Morals on the Book of Job (Moralia in Iob)

even a^i-^"^^- ' ' Prov. 3, a father the son in whom he delighteth. Hence the Lord 12. addresses John by the voice of the ilngel'^, saying, As many Kev. 3 as I love^ I rebuke and chasten. Hence Paul saith, Now no !?• ' Heb.l2, chastening for the present seemeth to be Joyous, but grievous, n. nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. Although therefore grief and happiness can never meet together, yet it is rightly said here, Hajjpy is the man whom the Lord correcteth. For by this means, that the sinner is straitly visited with the pain of correction, he is sometimes trained to happiness, which knows no intervention of pain. It proceeds, TJierefore despise not thou the chastening of the Lord, 4l. Whosoever is smitten for a fault, and lifted up in murmuring against the stroke, ' reproves the chastening of the Lord.' For he lays to His charge, that he has this put upon him unjustly. But they that are stricken, not for the cleansing of guilt, but for the testing of their fortitude, when they inquire into the causes of the stroke, must by no means be said to ' reprove the correction of the Lord;' for their aim is to discover in themselves what they are ignorant of. And hence blessed Job, breaking out into a voice of liberty, amidst the visitings of the scourge,

the more rightly questions the judgments of the smiter concerning him, the more he is really ignorant of causes for his suffering in himself Eliphaz, then, forasmuch as he reckoned that he was visited, not with the trial of probation, but of purification, when he spoke with freedom amidst the stripes, supposed that he ' reproved the correction of the Lord."* And we have said that he at the same time bears the likeness of heretics with great fitness, in that whatsoever is done aright by Holy "= The meaning of the word accordtion ;

which two senses are united in ing to St. Greg, includes perhaps the ' argumentum salutis' in the next sennotion of ' proof in a double sense; tence. first, the proving of man's sin to him; d This bears out the reading of the secondly, the fact of his being 'proved' passage noticed in note p, p. 228. itself constituting proof of his salva344 Tico ways in lohich God wounds that He may heal. Job 5, Churcb, is ever, in their judgment, tunied and twisted awry - — '— to some fault of crookedness. But forasmuch as it is with a * good intention that he is led to speak, yet he takes no heed to discriminate who he is speaking to, he yet further subjoins, and proclaims the dispensations of the supreme governance, saying, Ver. 18. For He maketh sore, and hindeth up; He ivoundeth, and His hands shall make whole. XXV. 42. In two ways Almighty God wounds those, whom He is minded to bring back to saving health; for sometimes He smites the flesh, and consumes the hardness of the heart by the fear of Him. Thus He recalls to saving health, by dealing wounds, when He afflicts His own Elect outwardly, that they be quickened with inward life. Whence He also says by Deut. Moses, / will kill and I ?Hll make alive. I uill wound and ' ' / will heal; for He ' kills,' that He may ^ make alive,' He * wounds,' that He may ' heal;' in that He for this reason applies stripes without, in order that He may heal the wounds of sin within.

But sometimes, even if strokes without should seem to have ceased, He inflicts wounds within, in that He strikes the hardness of the heart with the desire of Himself; yet in wounding He heals, in that when we are pierced with the dart of His dread. He recalls us to a right sense. For our hearts are not well sound, when they are wounded by no love of God, when they feel not the wofulness of their pilgrimage, when they do not go soiTowing w^ith the least degree of feeling for the infirmity of their neighbour. But they are ^ wounded,' that they may be ' healed,' in that God strikes unfeeling souls with the darts of His love, and straightway makes them full of feeling, through the burning heat of charity, and hence the spouse saith in the Song of Cant. 2, Songs, For I am wounded with love. For the diseased soul, ' laid prone upon the litter of this place of banishment in blind self-security, neither beheld the Lord, nor sought to see Him. But on being struck with the darts of His love, it is wounded in its innermost ])arts with a feeling of pious affection, bums with the desire of contemplation; and in a marvellous manner she is made alive by wounding, who aforetime lay dead in a state of health : she glows, she pants, and yearns to see Him already, from Whom she turned.

By being smitten, then, she God gives trouble Jirst^ then rest 345 is brought back to a state of soundness, who is recalled to Book a secure state of inward repose by the disturbing of her_Z]L_ self-love. But when the wounded soul begins to pant after God, when, setting at nought all the alluring arts of the world, it stretches forth in desire to the land above, all is forthwith turned to its trial, whatsoever aforetime was accounted pleasing and alluiing in this world. For they that had a fond affection for him living in sin, cruelly assault him when he lives aright. The soul that is raised up toward God, is subject to rude assaults from the flesh, wherein it formerly lay grovelling in enjoyment, the slave of evil habits; former pleasures recur to the mind, and push hard the resisting soul with a gi'ievous conflict. But because that, while we are afflicted with transitory labour, we are rescued from everlasting pain, it is fitly subjoined; Ver. 19. He shall deliver thee in six troithles^yea, in seven there shall no evil touch thee.

For what is denoted by the number * six,' which is followed by * the seventh,' saving the labour and course of the present life? For God, finishing all things on the sixth day, created man, and God rested on the seventh day ; and this same seventh day is without an evening, for there is no longer any end to close the rest that followeth. When all things, then, are completed, the rest followeth, in that after the good works of the present life, the recompense of eternal rest follows. Therefore ' in six troubles the Lord delivers us,' that ' no evil may touch us in the seventh,' in that by the training of His fatherly pity. He exercises us with the labours of the present life, but at the coming of the Judge, He hides us from the scourge, that He may then bring us out the more sure for His salvation, in proportion as we are now scored the more cruelly with scourges. And immediately reckoning up with fitness both the ills of the present life, and the aids of Protection from above, adds, Ver. 20. In famine He shall redeem thee from death, and in war from the poicer of the sword.

As the ' famine' of the flesh is the withdrawal of thexxvii. support of the body, so the hunger of the soul is the silence of divine revelation. Hence it is rightly delivered by the Prophet, / ivill send a famine in the land, not a famine ^"^^^^i 346 Deliverance fiom famine^ sword, and scourge. Job 5, of bread, nor a thirst of water, but a famine of hearing the '— words of the Lord. And forasmuch as when the di^dne com- ' munication leaves the human soul, the temptation of the flesh gains force against it, it is fitly brought in. And in war from the power of the sword. For we suffer a war, when we are assailed by the temptations of our flesh. Concerning Ps. 140, which same war the Psalmist saith, Cover my head in the day of battle. Therefore, whereas the reprobate, whilst their strength fails from a ' famine' of the word of God, are furthennore pierced with ' the sword of war,' the Lord both ' in famine redeems' His Elect * from death,' and 'in war' He hides them ' from the sword.' For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin. And hence it is fitly added, xxviii. Ver. 21. Thou shalt he hid from the scourge of the tongue.

' The scourge of the tongue' is the taunting of insults offered. They strike the righteous ' with the scourge of the tongue,' who pursue their deeds with mockery. For oftentimes the tongue, while it utters jibes, recalls from a good deed, and puts itself out like a scourge, in that it cuts the back of the cowardly soul. Which ' scourge of the tongue,' the Prophet had seen plotting against the elect soul, when Ps.91,3. He said, promising the aid that is above. Surely He shall "^' deliver thee from the snare of the hunter, and from the rough word. For ' hunters' seek nothing else than flesh, but we are ' delivered from the snare of the hunters and from the rough word,' when we overcome both the snare of carnal persons, and the reproaches of sneers, by setting them at nought. For their words are ' rough,' which are arrayed against our righteous ways. And to * escape the roughness of words,' is to trample down the mockings of calumniators by shutting our eyes to them. The holy soul then is hidden The Elect prepared against the last Judgment. 347 from * the scourge of tongues,' in that whilst in this world book it never seeks the honour of applause, neither does it feel Tithe insults of calumny. But there be some that already set at nought the words of the scoraful, already care nothing for their jeers, yet they still stand in dread of the pains and tortures of the body.

For our old adversary, in order to withdraw us from a right bent of mind, assaults us in diverse modes, and prosecutes the tempting of us one while by a famine of the word, another while by the conflict of the flesh, now by the scourge of talk, now by the distress of persecution. But because every perfect person, when once he has overcome the evil habits in himself, straightway goes on to brace his mind to meet the inflictions of sufiering, it is properly subjoined. Neither shall thou be afraid of calamity when it cometh.

For holy men, for that they see that they are engaged with an adversary of manifold form, equip themselves variously in their conflict. For against a famine, they have the sustenance of God's word; against the sword of wai', they have the shield of continency; against the scourge of the tongue, the defence of patience ; against the hurt of outward misfortune, they have the aid of inward love. Hence in a marvellous method it is brought to pass, that the more manifold the temptations which the craft of the enemy brings upon them, so much the richer in virtues are the wary soldiers of God rendered. And forasmuch as all the Elect severally, whilst they bear with com-ageous hearts the conflicts of the present life, are providing for themselves security under the terrors of the future Judgment, it is rightly subjoined ; Ver. 22. In destriictioti and famine thou shall laugh.

For the lost shall then suffer ' destruction and famine,' when, being condemned in the last Judgment, they ai'e parted asunder from the sight of ' the Bread' eternal. For it is written. Let the wicked be taken away, that he see not the is. 26 glory of God. And the Lord declares by His own lips, /loi^x. am the living Bread, Which came down from heaven. Thus 51. ' at one and the same time both ' destruction and famine' combine to torture those, who not only feel torments without, but farther suffer death within by the plague of starvation. 348 Hell burns within and loithout. The Elect glad at Judgment. Job 5, Hell ' destroys ' in that it burns, famine kills, in that the — - — Redeemer hides His face from them. For well and iustly Moral. , . i i • i • i • i • i ' they nave their recompense both withm and without, m that the wretched people both by thought and by deed did commit offence. Whence it is well said bv the Psalmist, Ps.21,9. TJioii shalt make them as a Jiery oven in the time of Thine anger: the Lord shall confound litem in His ivrath^ and the Jive shall devour iheni. For that, which is ' devoured' by fire, is kindled from the outside. But an oven is set on fire within. And so in the time of God's anger all the unrighteous are both ' made as a fiery oven,' and also * devoured by the fire,' in that at the appearing of the Judge, when all the multitude of them is banished from the sight of Him, both within the conscience is set on fire from the misery of 1 'Desi-want\ and without hell torments the flesh. 1 * J

' The scourge of the tongue' too may be understood to mean the sentence of the final doom, whereby the Just Matt. Judge saith to the lost, Depart from Me, ye cursed^ into everlasting fire, prepared for the devil and his angels. The righteous man then is ' hidden from the scourge of the tongue,' and from the coming woe, because in that exceeding strictness of doom, he is then comforted with the mild voice ver. 35, of the Judge, when it is said. For I was an hungred^ and ^^' ye gave Me meat: I ivas thirsty, and ye gave Me drink: I was a stranger, and ye took 3Ie in : naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ver. 34. ye came unto 3Ie, Before which it is premised; Come, ye blessed of 3Iy Father, inherit the kingdom prepared for you from the foundation of the world. Therefore ^ in destruction and famine" the righteous man ' shall laugh ;' for, when the final vengeance smites all the wicked, he himself joys in the glory of a meet reward. Nor does he at that time any longer compassionate the damned by virtue of his human nature. 2 per For, incorporated into the Divine Justice by resemblance % speciemj^^ is, by the unshaken force of interior strictness, made thoroughly firm. For the souls of the Elect, being reared up in the clear light of the Righteousness above, are touched by no sense of compassion, in that the height of their bliss makes them strangers to misery.

Hence also it is well said Ps. 52, bv the Psalmist; The righteous also shall see this, and fi. 7. The had at last unpitied. Satan a lion. 349 shall fea}', and shall laugh at hvf/, and shall say, Lo, this Book is the man that made not God his helper. For now the righteous see the wicked and fear, then they shall see and ^ laugh. For because they may now fall in imitation of them, here they are holden of fear, but because they cannot then advantage the damned, there they entertain no sympathy. / Therefore, that they should not commiserate those that are \ doomed to eternal woe, they read in that very justice of the ' Judge wherein they exist in bliss. For, a thing which it is not right to imagine of them, they lower the character of the happiness vouchsafed them, if, when placed in the kingdom, they wish for something which they never can accomj^lish. But whosoever orders himself after the precepts of life, already tastes here below tlie first-fruits of that secure estate which shall last for ever, so that he has no fear of our old enemy ; nor at the coming on of the crisis of death in any degree dreads his violent assault. For to the righteous the ' beginning of their recompense is most commonly nothing else than the very security of their minds in dying. Hence it is rightly added, Neither shalt thou be afraid of the beast of the earth,

For our crafty foe is called ' a beast of the earth,' in that he ravins with the violence of his savage nature, to seize upon the souls of sinners at the hour of their death. For those whom he deludes by flattery during their lifetime, he seizes with cruelty when they are dying. Contrary whereunto the Lord gives a promise concerning the Church of the Elect through the Prophet, The evil beast shall not go up is. 35,9. thereon. They then in dying fear the ' beast of the earth,' who when living fear not the power of their Maker. For good men, because they submit themselves from the core of their heart to the dread of God, put away every weight of fear arising from the adversary's coming. For it is hence that the Psalmist beseeches the Lord, in these words, LestV$.7^2. he tear my soul as a lion. Hence again he says, Hear my ps. 64 voice, 0 God, in my prayer, preserve my soul from fear of the ^' ^* enemy. For while they live they perfectly fear the Judge, that when they die they may not dread the accuser. Well then is it said. Neither shall thou be afraid of the beast of the earth. As if it were in plain words, ' Forasmuch as thou 350 21ie persevering joined to Saints, helped on by enemies. Job 5, art not now overcome by the enemy in his alluring address, thou shalt not hereafter fear him in his rage.

But when we live well, It IS very needful to be on our guard, that the mind, looking down upon others, be not lifted up by the pride of standing alone. Hence it is that the blessing of fellowship is fitly called to mind, where the words are immediately introduced thereupon, But with the stones of the countries shall be thy covenant. xxxii. 50. The Churches of the nations are like separate countries in the world, which, while they be planted in one faith, are separated by a diversity of customs and of tongues. ' What then do we take the stones of the countries to mean but the Elect ones of the Church, to whom it is declared by the 1 Pet. voice of him who was the first among the teachers, Ye ' ' also as lively stones are built up a spiritual house ? Concerning whom the Lord by His Prophet promises Holy Is. 54, Church, saying. Behold, I will lay thy stones in order. Whoso then lives aright, joins himself in covenant ' with the stones of the countries.' For herein, that he conquers the desires of the world, without doubt he ties his life to an imitation of the Saints that have gone before. But when he is departing from the practice of the world, the assaults of malicious spirits increase, which nevertheless, the more they afflict a man in sorrow of heart, bow him the more humbly to his Creator.

And hence it is added. And the beasts of the earth shall be peacemakers to thee. xxxiii. 51. First it is to be observed, that he does not say, ' made peaceful,' but, * peacemakers,' that is to say, not that they are at peace, but that they make peace; for the crafty foes in making plots distress, but the distressed soul delights the more in her return to the heavenly home, the more she lives toiling in this woful place of exile, and most truly abases herself to the gracious regard of her Helper, when she considers the most violent plots of the enemy against her. The beasts of the earth then are rendered ' peacemakers' to the Elect, in that the malignant spirits, when they bear down the hearts of the good by their hostility, drive them to the love of God against their will. Thus there arises a firmer peace with God, from the same source, whence a tougher fight is occasioned us by our adversaries. lHvil desires repressed bring peace. 351

By the * beasts of the earth' too may be understood the Book motions of the flesh, which, while they gall the mind by '— prompting conduct which is contrary to reason, rise up against us like beasts. But when the heart is bowed down under the Divine Law, even the incitements of the flesh are reduced, so that, though in tempting us they give a low muttering, yet they never mount so high as to the execution of the deeds, as to the madness of open biting. For who that still subsists in this conniptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see'Rom,7j another law in my tiiemhers, warring against the law of my ' mind, and bringing me into captivity to the law of sin, which is my members. But it is one thing to see these beasts raging in the field of practice, and another to hold them ravening within the door of the heart. For when they be forced back within the bars of continence, though they still roar by tempting, yet, as we have said, they go not such lengths as the bite of unlawful practice. The beasts of the field then are peacemakers, in that though the motions of the flesh beat high in the desire, yet they never assail us with the open resistance of deeds, (though by this same circumstance, that they are called * peacemakers,' even this same that we have said of malicious spirits is not unsuitably understood.) For the motions of the flesh ' make peace' for u& with God, when they offer opposition by tempting us.

For the mind of the righteous man, in that his way is directed to the realms above, is sore bestead by a grievous war arising from the corruptible body. And if at any time it be hindered in heavenly aspirations by any enjoyment of this world however slight, by that very war of temptation, which it undergoes, it is urged on to set all its affections in that, which is disturbed by no opposition. Whence it comes to pass that it recalls to mind the interior repose, and fleeing from the enticements of the flesh, sighs after it with a full affection. For temptation constrains every man to mark from whence and whereunto he is fallen, who after he has forsaken the peace of God, feels a strife rise up against him from out of himself, and then he more truly sees what he has lost of the assured love of God, who having fallen down to himself. 352 Peace for the body. Man sees himself in his fellow. Job 5, finds his own self insulted within himself. The beasts of the ,, — '- — earth then make peace for us, in that the motions of the Moral. . ^ . . , . . flesh, whilst by offermg temptation they irritate us, urge us forwards to the love of the interior repose. Now it is rightly added, Ver. 24. And thou shalt know thai thy tabernacle shall be in peace.

xxxiv. 53. In holy Scripture full peace is described in one way, and peace in its beginning in another. For ' Truth' gave to JohnU, His Disciples peace in its beginning, when He said, Peace I leave icith you; My peace 1 give imto you. And Simeon desired to have perfect peace, when he besought saying, Luke 2, JS^ow leitest Tliou Thy servant depart in peace, according to Thy word. For our peace begins in longing for the Creator, but it is perfected by a clear vision. For it will then be perfect, when oar mind is neither blinded by ignorance, nor moved by the assaults of its fleshly part. But forasmuch as we touch upon its first beginnings, when we either subject the soul to God or the flesh to the soul, the ' tabernacle' of the righteous man is said to ' have peace,' in that his body, which he inhabits by his mind, is held in from the froward motions of its desires under the controlling hand of righteousness But what advantage is it to restrain the flesh by continence, if the mind is uninstructed to expand itself by compassion in the love of our neighbour.? For that chasteness of the flesh is as nothing, which is not recommended by sweetness of spirit. Whence after the ' peace of the tabernacle' it is fitly subjoined, And thou shall visit thy likeness, and shalt not sin. XXXV. 54.

For the likeness of man is another man. For a fellowcreature is rightly called our ' likeness,' in that in him we discern what we ourselves are. Now in the visiting of the body we go to our neighbour by the accession of steps, but in the spiritual visiting, we are led not by the footstep but by affection. He then ' visits his likeness,' whoever directs his way to one, whom he sees to be like to himself in nature, by the footste))s of love, so that by seeing his own case in another, he may collect liom himself how to condescend to another's weakness. He ' visits his likeness,' who, that he may remodel another in himself, takes account of himself Man should see }d in self in his neighbour. 353 in another. For hence ' Truth,' in telling by the mouth of Book Moses what had been done, denoted what was to be done, '— saying, And the earth brought forth grass and herb yielding Gen. i, seed after his kind, and the tree yielding fruit, each one ^* bearing seed after his kind. For ' the tree produces seed after its kind' when our mhid gathers from itself thought for another, and produces the fructification of well doing. Hence the wise man saith, Do not that to any, which thou wouldest^f^- ^> not have done to thyself. Hence the Lord saith in the Gospel, Therefore all things whatsoever ye would that men Matt.

7; should do to you, do ye even to them. As if He said in plain ^' words, ^ Visit your likeness in another man, and from your own selves learn what conduct it behoves you to exhibit to others.' Hence Paul says, And unto the Jews I became as i Cor. a Jew, that I might gain the Jews; to them that are under ^i^ the law, as under the law, that I might gain them that are under the law; to them that are ivithout law, as without law, {being not without law to God, but under the law to Christ,) And soon after, / am made all things to all men, ib. 22. that I might save all. Not indeed that the great Preacher, to become like a Jew, broke away into faithlessness; nor, that he might become ' as one under the law,' did he turn back to the fleshly sacrifice; nor, that he might become ^ all things to all men,' did he change his singleness of mind into variety of deceit; but by lowering himself, not by falling, he drew near to the unbelievers, to this end, that by taking each one into himself and transforming himself into each one, by sympathizing with them, he might gather what it was, that, if he himself were like them, he would justly have desired should be bestowed upon him by others; and might go along with every eiTing person so much the more to the purpose, in proportion as he had learnt the method of his salvation by the consideration of his own case.

Well then is it said, And thou shall visit thy likeness, and shall not sin. For sin is then perfectly conquered, when every one sees from the likeness of himself, how to expand in the love of his neighbour. But when the flesh is kept in check from evil practices, when the mind is exercised in virtuous habits, it remains that every one should by word of mouth teach the life, which in his own ways he observes. For he 2 a 854 The righteous hear fruit hy care for others. Job 6, gathers abundant fruits of his preaching, who sows before ,,1 — '- — the seeds of welldoing. Whence after the ' peace of the tabernacle' and the ' visiting of our Ukeness,' it is rightly subjoined, Ver. 25. Thou shalt know also that thy seed shall be manifold, and thine offspring as the grass of the earth. xxxvi. 55. For after the ' peace of his tabernacle,' after * the visiting of our likeness,' the manifold seed of the righteous man ariseth, in that after the macerating of the members and the fulness of the moral virtues, the word of preaching is bestowed upon him so much the more productive, in proportion as it is anticipated in his breast by the tillage of perfect practice. For he receives eloquence to speak well, who expands the bosom of his heart by the exercises of right living. Nor does the conscience hinder the speaker, when the life goes before the tongue.

It is hence that the Egyptians, who, by Joseph's management, were subjected to a state of public servitude, when they humble themselves by submitting their persons to the king's power, carry away corn even for seed. For we receive, even when free, fruit to eat, when we are at the same time fed by the sacred word, and yet in the gratification of our pleasures roam after different objects, which we seek after in this world. But when we become slaves, we receive corn for seed too, in that while we are made wholly subject to God, we are replenished further with the word of preaching. And since a vast progeny of faithful souls succeeds, when holy preaching is first bestowed, after the multiplying of the seed, it is rightly subjoined. And thine offspring as the grass of the earth. The progeny of the righteous is compared to the grass of the earth, in that he who is born in a copy of him, while he quits the decaying glory of the present life, comes out green with hope in the things of eternity. Or truly, the progeny of the righteous springeth up like ' the grass,' in that while he shews forth by his living what he declares by his preaching, an innumerable multitude of followers arises. But whosoever already looks down upon all earthly objects of desire, whoever spreads himself out in the labours of an active life, finds it by no means suffice him to do great things without, unless by c()ntem])lation he also have power to penetrate into Burial to the world in action and in contemplation. ^^bb interior mysteries. Hence too the words are thereupon fitly Book introduced, '— Ver. 26. TJiou shall come to thy grave in fulness^ like as a shock of corncometh in in his season.

For what is denoted by the name of the grave, saving xxxvii, a life of contemplation ? which as it were buries us, dead to this world, in that it hides us in the interior world away from all earthly desires. For they being dead to the exterior life, were also buried by contemplation, to whom Paul said. For ye are dead, and your life is hid with Christ in God. An active life also is a grave, in that it covers us, as dead, from evil works; but the contemplative life more perfectly buries us, in that it wholly severs us from all worldly courses. Whoever then has already subdued the insolencies of the flesh in himself, has this task left him, to discipline his mind by the exercises of holy practice. And whosoever opens his mind in holy works, has over and above to extend it to the secret pursuits of inward contemplation. For he is no perfect preacher, who either, from devotion to contemplation, neglects works that ought to be done, or, from urgency in business, puts aside the duties of contemplation. For it is hence that Abraham buries his wife after death in a double^ sepulchre, ' m ^j^ein that every perfect preacher buries his soul, dead to the !^^^^^ desires of the present life, under the covering of good ^^'^i'-''^* practice and of contemplation, that the soul which aforetime, Gen?23 sensible of the desires of the world, was living in death, may ^^' as it were, without being obnoxious to sense, lie buried from carnal concupiscence under an active and contemplative life.

It is hence that the Redeemer of mankind in the day time exhibits His miracles in cities, and spends the night in devotion to prayer upon the mountain, namely, that He may teach all perfect preachers, that they should neither entirely leave the active life, from love of the speculative, nor wholly slight the joys of contemplation from excess in working, but in quiet imbibe by contemplation, what in employment they may pour back to their neighbours by word of mouth. For by contemplation they rise into the love of God, but by preaching they return back to the service of their neighbour. Hence with Moses, whilst a heifer is slaughtered in sacrifice. Numb. scarlet wool twice dyed is enjoined to be offered together ^^'^~^* 356 Some minds fitter for action, some for contemplation. Job 5, with hyssop and cedar wood. For we slay a heifer, when we vv — '- — kill our flesh to its lust of o^ratification; and this we offer Moral. _ " ' with hyssop and cedar and scarlet wool, in that together with the mortifying of the flesh, we burn the incense of faith, hope, and charity. Tlie hyssop is of use to purify our inward parts; and Peter Sdiy^, purifying their hearts by fait Ji. Cedar wood never decays by rotting, in that no end finishes the 1 Pet. 1, hope of heavenly things. Whence too Peter saith. He hath ^' begotten 2cs again by a lively hope by the resurrection of Jesus Christ from the dead;

to an inheritance incorruptible, undefiled^ and that fadeth not away. Scarlet wool flames with the redness of its hue, in ihat charity sets on fire the heart she fills. Whence also ' Truth' saith in the Gospel, / am come to send fire on the earth. But scarlet wool twice dyed is ordered to be offered, that in the sight of the internal Judge our charity may be coloured with the love both of God and of our neighbour, that the converted soul may neither so delight in repose for the sake of the love of God, as to put aside the care and service of our neighbour, nor busying itself for the love of our neighbour, be so wedded thereto, that entirely forsaking quiet, it extinguish in itself the fire of love of the Most High. Whosoever then has already offered himself as a sacrifice to God, if he desires perfection, must needs take care that he not only stretch himself out to breadth of practice, but likewise up to the heights of contemplation.

But herein it is above all things necessary to know, ' ' *'°."", that the compositions' of souls are infinitely varied one with spersio, ^ .... dough, another, for there are some of such inactivity of mind, that, paste. '^^ ^^ labours of business fall upon them, they give way at the very beginning of their work, and there be some so restless, that if they have cessation from labour, they have only the worse labour, in that they are subject to worse tumults of mind, in proportion as they have more time and liberty for their thoughts. Whence it behoves that neither the tranquil mind should open itself wide in the immoderate exercising of" works, nor the restless mind stint itself in devotion to contemplation. For often they, who might have contemplated God in quiet, have fallen, being overcharged with business; and often they, who might live advantageously 1 < Better lose the right eye^ (contemplation y) than Truth. 357 occupied with the service of their fellow-creatures, are killed Book by the sword of their quiescence. It is hence that some '— restless spirits, whilst by contemplation they hunt out more than their wits compass, launch out even to the length of wrong doctrines, and, whilst they have no mind to be the disciples of Truth in a spirit of humility, they become the masters of falsities. It is hence that ' Truth' saith by His own lips. And if thy right eye offend thee, pluck it out, «/«c/Matt.5, cast it from thee;

for it is projitahle for thee to enter if^to-^'^^^g life with one eye, rather than having ttco eyes he cast i?ito^7. hell fire. For the two lives, the active and the contemplative, when they be preserved in the soul, are accounted as two eyes in the face. Thus the right eye is the contemplative life, and the left the active life. But, as we have said, there be some, who are quite unable to behold the world above, and spiritual things, with the eye of discernment, yet enter upon the heights of contemplation, and therefore, by the mistake of a perverted understanding, they fall away into the pit of misbelief. These then the contemplative life, adopted to an extent beyond their powers, obliges to fall from the truth, which same persons the active life by itself might have kept safe in lowliness of mind in the firm seat of their uprightness. To these ' Truth' rightly addresses the warning which we said before. And if thy right eye offend thee, pluck it out, and cast it from thee; for it is good for thee to enter into life with one eye, rather than having two eyes to he cast into hell fire. As if He said in plain words; ' When thou art not qualified for the contemplative life by a fitting degree of discretion, keep more safely the active life alone, and when thou failest in that which thou choosest as great, be content with that which thou heedest as very little, that if by the contemplative life thou art forced to fall from the knowledge of the truth, thou mayest by the active life alone be able to enter into the kingdom of heaven at least with one eye.' Hence He says again.

But whoso shall offend one o/Matt. these little ones ichich believe in Me, it were better for him ^^' ^* that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. What is denoted by * the sea,' but this present state of being? what by ' the millstone,' but earthly practice, which while it binds down 358 Fear our safety in action, Love in contemplation. Job 6, the neck of the soul by fooHsh desires, sends it out into the - — '- — round of labour. Thus there are some, who, while they quit earthly courses and rise beyond the powers oi their understanding in pursuance of the exercises of contemplation, having laid aside humility, not only cast themselves into error, but separate any that be weak from the bosom of unity; and thus ^ it would be better for him, that offends one of the least, with a millstone fastened to his neck, to be cast into the sea,' in that indeed it would have been more expedient for the froward mind, if, busied with the world, it were employed in earthly matters, than, in the exercises of contemplation, to be free to work the destruction of numbers. On the other hand, if it were not that the contemplative life suited some minds more than the active life, the Lord would Ps. 46, never say by the voice of the Psalmist, Be still, and know that I am God.

But herein it is necessary to know, that often at one and the same time love stimulates inactive souls to work, and fear keeps back restless souls in the exercise of contemplation. For a weight of fear is an anchor of the heart, and very often it is tossed by the stormy sea of thoughts, but is held fast by the moorings of its self-control ; nor does the tempest of its disquietude make shipwreck of it, in that perfect charity holds it fast on the shore of the love of God*^. Whence it is necessary that whoever eagerly prosecutes the exercises of contemplation, first question himself with particularity, how much he loves. For the force of love is an engine of the soul, which, while it draws it out of the world, lifts it on high. Let him then first examine whether in searching after the highest things he loves, whether in loving he fears, whether he knows either how to apprehend unknown truths, while he loves them, or not being apprehended to reverence them in cherishing fear. For in contemplation, if love does not stimulate the mind, the dulness of its tepidity stupefies it. If fear does not weigh on it, sense lifts it by vain objects to the mist of error, and when the door of secret things, being closed against it, is slow in being opened, merely by its own presumption alone it is forced the fartlier off there- <* See St.

Macarius Horn. x. ' The souIj* that are lovers of Truth and of God ' &c. also Horn. viii. fin. High things not for the sensual. Action tests the spirit. 359 from, for it strives to force a way to that which it seeks after Book. without finding, and when the proud mind takes falsehood '— for truth, in proportion as it is advancing the step as if inwards, it is directing it without. Thus it is for this reason that the Lord, when about to give the Law, came down in fire and in smoke ; in that He both enhghtens the lowly by the clearness of His manifestation of Himself, and darkens the eyes of the highminded by the dimness of error. First then the soul must be cleansed from all affection for earthly glory, and from the gratification of carnal concupiscence, and next it is to be lifted up in the ken of contemplation. Hence too, when the Law is given to them, the people are forbidden the Mount, namely, that they wlio, by the fi-ailty of their minds, still have their affections set upon earthly objects, may not venture to take cognizance of things above. And hence it is rightly said, And if a beast fj^"^' touch the mountain, it shall he stoned. For ' a beast touches rJeb.i2, the moimtain,' when the mind, which is bowed down to irrational desu'es, lifts itself to the heights of contemplation. But it is ' smitten with stones,' in that being unable to bear the highest things, it is killed by the mere blows of the weight on high.

Let all then that strive to lay hold of the summit of perfection, when they desire to occupy the citadel of contemplation, first try themselves, by exercising, in the field of practice, that they may heedfiilly acquaint themselves, if they now no longer bring mischiefs upon their neighbours, if when brought upon them by their neighbours, they bear them with composure of mind, if when temporal advantages are put in their way, the mind is never dissipated by joy, if, when they are withdrawn, it is not stung by overmuch regret, and then let them reflect, if, wlien they return inwardly to themselves, in this work of theirs of exploring spiritual things, they never draw along with them the shadows of corporeal objects, or when drawn aloiig, as they may be, if they drive them off with the hand of discretion^; if, when they long to behold the unencompassed ' al. dislight, they put down all images of their own compass, or in *^\°^^" that which they seek to reach unto above themselves, conseverity. quer that which they are. Hence it is rightly said here. 360 Leah^ the active life, before Rachel, the contemplative. Job 5, Thou shall come to thii crave in abundance. For the r-; — '■ — perfect man does ' come to the errave in abundance,' in that he first gathers together the works of an active life, and then by contemplation wholly hides from this world his fleshly sense, which is now dead. Hence too it is fitly subjoined, Like as a shock of corn cometh in in his season.

For the season for action comes first, for contemplation last. Whence it is needful that every perfect man first discipline his mind in virtuous habits, and aftenvards lay it up in the granary of rest. For it is hence that he, who was left of the legion of devils at the bidding of our Lord, seats himself at His Saviour's feet, receives the words of instruction, and eagerly desires to leave his country in company with the Author of his recovery, but That very ' Truth' HimLukeS, self Who vouchsafed to him recovery, tells him. Return first 39. &c. ' . •^' ? c/ nnto thine oiv}i house, and shew what great things God hath done nnto thee. For when we have the least particle imparted to us of the knowledge of God, we are no longer inclined to return to our human affairs, and we shrink from burthening ourselves with the wants of our neighbours. We seek the rest of contemplation, and love only that which refreshes without toil. But after we are cured, the Lord sends us home. He bids us relate the things that have been done with us, so as that in fact the soul should first spend itself in labour, and that afterwards it may be refreshed by contemplation.

It is hence that Jacob serves for Rachel, and gets Gen.29, Leah, and that it is said to him. It is not the custom in our country to give the youngest before the first-born. For Rachel is rendered ' the beginning seen %' but ' Leah,' ' laborious.' And what is denoted by Rachel but the contemplative life } W^hat by Leah, but the active life ^ For in contemplation ' the Beginning,' which is God, is the object we seek, but in action we labour under a weighty bundle of wants. Whence on the one hand Rachel is beautiful but barren, Leah weak eyed, but fruitful, truly in that when the e Or rather ' one seeing the Beginthe new Benedictine ed.t. 2. Ben. The ning.' Such is the meaning of Rachel meaning generally given to the name if derived from nS"t ^"'^ hbr\- ^^^ i^ * ^ sheep.' And this St. Jerome Hier. de Norn. Propr. and the notes in mentions. Mary above Martha. Action in heavenly creatures. 361 mind seeks the ease of contemplation, it sees more, but it is Book less productive in children to God. But when it betakes itself to the laborious work of preaching, it sees less, but it bears more largely. Accordingly after the embrace of Leah, Jacob attains to Rachel, in that every one that is perfect is first joined to an active life in productiveness, and afterwards united to a contemplative life in rest.

For that the life of contemplation is less indeed in time^, but greater in value i i.e. age than the active, we are shewn by the words of the Holy Gospel, "^merito wherein two women are described to have acted in different ways. For Mary sat at our Redeemer's feet, hearing His words, but Martha eagerly prosecuted bodily services ; and when Martha made complaint against Mary's inactivity, she heard the words, Martha, Martha, thou art careful and troubled LukeJO, about many things; but one thing is needful: and Mary ' * hath chosen that good part, whichshall not be taken away from her. For what is set forth by Mary, who sitting down gave ear to the words of our Lord, saving the life of contemplation ? and what by Martha, so busied with outward services, saving the life of action ? Now Martha's concern is not reproved, but that of Mary is even commended. For the merits of the active life are great, but of the contemplative, far better. Whence Mary's part is said to be ' never taken away from her,' in that the works of the active life pass away together with the body, while the joys of the contemplative life are made more lively at the endWhich is well and briefly set forth by the Prophet Ezekiel, when, beholding the flying creatures, he says. And the likeness of^^e^, the hands of a man icere under their wings.

For what can '^j 21. we suppose meant by the wdngs of the creatures, saving the contemplations of the Saints, by which they soar aloft, and quitting earthly scenes, poise themselves in the regions of heaven } What do we understand by the ' hands,' saving deeds ? For whereas they open themselves in the love of their neighbour, the good things, which abound to them, they administer even by bodily ministration; but * the hands are under the wings,' in that ihey surpass the deeds of their action, by the excellence of contemplation.

Moreover by ' the grave' it may be that not only our contemplation in this life is understood, but the rest of our 362 Men full of good works reach the grave of Eternal Rest. Job 5, eternal and interior reward, wherein we more thoroughly rest, the more perfectly is killed in us the life of corrupt existence. Moral. He then ' goes down to the grave in abundance,' who, after he has stored up the works of the present life, being perfectly dead to his mutable condition of existence, is buried in the depth of the true light. Whence also it is said by the Ps. 31, Psalmist, Thou shalt hide ihem in the secret of Thf/ presence, from the provoking of men. And the comparison that is added brings this home to us with effect, where it is subjoined, Like as a shock of corn cometh in in his season. For corn in the field is touched by the sun, in that in this hfe the soul of man is illumined by the regard of the light above. It receives the showers, in that it is enriched by the word of Truth; it is shaken by the winds, in that it is tried with temptations; and it bears the chaff ' growing' along with it, in that it bears the life of daily increasing wickedness in sinners, directed against itself; and after it has been carried away to the barn, it is squeezed by the threshing weight, that it may be parted from the hold of the chaff, in that our mind, being subjected to heavenly discipline, whilst it receives the sti'ipes of correction, is parted from the society of the carnal sort in a cleaner state;

and it is carried to the granary with the chaff left behind, in that while the lost remain without, the Elect soul is transported to the eternal joys of the mansion above. Well then is it said, Thon shalt come to thy grave in abundance, like as a shock of corn cometh in in his season; in that, whereas the righteous after sufferings meet with the rewards of the heavenly land, it is like as if the grains after pressing and squeezing were carried away to the gi'anary. And it is in another's season indeed that they feel the strokes, but in their own that they rest from being struck. For to the Elect the present life is another's season, whence John 7, to some that were yet unbelievers ' Truth' saith. My time is j]u]j not yet come, hut your time is alway ready. And again, But 22, 63. this is your hour, and, the power of darkness. Thus * he cometh to his grave in abundance, like as a shock of corn cometh in in his season,' in that he receives the rest eternal, who, that he may be set free of the chaff, which is destined to be burnt, first feels here below the pressure of discipline. But whereas Eli])haz in the course of his address mentioned True maxims fail when presumptously applied. 363 * the tabernacle,' * the stones,' ' the beasts,' ' the seed,' * the Book herbs,' and ' the grave,' he himself inthnates that he did not^ ^— speak of these according to the letter, in that after all of them he thereupon subjoins; Ver. 27. Lo this, as we have searched it, so it is-

Assuredly it is clear, that in these words he saysxxxviii. nothing upon a view of the surface, in that a thing, that is * searched,' is not set before the face. He then, who shews that he had ' searched' these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds; And now thou hast heard it, turn it in thy mind.

With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the wery things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman.

Who else is set forth by the title of ' the balances,' but Myst. the Mediator between God and man, Who came to weigh the merit of our life, and brought down with Him both justice and loving-kindness together ? But putting the greater weight in the scale of mercy. He lightened our transgressions in pardoning them. For in the hand of the Father having been made like scales of a marvellous balancing, in the one scale He hung our woe in His own Person, and in the other our sins. Now by dying He proved the woe to be of heavy weight, and by releasing it shewed the sin to be light in mercy's scale % Who vouchsafed this instance of grace first, that He made our punishment to be known to us. For man, being created for the contemplation of his Maker, but banished from the interior joys in justice to his deserts, gone headlong into the wofulness of a corrupt condition, undergoing the darkness of his exile, was at once subject to the punishment of his sin, and knew it not; so that he imagined his place of exile to be his home, and so rejoiced under the weight of his corrupt condition as in the liberty of a state of salvation. But He Whom man had forsaken within. * Some editions here add, " Thereand that to His mercy that is light forethrough true penitence, sins, though which is forgiven.

He shewed, Who they be many and most grievous, by &c." But this is not found in Mss. the mercy of God are easily forgiven : 366 Fallen man's misery only known through Christ. Job 6, having assumed a fleshly nature, came forth God without ; ' and when He presented Himself outwardly, He restored man, who was cast forth without, to the interior life, that He might henceforth perceive his losses, that he might henceforth lament the sorrows of his blind state, Man's woe then was found to be heavy in the balance, in that the ill, which he was laid under, he only knew in his Redeemer's appearing presence. For not knowing the right, he bore with delight the darkness of his state of condemnation. But after he saw a thing for him to delight in, he likewise perceived a thing to grieve over, and what he underwent he felt was grievous, in that what he had lost was made known as sweet. Let then the holy man, thrown out of the barriers of silence by the sayings of his friend in discourse, and filled with the overflowing of the prophetic spirit, exclaim with his own voice, yea, with the voice of mankind, Oh that my sins were thoroughly weighed, whereby I have deserved wrath, and the calamity that I suffer laid in the balances together! It should be found heavier even as the sand of the sea.

As if it were in plain words, ' The evil of our condition under the curse is thought light, in that it is weighed without the 1 aequiRedeemer's equity^ being as yet known, but oh that He *^*® would come, and hang in the scale of His Mercy the wofulness of this dismal exile, and instruct us what to seek back for after that exile. For if He makes known what we have lost, He shews that to be grievous which we endure.' But this same misery of our pilgrimage is fitly compared to the sand of the sea, (for the sand of the sea is forced without by the chafing of the waters,) in that man too in transgressing, because he bore the billows of temptation unsteadily, was carried out of himself from within. Now of great weight is the sand of the sea, but the calamity of man is said to be ' heavier than the sand of the sea,' for his punishment is shewn to have been hard, at the time when the sin is lightened by the merciful Judge. And because every man that owns the grace of the Redeemer, every one that longs for a return to his Country, now that he is instructed, groans beneath the burthen of his pilgrimage ; after the longing for the balances, the words arc rightly subjoined; Therefore my words are full of yriof. Arrows of preaching^ and of visitation. 367

He that loves sojourn abroad instead of his own country, Bcok knows not how to grieve ev^en in the midst of griefs. But the words of the righteous man are full of grief, for so long as he ^* is subject to present ills, he sighs after something else in his speech ; all that he brought upon himself by sinning is set before his eyes, and that he may return to the state of blessedness, he weighs carefully the judgments whereby he is afflicted. Whence it is added, Ver. 4. For the arrovjs of the Almighty are in me. 4 . For by the epithet of ' arrows' sometimes the utterances of preaching, sometimes the arrows of visitation are denoted. Now the utterances of preaching are represented by ' arrows;' for in this, that they smite men's vices, they pierce the hearts of evil doers. Concerning which arrows it is said to the Redeemer at His coming, Thine arrows are sharp^ O Thou Ps. 45, 3Iost Mighty; the people shall fall under Thee in the heart, ^' ^^^' Of Him Isaiah saith, / will send those that escape of them Is. gg, to the nations, into the sea, into Africa, and into Lydia, ^^' holding^ the arrow, into Italy, and into Greece, Again by ^ Vulg. * arrows' is represented the stroke of visitation, as where Elisha ^^'^^'^^^ bids king Joash, ' shoot an arrow,' and when he shoots, says, For thou shalt smite the Syrians, till thou hast consumed^ ^\^^^^ them.

Whereas then the holy man surveys the sorrows of ' ^^' his pilgrimage, because he groans under the strokes of the visitation of the Lord, let him say. Therefore my words are filled with grief For the arrows of the Almighty are within me. As though he said in plain words, ' I being under curse of exile have no joy, but as laid under the Judgment, I am full of pain, for I see and know the force of the stroke.' But there are a great number that are chastised with tortiues, but not amended. Contrary to which it is fitly subjoined, The indignation whereof drinketh up my spirit.

For what else is the ' spirit of man,' but the spirit of v. pride? Now ' the arrows of the Lord drink up the spirit of man,' when the awards of heavenly visitation keep back the chastened soul fi'om self-elation. ' The arrows of the Lord drink up the spirit of man,' in that, when he is intent upon outward things, they draw him within. For the spirit of David was drunk up when he said, When Ps. 142, my spirit failed within me, Thou kneivest my ivays. And ^* 368 Good men still fear the terrors of God. Job 6, again, 3Iy soul refused to be comforted, I remembered — '. — God and was troubled, I complained and my spirit failed. Ps. 77 Therefore ' the mdignation of the arrows drinketh up the 2' ^spirit' of the righteous, for the decrees from above, in wounding, work a change in the Elect, whom they find in any sins; so that the soul being pierced, quits its hardness of heart, and the blood of confession runs down from the wound that brings health. For they consider whence and whereunto they have been cast down, they consider from how high bliss they have fallen, and to what miseries of their corrupt condition, and they not only groan in the midst of the things which they are suffering, but furthermore dread that which the strict Judge threatens sinners with concerning the fires of hell.

Whence the words are rightly subjoined; And the terrors of Qod do set themselves in array against vi. 6. The mind of the righteous not only considers well what it is now undergoing, but also dreads what is in store. It sees all that it suffers in this life, and fears lest hereafter it suffer still worse things. It mourns that it has fallen into the exile of this blind state away from the joys of Paradise ; it fears, lest, when this exile is quitted, eternal death succeed. And thus it already undergoes sentence in suffering chastisement, yet still dreads the threats of the Judge to come as the conPs. 88, sequence of sin. Hence the Psalmist says, Thy fierce wrath ^^' goeth over me; Thy terrors cut me off. For after that ^ the fierce wratli of the Internal Judge goeth over. His terrors still do cut us off,' in that we already suffer one evil by condemnation, and still dread another from everlasting vengeance. Let the holy man then, weighing well the ills that he is subject to, exclaim, The arrows of the Lord are within me, the indignation whereof drinketh up my spirit. But being in dread of worse things to last for ever, let him add. The terrors of Qod do set themselves in array against me. As if he said in plain words, ' Being stricken indeed 1 feel grief for my present circumstances,

but this is the worst feature in my grief, that even in the midst of punishment I still fear eternal woes.' But forasmuch as he already longs for the bringing in of the balances, he already weighs the TJi£ Incamaiwn tlie food far which die mt'wns ctkd, m^ evils into which the haraan race has fallen, thongh he was Book placed among a Genlile people, jet becau.se he was Ml of-1^ the gift of prophetic inspiration, in the following words he shews with what ardent desire the coming of the ILedeemer is thirsted for, whether bj the Gentile world or by Judisa, saying, Ver. 5Doth the wild ass hray when he Mth grmsl or loweth the ox at his full manger?

For what is denoted bj* the onager,' tbatis, the wild ass,AuLiEG. saving the Gentile people, which, as natnre has produced it ^"*without the stalls of training, so has continued roaming abroad in the field of its pleasures? What is represented bj " the ox,' sa\ing the Jewish people, which being bowed dou-n to the yoke of the dominion above, in gathering together proselytes unto hope, drew the ploughshare of the Law through ail the hearts that it was able? But we learn from the witness of blessed Job's life to believe, that many even of tlie Gentiles looked for the coming of the Redeemer, And at the birth of the Lord, we have learnt by Simeon's coming in the spirit into the Temple, with what longing desire holy men of the Israelitisli people coveted to behold the mysteiy of Mis Incarnation. Whence too the same Redeemer sai^th to His Disciples, For I tell you ihut many p^oph^is und Mngs huveija^tk^, demredto see those thiiigs which ye see, and fmte not seen'^^' them. The ' grass' of the wild ass tlien, and the ox's ' fodder,' is this very Incarnation of the Mediator, by which both the Gentile world and Judiea are together filled to the full. For because it is said by the Prophet, All Jesh is grms; the 1^4®,^ Creator of the imiverse taking flesh of our substance, willed to be made * grass; that our flesh might not remain giuss for ever;

and so ' the wild ass' then found ' gi^ss,' whe^i the Gentile people received the grace of the Divine Incamiatioii. Then * the ox' had not an empty manger, when to tlie Jewish people, looking for His Flesh, the Law shewed Him f<3Tth, Whom it prophesied to them whilst long kept in expectation of Him. Wiience too the Lord, when He was; bom, as placed in a manger, that it might be signifled, that tlve hofy animal:*, which under the LaT<' had long been Ibund an hxmgTed, are fllled with ' the fodder' of Hi.^ Incaniadon. For at^His birth He filled a mangei^ Who gaxe Himself for food to tl^ .'370 The Law ' unsavoury^ toifhout the salt of the Gospel. Job 6, souls of mortal beings, saying, He that eateth My Flesh, ?: and drinketh My Blood, dwelleth in Me, and I in him. A T T "P p John 6 But because both the longings of the Elect from among the ^^Gentiles were for long deferred, and the holy men severally of the Hebrew people groaned long while in expectation of their redemption, blessed Job, in giving forth the mysteries of prophecy, rightly implies the causes of distress in the case of either people, by saying, Will the wild ass hray while he hath grass? Or will the ox low over his full manger? As though it were in plain speech, ^ The Gentile world for this reason groans, because the grace of the Redeemer does not yet yield it refreshment, and Judaea on this account draws out her lowings, for that in holding the Law, but not seeing the author of the Law, standing before the manger she goes hungering.

And because this same Law, before the coming of our Mediator, was held not in a spiritual but in a carnal manner, it is wghtly added, Ver. 6. Can that which is unsavoury be eaten without salt ? viii. 8. In the Law, the virtue of the hidden meaning is the salt of the letter. Whosoever, then, being intent upon carnal observances, refused to understand it in a spiritual sense, what else did he but eat ' unsavoury food?' But this * salt,' ' Truth,' on being known, put into the food, when He taught that the savour of a hidden sense lay at the bottom of the John 5, Law, saying. For had ye believed Moses, ye might ^ have A Vulg. believed 3Ie,for he wrote of Me. And again. Have salt in •^^^^l^Q yourselves, and have peace one with another. But because 50. before our Redeemer's coming, Judaea held the Law in a carnal way, the Gentile world refused to bend themselves to its precepts, which enjoined hard things. Thus it would not eat unsavoury meat. For before that it got the relish of the Spirit, it shrunk from keeping the force of the letter. For which of the Gentiles would bear this, which is therein enjoined, to cut their children's flesh for a religious service ? to cut off the sins of speech by death ? And hence it is well added yet further ; Vulg. Or can any one taste, ichat by being tasted brings death?

ix. ^l^oi' the Law, if tasted in a carnal way, * brought death,' in that it seized the misdeeds of transgressors with a The Scriptures^ loathed before, made food to Gentiles, 371 severe visitation ; it ' brought death/ in that both by the Book injunction it made known the sin, and did not by grace put it away, as Paul testifies, saying, The Laiv made nothing ^®^* '^■> 'perfect. And again, Wherefore the Laiv is holy, and t/ieUom.?, commandment holy and just and good. And soon after, ^^* But sin, that it might appear sin, working death in me by that which is good. But the Gentile world, when turned to Christ, in that it understands Him to be sounding in the words of the Law, being straitened by its desires looks for Him, Whom it ardently loves, in a spiritual way amongst carnal precepts. And hence in the voice of the Church it is immediately added by the Prophetic Spirit, Ver. 7. The things which my soul refused to touch are for siraitness become my meat.

For he goes very far wrong, who imagines that the x. words of blessed Job were delivered with an eye to the historical fact alone. For what would the holy man, and one too borne up by the proclaim of His Maker, have said, that was great, or rather what that was true, if he had said that * unsavoury meat could not be eaten ?' or who had offered deadly food for him to eat, that he should subjoin, Or who can taste, what by being tasted brings death ? And if we imagine that was said of his friends' discourse, we are withheld from this view by the sentence that is subjoined, in which he says. The things that my soul refused to touch are for straitness become my meat. For never let it be thought that the holy man, when established in soundness of state, at any time looked down upon the words of his friends ; who, as we learn afterwards by himself attesting it, was humble even to his servants. His words then are not void of mystical senses, which, as we gather from the end of the history, the internal Arbiter Himself commends. And these would never have gone on commanding such deep veneration even to the werj ends of the world, if they had not been pregnant with mystical meaning.

Let blessed Job then, in that he is a member of holy Church, speak in her voice also, saying. The things which my soul refused to touch are for my straitness become my meat. For the Gentile world, after conversion, made eager by the fever of her love, himgers for the food of Holy 372 The loathed Gentiles at last received by Jews. Job 6, Scripture, which being filled with pride it disdained for long. ^^^'^^^ And yet these words agree with the voice of Judcea also, if they be a little more attentively made out. For from the training of the Law, and from the knowledge of the One God, she herself had salt, and looked dov,Ti upon all the Gentiles as brute creatures. But because, when instructed by the precepts of the Law, she disdained to admit to herself the communion of the Gentiles, what did she but loath to take ' unsavoury food ?^ For the Divine decree had forbidden, on the menace of death, that the Israclitish people should join in a league with strangers, and pollute the way of life in holy religion. Whence too it is added. Or can any one taste^ what, by being tasted, brings death? But because this same Judeea, in the portion of the Elect, was converted to the faith of the Redeemer, the light which she had become acquainted with she laboured by the Holy Apostles to deliver to the faithless of her offspring.

But the pride of the Hebrew people rejected the ministry of her preaching, whence she immediately turned aside her words of exhortation for the gathering together of the Gentiles, as Acts 13, it is said also by the same Apostles, ft was necessary that the W07'd of God should Jirst have been spoken to you; but seeing that ye have put it from you, andhave judged, yourselves unworthy of ererlastiifg li/'e, lo, we turn to the Gentiles. Whence too in this place it is fitly subjoined, 7 he things which my soul refused to touch are now for my slraitness become my meat. For Judaea, having disdained the life of the Gentiles, refused as it were for long to touch her, whose society she scorned to admit ; but on coming to the grace of the Redeemer, being rejected by the unbelieving Israelites, vvliile by the Holy Apostles she stretches out herself for the gathering together of the Gentiles, she as it were takes that for food vvith a hungry appetite, which before with loathing she disdained as unworthy. For she underwent * straitness^ in her preaching, who saw that what fehe spoke was despised among the Hebrew people. But for her * straitneiss* she ate the food which she had for long dcvSpised, in that being rejected by the obduracy of the Jews, she yearns to lake to her the Gentile folk> whom she had contemnedv Seeing then that we have delivered these points Jol/s longing for the Saviour. Sonship should endfiar. 373 in a fierurative sense, it remains that we go into them in their Book , . ^ ° Til. moral import.

The holy Man, longing for the coming of the Hedeemer Moral, under the name of a ' balance,' whilst he opens his mind in discourse, instructs us to earnestness of life; whilst he tells his own tale, marks some things that belong to us; whilst he brings forward what we are to acknowledge concerning himself, strengthens unto life us that be trembling and weak. For now indeed we live by the faith of our Mediator, and yet still, for the cleansing out of our faults, endure heavy scourges of inward visitation; whence also, after longing for the balance, he adds, Ver. 4. For the arrows of the Lord are within rjie, the indignation whereof drinketh up my spirit,

Now see, as has been remarked above, we are at the xi» same time pierced by the stroke of Divine correction, and yet that is still worse, which we apprehend of the terribleness of the Judge to come, and of His everlasting visitation. Whence the words are thereupon introduced, And ilie terrors of God do set themselves in array against viC' But the mind ought to be dispossessed of fear and -sadness, and be drawn out in aspirations after the eternal land alone. For We then shew forth the noble birth of our Hegeneration, if We love Him as a Father, Whom with slavish soul we now dread as a Master. And hence it is spoken by Patil, For ye^^ have not received the spirit of bondage again to fmr^ hut ye lohate received the spirit of the adoption of sons, ivherehy we ery^ Abba^ Father, Therefore let the soul of the Elect lay aside the weight of fear, exercise itself in the virtue of love, long for the worthiness of its renewal, pant after the likeness of its Maker j whom so long as it is unablff to behold, it tnUst needs await hungering after His eternal Being, i. ij» after its own internal meat. Whence it Is also jltstly added, Vei'. 9. I)oth the wild ass hray when he hath grass? or loweth the ox over Ids full manger? 14.Who else tire denoted bv the teriii of * the wild ass,* v'J feliviiig they who being set in the field of faith, are UOt bound by tiie reiils of any ministration \ Or whom does the desigiiatioti of * thel oX^ set forth, Saving those, whoiii within the i»du«ds of Holy Church, the yoke of Orders takeii Upon thetn torn.

374 The ass like the laity ^ the ox like the priesthood. Job 6, constrains to the ministry of preaching? Now the ' grass' of ^- — ^ — the wild ass, and the ox's ' fodder,' is the inward refreshing of the faithful folk. For some within the pale of Holy Chm'ch are held after the manner of an ox by the bands of the employment taken upon them, others after the manner of a ' wild ass' know nothing of the stalls of Holy Orders, and pass their time in the field of their own will. But when any one in the secular life glows with aspirations after the interior vision, when he yearns for the food of the inward refreshing, when seeing himself starved in the darkness of this pilgrim state, he refreshes himself with what tears he may, it is as if ' the wild ass brayed,' not finding ' grass.' Another one too is subject to the obligation of the Order he has taken upon him, he spends himself in the labour of preaching, and longs to be henceforth refreshed by eternal contemplation; but forasmuch as he does not see the likeness of His Redeemer, it is as if the chained ox lowed at the empty manger. For because being set at the widest distance from the interior wisdom, we see nothing of the verdure of the eternal inheritance, like brute animals we go hungering after the longedfor grass.

Of which same grass it is said by the voice of our John 10, Redeemer, Bij Me if any man enter i)ty he shall be saved, and shall go in and out^ and find pasture. But most often, which is wont to be a grievous woe to those that love, the life of the wicked is arrayed against the holy aims of the good, and when the soul is transported in heavenly aspirations, the purpose of mind, which we have begun with well, is dashed to the ground, being crossed by the words and practices of the foolish ; so that the soul, which had already soared up to things above in the eflbrts of contemplation, for the defeating of the foolishness of the froward, girds itself for the encounter down below. AVhence also it is added, Ver. 6. Or can thai which is unsavoury he eaten, not seasoned with salt '^ Or can any one taste, what by being tasted bri?igs death ? xiii. 15. For the words and the practices of the carnal introduce themselves like food into our minds, so as to be swallowed up in the belly of complacence. But any of the Elect eateth not that which is ^ unsavory,' for setting apart in judgment the words and the deeds of the froward, he puts them away from Earthli/ talk unsavoury. Painful things hard to choose. 375 the mouth of his heart. Paul forbade unsavoury meat to be Book offered for the food of souls, when he said to his disciples, Col.

4,6. Let your speech be alway with grace, seasoned with salt. And to the Psalmist also the words of the children of perdition tasted unsavoury in the mouth of the heart, when Ps. 119, he said, Tlie wicked have related tales to^ me which are^^^^y not after Thy Law. But often, when the words of the wicked press themselves with importunity into our ears, they beget in the heart a war of temptation. And though both reason reject and the tongue censure them, yet that is with difficulty mastered within, which without is sentenced with authority. Whence it is necessary that that should never even reach the ears, which the mind must keep off fi'om the avenue of the imagination by exercising watchflilness. Holy men, then, whereas their hearts pant with aspirations after Eternity, lift themselves to such an exalted elevation of life, that to hear any longer the things that are of the world they account to be a grievous burthen bearing them down. For they reckon that to be impertinent and insufferable, which does not tell of what their hearts are full of.

Now it often happens that the mind is already transported to the realms on high in desire, is already entirely parted asunder from the foolish converse of earthly men, but is not yet braced to prefer the crosses of the present life for the love of God ; already it seeks the things on high, already it contemns the grovelling follies below, but it does not yet turn itself to the endurance of the adversity which it has to bear. And hence it is added. Or can any one taste that, which by being tasted brings death ?

For it is hard to seek after that which torments, to follow that which makes life depart. But very often the life of the righteous stretches itself up to such a height of virtue, that both within it rules in the citadel of interior reason, and without, by bearing with it, brings the folly of some to conversion; for we must needs bear with the weaknesses of those, whom we are striving to draw on to strong things. For neither does any man lift up one that is fallen, save he, who in compassion bends the uprightness of his position. But when we compassionate the weakness of another, we are ^70 Bitter things if row ^weet to keavenlt/ rnindsi. Jcr»«i, the mote strongly aeiTed as to our own; jio that, from love H;;^^ of the things of futurity, the soul prepares itself to meet the ilk of the present time, and looks out for the hurts of the body, which it used to fe^ir* For its heavenly aspirations being enlarged, it h more and more straitened, and v/hen it mm how great h the sweetness of the eternal land, it fervestly loves for the mhe of that the bitter tast(e» of the pr<?s^ent life* Whence after the disdain of ^ unsavoury meat,' after the inipog^ibility of the tasting of death, it is with propriety Mibjoined, Ter, 7. T/w Ihiiii/.^ u/nch mtj mid refused to touch are for my ^iraititem become my meat* XV.

377 the case with the mind of a righteous man in general, and Book with the mind of blessed Job, if he do not himself subjoin 'the words, Ver. 8 — 10. Oh that I might have my request^ and thai God would grant me the thing that I long for! Even that He That hath begun would destroy me. Let Jiim let loose His hand, and cut me ojfl Let this he my comfort ; that He should afflict me with sorrow, and not spare* 19, But perchance he entreats such things through stubxvi, bornness, perchance, in that he wishes to be entirely annihilated, he charges the injustice of the smiter* Far be the thought! For with what feeling he begs it, he shews in the following words, saying, Nor nil I L gainsay the speech of the Holy One. So then he never murmurs against the injustice of Him that dealeth the blow, who even amidst the strokes calls his smiter ' the Holy One/ But we ought to know that it is sometimes the adversary, and sometimes God that bruises us with afilietioB. Now by the bruising of the adversary, we are made defaulters in virtue; but when we are broken by the bruising of the Lord, from vicious habits We are made strong in virtue. This bruising the Prophet had foreseen when he said, Thou shall rule them with a rod of Ps, '2,9, iron, Thou shall dash them in pieces like a potter^s vessel.

The Ix)rd ' rules and breaks us with a rod of iron,' in that by the strong rule of righleousiiess in His dispensation, while He fe^nimates us within, He distresses us without/ For as He abases the power of the flesh, He exalts the purpose of the (Spirit; and hence this bruising is compared to a potter's vessel, as is also delivered by Paul, ^w/ 2ve have this treasure iniCaf, earthen t'essels. And describing at the same time the dashing ' '' in pieces and the ruling V^^ saitli, Though our outward man^ ^«fe» perish^ yet the inwafd man i& renewed day by day: Let the te'^ holy man who is eager to draw ne^r to God even through shait fttrokes^ exclaim in the spirit of humility, them, Ver. fi^. That He That hath hequn would bruise m^! ^2S' 20.For very oiien the Lord begins to Work m us ihns/mii brtiising of our vicious habits, but when the mind is lifted np^^^^^' fet the very first step of its progress, and when it already xvii# exalts itself as on the ground of its virtuous attainmentSj it opens ari entrancei to the adversaryj that rages against it^ whd p^iife(fatin^ intd the depths of the heart, dashes in piece?? 378 God men wish self-confidence cured by suffering. Job 6, all that he may find therehi spnnging fi'om the earnestness — ?J of a good beginning, and shews himself the more violent in the breaking of it in proportion as he is the sorer grieved that it had made progress, though but a little way.

Whence too, as the Gospel is witness, by the voice of ' Truth,' the unclean spirit, which went out alone, returns with seven other spirits to the neglected dwelling-place of the conscience. Lest then, after the beginnings of divine coii'ection, the old adversary snatch him unawares, and drag him along for the breaking in pieces of his virtues, the holy man fitly beseeches, saying. That He That hath begun would bruise me. As if he said in plain words, ' That which He has begun in me may He not cease to perfect by smiting me, lest He deliver me over forsaken to the adversary to bruise me.' Hence it is fitly subjoined, Tliat He ivould let loose His hand, and cut tne off. xviii. 21. For oftentimes being swoln with the confidence of lengthened prosperity, we are lifted up in a certain kind of frame of self-elation, and when our Creator sees that we are lifted up, but does not exercise His love towards us by stripes. He as it were keeps His hand hid, as to the smiting of our evil ways. Did He not tie the hand of His affection, when He said to the people, when guilty of transgression, Ezek. / ii;ill twt any more be wroth with thee ; and, 3Iy ' * jealousy is departed from thee. Therefore, * That He w^ould let loose His hand,' means, ^ that He would exercise His affection.' And it is rightly added, ' and cut me off.' For whenever either the sudden pain of the scourge, or the trial of our weakness, falls upon us in a state of security, and elated with the abundance of our virtuous attainments, the pride of our hearts, being cut down, is precipitated from the height of its seat, so that it dares do nothing of itself, but levelled by the blow of its frailty, seeks the hand of one to lift it.

Hence it is that, when holy men are looked upon with admiration on the grounds of the secret dispensation of God's providence towards them, they the more dread their very prosperity itself: they long to be subjected to trial, they covet to be stricken, that fear and pain may discipline the unwary mind, lest when an enemy brcaketh out of ambush on this road of our pilgrimage, its self-security cause its gi'cater downfal. Hence the Psalmist Correction desired here for fear of future Judgment. 379 says, Examine me, O Lord, and prove me. Hence he says Book again, For I am ready for the scourges. For because holy Ps.26,2; men see that the wound of their inward con*uption^ cannot 38, 17. be without putridity, they gladly set them under the hand of the physician for lancing, that the wound being opened, the venom of sin may run out, which, with a whole skin, was inwardly working their destruction. Hence it is yet further added ; Ver. 10. And let this be my consolation, that afflicting me with pain He spare not.

The Elect, when they know that they have done unlawful things, but find upon careful examination that they have met with no afilictions in return for those unlawful deeds, with the immense force of their fear, are in a ferment with alarm, and labour and travail with dark misgivings, lest grace should have forsaken them for ever, seeing that no recompensing of their ill-doing keeps them safe in the present life; they fear lest the vengeance which is suspended be stored to be dealt in heavier measure at the end; they are eager to be stricken with the correction of a Father's hand, and they reckon the pain of the wound to be the medicine of saving health. Therefore it is rightly said in this place, Let this he my consolation, that afflicting me with grief He spare not. As if it were in plain words, * May He, Who spares people here for this cause, that He may strike them for ever and ever, therefore strike me here, that, by not sparing me. He may spare me for ever. For I console myself in being afflicted, in that conscious of the rottenness of human corruption, by being wounded I gain assurance for the hope of saving health.' And that he uttered it not with a svvoln but with a humble mind, he makes plain, as we have before said, by the addition, in the words, Neither will I gainsay the tvords of the Holy One.

Most often the words of God to us are not the sounds xx, of speech, but the enforcement of deed. For He speaks to us in that which He works upon us in silence. Blessed Job then would be gainsaying the words of God, if he murmured at His blows; but what feelings he entertains for his smiter b Ben. * correptionii?,' which seems to be a misprint. Tr. 380 Strength of the Elect patience^ of the wicked stubbornness. Job 6, is shewn by him, who, as we have ah*eady said, calls Him ' Holy One' from whom be is submitting to blows. It goes Ver. 11What is my strength that I should hold up? And what is mine end that I should deal patiently? xxi24. It is necessary to bear in mind, that the * strength' of the righteous is of one sort, and the strength of iho reprobate of another. For the strength of the righteous is to subdue the flesh, to thwart our own wills, to annihilate the gratifi* cation of the present life, to be in love with the roughnesses of this world for the sake of eternal rewards j to set at nought the allurements of prosperity, to overcome the dread of adversity in our hearts. But the strength of the reprobate is to have the affection unceasingly set on transitory things, to hold out with insensibility against the strokes of our Creator, not even by adversity to be brought to cease from the lovg of temporal things, to go on to the attainment of vain glory even with waste of life, to search out larger measures of wickedness, to attack the life of the good, not only with Words and by behaviour, but even with weapons, to put their trust in themselves, to perpetrate iniquity daily without any diminution of desire.

Hence it is that it is said by the Ps*3l, Psalmist to the Elect, Be of good courage^ and let your heart he strengthened^ all ye that hope in the Lord* Hence it is Is* 5, d2, declared by the Prophet to the reprobate, Woe unto yon, that are vitghty to drink wine^ and men of siren glh to mingle strong drink> Hence it is declared by Solomoti, that all the holy without any weakening of desire cOiitem* Cani.5:plate the interior rest. Behold his hed^ ichich is ^otomon^s, threescore valiant men are about it^ of fh^ most valiant of Israel. Hence the Psalmist directing his meaning agaiinst the children of perdition in the Voice of the lledemnel' in Ph\59,3. His Passion, saith, Zoj they ham surprised my souli the mighty have rushed forth against me, Mo^ Well did l^ai^lh Is. 4o, Cditiprehend both sorts of ^t^'ength in the WOrds, But th^y ^m?//a- ^^'^^ ^^'^ ^^P^*^ ^^'^ ^^''^^ '^^^^^^ ahiinye * thdlr strength, For ^uni in thsit he said not they will * take/ but they Will * 4,'liange/ talrg- ^^ eleftrly made kndwn that that Which is laid ftside 1^ «f Oiie sort, and that which is entel'4?d lipdn df Another mti, 85; Af€f tJoi the Jeprobabie ako * feifong/ Whd laJt€l feUcl* Good men loiJl not suffer for rvorldlij ends. 381 pains in running after the concupiscence of this world, boldly Book expose themselves to perils, welcome insults for the sake of 'gain, never give back from the hist of their appetites conquered by any opposition, grow obdurate with scourges, and for the sake of the world undergo the ills of the world, and so to say in seeking the pleasures thereof are parting with them, nor yet in parting with them ever weary.

Whence it is well said by Jeremiah in the voice of mankind, iJeLan:, 3, hath made me drmtken with normwood. For one that'^* is drunk knows nothing what he is undergoing. He then is ' drunken '«ith wormwood,' who alienated from the faculty of reason through the love of the present life, whilst whatsoever he undergoes for the sake of the world he accounts but light, is blind to the bitterness of the toil which he is enduring, in that in enjoyment he is led on to the several things in which in chastisement he is wearied out. But on the other hand the righteous man makes it his aim to be weak for undergoing the perils of the world for the world's sake, looks to his own end, marks how transitory the present life is, and refuses to undergo toils without for the sake of that, the enjoyment of which he has overcome within. Let blessed Job then, pressed by the adversities of the present life, say in his own voice, yea, in the voice of all the righteous, WAal u my strength that I should hold up ? And what is mine end tfixit I should rleal patiently ? As if he made it known in plain words, saying, ' I cannot submit to the ills of the world for the sake of the world, for now I am lio longer strong in the desire tliereof. For while I look to the end of the present life, why do I bear the burthen of that, the longing for which 1 tread under my feet?' And because the unrighteous severally, as we have said, bear the toils thereof with stronger resolution in proportion as they feed with greater avidity on its enjoyment, therefore he rightly subjoins without delay that same strength of the reprobate, in the words, Ver.

12» Neither is my strength the strength qf stones^ nor is myjlesh of brass 9 t^6v For what have vve here denoted bv * brass^ and ^ stones^ xxiU save the hearts of the insensate, who oftentimes even receive llie strokes of the Most High, and yet they are not softened 382 Stones stricken sound not, brass sounds without life. Job 6, by any strokes of discipline ? Contrary vvhereunto, it is said v^ — '- — to the Elect through the Prophet, by promise from the Lord, Ezek. I will take the slony heart out of you, and will give you an i^Cof ^^^^1^1 of flesh, Paul also says, Though I speak with the 13, 1. tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinklmg cymbaL For we know that stones when struck cannot give a clear sound, but when brass is struck a very sonorous sound is made by the striking of it; which, because like stones it is without life, has no sense contained in the sound. And there be some, who, like to stones, have become so hardened as to the precepts of religion, that, when the stroke of the visitation of the Most High is proving them, they never return the sound of humble confession. But some differing in no respect from the metallic nature of brass, when they receive the strokes of the smiting of the Most High, give forth the sound of devout confession;

but because they do not send out the tones of humility from the heart, when they have been brought back to a state of sound health, they know nothing what they have vowed. The one then, being struck like stones, have no tones at all, while the other in nothing omit the resemblance of brass, who when under the stroke utter good things which they do not feel. The one sort refuse even words to the worship of the smiter. The other sort, in promising what they never fulfil, cry out without any life. Let the holy man then, who amidst the scourges eschewed the hardness of the reprobate, exclaim, Neither is my strength the strength of stones, nor is my flesh of brass. As though he made open confession in plain words, saying,' Under the lash of discipline I keep clear of similarity to the reprobate. For neither have I become like stones so hardened, that under the impulse of the stroke I turned dumb in the duty of confession; nor again, like brass do I give back the voice of confession, while I know not the meaning of the voice.' But because under the scourge the reprobate are strong unto weakness, and the Elect weak unto strength, blessed Job, while he declares that he is not strong of a diseased sense, makes it plain that he is strong of a state of saving health. So let him instruct us whence he received this same strength, lest if he ascribes to himself the powers that he has, Job not self'trustinc/ .

Love of God and man help each other. 383 he be running vigorously to death. For very often virtue Book possessed kills worse than if it were wanting, for while it lifts up the mind to self-confidence, it pierces it with the sword of self-elation, and while as it were it quickens by imparting strength, slays by filling with exaltation, i. e. it forces on to destruction the soul, which, through selftrust, it uproots from trust in the interior strength. But forasmuch as blessed Job is both rich in virtue, and yet has no confidence in himself, and, that I may say so, in powerlessness is possessed of powers, he fitly subjoins these words, saying, Ver. 13. Lo, there is do help to me in myself.

It is now made clear to whom the mind of the stricken man had recourse for hope, seeing that he declares that there was no hope to him in himself; but because he intimates that in himself he was weak, for the earning' of yet greater^ o^ ' to Strength, let him add how he was even forsaken by his neighthe hours, ^Mf/ friends also departed from me. But mark, he ™^,"* that was despised without, is seated within upon the throne 2 v. thus of judgment. For at the moment that he declares himself forsaken, he forthwith breaks out into pronouncing sentence, in the words, Ver. 14. Whoso taketh away pity from his fr lend, forsaketh the fear of the Lord.

Who else is here denoted by the name of a fi-iend, saving every neighbour, who is united to us in a faithful attachment in proportion as, having received from us good service in this present time, he effectually aids us toward attaining hereafter the eternal country.? For because there are two precepts of charity, viz. the love of God and the love of our neighbour, by the love of God the love of our neighbour is brought into being, and by the love of our neighbour the love of God is fostered. For he that cares not to love God, verily knows nothing how to love his neighbour, and we then advance more perfectly in the love of God, if in the bosom of this love we first be suckled with the milk of charity towards our neighbour. For because the love of God begets the love of our neighbour, the Lord, when going on to say in the voice of the Law the words. Thou shall love thy neighbour, prefaced Matt. it by saying. Thou shall love the Lord thy God; for this 39.' reason, that in the soil of our breast He might first fix the I?^"'* ^' 384 A friend not true who fails in adversity. Job 6, root of His lov^e, so that afterwards in the branches the love of our brethren should shoot forth. As^ain, that the love of God grows to strength by the love of our neighbour, is I John testified bj John, where he says, For he thai hveth not his * ' brother, whom he hath seen^ how can he love God, Whom lie hath not seen ? Which love of God, though it has its birth in fear, yet it is changed by growing into affection.

But oftentimes Almighty God, to make known how far any one is from the love of Him and of his neighbour, or what proficiency he has made therein, regulating all things in a marvellous order, puts down some by strokes, and sets up others by successes; and as often as He forsakes certain persons in their temporal estate and condition, He shews the evil that lurks in the hearts of certain others. For very often the persons that courted us in the season of prosperity without an equal, are the very ones to persecute us in distress. For when a man in a prosperous condition is beloved, it is very doubtful whether his good fortune or the individual be the object of love. But the loss of prosperity puts to the test the force of the affection. Whence a certain wise man saith Ecclus. rightly, A friend cannot be known in prosperity; and an ' ' enemy cannot be hidden in adversity* For neither does prosperity shew a friend, nor adversity hide an enemy, in that both the first is often hidden by awe for our high fortune, and the latter is disclosed to view from presuming on our adverse condition. Let the holy man then, set in the midst of scourges, exclaim. He that taketh away pity from his friend^ forsaketh the fear fif the Lord; in that doubtless he that contemns his neighbour in consequence of his adversity, is clearly convicted never to have loved him in his prosperity.

And since Almighty God vSmites some for this reason, that He may both discipline the individuals stricken, and afford to those that are not stricken opportunity for doing good, whosoever disregards one that is smitten, puts away from him an occasion of virtue, and lifts himself up the more wickedly against his Makef, ill pi-oportion as he views Him tis neither merciful in the saving of himself, nor just in the wounding of another. But wc must obseiTe that blessed JTob in such sort describes his own case, lliat llie life of all the i^lect People is at the same time set forth by him. Fot T/tg wicked like the torrent that fails in summer. 385 seeinsr that he is a member of that People, when he describes Book what he himself undergoes, he is also relating what that 'People is subject to, saying, Ver. 15. 3Iy brethren have passed hy me like a hrook which passelh hy rapidly in the hollows.

Because the mind of the reprobate is set on present xxv things alone, for the most part it proves a stranger to the scourge now, in proportion as hereafter it remains an exile from the inheritance. But oftentimes the lost hold the same faith by which we live, receive the same Sacraments of faith, are bound in the unity of the same religion, yet they are unacquainted with the bowels of compassion; of the force of that love, with which we are inflamed, both towards God and our neighbour^ they know nothing. Therefore they are rightly called both * brethren,'' and those that * pass by,' in that by faith they come forth from the same mother's womb with ourselves, but are not rooted in one and the same eaiTiestness of charity towards God and our neighbour. Whence they are also fitly likened to a ' brook which passes by rapidly in the valleys.' For a brook flows from the highlands down below, and while it gathers its waters from the winter rains, is dried up by the summer heats; for they that from love of earthly objects quit the hope of the land above, seek the valley as it were from the uplands, and these are replenished with the winter season of the present life; but the summer of the Judgment to come dries them up, in that so soon as the sun of the rigour of the Most High waxes hot, it turns the joy of the reprobate into drought.

Therefore it is rightly said, Rapidly passeth by in the valleys. Since for a torrent to pass by rapidly" to the valleys, is for the mind of the froward, without any pains or hindrance to descend to the lowest aims. For all ascending is in painstaking, but all descending is in pleasure, in that in effect the step is strained to reach a higher level, but in relaxation, it is let down to a lower one. For it is a matter of much toil to get a stone up to the top of a mountain, but it is no labour to let the same down from the top to the bottom. Surely, that same is propelled down without let, which did not reach the top without mighty pains. The crop is sown by long " Ben. thus: A. B. D. E. ' in the valley.' •2 c 386 Uie wicked pass easily and swiftly to depths ofm isery Job 6, application, it is nourished by a long course of shower and - — '■ — sunshine, yet it is consumed by a single instantaneous spaik. By little aiid little buildings mount to a height, but by instantaneous falls they come to the ground. A vigorous tree lifts itself in the air by slow accessions of growth, but all that it has in a long course reared on high, is brought down at once and together. Therefore forasmuch as ascending is with pains and descending with pleasure, it is rightly expressed in this place. My brethren have passed by me like a brook which passeih by rapidly in the valleys; which too may be taken in another sense likewise.

For if we understand the valleys to be the regions of punishment below, then all the unrighteous ' pass away rapidly like a brook to the valleys,' in that in this life, which they go after with all tlie desire of their heart, they can never stay for long, since for all the days that they add to their age, they are as it were daily tending by so many steps to their end. They wish for the periods to be lengthened to them, but forasmuch as when granted they cannot hold ; for as many additions as they are allowed to their. Hfe, they are losing just so many from their period of living; therefore the moments of time, in so far as they pursue, they are fleeing from ; in so far as they get them, they are parting with them. Thus they ' pass away rapidly to the valleys,' who indeed draw out to a great length their desires for the pleasures, but on a sudden are brought down to the dungeons of hell. For because even that period which is protracted by any length of life whatever, if it be closed by an ending, is not long, those wretched persons learn from the end that that was but short, which they held only in letting go. Eccl^es. Whence also it is well said by Solomon, But if a man live many years^ and rejoice in them all ;

yet let him remember the days of darkness ; for they shall be many: and when they have come, the past shall be convicted of vanity. For when the foolish mind meets on a sudden with evil which never passes away, it is made to understand by undergoing the eternal durations thereof, that the thing which could pass away was vain. I>ut we should know that the greater number desire to do. right, but there arc some things calculated to cross and thwart their weak minds arising Irom the present 11, s. Earthly fears the way to spiritual davigers. 387 life ; and whereas they fear to undergo crosses in the lowest Book things, they offend against the rule of right set by the decree ^V' above. Whence it is rightly subjoined, Ver. 16. Over those that fear the frost, the snow rushes down,

For the frost congeals below, but the snow falls down from above. And often there are persons, who, while they ' fear temporal adversities, expose themselves to the severity of everlasting visitation. Concerning whom it is rightly declared by the Psalmist, There were they in great'' fear Vb.u,5. where no fear was. For this man already longs to defend the truth with freedom, yet being affrighted in that very longing that he feels, he shrinks from the indignation of 'a human power, and while on earth he fears man in opposition to the truth, he undergoes from heaven the wrath of Truth. That man, conscious of his sins, is already desirous to bestow upon the needy the things which he is possessed of, yet dreads lest he himself come to need them so bestowed, \yhen, being alarmed, he provides with reservation for his own use succours of the flesh for the future, he starves the soul from the sustenance of mercy, and when he fears want on earth, he cuts off from himself the eternal plenitude of the heavenly cheer. Therefore it is well said. Over those that fear the frost, the snow rushes down. In that all who apprehend from below what ought to be trodden under the feet, undergo from above what is deserving of apprehension, and when they will not pass by what they might have trodden beneath them, they meet with a judgment from heaven which they can in no sort sustain. Now by acting thus they attain the glory of the world in time, but what will they do in the hour of their call, when terror-stricken they quit at once all the things which they kept here with grievous apprehensions ? And hence it is rightly subjoined, Ver, 17. WJiat time they he dissipated they shall perish.

For all persons that are ruled by concern for the present life, are brought to nought by the loss of it, and then they are undone without, who have for long been undone within by disregarding the things of eternity. Concerning whom it is rightly added, When they have become hot, they shall he dissolved from their place. For every 2 c 2 388 Fruitless repentance. Way of falling hack. Job 6, wicked man when he * has become hot is dissolved from his ~ — '■ — place,' in that, in drawing near to the Judarment of the Moral. , . ° Interior Severity, when he has now begun to be heated ni the knowledge of his punishment, he is severed from that gratification of his flesh whereunto he had long time clung. Hence it is that it is delivered by the Prophet against the Is. 28, reprobate, And rexalion alone shall onhj give tinder standing to the hearing ; in that verily they never understand the things of eternity, saving when they are already made to undergo punishment for those of time without remedy. Thus the mind is heated, and inflames itself with the fires of a fruitless repentance, it shrinks from being led to punishment, and holds fast to the present life in desire, but it is dissolved fi'om its place, in that panting from the gratification of the flesh, its hardness is melted by suffering chastisement. But seeing that we have heard what all the wicked will undergo in the hour of their removal, let us hear further some of the ways in which their course is perplexed in the career of their freedom. It goes on, • V. inVer. 18. TJie paths of their steps are involved^.

All that is involved is folded back into itself And there are some who as it were resolve, with all the purpose of their heart, to resist the vicious habits that mislead them, but when the crisis of the temptation comes full upon them, they do not hold out in their purposed resolution. For one swoln with the bad daring of pride, when he sees that the rewards promised to humility are great, lifts himself up against himself, and as it were puts away the swelling and turgid bigness of pride, and vows to prove himself humble under whatever insults ; but when he has been suddenly assailed with the injuriousness of a single word, he straightway returns to his accustomed haughtiness, and is brought into such a swelling temper of mind, that he does not at all remember that he had made it his object to win the blessed attainment of humility. Another, fned with avarice, is out of breath with eagerness in adding to his means. When he sees that all things speedily pass away, he arrests his mind, which is roaming abroad through covetous desires, he determines henceforth not to set his heart on any thing, and to hold what he has already gotten only under the reins of great XXV ni. The wicked seem to conquer a sin, but relapse. 389 control; but when objects that delight him are suddenly Book presented to his eyes, thereupon the heart beats high in the '— ambition to obtain them, the mind cannot contain itself, it looks about lor an opportunity of getting them, and unmindful of the moderation which it had covenanted with itself, in longings for the attainment of them, disquiets itself ^vith goading thoughts.

Another is polluted by the corruption of lust, and is now bound and chained with long usage, but he sees how excellent is the pureness of chastity, and finds it a foul disgrace to be mastered by the flesh. Therefore he resolves to restrain the dissoluteness of his pleasures, and seems to set himself with all his powers to make a stand against habit; but upon the image being either presented to his eyes, or recalled to his recollection, when he is moved by a sudden temptation, at once he becomes all adrift from his former state of preparation; and the same man, that had set up against it the shield of resolution, lies pierced with the javelin of self-indulgence, and he being unstrung is overcome by lust, like as if he had never made ready any weapons of resolve against it. Another is set on fire with the flames of anger, and is uncontrolled even to the extent of offering insults to his neighbours, but when no occasion of rage comes across his spirit, he considers how excellent the virtue of mildness is, how high the loftiness of patience, and sets himself in order to be patient even against insult : but when any slight matter arises to ruffle him, he is in a moment kindled from his heart's core to words and insults. So that not only the patience he had promised never returns to his remembrance, but that the mind neither knows its own self, nor those revilings which it utters.

And when he has fully satisfied his rage, it is as if he returned after exercise to a state of tranquillity, and then he calls himself in again into the chambers of silence, when not patience, but the gratification of its hastiness has given a check to the tongue. Therefore even late, and after the insults have been offered, he scarcely restrains himself, seeing that fiery horses too are often checked from their career, not by the hands of the controller, but by the limits of the ground. Therefore it is well said of the reprobate, T7ie paths of their way are involved. For in resolve they aim at 390 One sin left drags men hack into others. Job 6, right courses indeed, but are ever doubling back into their accustomed evil ones, and being, as it were, drawn out without themselves, they return back to themselves in a round, who indeed desire good ways, but never depart from evil ways. For they wish to be humble, yet without being despised; to be content with their own, yet without sufiering need; to be chaste, yet without mortification of the body; to be patient, yet without undergoing insults ; and when they seek to make virtuous attainments, yet eschew the toils thereof, what else is this than that at one and the same time they know nothing of the conflicts of war in the field, and desire to have the triumphs for war in the city.

Not but that this, that their ways are described as * involved,' may be further understood in another sense also ; for it often happens with some people that they stoutly gird j themselves up to encounter some vices, but neglect to overcome others, and while they never lift themselves up against these, they are reestablishing against themselves even those which they had subdued. For one has now subdued the flesh from the dominion of lust, but he has not yet reined in the mind from av^arice ; and while he keeps himself in the world for the practising of avarice, and does not quit earthly courses, when the juncture of the occasion breaks out, he falls into lust also, which sin he seemed to have already subdued. Another has overcome the violence of avarice, but he has never subdued the power of lust, and when he is providing the costs of fulfilling his lustful passion, he submits the neck of the heart to the yoke of avarice too, which he had for long got the mastery of. Another has now laid low rebellious impatience, but has not yet subdued vainglory; and when for this he winds himself into the honours of the world, being pierced with the irritation of cases that chance, he is brought back a captive to his impatience, and whilst vainglory lifts up the soul to the vindication of itself, being overcome it submits to that whicli it had got the upper hand over.

Another has subdued vainglory, but has not yet brought down impatience. And when in impatience he utters a thousand threats to those that offer opposition, being ashamed not to execute what he says, he is brought back under the dominion of vainglory, and being subdued, by Paths of the wicked ' involved' by sin leading to sin. 39J means of something else, he becomes liable to that, which Book he was rejoicing that he had fully conquered. Thus then __ the vices retain a hold over their runaway by mutual aid in tm*n, and they as it were receive him back, when already gone, under the rule of their dominion, and hand him over to each other by turns for vengeance. Thus * the paths of the ways of the wicked are involved,' in that although by mastering one evil habit, they free the foot, yet, while another sways them, they entangle it in the very one, which they had conquered.

But sometimes while the paths of their ways are involved, at once not a single sin is overcome, and one sin is done by occasion of another. For oftentimes to theft there is joined the deceit of denial, and often the sin of deceit is increased by the guilt of perjury. Often a misdeed is committed with shameless assurance, and often (which becomes worse than any fault) there is even a glorying in the commission of the misdeed. For though self-exaltation is apt to arise on the score of virtue, yet sometimes the foolish mind exalts itself on the grounds of the wickedness it has done. And when transgression is joined to transgression, what else is this than that the steps of the froward are bound in involved ways and entangled chains? Hence it is rightly delivered by Isaiah against the froward soul, under the likeness of Judaea, And it u. 34, shall be an habitation of dragons, and a pasture for ostriches, ^^' and the demons shall meet with the onocentaurs, and the satyr shall cry to his fellow. For what is denoted by the ' dragons,' saving malice, and what by the name of ' ostriches,' saving hypocrisy; as an ostrich has the appearance of flight, but has not the use of flying, for that hypocrisy too impresses upon all beholders an image of sanctity in connection with itself, but knows not to maintain the life of sanctity.

Therefore in the perverse mind the dragon lies down and the ostrich feeds, in that both lurking malice is cunningly covered, and the guise of goodness is set before the beholder's eyes. But what is represented by the title of ' onocentaurs,' saving those that be both lecherous** and highminded? for in the Greek tongue, ' onos' signiiies ' an ass,' ^ ' Lubrici.' Thus Prudentius, ' Oculive pecceut lubrici.' Hyinu. ad Laud. Fer. V. Brev. Kom. 392 Sins haunt the wicked soul like evil monsters. Job 6, and by the designation of an * ass' Inst is denoted, according 1^1 — — to the testimony of the Prophet, who says, Whose flesh is as Ezek. the flesh of asses; but by the name of a ' bulP' the neck ' * of pride is set forth, as it is spoken by the Psalmist in the Ps. 22, voice of the Lord concerning the Jews in their pride, Mamj hulls Jiave compassed me; siroug hulls of Bashan have heset me round. Thus they are ' onocentaurs,' who, being subject to vicious habits of lust, lift up thenneck on account of the very same cause for which they ought to have been abased, who, in serving their fleshly gratifications, all sense ol' shame being put far from them, not only do not grieve that they have lost the way of uprightness, but further even exult m the working of confusion. Now * the demons' meet with the * onocentaurs,' in that the evil spirits readily serve to their wish all those whom they see rejoicing in the things which they ought to have bewailed ;

and it is fitly subjoined ' Lat. there, And the hairy saiijr^ shall cry to hisfelloiv. Now what Tyilostts others are represented by the title of ' the hairy one,' saving they which the Greeks call ' Pans,' and the Latins ' Incubiy whose figure begins in the human form, but terminates in the extremity of a beast? Therefore by the designation of ' the hairy one' is denoted the ruggedness of every sin, which even if in any case it begins as if in a pretext of reason, yet always goes on to irrational motions ; and it is like a man's ending in a beast, whilst the sin, beginning in a copy of reason, draws him out even to a result devoid of reason. Thus often the pleasure of eating is subservient to gluttony, and it pretends to be subservient to the requirement of nature, and w^hile it draws out the belly into gluttony, sets up the limbs in lasciviousness. Now * the satyr crieth to his fellow,' when one wickedness perpetrated leads to the perpetration of another, and as if by a kind of voice of thought, a sin already committed invites another sin which yet remains to be committed. For oftentimes, as we have said, gluttony says, ' If you do not sustain the body with plentiful support, you can hold on in no useful labours;' and when it has kindled the mind by the desires of the flesh, immediately e Taurus, referring to the name ' onoand Fauns,' wliich tlicy cnmnionly C( ntaurus.' called ' Inculii,' as really existing.

De *St. Augustine speaks of ' theSilvans Civ. Pei, XV. \ Satyrs assembled. Sin blinds its captive first or last. 393 lust too in her turn forms words of her own prompting, saying, Book ' if God would not have human creatures united together in a bodily sort, He would never have made members in themselves suited to the purposes of so uniting;' and when it suggests these things as if in reason, it draws on the mind to unrestrained indulgence of the passions, and often when found out, immediately it looks out for the support of deceit and denial, and does not reckon itself guilty, if, by telling lies, its life may be protected. Thus ' the satyr crieth to his fellow,' when, under some semblance of reasoning, a sin following out of the occasion of a preceding sin ensnares the froward soul; and when harsh and rugged sins sink it low, it is as if * the satyrs' ruled it, gathered together in it in concord; and thus it comes to pass that the ways of their paths are always involving themselves worse and worse, when sin taking occasion of sin enchains the lost soul.

But here it is necessary to know that sometimes the eye of the understanding is first dulled, and then afterwards the mind being taken captive roams at random amidst outward objects of desire, so that the blinded soul knows nothing where it is being led, and willingly surrenders itself to the allurements of the fleshly part; while at other times the desires of the flesh first burst forth, and after long custom in forbidden courses, they close the eye of the heart. For often the mind discerns right ways, but does not lift itself up fearlessly against bad practices, and it is overcome while offering resistance, when the very thing that it does in exercising discernment is outdone by the pleasurable emotion of its partner^ the flesh. For that it very often happens that first ^ camis the eye of contemplation is parted with, and afterwards the ^"* mind is subjected to the toils of the world through the desires of this our flesh, Samson is witness on being taken captive by the Philistines^ who after he had lost his eyes was ' ^^(^ dIivHs put to the mill, because the evil spirits, after that by the L usual piercings of temptation they force out the eye of contemplal^X '4^*^ tion within, send it without into a round of labour. Again, that it often happens that both right practice is parted with externally, and yet the light of reason still retained in the heart, the Prophet Jeremiah instructs us, who, while he relates the captivity of Zedekiah, tells us the course of the 394 Virtue once slain as ZedekiaK's sons, reason is put out as his eyes.

Job 6, captivity of the interior, in these words, Then the king of ' Babylon slew the sons of Zedekiah in Rehlatha before his f'HAL Jer,39, eyes ; also the king of Babylon slew all the nobles of Judah, ^' ''• Moreover he put out Zedekiah' s eyes. The king of Babylon is our old enemy, the master of the confusion of the interior, who first slaughters the sons before the eyes of the parent beholding it, in that he oftentimes so destroys good works, that the very man who is taken captive perceives with terror that he is parting with them. For the soul very often groans, but yet being subdued by the enjoyments of its fellow the flesh, the good things which it begot it loses while it loves them ; it sees the ills, which it undergoes, and yet never lifts the arm of virtue against that king of Babylon. But whilst having its eyes open it is struck with the doing of iniquity, by being used to sin it is one day brought to this, that it is bereft of the very light of reason itself also. Whence the king of Babylon, after his sons had been first put to death, plucked out Zedekiah's eyes, in that the evil spirit, after that good deeds have been first put away, afterwards takes away the light of understanding likewise. Which rightly befals Zedekiah in Reblatha, for * Reblatha' is rendered ' these many.' For he at last has even the light of reason too closed, who is weighed down by bad habit in the multitude of his iniquities.

But in whatever way sin may come forth, or from whatever occasion it may spring, yet the ways of the reprobate are always * inv^olved,' so that, being abandoned to depraved lusts, they either do not pursue good things at all, or pursuing them with a weak aim, they never stretch out the unimpeded steps of the mind in pursuit of them. For either they do not set out with right aims, or, breaking down in the very way, they never attain to them. Whence it generally happens that tiring of them they return to their own ways, prostrate themselves from their settled puq)Ose of mind in the enjoyments of the flesh, mind only the things that are transitory, and take no heed of those which are calculated to abide with them. Whence it is fitly subjoined. They shall walk unto emptiness, and perish.

For they all ' walk unto emptiness,' who bring with them nothing of 4he fruit of their labour. Thus one man All ways are * to emptiness,^ that earn not life. 395 spends himself in the attainment of honours, another is in Book a fever with multiplying his means, another pants after the -^ obtaining of applause; but because every one at his death leaves all such things here, he has lost his labour on emptiness, who has brought nothing with him before the presence of the Judge. Contrary whereto it is well delivered in the Law, Thou shalt not appear before the face of the Lord empty. For Ex. 23, he that has not provided for himself the wages of life earned pj^^ by well doing, ' appears before the Lord empty.' Hence it is 16, I6. said of the just by the Psalmist, But they shall doubtless Ps. \26 come again with rejoicing, bringing their sheaves uith them. ^' For they come to the inquisition of Judgment, * bringing their sheaves with them,' who exhibit in themselves those good works, whereby they may obtain life. Hence the Psalmist says again concerning every Elect person, [F/jo Ps.24,4. hath not taken his soul in vain. For every one ' takes his soul in vain,' who, taking account of present things only, pays no heed to those that shall follow him to last for ever. He ' takes his soul in vain,' who, being unconcerned for the life thereof, prefers to it the care of the flesh;

but the righteous do not ' take their soul in vain,' in that whatsoever they do through the instrumentality of the body, with stedfast purpose they make all tell to its weal, that even though the deed pass away, still the cause of the deed may never pass, in that after life it procures the rewards of life. But the reprobate are indifferent to take account of these; for verily * going walking into emptiness,' in pursuing life they flee from it, and in finding it they lose it. But we are more effectually withheld from imitating the wicked, if we calculate their losses by the end. Whence it is well added even with a charge, Ver. 19. * Consider the paths of Tema, the icays of ShebajiY.thus and wait a little ivliile.

For Tema is rendered ' the south wind,** and Sheba * a net.' What is here set forth by ' the south wind,' which dissolves the limbs it blows on with its warm breath, saviusr dissolute laxity of life? and what by ' the net,' save the fettering of practice? For they that aim at the things that are eternal with a dissolute mind, of their own free will fetter themselves by the megularity of their efforts, that they 396 Entanglements of earthly relations. Job 6, should never advance towards God with a free step, and • ' ' while they entangle themselves with the loose practices of their behaviour, they as it were set their feet to be held in 'macuhstiie meshes* of a net. For as we said a little way above, that there are persons who are drawn back into bad habits, already got the better of, by means of other open evil habits not yet overcome, so there are some that fall back into those which they had abandoned by means of others, which are cloked with the title of respectability, or the honourableness of praise. Thus there are very many, who now no longer aim at the things of another, and who with the love of tranquillity begun are parted from the jarrings of this world, thirst to be instructed in Holy Writ, long to give themselves to heavenly contemplations, yet they do not abandon with a perfect freedom of soul all concern about their domestic affairs, and often while they are employed in the service of the same in a lawful way, they are involved in the unlawful jarrings of this world at the same time;

and while they are eager to protect their earthly interests with anxious care, they quit that repose of the heart, which they sought for; and whilst their substance, that is escaping from them, is guarded with continual caution, the word of di\dne knowledge which has been conceived in the heart is let loose ; in that, according Matt, to the declaration of Truth,' the thorns choke the seed that ' has sprung up, when the importunate cares of earthly things put out the word of God from the recollection. Therefore they are walking in a net with their steps all abroad, who, while they do not perfectly forsake the world, fetter themselves in their steppings, that they cannot step.