Ver. 19. / was likened to mire, and became like dust and ashes.
wxi. 60. Since in the judgment of lost sinners the Holy Church of the Elect is ' likened to mire,' because it is trodden under ami despised in time: it is ' compared to dust and ashes/ bee tuse while they do not Bee her interior good things, they Calculate that she has been brought to those bad things alone, which they sec brought to view in her in the body. But the faithful people o| the Klcct, while it sees manv fall from itself, wislit 18, if it might obtain this, to have the times of its Boo« adversities reversed. Because the prayer of ihis people is delayed, its groaning is increased. Hence ii is further added; Ver. -2o. I will cry unto Thee>but Thouwilt not hear me; I stand, and Thou regardest me not.
61. Since Holy Church in the time of her persecution wxi. 'stands' by faith, and ' cries' by longings. But she is grieved that she is L not regarded' as it were, when she sees her wishes under tribulations delayed. For by a high counsel, Almighty God, when His Saints are wrung tightly by the persecutions of adversaries, and when they cry with never ceasing entreaties that they may be set Tree, is wont to put off' their voices in entreating Him, that their merits in suffering may be increased, in order that they may be the more heard in answer to merit, the more they are not heard quickly in answer to wishing. Whence it is elsewhere written, 0 my Ps.22,2. God, I cry in the day time, but Thou hearest not, and in the nirjld season. And the very usefulness itself resulting from the delay of hearing is immediately added, when it is there brought in directly, And not J'or foolishness to me. Since for redoubling the wisdom of the Saints it is beneficial, that what is prayed for they receive slowly, that by delay desire may increase, and by desire tbe understanding may he augmented. But when the understanding is stretched to the full, there is opened a more ardent affection thereof towards God. And the affection is made large for obtaining the things of heaven, in proportion as it w as long suffering in expecting. Yet in the midst of these things grief prompts the patience of the Saints to utterance, and whilst being delayed they gain ground, they dread lest their powers failing they should being despised be rejected. It goes on;
Ver. 21. Thou art changed to cruel unto me; and in the hardness of Thy hand Thou opposest Thyself against me.
62. The old translation is widely at variance with this sense, xxxii. because what is spoken in this concerning God, is related in Lirthat of adversaries and persecutors. Yet because this new translation is said to have transferred every thing from the Hebrew and Arabic more truly, we should believe whatever is delivered in it, and the right way is that into the word of it our interpretation should search with exactness. Accordingly
Jos 90, he nays, Thou art changed to cruel unto >m\ mi<l in the — — — hardness of Thy hand Thou oppoeest Thyself to me. In Holy Scripture when any thing is said of God unworthy, tin mind of the reader is affected, as if it were ever the case that anything that is worthy were spoken of God. Since well nigh everj thing that is Bpoken tonching God, is by this alone henci forth unworthy, that it admitted of being spoken. Bui for Him ti> Whose praise the conscious faculty, being astounded, is not equal, when may the tongue by speaking suilio? But the Holy Spirit teaching to men that understand this same truth, how unutterable are the things above and the things of God, sometimes uses even those words concerning God, which amongst men are held as a fault, that from these things which seem unworthy of men, and yet are spoken concerning God, men should he admonished to know that neither are those things even worthy of God, which whilst they are accounted worthy among men, are thought worthy o| ( rod.
Ex.34, (»:}. For God is called 'jealous,' as it is written, The
Lord, his Name is1 jealous? He is called ' wroth,1 whence Ps.86, it is written, The Lord was wroth ";/"ij/s/ Israel. The Lord Nnmb. 's called ' repentant,1 as where it is written, // repenteth Me 88,13. //„// / have made man upon the earth. And again; // 7" '' ' repenteth Me that I have set up Saul to be king over Israel. '/":""' lie is entitled compassionate, as where it is written. Merciful and pitfful is the Lord, patient and full of compassion.
Hi is called ' foreknowing,1 as the Apostle saith concerning Rom. s, Him, For whom He didforeknow,!!<■ did also predestinate to be conformed to the image of His Son. Whereas neither
' jealousj,' nor ' wrath,' nor ' repentance,1 nor strictly speaking ' compassionateness,1 nor • foreknowledge,' can he in (iod. For all these particulars are derived into Him from human qualities, while there is a descending to words expressive of infirmity, that as it were a kind of steps being made for us, and set beside us, by the tilings which we Bee close to us, we may one time be enabled to mount up to the high things of Him. For He is said to ' feel jealous,' who guards the Chastity Ol his wile with torment of mind. He is said to be
' wroth,' who is inflamed with heat of spirit against evil that d> -s. rv< - i" be punished. He is said to ' repent,1 to whom that which be has done is displeasing, and contrarily by Ho<>k changing does some other thing. He is called 'compassionate,' who is moved with pity towards his neighbour. Now ' misericordia1 >' commiseration,} is so called from 'miserum cor,' (' a miserable heart.') for this reason, because each individual sees a person wretched, and sympathizing with him, while he is affected with grief of mind, he himself makes his heart miserable, that he may free from misery the man that he is set on. lie is saiil to ' foreknow,' who sees each particular event before it comes, and that which is future foresees before it becomes present. How then is God described as being 'jealous,' Who in watching over our chastity, is not affected by any torment of mind? How is He ' wroth,' Who in taking vengeance on our evil ways is not stirred by any agitation of mind? How is He ' repentant,' Who what lie has once done is never at all sorry that He has done? How is He ' commiserating,' Who has not ever a heart of misery? How is He foreknowing, whereas nothing but what is future can be foreknown? And we know that to God there is nothing future, before the Eyes of Whom things past there are none, things present pass not by, things future come not; seeing that all that to us was and will be is in His sight at hand, and all that is present He is able to know rather than foreknow1. And yet He is called 'jealous,' He is called ' wroth,' He is called ' repentant,' He is called * commiserating,' He is called ' foreknowing,' that because He watches over the chastity of each individual soul, He should after man's method be called ' jealous,' though He be not touched by torment of mind. And because He smites sin^. He is said to be ' wroth,' though He be not affected by any agitation of the spirit. And because Himself unchangeable 1 le changes that that I le is minded, J [e is said to ' repent,' though it is the thing He changes, not His counsel. And when He succours our misery, He is called 'commiserating,' though He succours the miserable, and has not ever a heart of misery. And because the things which tons are future He sees, which same however t<> the Same Being are always at hand, He i> styled ' foreknowing/ though He does not in any way foresee the future, which lie gees as present. For
> even whatsoever things are, in I lis Eternity are not therefore s en because tiny are, but therefore tiny are because they arc Been. Whilst therefore then- is a coming down to the words of our changeableness, by those, a- being made a kind of steps, lei him, who is aide, mount up to the unchangeablencss iii God, thai be roaj Bee One Bhewing jealousy, without jealousy, One wroth without wrath, One repentant without Borrow i>r repentance, lull of commiseration without a una rable heart, foreknowing without foresight For in Him can neither the ] »ast nor the future be found, but nil thii changeable last unchangeably, and things, which in themselves cannot exist together, are all of them at once and together present to Him, and nothing that ^ocs by passes away in
Him, because in Mis Eternal B< ing, in an Incomprehensible manner, all tin' rolls id' ages whilst passing remain, whilst running a race stand still.
til. As then we understand Him 'jealous' without jealousy, 'wroth1 without wrath, so lie might by the holy man be also called k cruel1 without cruelty. Since he is called ' cruel,1 who while smiting with severity spares not; that is to say that in this passage k eriuT should be taken tor one striking with severity, and not sparing the avenging of sin. Hence also Isaiah, when he saw the day of final Judgment was destined to come not henceforth with pardon but with rigour, i-. i.:,'.>. says. Behold the day oj tin- /."/■</ cometh } erne/ both with wrath, and fierce anger ', /<> lay the land desolate; and to destroy the sinners thereof out of it. Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says. 'Hunt art changed /<> cruel unto me. As though he said in plain terms, ' Thou, Who hast iii Thine own Self nought of cruelty, to me, whom Thou sulierest not to draw breath from persecution. Thou seeiiiist cruel.1 For bo God is not capable of being cruel, just as I [e is not in the least degree capable of being changed. But because in God there comes not either cruelty or changeableness at any time, whilst He Bays ' unto me,1 he shews that he is sensible that God is in Himself neither ' cruel' nor l changeable.1 lint because as concerns ourselves things prosperous and things adverse shift to and fro, m this that we omseives are changed, we as it w« re imagine as concerns ourselves His mind changed. But He the same Book Being remaining unchangeable in Himself, in the thought of ' ' ' men's hearts comes to be fell now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own. Therefore as we before said, in saying, Th<>n art changed, he added unto me, that this very ' cruelty1 and ' changing1 might be not in the attributes of the Judge, but in the mind of the sufferer. Which he laid open by other words also, saying, And in the hardness of Thine hand Thou opposes/ Thyself I o me. For ' the Hand' of the Lord is thought' hard,' when being opposed to our will, that thing which displeases Him in us, it follows hard upon by striking; and lie redoubles the strokes, when the soul of the sorrower looks for clemency. Which words, how- ^lleo. soever, according to the mystery of the allegory, suit well the words of Holy Church speaking in the accents of the weak, who very often reckon themselves to be smitten more than they fancy they deserve, and esteem as cruelty of the Judge the severity of the lancing howsoever most just, seeing too that when the wound of the sick man is cut away by the chirurgeon's steel, the operator is called cruel, who however by the hardness of the hand that cuts is opposed to the wound, but in concert with the health. It proceeds;
Ver. Q.'2. Thou liftedst me up, and as it were setting me upon the wind, thou daskedst me down strongly.
65. Because the glory of the present life is seen as on xxxiii. high, but is not set firm by any stedfastness, one is as if he were ' lifted up and set upon the wind,' who rejoices in earthly prosperity, because the breath of fleeting happiness lifts him up only for this end, that it may in a moment prostrate him the worse below. For whereas Holy Church is high in honour with all persons, the weak ones in her, who rejoice in transitory successes, w hereunto do they seem lifted up but as set upon the wind? Because in the succeeding season of persecution, when the breath of prosperity is gone by, their ' lifting up' is brought to the earth in a moment, if h Some read ' successibus,' others ' advancements occurring in the change 'successionibus,' which last may mean of thinas.'
JoVs fall but in seeming. Death appointed him job bo, instantl) they learn by falling, thai whilst Lifted up before thej
\\t Tc scaled npoil the wind. Which wrv words in a peculiar manner accord with the person of the holy man also, no( aa to the thing thai was, but as to the thing that b< emed t<> he. For never had (In ting prosperity ' lift* d up' his mind, which mind in the midst of such overflowing Btores "I good things he ever kept down by a wonderful weight <>r virtue. But according to that which might have externally appeared, he who was little in his own eyes, was exalted in die,,
Oth( TO, and as il were ' placed Upon the wind,1 hi' was
'dashed down strongly,' because being buoyed up by outward goods, by the same mean-, whereby he was accounted to rise, lie appeared to have (alien. Which same fall in the interior the holy man did not undergo, because no had fortune throws down the man, whom no good fortune corrupts. For he who is attached to the truth, is in no degree brought under to vanity, because, whereas he has planted with a firm toot the hint of the thought within, all that i- brought to pas- in change without, reaches not in the hast degree to the citadel of the interior. It goes on;
Ver. 23. I know that 'Hum wilt deliver me i<> death, where is ili< house appointed for nil living. xxxl\- (it;. In the preceding part of this work the point was treated,&c.of, that before the Coming of the Lord even the righteous did descend to the abodes of hell, though they were kept not in woes hut in rest. Which thing we omit to prove by testimonies now, because we think it is already sufficiently proved there. This, then, that is said, / know that Thou wilt deliver me to death, u here is the house appointed for till living, is rightly suited to blessed Job even according to the history, whereas surely it appears that before the grace of the Redeemer even the just were carried to the caverns of
> admis-hell. For the mere entering1 of ' hell' is itself Called fc the house of nil living,1 because no one came hither, who before the \d\enl of the Mediator did not pass bv thereunto by the simple constitution ol his state of Corruption. No one came hithi r, who did not go on to the death of the flesh, by the
Bteps of that same corruption belonging to him. Of which lisame death it i> evidently said by the Psalmist; What wait is he Unit liveth, >md shall,i,, i see death f For though
Elijah u to die Some fall /<> death, others res/oral. oOl Elijah is related to have been transported to heaven, never- Book theless he delayed, and did not escape death. For by the very mouth of Truth it is said; Elias truly shalljirst come, m.i.i:.
and restore all things. For he sliall come to ' restore all11- things,1 since for this end surely is he restored to this world, that he may both fulfil the functions of preaching, and pay the debt of the flesh. Which sentence however of the holyALLEo. man suits the accents of Holy Church in the person of the weak sort, who hold the faith to the extent of the word of the lips, but contrary to the precepts of faith act the slave to their desires. For she says; / know that thou wilt deliver ma to death, where is the house appointed for all living. For because she sees multitudes in her devoted to pleasures, and already foresees the destruction of those, she reflects that in the course of the present life they serve their desires indeed, but yet all are brought to the house of death, who in that same course live carnally. But there are some that are brought down into the pit of their gratifications, yet by the tears of repentance quickly recover the foot from below, which persons the strokes of smiting from Above cut rather for instruction than destruction. In the person of whom it is fitly subjoined;
Ver. 24. Howbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground, Thou wilt save them Thyself.
67. In which words assuredly this ought to be perceived \\w with penetration, that blessed Job, while he is telling his IST* own circumstances transfers others into himself. For he as Ai-leg. it were in a special manner said of himself; Thou liftedst me up, and "S it were setting me upon the wind dashedstme down with strength: I know that Thou will deliver me to death, where is the house "/'/jointed for all living; and yet he adds not concerning himself but others, Howbeit Thou dust nut /m t forth Thine hand for the destroying of them. For whereas whilst speaking of himself in arguing, he subjoins cases a])] living to others, he shews how many he represents the persons of in himself. Accordingly the Lord ' puts not forth His hand for the destroying1 of those that sin, when by striking He reforms from sins, and ' He saves those that are falling t" the ground,1 when those falling into transgression
I!-• wounds as to the health of the body; that being brought — — — low outwardly thev should arise inwardly, in order that
A I LEO.
lying prostrate id the body those Bhould be brought back to the Btanding of the interior, who whilst standing outwardly lay low to the Btanding of the soul. It goes on;
\'\. 25. / wept of old over him //ml was in trouble; my son/ suffered with the pour. ixxvi. gga Though it is true compassion t<> concur with the suffering of a fellow creature bj bountifulness, yet Bometimea when the Beveral outward things arc abundantly provided for us to bestow, the hand of liim that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, u ho together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well; that he should first transfer the suffering of the person sorrowing into himself, and then, to meet the sorrow of that person by the act of service render concurrence. For often, as we said before, the abundance of good things creates the bestowei of a benefit, and not the excellence of compassion. For he, who perfectly compassionates the afflicted, generally even gives that to the persons in want, wherein he himself, if he gives it, is brought to shifts. And then the compassion of our heart is to the lull, when we are not afraid to take upon ourselves the evil of want in behalf of a fellow creature, in order that we may set him free from suffering.
<i!». Which model of pi ti fulness in very deed the Mediator between God and Man gave tons. Who when lie could have succoured us even without dying, yet was minded to com. t> the aid of mankind by dying, because plainly He would have loved us tOO little, except lie took upon Him our wounds as well; nor would I le exhibit the face of I lis love to us, unless the thing that He was to take away from us. He did Himself undergo lor a time. For He found us subject to suffering, and mortal beings, and I le. Who caused us to exist out of nothing, doubtless had the power to restore
US from Buffering even without death. Hut that He might shevt how greal the virtue of Compassion is. He deigned to be< ome in our behalf what He would not have u^ t() be, that
H. Bhoilld tike upon linn death temporally in His own
Person, which death He Bhould banish for evermore from ourselves. Could not He, while continuing invisible to us — in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riches, God deigned to appear poor without Hence also the greal Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, For our sokes He became poor, when He waszCor.8, rich. Who speaks in this way also; Not that to others there \^yl3 should be a releasing, but to you tribulation. These things doubtless he brought in condescending to the weak, because some not having the strength to bear want, it is better borne to give less, than after one's bounty to murmur on account of straitness of poverty. For that he might kindle the minds of those that heard him to great affections for giving, a little while after he introduced the words, saying, But this I say,2_Cor.9, He which soweth sparingly shall reap ah,, sparingly. But ■ we sometimes say that it is more to sympathize in heart than it is to give; because every one who perfectly sympathizes with one in want, reckons as less all that he gives. For except that good will surpassed the hand of a person in giving, that same great Preacher would not have said to the disciple, Who have begun before not only to do, hut rtko2Cor.8, to be forward a year ago. Since it is easy in good deeds to obey even against one's will. But this great excellence had appeared in the disciples, that the good that was enjoined them, they had been forward to even before.
70 Tims because the holy man knew that with Almighty God greater sometimes is the gift of the mind than of the benefit, let him say, / wept of old over him that was in trouble, and my soul compassionated the poor man. For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels tin.' compassion, withhold that which he sees to be necessary for his neighbour.
71. Which sentence surely is well suited to the accents i lln!\ Church, who while she wea persons afflicted in the i in ol penitence, joins her own tears thereto bi continual prayer, and sympathizes with the need} person aa often aa \<\ the entreaties <>i' her iuterceaaion she helps tin- mind ■ 1 ci rirtu &. Since we lament over tin- afflicted sympathizing with him, when ire reckon the hurta of "tin i> a- oof own, and bj our tears strive to cleanse away the sin^ of thoae guiltj of transgression. In the doing which, indeed, we rerj often help ourselves more than we <li> these in whose behalf it i.s done, because before the Inmost Umpire, Who alao breathes into us tin' grace of charity, he perfectly waahea out liis own several aits, who disinterestedly bewails thoae "I others. Therefore let Holy Church, being Beized in the time ol' the last pi rsecution, recall t>» remembrance the good things which she has done in the time <>i peace, Baying, / /ci/'/ of old "/■ /• him Hull /ins afflicted, and my sunt compassii noted the />(»>>■ man. Who longing for the el rnal delights of the interior light, y< t still delayed, because Bhe is beaet with outward ills, may Bubjoin in the accents "I the hoi} man;
\ i. 26. When / looked for good, then evil came unto me; and when I waited/or light, there broke forth darkness. x\wii. 7-_\ For the faithful people ' looks for good,* but receives evil, ami it" waits for Light,1 ami meets with ' darkness,' because l>\ the grace ol the recompensing it hopes to be now already admitted to the joya of the Angela, and yet being delayed for a longer time lure In low, it is exposed to the hands of thoae that persecute it; and he who calculates to enjoj as quickly as possible the recompensing of the Light Eternal, is still forced n> Buffer here the darkness of his persecutors. Which same ills of those persecuting them would grieve them the Less, if they arose from unbelievers and adversaries, lint they torture the mind of the Elect the worse in proportion as th>\ proceed from thoae, upon whom tiny were foreassuring good. Whence it is yel further added;
Since for ' the bowels1 "!' Holy Church ' to boil1 is for heiio endure in the fierceness of persecution, these very persons to,., whom she had before in the Love of tin faith carried as
'bowels.1 Which same first acquainting themselves with Book her secrets, in the same proportion as they know where she Buffers the greatest pain, to mi much the worse degree never rest from the afflicting of her; which persons however even in the time of her peace she bears heavily with, because she takes thought of their ways as opposite to lnr own preachings. For she groans when she espies the life of those as unlike to herself. Concerning whom also it is fitly subjoined;
The days of affliction prevented me.
For the Holy Church of Elect persons Knows that in tinlast persecution she shall Buffer many ills, hut ' the days of her a miction prevent her;' because even in the time of peace she bears within herself the life of the wicked with a heavy spirit For though in the last days there follow the open cation of the unbelievers, yet this same even b< fore it comes to light, those in her who are believers to the extent of the word only by had practices forerun. It goes on;
V< r. 28. / went mourning: without rage rising up, I cried out in tlie crowd.
73. I see that it is a thing to be carefully noted historically xxxviii. considered, that the holy man who a little before said, Thou ]u<1- hast lifted me up, added below, / went mourning. For by a wonderful arrangement at one and the same time there is wont to meet together in the courses of good men, at once without, the honour of the highest pitch, ami within, the mourning of afflicted abasement. Hence the holy man likewise, whilst lifted to a height by substance and by honours, ' went mourning;1 for though this man the high credit of power displayed advanced above his fellow-creatures, yet inwardly he offered to the Ford by his mourning the seen t sacrifice of a contrite heart. Since the sacrifice of God is a troubled Fa. 61, spirit. Now all the Elect are taught by inward reflecting to " fight against the temptations of outward superiority. Which persons, if tiny set tin ir heart to their outward good fortune, assuredly would cease to he righteous. But because it cannot be that niton the mere grounds of the successes of fortune alone the heart of man should never he at all tempted with however slight a degree of pride, holy men Btrive hard within against their \ cry good fortune itself; 1 do not say, lest in sellexaltation, hut lest in the love of that prosperity at all events job 80, the) should be brought to the ground. And it is most i flectually to have been broughl under this, to have surrendered ' the mind in a state of captivity t i the desires thereof. Hut who ili.it has a taste for earthly things, who that embraces temporal objects, would not look upon blessed Job as happy amidst so man) circumstances of prosperity, when the health <>i the body, the lit'' <>l his children, the preservation of his household, the complete ness of his flocks, w< i rouchsafed to him? lint that in all these circumstances he did nut take delight, he is his own witness, in that he says, / went mourning. For t<> the holy man still placed in this Btate of pilgrimage, all that is lull of abundance, without the Vision of God, is destitution; because when the Elect Bee that all things arc tlnirs, the) Lament that they do not see the Author of all things, and to them all this is too little, because there is still wanting the appearance of One. And in such Bort does the grace of Heavenly Appointment exalt them without, that nevertheless, within, the Borrow of the instructress charity holds them under discipline. By which same the) learn, that tor the things which the) receive outwardly, they should ever be the more bumbled to themselves, should keep the mind under the yoke of discipline, Bhould never by the liberty of power be made to break out into impatience. Whence also it is fitly subjoined, Without rage rising in the croud, I cried on/. For it often happens that the tumults of seditious men provoke the spirit of their rulers, and b) disorderly emotions they transgress tin" limit of their orderliness.
7 1. And \ei\ often they who are set at the In ad. eXC< j't in the mouth of the heart the) l"1 held in with the bridle of the Hoi) Spirit, leap forth into the fierceness of enraged retribution, and as much as they are able to do, reckon themselves to he at liberty to do with those under them.
For impatience i— alniOSt always the friend of power, and that power when evil it even rules over as subjeel to it. For what that same I. (Is. power eX< CUteS. But holy im n DOW down themselves much more to the yoke of patience inwardly, than the) are above others outwardly, and the) exhibit without the truer governance, in proportion as the) maintain within more lowK servitude to God: and they for this reason often endure persons the more fully, the more they bare it in their H'"'R ]..»w er i" rei enge themselves upon them, and lest they Bhould —: fever pass over into things unlawful, they very often will not j)iit in execution in their own behalf even what is lawful; thrv are subject to the clamours of those under their charge, they rebuke in love these, whom they hear in mildness. Whence it is rightly said now, Without rage rising up in the crowd, I cried out; in ibis way, because against the clamours of the unruly the good have ' crying out,' but they have not ' rage,1 because those whom they hear with gently thev do not cease to teach. Hut these particulars which Ai.leo. after the historical view we have delivered concerning one individual, it remains that we understand after the allegorical view concerning diverse Elect ones of Holy Church. For she too in her Elect * goes mourning,1 even in prosperous circumstances. For she accounts nothing truly prosperous tn her, until the good, which she is preeminently seeking after, she may lay hold of. Since her faithful ones enjoy temporal peace indeed, hut sigh evermore; they are honoured, and afflicted; because very often they are seen at the highest pitch there, where they are not citizens. She too ' rises in the crowd without rage, and cries out,' because she presses upon the life of the evil doers with the eagerness of right jealousy, not with the frenzy of rage. She is angry and loving, she deals wrath fully and is tranquil, that so her weak members she may reform by zealousness, and cherish in pitifulness. It goes on;
75. What is there denoted by the title of ' dragons,1 but&xix. the life of evil minded men: Of whom also it is said by the prophet, They drew u/> the wind lih>' dragons. For all Jer. u, wicked men ' draw in wind like dragons,1 when tiny are BWoln with evil minded pride. But who are \\^vk\ to be understoodby the designation of ostriches,1 sai ingpretendi ra.: For the ostrich has wings, but has not flight; because all pretenders have an appearance of sanctity, but the goodness of sanctity they have)."t. For those persons the appearance of good conduct adorns, but the wing of virtue never lilt- theni from the earth. So Ie1 the Elect people of
Holy Church becauw in the time of its peace it suffers within.- — itself persons thai arc evil minded and pretenders, say the words, / was a brother /<> dragons, and a companion to, ostriches. Which too in a special manner accords with the words of blessed Job, who to the highest pitch of great fortitude was a good man amongst bad. For no one is p< who amidst his neighbours1 evil things is not patient. For he who <locs not bear others'1 evil with composure, is by his impatience witness to himself that 1' rj far removed firom the plenitude of goodness, lor he refuses to be Abel, whom the malice of Cain does not exercise.
76. Thus in the threshing of the floor tin grains are squeezed under the chaff, thus the (lowers come forth between thorns, and the rose that smells grows along with the thorn that pricks. Thus the first man had two g< ns, bul one was elect, the oilier refuse. The three vms of Noah too did the ark contain, but while two continued in humility, one went headlong into the mocking of his lather. Two sons Abraham had, hm one w.is innocent, the other the persecutor of his brother. Two ^>n> also Isaac had, one saved in humility, while the other even b tore th.u he was horn was cast away. Twelve Bons Jacob begat, hut of these one was -Id in innocency, while the rest were through wickedness the sellers of their brother. Twelve Apostles too were chosen in Holy Church; hut that they might not remain untried, one is mixed with them, who by persecuting b] ould try them. For to a just man there is joined ■ ■ sinner together with wicked- ]ii >8s, just as in the furnace to the gold there is added chaff along with lire, that in proportion as the (hall' hums the gold may he purified. So then those are truly good men, who are enabled to hold on in goodness t ren in the midsl of had men; herein too it is said to I I ok Church by the voice of
, 'the Spouse; As </ My among thorns* to is my love <tmi>n>j the daughters. Hence the Lord saith to Ezekiel; Ami thout ton of man, unbelievers nml overturners are with thee, and limn dweUesi among scorpions. Hence Peter magnifies the.■j. life of blessed Lot, saying, \nd delivered righteous Lot, when oppressed, from the wrongful conversation of the wicked. I ' i be seen and t<> lie heard //<■ was righteous, living among thost. a li>> from day /<• '/<"/ vex\ d tin ion I <>/ /!/< righteous man hi/ wicked works. Hence Paul magnifies the life of his Book disciples, and in magnifying strengthens it, saying, /// the midst oj '.■ crooked and pervt rse nation, among whom ye i.v 16. mine as lights in the world, holding the word of life. I [ence l>\ John, the Angel of the Church of Pergamus is borne witness t<> in the words, / know where than dwellest, even Rev. 2, where Satan's seal is; and Hum holdest fast My name, and hast not denied My faith. So then let blessed Job, that lie may evince what firmness he is of, tell with whom he lived, saj - ing, / was (i brother to dragons, and a companion to ostriches. Because it would have been but little that he himself did good things, except that for the heightening of his goodness he likewise sustained what was evil at the hands of others.
Ver. 30. My skin is black upon me, and my bones arc burned with heat.
11. This we forbear to take account of after the history, xl. for this reason, that the force of the speech appears from the pain of the suffering. But because, as we have already often said, blessed Job very frequently so relates things done, as to foretell things to be done, this excellently agrees with the accents of Holy Church, who in her weak members grievously feels the pain of the last persecution. And when others die off from her, all the stronger ones are wrung with sorrow. For her outward concern is earthly dispensing, but the interior is a heavenly charge. And so by the name of the ' skin' the weak air denoted, who now do service in her to exterior usefulness. While by the bones the strong are represented, in that in them the whole jointing of her body is cemented. And therefore because either being invited by bribes, or disd by persceutions, many weak persons in her fall from the standing of faith, and themselves after they have fallen persecute her, what is it but that she suffers a ' blackness of her skin,' that in those very ones she should afterwards appear foul, in whom she before shewed fair. For whilst tin y who had been before accustomed to manage outward things aright, afterwards rage against the Elect of God, as it weir • the skin1 of the Church has lost the hue of foregoing righteousness, in that it has come to the blaekness of iniquity. Which Jeremiah also bewails under the likeness of the pri»*- r»lo The ttrong burn with griej oj teal when the weak fall.
JobSO, cipal metal, Baying. How is the gold become dim: how ii the fine colour changed? The Broward, therefore, when they
Lam. 4, go forth from her sacraments, very ore a take a plac< I honour amongst the children of perdition, so that the?ery persons should rage against Holj ('lunch with authority, who as it were in knowing despise this Church more cruelly. And hence when he said. My skin is blackt he added, u/><>u met because those whom she before had as it were white as t.p the beautifulness of righteousness, she afterwards carries 1 l/lark1 the worse, lint when * the skin' is turned lo ' blackness,1 the Btrong that are in her are consumed wilhjealousj of the faith. \nd hence be fitly subjoins;.//"/ mu bone* are dru d ///> n iili heat. For in this way in the time before too thai strongest bone of Holy Church, Paul, burned wiih a certain drvness of weariness, win n be said to some persons on their 8 Cor. falling: Who is weak, and I am not weak? Who is offended.
and I hiirn)/nf ' And s,, ' the skin is made black, and the bo nes are dried op with heat;' because while the weak leap forth to iniquity, all the Btrong are tortured with the fire <>i their zeal. It goes on;
Vet. SI. My harp also is turned to mourning) and my organ into tht voice of them that weep. xli. 78. Whereas the organ gives its sounds by means of pipes, and.the harp by chords; it may be that by the ' harp1 right practising is denoted, and by the ' organ1 holy preaching. For by the pipes of an organ we not unsuitably understand the mouths of persons preaching, and by the chords of the harps the b< nt of those living aright. Which whilst it is stretched to another life by the afflicting of the flesh, it is as '■rue- if the thin drawn1 chord in the harp sounded in the admirenn"tai tinn of those beholding. For the chord is dried that it mi \ L,ri\e a suitable note mi the harp; because holy men also chasten their body, and subject it to B4 i v ice. and are sir. tehed from things below to these above..Moreover it is to he considered that the chord in the harp, if it lie Btrung too little, does not sound, if too much, il sounds harsh; because doubtless the virtue of abstinence is altogethi r nothing if a m in does not tame his bodj as much as he 18 able; or it is rery ill ordered it' he wears it down more than he is able. Foi by abstinence the imperfections of the flesh arc to be
Self-discipline must be firm, but within bounds* "»11 done away, and not tin- flesh: and everyone ought to rule himself with such great control, lhal both the flesh ma) not cans itself high for Bin, and yet that it may be upheld in practice for the earn in^ mil of righteousness. It is a satisfaction herein t » > look at the great preacher, with what great ^kill of preceptorship the souls of believers like chords strung on the harp, one Bet by stretching the more, he draws fine, another by loosening from their stretch he preserves. For to Bome he says; Not in rioting and drunkenness, not in chamber- "Rom.
in a and wantonness. And again lie says; Mortify therefore q\.'f' your members which are upon the earth. And yet to the& most beloved preacher he writes, Baying, Drink no longeriTim. water, hut use a little nine, for thy stomach's sake, and for ' thine often infirmities. Tims those chords by drawing thin he stretches, lest by not being stretched they altogether give no sound. 15m this chord he abates of its stretching, lest whilst it is stretched more, the less it should sound.
79. But whether it be the holy preach* rs in the Church, or the simplcminded and temperate generally, as far as they are vouchsafed powers, they render to their neighbours in her the song of goodly exhortation. For both the wise sort severally keep discreetly on the watch to the fruit of preaching, and that they may draw others to life they ply themselves with a sound of mighty persuading; and they that appear to be of slower wit within her, by the mere merit of their lives, to the extent that they see that they are able, take upon them authority of exhortation towards others, and cease not to draw to the heavenly Country those whom they are able. But Holy Church being borne down by the last persecutions, when she sees her words to be set at nought by the children of perdition, shapes the goodness of her love to lamentations alone, because- surely she bewails those whom she is not able by exhorting to draw. Let her say then. My harp also is turned to mourning, and mine organ into the voir,' of them that weep. As though she avow< d in plain words, saying, ' In the season of my peace, indeed, by some I preached little things after the manner of a harp, whilst b\ others things great and sounding alter the manner of an organ; but now 'my harp is turned into mourning and mini organ into the voice of them that weep,1 because whilst I
512 If" Church lament* her song of preaching rilenced.
Job so, myself t<» be despised 1 mourn ovei Lbose who Inn not ilusong <>i preaching.1 Such dungs is Holy Church to do by certain persons in the end, these things has she already done bj certain in her beginnings. For the first martyi Stephen endeavoured b) preaching t<> benefit the Jews thai pi: ecuted him, which persons wb< a he bsw, notwithstanding,: 1 1 1 ■ r the words of preaching to have flock< dtogi thei to throwing sininv, he prayed with hi^ knees Bel fast,. Lord
./■ - v, lay not this sin to their charge. How th< n was it i" liim who for long had told things both Bmal] and great, but that the melody of his ' harp and of hi^ organ1 v\;is all mute, and Ihej were* turned into mourning/ because those whom he bad not drawn in preaching, he wept for in loving? Which same Holy Church ceases not daily to do, because she already sees that the word of preaching is almost • where become mute. For Borne close their mouths from speaking, others Bcorn to hear right things. But ihe mind <>f the Elect whilst it Bees the song of preachiug to be stilled, returns groaning and in silence to lamentations. Therefore let her say, My harp is turned into mourning t and mini' organ iut>> tin- voice of them thai weep, because - eerj person in proportion as the i oice <<i holy preaching has been
Stilled, BO much the lil'Me BOrelj does he bewail th the ( Ihurch.
Thus far bless* <1 Joh has des< ril.eil the ei ils that he underwent; hut from this place he begins to relate with inure particularity the good things that he did. Nun the words "I grief we have run through by an historical and allegorical explanation: hut the deeds of virtuous qualities we in measure hold according to the text of the historj alone, lest if we draw these to the exploring "I mysteries, we Bhould perchance appear i>> he making \<>id the verity of the deed.
1. The sense of Sacred Revelation requires to be weighed i. with so exact a balancing between the text and the mystery, that the scale of either side being adjusted, this latter* neither the weight of over-curious scrutinizing should sink down, nor again the deadness of unconcern leave void. For many sentences thereof are pregnant with such a conception of allegories, thai any one who strives to hold them after the history alone, is deprived of the knowledge of them by his indifference. Bui there are some that are so made subordinate to external precepts, that if a man desires to penetrate them with greater particularity, within indeed he finds nothing, whilst even thai too which they tell of without, he hides from himself.
2. Whence it is w< 11 said also in historical relation by a method of representing; And Jacob took him rods of green Gen.so, poplar, and of the almond and plane-trees, and pilled them '~ in strak.es, and when tli<> lurk was off, where they were stripped, the white appeared, and the parts that were whole remained green; and ctfter this manner the colour was made variegated. When it is further added, And he set them in the gutters in the watering-troughs, that when the flocks came to drink they should have the roils before tl fyes, and should conceive in looking on them. And the flocks, when they conceived, I" '•■ rods, and brought worth cattle ringstraked, spotte I, and speckled. For what is it il, to a I before the eyes f the cattle ' rods of green poplar, — — ami ui' the almond ami plane-trees,1 but through tin' cours< ol I loly Scripture to furnish lor an example to the ]>• ople the lives ami Bentenct s of the Ancient Fathers, which Bame because by tin testing of reason they arc in a right line, an styled 'rods.' Prom which be 'peels the bark3 in part, that in those which are stripped the inward whiteness may appear, and in part lie keeps the bark, that jus! as tiny were outwardly, they should remain in greenness. Ami the coloui of the rods is made pied, whereas the bark is in part stripped oil', in part retained. Since before tip- eyes of out reflection the sent* aces of the foregoing Fathers air placed like pied rods, in which whereas we very often avoid tin1 sen the letter, we arc as it were withdrawing the bark, and whereat we very often follow tin1 meaning of the letter, we as it were preserve tin' bark. And when from those Bame tin bark of the letter is removed, the interior whiteness of the allegory is brought to view, and when the hark is left, the n grown examples of the outward meaning are shewn.
vVhich Jacob did well to l set in the watering-troughs,' because OIU R r set them in the books of the Sacred
Lore by which we are inwardly watered. ' The rams mix. with the sheep looking at these.' because our reasoning spirits win 11 they are fixed in the earnest minding of those mingle themselves with the several particular actings, that tiny should 1 i such a progeny of works as they see examples of precepts going before in words, and the progeny of good practice may have a different colour, because both
'lie bark of the letter being removed, ii what is within with ac litem -. and sometimes, the covering of the history being preserved, it moulds itself well in the outward.
For 1m cause tin Diviue sentences require sometimes splored internally, ami sometimes to he viewed i enrol- ' press the udder strongly,1 when we wei^h with minute undi rstanding the word of Sacred Revelation!
1 butter/ because whilst we seek to be fed with but a little Book
\ \ i insight, we are anointed with the abundance of interior richni ss. Whirl), nevertheless, we ought neither to do too much nor at all times, lest while milk is sought for from the udder there sin nl<l follow blood. For v, ry often persons whilst they sift tlw words of Sacred Revelation more than they ought, fall into a carnal apprehension. For ' he draws forth blood, who wringeth violently.' Since that is rendered carnal which is perceived by an over-great sifting of the spirit. Whence it is requisite that the deeds of blessed Job, which lie for this reason relates amidst die words of upbraiding friends, that his afflicted soul might not fall awa\ in despair, we should examine into according to the weight of the history, lest if the mind explain these in a spiritual sens ■ above what is necessary, from the udder of his words t lie re be blood answering us instead of milk. But if he does sometimes relate some things mystical in the relation of his works, it is necessary that the mind with quickened speed return to these considerations, whereunto as is given to be understood the very order of the person speaking itself bids that mind. For the holy man, after he had told the things that had been inflicted on him by the scourge of God, now by enumerating in order his own virtues makes it known what sort of person he was before the scourge, so constructing the history of his life, as to insert therein a something very rare which might be understood in an allegorical way, that both in a large proportion they should be historical facts that he records, and yet occasionally, by means of these same, he should rise up to a spiritual meaning. Thus with what strength he had bound up his exterior conduct from all falling by the training of inward safe-keeping, he tells, saying,
Ver. 1. [made a covenant with mine eyes that I should)inl even t It ink upon a maid.
4. Whereas the soul is invisible, it is in no degree affected H. by the delightfulness of things corporeal, except that, being HlST closely attached to the body, it has the senses of that body as a kind of opening for going forth. For seeing, hearing, tasting, smelling, and touching, are a kind of ways of the mim1, bv which it should come forth without, and go a lust-
Job si, rag after the tiling tint are without 1 1 1 < - limits of its ubstance.
_ _J — For by these Benses of the body as 1>\ a kind <>l' windows the v., ul takes a view ol tin- several exterior objects, and on viewing longs after them. For hence Jeremiah saith; I death is come >'/> through our windows, and is entered into mn pa '•/• ' »; for ' death comes up by the window b and enters i'lt'i the palace,1 when concupiscence coming through the senses ol the body enters the dwelling-place ol the mind. i tran whereunto that which we have often already said h. 60, touching the righteous is spoken 1 >\ Isaiah; W/n> are they Unit //>/ (is clouds t and as tin- doves <ii ttieir windou s For tin' righteous are said to i!\ as clouds, because they arc lifted it|> from the defilements of earth, and the} are ' as doves at th ir windows/ because through the Benses of the body they do not regard the several objects without with the bent of rapacity, and carnal concupiscence dors not carry those persons off without. Bui he who through these windows of the body heedlessly looks without, very often falls against his will into the delightfulness of sin. and being fast bound by desires, be begins to will what he willed not For the prt cipitate soul, whilst it docs n.>t forecast beforehand, that it should not incautiously see what it might lust after, begins afterwards with blinded eyes to desire the thing that it saw. And hence the mind of the Prophet, which being uplifted was often admitted to interior mysteri (S, b< cause he beheld the wife of another without heed, being darkened afterwards joined her to lliui without right But the holy man, who as;i Kind of judge of greatest equity is gel over the Bensi 9 granted him in the body, as over subjec! officers, Bees offences before they come, and (loses the windows of the body;is againsl a plotting enemy, saying, / made n covenant with mi in' eyes ilmt I should not even think upon u maid* I fy>i that he might preserve the thoughts of the heart with chastity, he ' made a covenant with his eyes,' lest he should first see without caution what he might afterwards love againsl his will. For il is verj greatly that the flesh drags downwards, and the image of a shape once I ound on the heart by means of the eye is with difficulty unloosed 1>\ the hand of great
Struggling. So then that we may not deal with thing!
lascivious in thought we have need to take precaution]
pecause it is not befitting to look at what is not lawful lo be Book Justed after. For that the mind maybe preserved pure in — — — - thought, the eyes must be forced away from the wantonness of their pleasure, like a Kind of ravishing unto sin. For neither would Kve have touched the forbidden tr e, except she had looked on it first without taking heed; since it is written, And the woman saw I hut the tree was good for food, Qea.zt and that it was pleasant to the eyes, and a tree delightful to ' tpon, and she took of the fruit thereof and did eat. Hence, therefore, it is to be estimated with what great Control we who are living a mortal life ought t<> restrain our sight towards forbidden objects; if the very mother of the living came to death through means of the eyes. Hence too under the voice of Judaea, who, whereas by seeing she coveted external tilings, parted with interior hi issings, the Prophet says; Mine eye hath rallied mine heart. ForbyLam. 3 lusting after things visible, she lost the invisible virtues. She,51- then, who lost the interior fruits by the exterior sight, did by the eve of the body endure the ' robbing ol' the heart.' Hence by ourselves, for safely keeping purity of heart, there ought also to be preserved the disciplining of the exterior For with whatever degree of excellency the mind may be enriched, with whatever amount of gravity it may be invigorated, yet the carnal s roses ring outwardly with a something childish, and except they were restrained by the weight of interior gravity, and as it were by a sort of manly energy, they drag th ■ soul unstrung to things loose and light.
5. Let us then see in what manner blessed Job kept in by a manly ' vigour of h isdom all that the flesh might breathe ofi « juvein him of loose and childish. For he says,./ made a covenant™' with mineeyes, and because hequ inched not only the doing but also the thinking oflust in himself, going on he added; that I should not even think on a maid. For he knew that lust has need to be checked in the heart, he knew by the gift of the Holy Spirit that our R ideemer on His coming would go beyond the precepts of the Law, and put away from His Elect not only lustful indulgence of the flesh, but also of the heart, saying, // hath been written, Thou shall not commit Matt 6, adultery? But I say unto mm, that whosoever lookelh on a*''
Job 81, woman /<> Inst after her, hath already committed adultery with her in his heart. For 1>\ Moses!u-t perpetrated, bul li\ the Author of purity lust imagined, is condemned. Foi hence ii is that th< first Pastor "I the Church Bays to the iP*t. i> disciples; Where/ore gird up tht loins oj your mind. I" sober, and hope perfectly in the grace that is off< n d to you* Foi to • ii 1 up the loins' of the il« sh is to withhold lust from accomplishment, bul ' to gird up the loins of the mind,1 is to restrain it from the imagining thereof as well. I hue. it is thai the Angel who addresses Johu is described as being
Ber. i. • girt above the paps with a goldeu girdle.' For because thi purity of the New Testament puis restraint upon lust of the heart likewise, the Angel who appeared tin rein, came ' girt' in the breast. Whom a golden girdle rightly l inds, because whoe^ er is a citizen of the country Above dins qo( now forsake impurity from dread of punishment, but from the love of charity. Now the wickedness of lusl is committed either in thought or deed. For our crafty enemj when he is driven away from the carrying out of the deed, maki b it liis business to defile \>\ secret thought. Hence too it is said to rpent bj the Lord, Thou shall creep on the breast and belly. Thai is, ' the serpent creeps with bis belly,1 when the gliding enemy by the human members subject to him calls lust into exercise even to the fulfilling of the deed; but * the serpen! creeps with the, breast,1 when those whom he (.annul pollute in the deed of lust, he does pollute in the thought. Tims one man now perpetrates lusl in act of doing, to this man the serpent creeps bj the belly. But another man entertains it in the mind as to be committed, and to him the serpent 1 creeps by the breast.1 But because through the thought we are brought to the fulfilling deeds, the Berj ent is rightlj described first as 'creeping upon the breast,' and afterwards ' upon the belly.1 Hence blessed Job because he maintained discipline even in the thought, by a Bingle guarding mastered both ' the breast and bellj of the serpent,1 saying, / models, nut a iih mine eyes, that I should not even think on a maid. Which same purity of heart whoever does not aim al acquiring, what else dors he bul drive awaj from bimselfthe Author of that purity i whence blessed Job too dtrectli adds j i in impure ni thought. Sin is m consent. 519 V er. 2. For what portion would Cod have in me from Booh ubove, iukI what inheritance would the Almighty hare from — -
<>'. As though lie said in plain words; 'III defile my iii. mind in thought, I can never be the ' inheritance1 of Him, Wli<> is the Author of purity.' For the rest a good things at all, it' to the eyes of the secret Judge they be not approved by the testimony of chastity. For all the virtues lift themselves up in the sight of the Creator by reciprocal aid, that because one virtue without another is either none at all or the verj least one. they should be mutually supported by their alliance her. For if either humility forsake chastity, or chastity abandon humility, before the Author of humility and chastity, what docs either a proud chastity, or a polluted humility avail to benefit us? And so that the holy man might obtain to be owned by his Maker in the remaining particulars of good, keeping purity of the heart, lei him say, / made, a covenant u Hit mine eyes, that J should nut even think on a maid. For what portion would God ha re in me from above, and what inheritance would (fie Almighty hare from on high? As though he made the confession in plain words, saying, The Creator of the things on high refuses to own me for his possession, if in His sight my mind rots in the lowest desires.
7. But herein it should be known that that is one thing which the mind meets with from the tempting of the flesh, and another thing, when by consent it is tied and bound with gratifications. For very often it is struck by wrong thinking and resists, but very often when it conceives any thing wrong, it revolves this within itself even in the way of desire. And certainly impure thought never in the least defiles the mind when it strikes it, but when it subdues the same to itself by the taking delight. Thus it is hence the great Preacher says, There hath no temptation taken you l Cor. bid such as is common to man. For that is ' temptation 10' 13' common to man,1 by which we are very often reached in the thought of the heart even against our will, because this, viz. that even things forbidden sometimes occur to the mind, this assuredly we have in our own selves derived from the burthen of human nature as subject to corruption. But henceforth it job si, is devilish and not ' human1 temptation, when to that which the corruptibility of the flesh prompts, the mind attaches
5 itself by the consent EJenci again hi says, Let not sin reign '-'• in your mortal l> 1 irhe forbad not thai sin -1 1< i il<l ' be1 in our mortal body, but that it Bhould ' reigu in our mortal body.1 B cause in flesh as subject to corruption it may not d,' but cannot help but ' be.1 For this very thing to be tempted touching sin, is sin to it, which sami 1 ilong
.i^ \\i- live, we are not perfectly and altogether without, holy preaching seeing that it could not whollj banish the same, t < ►< » k awai from it its ' n ign1 from the dwelling-place of our heart, that the unlawful longing, though it rery often secretly insinuate itself as a thief in our good thoughts, at all events should not, if itshouldevenwinan entrance, exercise dominion. Accordingly the holy man in saying, / made a covenant with mine eyes, that 1 should nut even think ii /'(in <i maid, would not at all be understood, that sin did not touch his mind in thought, 1 in thai it never mastered him by the consent For he defends his << >ul as the most entire | oss ssion <■! < rod against the adversary's making a prey of it, who directly subjoins, /. hat portion would God have in un from above, or what inherit ana would the Almighty have nam on high\ \- thongh he said in plain words; * In mj mortal flesh indeed I am Bubjecl ti» the constitution of corruption; but wherein do I serve the Maker, it to Him I <l> n<>t defend my mind whole and entire from the consent t>> sin: It goes on;
Ver.:>>. Is not destruction to the wicked and estrangement in the workei i of iniquity ■' s. Xhe Bpeedj i omforting of the good is the i ml <>f the wicked had regard to. For while 1>\ the destruction of those tlicv see the evil that thej escape, they account as li^rl>t whatever of adversity they undergo in this life. So then let the lost Binners now go, and satisfy the desires of their gratifications; in the sentence ol their end tin \ are 'I Btined to feel that in living badly they were in love with death. Bui let the Elect be chastened with a temporary infliction of the rod, thai Btrokes ma) reform from their wickedness those whom fatherly pitifulness keeps for an inheritance. For now the righteous man is Bcourgi •! and corn ct< '1 l>\ the rod of discipline, because he i1- being prepan d for the latin r*s of inheritance. Ihit ihe unjust man is let go in his zfiPf own pleasures, because temporal good things arc supplied to him in the same degree thai eternal ones are denied him. The unjust man. whilst running to a deserved death, enjoys p] asures unrestrained; inasmuch as the very steers too that are destined Lo be slaughtered are lefl in free pastures. But on the other band the righteous man is restrained from the pleasantness of transitory gratification, because doubtless the steer too which is assigned to life for the purpose of labour, is held under the yoke. T<> the Elect, earthly good in this life is denied; because sick persons too, to whom there is a hope of their living, never have allowed them by the physician every thing they long for. But to the lost sinners the good things are granted, which thej long alter in this life, because to the sick too who arc despaired of there is nothing denied that they desire. So then let the righteous weigh well, what are the evils that await the wicked, and never envy their happiness which runs past. For what is there that they should admire about the joys of those, when both themselves arc by a rough road making their way to the Country of Salvation, and those as it were through pleasant meadows to the pit? Therefore let the holy man say, J* not destruction t<> the wicked? and estrangement Iodic workers of iniquity? Which same term of estrangement1 would have sounded harder, if the interpn tcr had retained it in the parlance ofnatio.' his own tongue. For what with ns is called " estrangement' is among the Hebrews termed 'anathema.' And so there will then he f estrangement' to the wicked, when they see that they arc an ' anathema' to the inheritance of the Strict Judge, because here they set Him at nought by wicked practices. So then let the wicked flourish, strange to the flowering of the Eternal Inheritance. But let the righteous look to themselves with discreet attention, and in all their actions he in dread lor that they are seen by the Lord. Whence it is fitly added directly;
Ver. I. Doth not Ha see my ways, "mi count all my steps f
!». What does he tell of by the title of ' ways' but ways of acting? Thus it is hence said by Jeremiah; Make your jm: ways and your doings good. I lut what do we understand3- p— — minds or the advancements of merits? By which 'steps1
M.it.n. indeed Truth calls us to Itself, sayio I unto Me, all ye
I/mi labour and are heavy laden. For the Lord bids us cometh, i hen ye shall netthet in this mom
J whip the ' \u.l.i littl the
Tims he implies that the steps are in the heart, when He both hi'ls us tli.it we should come, and yet declares lh.it it is nut at all by the motion <>f the body that we \ lss i" other things. Now the Lord - 'views the ways1 i f each one, and so ( counts all his steps,1 that 1>\ His Judgment not even the minutest thoughts or the \en slightest words, which bav< become insignificant in our eyes from use. ■"', remain unexamined into. Thus 1. nee lie says, Whosx is angry with his brother without a ca danger of the judgment: and whosoever shall say to his brother, Baca, shall be in danger 'if the council: but whosoever shall sin/ Thoufoolt shall be in danger qf hell fire. • Elaca1 in the Hebrew Bpeech is a word of interjection, which indeed shews tin- temper of one who is angry, bul do* nol give forth a full word of anger. Thus anger without utterance is first blamed, then anger with utterance, but not yet shaped by a complete word, and at last also when it is said, Thou fool, anger is reproved, which, along with excess "i the voice, is fulfilled 1>\ the perfecting of speech as well. And it is to be noted that I le tells that by anger he is • iii danger of the judgment;1 bj a voice of anger, which is' Elaca,1 ' in danger of the council;1 ami bj a word of the voice, which is ' Thou fool,1 in danger of hell fire. For by the steps of offence, th. order of the Benti n< e increased, because in l the judgment1 the ease is still under examination, but in the conned the sentence oi tin case is mm determining,1 while ' in the lire of hell1 ih' Bi ni' nee, whieli proceeds from the council, is fulfilled. \ml therefore because <»i human actions ' the
Lord counts up th.' steps' with exact scrutiny, anger without th. \..i.i is made over* to the judgment,1 but anger in tin voice ' i" the council,' and anger in Bpeecb and voice to ' the fire of hell. This exactness of His scanning the Prophet had beheld, when he said, <> most strong, Great Onefj Mighty Lord of hosts is Thy Name, Great in counsel, and18 rkyfor Thine eyes are open upon "II the ways Of the sons hi' A'li in; to give every one according to /tin ways, and according to the fruit of his devices.
10. Thus the Lord scans those ways with exact scrutiny, thai in each one of ns lie should neither pass over ti. good points that there are lor Him to recompense, nor leave without rebuke the evil things, that are doubtless displeasing to Him. For hence it is that the Angel of the Church of Pergamos 1 le at once commends in some things, and in some rebukes, Baying, / know thy works and where thou dwellest, Apoc.2, even when Satan's seat is: and thou holdestfast My Name, ls* 14' "ml hast n"i denied My faith. And a little while after; But I have a few things against thee, because thou hast there lln-m that hold tin' tin, -trim- of Balaam. Hence it is said to the Angel of the Church of Thyalira, / know thy ver. 19. works, "ml thy charity, and./"it//, "ml service, "/"I t/nj20' patience; and thy lust works l<> be more limn the first. Notwithstanding I have " few things against thee; because t/inn sufferest that woman Jezebel, which calleth Inn-self " j//-"/)/"'/.v. / / hurl, a, id in seduce My servants t<> commit fornication, "n I to eat things sacrificed mil" hints. ()i>>, rve how He records good things, nor yet lets go without penance evil things, that require to he cut oil', surely because lie bo views the ways of each, and so takes account of their Bteps, ' counting them up,' that by exact counting He thoroughly estimates both how far each one is advancing to what i^ good, or how far, by deviating to what is evil, he may contravene his advances. For the increase of merits which is heightened by the aims of a good life, is very often held hack by a mixture of evil, and the good which the mind builds up by practising it overthrows by committing other things. Whence holy men ti<' themselves up with greater nicety in tin thought of the heart in proportion as they see that they are more searchingly scanned by the Judge Above. for tiny Hit tin mind through and through, they seek to find if they have done wrong in aught, that they may be rendered the mor< job si,unb1ameable i" the Judge, in proportion as daily and without j blame their own selves. Not, however, thai they already derive from this circum bts * »i*
>. cnritj. b cause lh< \ 8ee that they are b< h( M by I lira, Who Ik iholds in ilp in those things as well, which th y are not themselves able I io tbemseln *. And indeed bl<
.Jol> among th>>s • <>!'<»hl lime maintained the li! of pi i but because by the spirit of prophecy the stretch «>l his eye breaks forth to the Advent of the Redeemer, in that Redeemer's precepts he for himself reflects how many things belo fection he is Bhort of. Whence be also
\ i. 11. ' God to kn:w" is said for I lis malting us to know by a customary mode of our speech, who speak of a happy day,' by which it happens thai we are made happy. For hence it is the Lord Baith t<> Abraham, Now I know //<<>/ thoufearest
'-'• For it is not thai the Creator of the periods of time learnt any thing from time, but His knowing is lli«. iffording the knowledge to us by the instant of each particular case emerging. But who is there represented 1»\ the name of " balai saving the Mediator between <i«»<l and man? In Whom all our merits are weighed with an even scale, and in Whose precepts w< find what we have short in i ur own life. Now w< are weighed in these balances as oft sn.1- we are inc t< '1 after the examples of lli^ life. Thus it is hence 'that it is written; Christ also suffered for us, / aving you an example,
23 that ye should follow Ms steps, Who did 1 led not again, when Hesuffercd, He threatenednot. II sit before us: looking unto Jesus, the Author and Finisher aith, Who for the glory set before Him endured the < i,d spising the shann Accordingly to this end the Lord appeared in the flesh, that the life of man He might bj dealing admonitions arouse, by giving 1 samples kindh. by Buffering death redeem, by rising again renew. And so when as blessed Job finds in himself nothing justly deserving to In' 1)1. unci], he extends the eyes ol the mind i<» the life of Boo« the Eledeemer, which surpasses all things, that Ik- may leani by that how much In.- comes short, where he says, // / h walked in vanity, or if my /'<>"/ hath hasted /<> deceit} let Ilim weigh uw in mi even balance, •',/,/ let God know my simpleness. As though he said in plain speech; ' It 1 have ever (Inn aughl lightly, il ever mischievously, may the Mediator between God and man appear, thai in His life 1 1 1 1. i \ read whether 1 myself am really and truly simple.1 For.i- we have >ai«l, he who had surpassed the men of his own I mi -. sought lor the Mediator between God and man, that by being weighed in Him he might find out whether he truly maintained a life of simplicity. Therefore let him - Let Ilim weigh m- in an even balance, and let <i<»l know my simpleness, which means,' let Him cause me to know.' As though he made open confession, saying, ' As far as to the measure of man's life, 1 see now no points in myself deserving to he found fault with, hut except the Mediator between God and man appear accompanied with the precepts ofanexacter life, I discover not how much I am at variance' with true simplicity.9 Now the right order is observed it' the toot he said first to have ' hasted on in vanity,1 and afterwards ' in deceit.' For ' vanity1 hears relation to levity, hut • deceit' to wickedness. And tie re are often persons, who are brought afterwards to things mischievous, because they do not in the first instance avoid what is light. It govs on;