press the udder strongly,' when we weigh with get.' minute understanding the word of Sacred Revelation, by which way of ' pressing' whilst we seek ' milk,' we find What is plain, not to he strained to mystery. 515 * butter,' because whilst we seek to be fed with but a little Book insight, we are anointed with the abundance of interior — — ^ richness. Which, nevertheless, we ought neither to do too much nor at all times, lest while milk is sought for from the udder there should follow blood. For very often persons whilst they sift the words of Sacred Revelation more than they ought, fall into a carnal apprehension. For ' he draws I forth blood, who wringeth violently.' Since that is rendered carnal which is perceived by an over-great sifting of the spirit. Whence it is requisite that the deeds of blessed Job, which he for this reason relates amidst the words of upbraiding friends, that his afflicted soul might not fall away in despair, we should examine into according to the weight of the history, lest if the mind explain these in a spiritual sense \ above what is necessary, from the udder of his words there i be blood answering us instead of milk.

But if he does sometimes relate some things mystical in the relation of his works, it is necessary that the mind with quickened speed reium to these considerations, whereunto as is given to be understood the very order of the person speaking itself bids that mind. For the holy man, after he had told the things I that had been inflicted on him by the scourge of God, now by enumerating in order his own virtues makes it known what sort of person he was before the scourge, so constructing the history of his life, as to insert therein a something very rare which might be understood in an allegorical way, that both in a large proportion they should be historical facts that he records, and yet occasionally, by means of these same, he should rise up to a spiritual meaning. Thus with what strength he had bound up his exterior conduct from all falling by the training of inward safe-keeping, he tells, saying, Ver. 1. I made a covenant with mine eyes that I should not even think upon a maid.

Whereas the soul is invisible, it is in no degree affected by the delightfulness of things corporeal, except that, being ^^st. closely attached to the body, it has the senses of that body as a kind of opening for going forth. For seeing, hearing, tasting, smelling, and touching, are a kind of ways of the mind, by which it should come forth without, and go a lustl1 2 516 Job (juardcd the eye, to keep the soul from Insf. Job 31, ing after the things that are without the Hmits of its suhstancc. For by those senses of the body as by a kind of windows the Hist. soul takes a view of the several exterior objects, and on Jer. 9, viewing longs after them. For hence Jeremiah sailh ; For deatit is come up through our windows, and is entered into our palaces; for * death comes up by the windows and enters into the palace,' when concupiscence coming through the senses of the body enters the dwelling-place of the mind. Contrary whereunto that which we have often already said Is. 60, touching the righteous is spoken by Isaiah ; WJto are they that fly as clouds, and as the doves at their windows^ For the righteous are said to fly as clouds, because they are lifted up from the defilements of earth, and they are ' as doves at their windows,' because through the senses of the body they do not regard the several objects without with the bent of rapacity, and carnal concupiscence does not carry those persons off without.