Morals on the Book of Job (Moralia)

1-2. So many times does ' the step go out of the way,1 as vii. our thought quits the way of the right, by the consenting of wandering. Now we as it wei i sel is mam ' steps out of the way/ as we are parted by had desires from the delightfulness oi the heavenlj life, for as we have before stated, being still home down by the load of corruptible flesh, we are not able to live in such a manner as th.it not any enjoyment of sin should be able to strike ih. But it is one thing for the mind to be touched againsl its will, and another t<> be kilhd whilst consenting. But holy men guard themst Ives with more watchful soliciludi in proportion as they take shame for being assaulted by the misdirected motions even of passing gratification. And hence it is yet further added;

I The eye >">i>j mislead flu heart, or the heart the eye.

i,/'/ if mine eye hath followed mine heart.

18. Bee again how by the keeping of inward rigour be \ in.!,,_,' n turns to the training of the outward members, that it the

Mokal. heart should perchance covet aught forbidden, the eye being kept down by the tutorage of discipline may refuse to 1"<.1< at it. For as ii often happens that temptation is derived through the eyes, so sometimes being conceived inwardly it forces the eyes to do service to it outwardly. Thus eerj often an object is regarded by a mind in a Btate "i innocence, but by that mere look the mind is pierced through by the sword of concupiscence. For it was nol (as we have already remarked for the sake of illustration) that David in this waj looked of purpose on the wile of Uriah, because he lia<l entertained the desire of her; but rather he lusted after her for iliis cause, because be beheld her without caution. But it happens by an inquest of right recompensing, that he who employs the external eye carelessly, is not unjustly blinded in the interior rye. Now oftentimes concupisceuce rules in the int' rior, and the mind being seduced, after the manner of a despotism requiri b the Benses ot the body to drudge to its occasions, and obliges the eyes i" Berve its pleasures, and bo to say opens the window of lighl to the dark of blindness. Hence holy men, when they feel themselves to be assailed 1>\ a wrong enjoyment, by the tutorage of discipline they withhold the very eyes i!i< mselvi s by which the liken< bs of the Bhape is introdw ed into the mind, lest the Bight a< ting the pander Bhould do the bidding of unhallowed thought Which same ii it ever be forborne to be guarded with nice particularity, nncleanness of thought presently passes into execution. Hence too it is directly added;. ind if any blot hath cleaved to my hand*. i\. 11. Tims tin- holy man, knowing well that very often wrong thought comes into the mind through the eyes, said a little above; / made a covenant with mine eyes thai I would not even think on a maid. Reflecting likewise that tun< - it springs up in the mind, while on its springing up v,, ii dly do service to it. he says. If mine eye hath followed mine heart. As though he said in plain \. ith i did I wish to Bee in gem ral things I might after, nor in looking did 1 ever follow afteT the things

Job stifled sin in the thorn/lit His hands pun that 1 longed for.1 So then lei him say, //' mine eye hath Boos followed mine heart. Because even ii his mind as being human ever did conceive aught unlawful, his cms, humid down by the tutoring of higher discipline, it would aot should follow it in things forbidden, and drudge t" it- service.

Let us consider our own consciences with reference to these points, and what height this man was of let us see from the sunkt nness of our own breast. See, it' he did occasionally imagine things unlawful, because- he speedily dispatched tin in within tlu' depths of the heart with the sword of holj vigour, he Buffered them not to reach so far as to deeds.

ELence a- we have set down before, he thereupon adds; And if any hint hath cleaved to my hands. For when do blot cleave to the hands, i. e. sin to the actions, which sin the censorship of discipline did not suffer to make progress in thought? For neither is sin permitted to issue into act, if it be despatched inwardly where it has its birth. Hut if there is not a speedy resisting of temptation springing up in the heart, it is strengthened by that very delay by which it is fed, and coming forth without in deeds, it is with difficulty able to be overcome, because the very mistress of the members, the mind within, it holds a captive. Now because the holy man had brought forward all the particulars conditionally, if he had ever been guilty of these, he binds himself with a sentence of malediction, saying;

/ ing '> root • "///. 15. After the manner of Sacred Revelation we call it to 'sow' x. to preach the words of life. Thus it is hence the Prophet BO* savs. Blessed arc >i<> tlnit sou- upon nil waters. For the is. 32, preachers of Holy Church he saw to ' sow upon all waters'" because they bestowed the words of life, like grains of heavenly bread, upon all peoples far and wide. But to * eat' is to be filled to the full with good works. Hence Truth saith by Its. If; My meat s to do the will of Him That sent John 4, Me. So then, if the things that he gave forth, he forbore to84' do, he saj. i let me sow, and another eat As though id in plain words; ' What my mouth utters let not me but another man put in pr For the preacher who in his ways is n variance with his own words, sows going

' judges between teachers tu Solomon bt twet u mothers.

Job si, hungry what another ma) i be is nol himself fed l.\ lli> uwii s. i.1. when by wrong conduct he ia made roid <•! the lightness of his word. And because it \> ry often happens ili.it the disciples bi sr w bat is good to no purpose, when 1 » \ the lit-' of the master it is destroyed bj the example of actions, it is rightl) subjoined; yea, lei my offspring be rooU '/ out.

1 6. For ' tli' offspring* of the teacher is * rooted out,1 when be win* i~- born by the word, is Killed by the example, be« cause him whom the heeding tongue begets, beedlessn the life kills. For neither Bhould we pass 01 r with an i Kings insensible mind, that in Solomon the woman killed in sleeping the child, whom she was us< d to Buckle being awake; in this way, b cause masters awake indeed in knowledge, but aslei p in life, upon their heart re, whom they nourish by the watches ui preaching, whilst tin \ neglect to do the things that they say, through the sleep of insensibility inlliet death, and by neglecting overlay those whom th<\ appeared to be feeding with the milk of words. Hence generally whilst tins live th mselres in a blameable way, they are at once unable to have disciples <>f a praiseworthy life, and endeavour to diM\ over the disciples of others to themselves, that BO, whilst they shew themselves l" have good followers, in thejudgmi nts of men thej maj < xcuse the evil them cover their dealhdealing negligence. Whence in that place the woman, because she had killed her own, sought for another's child. **i et the Bword of Solomon discovered the tine mother, because Burely what man's fruit may live oi what man's, die, the wrath of the Strict Judge in the final

Judgment brings to light. Where this too is to be regard* d with a discreel <\ e, that the child is first bidden to be dit ided whilst living, in order that afterwards it maj be restored t<> the mother only, because in this life the disciples* life is jn g manner allowed to be divided, whereas it is Bometimes the that from that life one man is permitted to have merit with <'"d, and another man to have praise with men.

17. But the feigned mother did not tear for him to be put to death, whom she did not bear; because masters that are lUmptUOUS and unaccpiaintcd with charity, if they arc not

Bad teachers rather lei souls die than lose credit. 528 able to win the fullest character "I praise from the disciples n«>oK of others, hunt down their life with cruelty. For being set— - — - on fire with the firebrand of envy, they are nol minded for those to live to others whom they see thai they cannot themselves possess. Whence in that place the bad woman cries out, /.' / it be neither mine nor thine. For as we said, ib.v. 26. those whom they do not sec to be at their command for temporal glory, they grudge should live to others through truth. But the true mother is at pains that her child may at least be with a Btranger woman and live, because genuine masters yield it that by their disciples others indeed should have the praise of preceptorship, if, this notwithstanding, those same disciples do not lose wholeness of life. Through which same bowels of pitifulness this same true mother is known, because all tutorage is tested in the trial of charity, and she alone has rained to receive the whole, who as it were gave up the whole; because the faithful rulers, for this that they not only do not envy others' praise derived from their own good disciples, but also implore for them usefulness for advancement, do themselves receive back the children at once whole and living, when in the Last Inquest from the lives of those they obtain the joys of perfect recompensing. These things we have delivered in few words out of course, that we might point out in what way the offspring of hearers is through the negligence of the teachers made to be extinct; because whosoever does not live according to that which he speaks, uproots by practice from the stedfastness of righteousness those whom he has begotten by speech. But blessed Job never by his way of acting put an end whilst sleeping to those whom by his preaching he had brought forth whilst awake; and therefore he says with confidence, Then let me sow and another eatflet my offspring be rooted out; which same Still examining himself touching the defilement of bad practice, adds;

Ver.!». If mine heart has been deceived by a woman, or if I hare laid wait at my neighbour's door.

18. Though it sometimes happens that the sin offornica- xi. tion is not at all different from the guilt of adultery, seeing that Truth saith; Whoso looketh on a woman to lust after Matt. 5, her, liuth already committed adultery with her in his heart.

./. ', kepi from impun thought be/or* tin precept.

For whereas an adulterer is called by thi Greek word,

■ mow 1 1 1 1-,' whilst not anothi r man's wife l»ut a woman is forbidden ti> be looked at, ' Troth' openly shews that by the mere look alone, when only one that is unmarried is vilelj lusted after, adultery is perpetrated.) \<\ generally speaking ili'1 thing is differenced according to tin- situation <>r ' r of i1 i lusting, that is i" Baj in this way, that purposed concupiscence in like sort defil b one in sacred orders, as tin- sin of adultery defiles that other. Ncvcrthc1< in persons nut dissimilar, the same guilt <>f lust is made different, in whose case that the sin <>f fornication is distinguished from the guilt of adultery, the tongue of the gr< Preach< r bi ars witn >ss, who asserts amongst the rest, Baj ing, Neither fornicators, nor idolaters, nor adulterers— shall inherit the kingdom of heaven. For whereas he subjoins ntence to severally distinguished guilt, he shews how- \ greatly it differs from itself. By this then that i- spoken, If my heart hath!<■<)) deceived by a woman, the holy man is proved not even t<> ha\c entertained a thought connected with the,; rnication. But by this that he openly makes known that he was clear of the guilt of adultery. Hut perchauce a person may say to this, ' What holy man assert extraordinary about himself, if he <li«l preserve himself clear not only from the guilt of adultery, hut lik from the defilement of fornication?' But we rate these things at little, if we fail to consider the times of his virtuous achievements. For there had not as yet gone forth for the restraining of the flesh the stricter monitorship of revealed grace, which not only blames wantonness of the body, hut also of the heart. There had not as yet gone forth tin: excellencies of chastity of numbers living in continence as patterns for our imitation, yet did blessed.lob afford f purity, which he had not received. But by numbers even now after the prohibition of God there is impurity of the flesh commits d. Accordingly it ought to he inferred from hen ng that so great an offence now even commandment is perpetrated in heavj matters, with what great praiseworthini ab tinence Kept before in

'•>• matins Vnd if he ever had done this thing, he

Many Without < rime, none t, ilhrnit sin. oS 1 prays for that sin to be turned into punishment to him, Book

Ver. 10. Then let my wife be a harlot unto another, and let others bow doitn upon her.

l!>. And because it is generally the case that that thing xii. which in the doing ui\ we do not well consider how heinous it is, in the suffering it we do consider this; the force of that atrocity which, if he were guilty, he declares that he himself ought to undergo, he makes plain by expressing it, saving;

Yer. 11, 12. For this is an heinous crime; and the chief est iniquity. For it is a fire that consumeth to destruction* and that rootcth out all increase.

There is this difference between ' sin1 and ' crime,' that all crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a man worthy of the grace of the priesthood, never said, ' if any be without sin,' but if any be without crime. But who can be Tit 1,6. without sin, when John saith, If we say that ice have no sin i John we deceive ourselves, and the truth is not in us. In which1'8, same distinction of sins and crimes it deserves to be considered, that occasional sins pollute the soul, while crimes slay it; whence blessed Job in characterizing the crime of lust says, It is afire that consumeth to destruction, in this way, that the heinousness of this atrocity not only stains to the length of defilement, but devours to the extent of destruction. And because howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime, lie added going on, and rooting out all offsprings, for ' the offsprings' of the soul are good practices. Which soul, nevertheless, if the right order being reversed, the flesh exercises dominion over, all the things that are put forth well are consumed by the fire of lust. For before the eyes of Almighty God the works of righteousness and of pitifnlncss are none at all which are shewn to view unclean by the infection of corruptness. For what docs it profit, if a man heartily' com-1 'pie.' passionates the need of his neighbour, whilst he heartlessly9) de-troys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, i32 Job not only chaste, but humble to/rani tin meanest.

,any virtues whatever spring up in vain, as it i< spoken by Moses; For a //><■ is kindled in Mine anger, and sliatl bum unto tin lowest hell, and shall consume the earth with her increase*, and set onjire the foundations of the mountains* For '.1 fire consumes the earth and her increase,1 when lust consumes the flesh, and all things done well thereby. Foi wIki; - • nip's forth belonging to the fruitage of i ighteousness, this, surely, the flame of corruption burns up. So. then, let him Bay, For it is afire tint! consumeth to destruction) and that rooteth up all increase. Because it' there be no stand made against the mischief of corruptness, even those things assuredly come to nought, which seemed to be good. But some there arc whom bad qualities arc apt to bring down to humility, and good ones exalt to pride of heart. So then it js y for us tn enquire, wheth r blessed Job in this

( xtraordinary pureness of chastity was at the same time humble? Now the holy man, whilst he held the hi range of virtues, plainly discourses what low thoughts he entertained of himself, when he subjoins,

Vit. 13. //' / despis d to submit to judgment with my man-servant or with my maid-servant, when they contended with me.

xiii. 20. For he who did not refuse to be 'judged with menservants and maid-servants,1 clearly shews that against no fellow-creature was he at any time swoln with pride in himself. But herein it is interesting to remark with what circumspection the holy man preserved his life in all respects. 3 29, For not far above he said. The young men saw me, <i>/<1 hid

' themselves: and the aged arose and stood up* The princes refrained talking, and laid (heir hand on their mouth. The nobles held tin ir />< ace, and their tongue (/rural to their throat. While now he says; It I //arc despised to Submit to judgment uith my man-servant or with my maid-servant, alien they contended with me. Who might he able proportionately to \irv. these high counterpoises of virtues in this holy man? In whom there is so great authority of governance that princes are bound to silence, such lowliness of he. mi, that ' maid-servants' are permitted to come to 'judgment1 on an equal looting. See how in a wonderful way lie appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his Bj>ok office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants. And hence he adds directly;

Ver. 1 l. For what shall I do, when God riselh up to fudge; and when He seeketh, what shall I answer Hint?

21. He who thinks on the Judge to come, is unceasingly xiv. day by day preparing the eases of his accounts for the better: he' who views the Eternal Lord with trembling of heart, is forced to abate the rights of temporal lordship over those under him. For he considers well that it is nothing that he is set above others in time, when for the rendering account he is beneath Him, Who exercises dominion nx ithout end. For oftentimes transitory power hurries away the soul along the steeps of self-exaltation. And because every one is lifted up in the degree that he sees that he is himself above any persons, it is needful that he ever have regard to Him, Who is above himself, that by the fear of Him, Who is above all things, he may keep down the growing inflation of mind within. For he knows who they are beneath himself, but let him consider under Whom he himself is, that by the considering of the true Lord, the swelling of counterfeit lordship may die off. Hence blessed Job, because he feared the Judgment of Him, Who is above all things, here comes to temporal judgment the equal of servants, saying, If I despised to submit to judgment with my man-servant or with my maidservant, when they contended with me. For what shall I do, when God nseth up to judge? and when He seeketh, what shall I answer Him? Which same, that he might always keep down the heart in humility, never in these servants sees that the condition is unlike to himself, but that the nature is common. Whence also he adds,

Ver. 15. Did not He Who made me in the womb make him? And did not One make us in the womb?

2Q. To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men arc equal by nature, but it has been added by a distributive arrangement, that we should appear as i over

584 Fear ofwtatt it for beasts and for brutish nun.

, particular pen Bo then if are i.itj) down from the

- imagination that thing which has accrued temporarily, ire find out the Booner thai which we are naturally. Foi ravj often the pow< r \< uch&afed presents itself to the mind, and di ceives it by bigh-swoln thoughts. And bo bj the hand of lowliest reflection the inflation of self-exalting must be kept under. For if the mind in itself d< scenda from the top of the height, it quickly Qnds the level of the equality of nature. For as we have b< fore said, nature has begotten all of us nun equals, bnt, the order of merits rarying, the ■ \ appointment sets some above others. But the very diversity, which has been added from defect, is rightly ordered by the judgments of God, that whereas every man does m>t go the way Hi life in a like way, one should be governed by another. But holy nun, when they arc in authority, do not look to the power of station in themselvi b, hut to the equality <»t' creation, nor do they rejoice to be above, but to be of use to their fellow-creatun b. Foi they know well that our old fathers are recorded to have been not mi much kings of nun, as Bhepherds of flocks. And when (ton. 9, the Lord said to Noah and to his sons, Be fruitful) and multiply) (mi/ replenish the earth) Be adds, And ike fear >•/ you iiiul the dread of you shall be n/»>// every l"<t<t of the earth. For ll« Bays not l be niton the nun who were to be,' bnt, be upon every beast of the earth*

23. Since man is by nature set over the irrational animals, but not over the rest of mankind, and therefore it is said to him that he should be feared by the beasts and not by men; I ecause it is to swell with pride against nature, to desire to be feared by an equal. Though verj often even holy men desire to be feared by those under their charge, onlj however:i they discover that by these their Bubjecta God is not feared, that by dread of man at least they may fear to sin, who do not dread His judgments. Never then do they being Bet in authority swell with pride from this fear being hi, in that they seek tin rein not their own glory but the right of tl ■ umhr their charge. For in this, viz.

that they exact for themseb es fear from |K rsons li\ tag badlj. they as u were rule not men bul l>ruie animals; because surely, in whatsoever respect those under authority are

The greql humbled bu thought of our equal Creation. 53fi bestial, in that respect they ought also to be bowed down B<m i

24. But wli n there is wanting evil, that may have to be corrected, they rejoice, not for th • eminency < f power, but for iln' equality of constitution, and they not only shrink from being feared by them, but also from being honoured beyond what is necessary. Nor yet do they think that it is a light loss to humility which they undergo, if perchance for their merit they be reckoned by them of too much rank. It is hence that the chief Shepherd of the Church, when on Cornelius worshipping him, he saw honour offered him which was above him, quickly refers to the equality of bis creation, in the words, Stand up, I myself also "■" ° man. i For who does not know that man should be bowed down to " his Creator, and not to man? Therefore because lie saw that his fellow-creature humbled himself to him beyond what he ought, that the mind might not be made to swell beyond the boundaries of human nature, he owned himself to be ' a man,' that he might dash down the exaltation of the honour offered to him, by the equality of bis creation being had an eye to. Hence the Angel, on being worshipped by John, owned himself to be a creature, saying, See thou do it not, I am tkyB&r.l9, fellow-servant, and of thy brethren. Hence the Prophet, when he is caught away to see sublime things, is called ' Son Kz.3 1, of man,1 that being carried to the heavenly scenes, he might remember that he was man. As though the divine voice admonished him in plainer words, saying, ' Remember what thou art, lest thou be exalted by those things, whereunto thou art caught up, but moderate the loftiness of the revelation by the remi mbrance of thy creation.' So then from this it is to be gathered, with what remembrance of a common nature the swelling of earthly power ought to be kept under in the heart, if by the name of man's nature it is effected that elevation of the heart should not be engendered by heavenly mysteries. Which same human nature blessed Job effectually kept the recollection of at all limes, in that he says, Did not He that made m<- in (la- womb, make him? And did not One fashion //•»• in the womb? As though he said in plain words, ' Wherefore should not we be examined on an equal footing in the trial of any matter, who are made

.with equal condition! by the power <>f the Creator? Hut whereas ire bare mule ourselves acquainted with the achievements of his chastity and of his humility, let u^ now acquaint ourselves with the deeds of his munificence. It

Ver. 1'!. If I have denied what they wished /or /<> tin' poort or have caused the <;/> i of the widow to wait. xvi. 25. By the* words the holy man is Bhewn m>t onlj to have ministered t<> the need of the poor, but also to their desire of baving. Hut what ii the poor wished those very things, which perchance it might not be for their good t<> ivei Is it that, because in Sacred Scripture the lowly arc used to In called ' poor,1 those' only are to be accounted the things the poor wish to receive, which the humble n ek I And Burely it is required, that every thing should be unhesitatingly given that is asked for with true humility; i.e. whatsoever is begged for not from desire but from ne< essity. For it is to be henceforth very lull of pride, to desire any thing beyond the limits of want. And heme it is said to Junea persons asking with pride, Ye ask, <unl ye receivt nott ' because ye ask amiss. Because then they are genuinely poor, who are not blown out through the spirit of pride; which same ' 'J 'ruth' plainly represents, when He Bays, Malt.;., Blessed are tht poor in spirit; it is well said in this place by the holy man. //' / have >/< ><<></ what they wished for to the poor. Because they that wish those things, which same it is clear arc u<>t expedient for them, by this alone, that they are overflowing with a spirit of pride, are not henceforth poor.

But blessed Job, seeing thai he called the bumble'] r,' refused m>t whatsoever the poor man was minded to receive from him, because every truly humble person did not even wish to have what it could not be that he ought t" have.

26. But whereas he |)"iuts out the bountifulness of his spirit, because he Bhews that he had met the poor to the wish, it is necessarj that we enquire whether he had obscured the Light "i mercifulness bj backwardness in the giving. Mi uce he subjoins; Or caused the eyes of the widow /<> it <ut. II. would not have the widow that besought him ' to wait,' that noi onlj by the ^iit, hut likewise by the speediness oi the gifl he mighl increase the merits of good deeds.

Juh,/(<■ with the poor. Mis piety, GotFs gift cherished. W7

<;> and come again, untl to-morrow I will give, when thou much outwardly) but rejecting the favour of a life in common, they shrink from having the poor their fellows in domestic intercourse. Hence blessed Job, that he might teach not only that he had given much without, but also to his own presence had received all the needy in domestic intercourse,

Ver. 17. Or have eaten my morsel alone, and the fatherless luith not eaten thereof.

'27. That is to say, reckoning that he prejudiced his xvii. pitifulness, it he ate alone what the Lord of all created in common. Which sain.' fellowship of intercourse Bhould be carried on within the domestic walls with those persons, by whom the rewards of eternal retribution may be promoted. Whence the holy man describes himself as having had not any indifferent person, but, for eating, the ' fatherless' as his companions. Hut these extraordinary bowels of pitifulness whether he had derived from himself, or obtained them by the grace of his Creator, let him make known. It proceeds;

Ver. 18. For from my infancy compassion grew up with me, and from my mother's womb it came forth with me.

28. For though commiseration was a thing at his own xviii. command, that it should gain growth with himself, yet it is plain that it was not a thing at his own command that it should 'come forth from the womb along with himself.1 Therefore it is plain that he attributes nothing to his own goodness, in that surely he bears witness that he receive d this same by the gift of his creation. The good then which he implies that he had derived from his creation, it i> assuredly plain that he tells to the praise of the Creator, shewing that it was from Him and no other that he had obtained that he should he pitiful, from Whom he obtained that he should be; because as i>\ his own aet he was not created in the womb, so neither by his own goodness was be full of pity from the womb. Hut it is to be taken thought of by as that he declares; ii gr< w u/> with mi. For there are some who as they grow to years, go off from innoceney. But whilst to the Elect the ag< of the body increases without, within, if it oo; \.. 19,20. If I despised any patting by, because lie had iin covering, and a />"<>r mem without clothing, if hit loins h'W< not blessed me, and if he were not warmed with xix. 39. Because be did not i the poor, he displayed the virtue of humility; and because be covered him, of pitifulness. For these two rirtui b ought to be so linked together, as to be even supported by reciprocal practice; that bo m ithet humility, when it reverei i fellow-creature, should abandon the grace of free giving, nor pity, when it ui\< ■-, be made to swell high. Tims towards the need of a fellowcreature, let pity sustain humility, humility Bustain pity, to that when thou s< i -i one w ho is a sharer of thine own nature lacking the □ life, thou Bhouldest neither through pitilessm to cover him, nor from pride rev< rence him, whom thou dost cover. For there ai who the moment they are entreated for necessaries by their brethren in need, afterwards intending to bestow u i 1 1 ^ on them, first Let Loose words of insult against them. Which persons though in things thej execute the office of pity, y< t in words Lose the grace of humility, so that for the m ist part it si ms that they are now paying satisfaction for an injury inflicted, when after abuse thej I Lfts. Nor is it a thing of high practice, that they give the things that are begged for, because bj the verj boon of their giving they scarcely cover over that transgression of Bpeech. To which t persons is it well said by the hook of EScclesiasticus, To < r> ru is' ' '.I'11!''"-' '",l ^"' bitterness of an ><il word. And again; /. a i) "itl is Id tier titan n gift ■ and l><>tli are with <i man that is justified, i.e. that a gifl Bhould be exhibited through pitifulness, and a good word bestowed through humility. Bui on the other hand, others are not forward i" support their needy brethren with things; but onlj to cherish them with soil words. Which persons the holy preaching of 1 ines strongly rebukes, saying, //' n brother or sister be ]'- ''■• neJced, and il) ^tihii) of daily food, and one of you say unto /In in. Depart in peace, be ye warmed and filled: notwithstanding ye gice Hum not those things which are needful l<>

Earthly supplies repaid in heavenly gains. 531) the body: what sliall it profit yout Which persona John Boos tin- Apostle also admonishes, saying, My little children, Let us not love in word, neither in tongue: but in deal and ins, L8.

truth. For our loving affection must always be shewn forth at once by respectfulness of speech, and by the service of

30. Bui it has very great efficacy for taming down the pride of a person in giving, if when he gives earthly things, he considers with good heed the words of the Heavenly

Master, Who says. Make to yourselves friends of (he]^v

Hi y. Mammon of unrighteousness; that, when ye tail, they may receive you into everlasting liabitations. For if by the friendships of those we obtain everlasting habitations, assuredly we ought to reflect when we give, that we are rather offering presents to patrons, than bestowing gifts on tinneedy. Hence it is said by Paul, 'llmt note at this time 2 Cot. your abundance may be a supply for their want, and their abundance a/so may he a supply for year want* That is, that we may needfully consider, that those whom we now see in need, we shall one day see in abundance, and we, who are beheld abounding, if we neglect to bestow alms, shall one day be in need. lie then who now gives temporal support to the poor man, hereafter to receive from him everlasting supports, so to say, for fruit as it were cultivates land, which pays back more abundantly what it has received. It remains then that exaltation should never spring up by bem taction, since, surely, the rich by that which he bestows on the poor man, brings it to pass that he should not be poor for everlasting. Accordingly, blessed Job, that he might carefully Bhew with what reflection humility ami mercifulness were united together in him, says, If 1 despised any passing by, because /hat he had no covering, ami a poor man without clothing: if his loins hare not ie, (did if he were not warmed with theft ece of my sheep. As though he said in plain words; ' in the love of a fellow- creature, keeping down by one and the same appointments both the evil oi pride and of unpitifulness j any one passing by both humbly, on beholding him, I despised not, an 1 mercifully 1 warmed him.

For wh — vet lifts himself above him that he gives any thing to with the height of self-exaltation, achii res a greater

S iii Inward worse than out nurd u< ■ J. Nature bend enougm

Job si, offence l>v carrying himself proudly within than a recompense -y^— — 1>\ giving alms without, and be himself is made bare of interior good, when in clothing the naked he i hind and bo brings it i<> pass that he is rendered worse than his \. i\ own Belf, in proportion as he fancies bimsell better than his neighbour in oeed. For he is less in need who is without a garment, than he who is without humility. Wh i follows, that wlnn we Bee those who are Bharers of our own nature without external things, we Bhould reflect how many good things of the interior arc wanting t<> ourselves, that so the thought of our heart may not exalt itself above the needy, in that it Bees with an eye of penetration that we ourselves are the more really in want, in proportion as it is

31, And because there are some who cannot stretch the bowels of their compassion so far as to persons unknown to them, l>ut pity those only whom tin \ have learnt to pity by constancy of acquaintance, with whom, in met, intimacy avails more than nature, whilst to particular persons they give things nee ssary, not 1" cause they are men, but becausd the\ arc acquaintance, it is well said by blessed Job in this place; //' / despised any / assing by because tlmt l,,- had no covering. For to a fellow-creature unknown he shews himself compassionate, in that he calls him ' any passing by,1 because, Burely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is Dot any longer unknown to him. It goes on;

xx. 32. It was the custom with those of old that the elders Bhould sit at the gate to make out by judicial trial the quarrels of persons at Btrife, in order thai the city, in which it was b< fitting that they should dwell in concord, they Bhould never enter at variance. And hence the Lord saitfa hy the Prophet, Establish Judgment in the;/"/<■. In this place then w hat is sel forth by the title of the ' gate' but thing which was used to be done in the u 1 1 < ■? For as we t;dl< of the ' camp fighting1 instead of this, that there is fighting from the camp, so judgment that used t" he carried on in i men forbear their rights, lest God judge strictly- 641

L gate, is called ' the gate.' Tims be ' Bees himself uppermost in the gate,1 who sees that by the title of jusl dealing lir is of the better Bide in judgment, Accordingly, blessed Job, because he did not even then put forth his hand against the fatherless, when even by the claim of justice he saw himlelf the b< tter one, teaching to us the rule of fear, says, If I lifted up my hand against the fatherless, even when I sun- myself uppermost in the gate. As though he said in plain words,' N.»t even then had I the mind to enforce by power the interests of my own advantage against the fatherless, when i saw myself even by justice the better one in judgment.' For holy men, when they are subject to matters of disputings with inf. rior persons, whilst they are afraid to bear heavily even in the least circumstances, never shun to be themselves pressed upon contrary to justice. For thev knew that all human justice is charged to be injustice, if it be judged strictly by God. Whence that thing which is at their command, they guard against exacting with passionateness, lest it chance that the Righteousness Above try their actions with exactness. But that they may be able to" be found just in the Divine Inquest, very often before the judgments of men they suffer themselves to be borne hard upon even unjustly. Now in relating the lofty height of his life3 they are' many and wonderful things that blessed Job delivered. But because it very often happens that the human mind refuses to believe the good things that it does not know how to put in practice, he directly adds the ace of a curse upon himself, if aught of those things which he had spoken he did not fulfil in act, saying.

Ver. -2-2. Then let my shoulder fall from its joining, and mine <in/i he broken in pieces along with its bones.

33. Because bodily action is carried on by the shoulder and *»■ the arm, it the good things which he put forth with the lips he did not fulfil indeed, he v. ish( b to himself ' the Bboulder to fall,' ami ' the arm to be broken in pieces.' \^ though he said in plain words,' If the things that I said I refused to do, this very memb< r of my body, which was given to me for working withal, may 1 Lose, thai Burely that may fall from the body which! would not to advantage/ But if this sentence of a curse is to be referred to a spiritual meaning,

Job 31, it is doubtless plain that the arm is joined to the body by

—, the shoulders, and as by the arm good practice, so by the

'shoulder the knitting together of social life, is denoted.

Whence too the Prophet, regarding the holy peoples of the

Church universal, that should serve God in concord, says, Zeph. 3, And they shall serve Him with one shoulder. Herein then that he says, If I have lifted up my hand against the fatherless, when I saw tnyself above in the gate.

He declares that he had preserved a wonderful force of patience, who declined not the being borne hard upon by the least considerable persons, no not when it was contrary to that which might justly be open to him. Which thing if he had not done, he adds, May my shoulder fall from its

Joint. Because, undoubtedly, he who is indifferent to observe patience, soon gives up a social life from impatience. For

* the shoulder falls from its joining,' when the mind, not being able to bear aught of contradiction, abandons brotherly concord, and it is as if a member were severed from the body, when he who might do what is good is cut off from the general unity of all the good. For never can concord be preserved excepting through patience only. For frequently there arises in human conduct occasion whereby the minds of men are liable to be reciprocally separated from their union and affection. And except the mind prepare itself for the undergoing things that are contrary, surely the shoulder does not hold fast to the body. Thus hence it is that Paul Gal. 6, says, Bear ye one another's burthens, and so ye shall fulfil

Luk 21 ine law °f Christ. Hence Truth says by Itself, In your

19. patience ye shall possess your souls.

34. Now upon the ' shoulder falling,1 it is rightly subjoined, Let mine arm be broken in pieces with its bones; because without doubt all our practice, with whatsoever virtues it may seem to be accompanied, is undone, except that through the bond of brotherly love patience be preserved safe. For he foregoes to do good deeds of his own, who refuses to bear evil deeds of others. Since on being wounded by the heat of an angry spirit, a person recoils from loving, and when he does endure to be borne hard upon outwardly, he darkens himself inwardly by the light of charity being lost; nor does he now see where to stretch out the foot of good practice, who has lost the eye of love. But ' the shoulder of the T?ook holy man does not fall from its joining,' in this way, because p~ - his loving affection does not depart from the concord of> social life through impatience. And his arm is not broken, because all his practice is preserved in the joining of the shoulder, i. e. in the binding together of charity. Now with what thought present to him he did these good things of such great magnitude, and kept himself from all bad ones, he adds, saying,

Ver. 23. For I always feared God like waves swelling over?ne, and I could not endure the weight of Him.

35. From the terror that belongs to such a likeness let us xxii. reflect what wonderful force of fear there was in the holy HlSTman. For when waves swelling hang over us from on high, and when they threaten that death, which they bring down, there is then no concern for temporal things with the voyagers, no enjoyment of the flesh is brought back to mind. Those very things as well they cast forth from the ship, for the sake of which they took long voyages; all things are brought into contempt to their mind by love of living. Accordingly he ' fears God as waves swelling over him,' who whilst he desires the true life, despises all things that here he carries possessing. For when caught by a tempest, we as it were cast out the freight of the vessel, when from the soul that is overborne we remove earthly desires. And it comes to pass that the vessel being lightened floats, which by being loaded was sinking, seeing that doubtless the cares that weigh down in this life, drag the mind into the depth. Which mind is borne so much the higher amidst the billows of temptations, in proportion as it is more heedfuliy emptied of thought of this world. But there is another circumstance also that ought to be viewed with a regardful eye relating to the tossing of the sea. For when a storm arises, first slight waves, and afterwards greater billows are stirred up, finally the waves lift themselves up on high, and by their very height overturn all them that are at sea. Thus, thus surely does that last tempest of souls hasten that it may overwhelm the whole world. For now it shews us its beginnings by wars and havocs as by a kind of waves, and in proportion as we

Job SI, are daily made nearer to tlie end, we see heavier billows of 23....

m ( tribulations rushing in upon us. Hut at the last all the elements being in commotion, the Judge from Above when He comes bringeth the end of all things, because at that time surely the tempest lifts the waves to the heavens. AVhence too it is said, Yet a little while and I will shake not only the earth, hut heaven a /.so. Which same tempest because holy men regard with lively attention, they as it were dread ' the waves swelling over them' day by day. and by these tribulations, which strike the world, they forecast what things may follow.

36. Now it is well added; And I could not hear the weight of Him, because he who views with mind engrossed the coming of the final Judgment, sees doubtless that such great terror is impending as he not only dreads then to see, but even now dreads that he foresees beforehand. Tor bv the beholding of that great terrihleness the soul quivers with dread, and turning aside the eyes of its attention, it rei to behold that which it foresees. Therefore it is well said, Ami /he weight of Him I could not bear. Because the power of the.Majesty Above when It comes to Judgment, and the terrihleness of that great Inquest, when the mind by considering endeavours to make out, directly falling back to itself, it is afraid at its having found it out. But herein it is to be considered that blessed Job says these things concerning himself after having been pained and smitten. If then at all events for the advancement of his merits he was so stricken, who so feared, how is he to be stricken, who despises? How shall the judgments of God weigh down those who lift themselves up, if even those they weigh down for a time, who always dread these things in humility? How shall he be able to endure the weight of God, who contemns, if this same weight even he underwent under the rod, who foresaw in fear. Whence with the utmost earnestness we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a Father, not the wrath of a Judge, the love of One correcting, not the strictness of One punishing. And so by that very present scourge itself the eternal judgments ought to be weighed. For hence we |ook ought with the greatest pains to reflect, how that anger may — — be°borne that casts away, if that anger of His which purifies may scarcely now be borne.

i. 1. That which has been often said by me already it is

Hist, not troublesome for me to repeat many times, since the Phil. 3, great Preacher too says, To write the same things to yon, to l* me indeed is not grievous, but for you it is necessary.

Blessed Job for this reason relates virtues achieved, because whilst caught between the words of rebuke and the wounds of the rod, he sees that his mind is being loosened from the assurance of hope. For he had heard from his friends upbraiding him that he had done numberless wicked things even, and lest his soul being driven hard by words and scourges simultaneously should break down into despair, by the recollection of his virtuous attainments he resets the same to hope, that it might never cast itself down in woe, in that it remembered that in the season of its repose it had done such lofty deeds. And so whereas we have told the reason of his purpose, it remains that we weigh with exactness his virtues so heard.

2. But this we are to have impressed upon us first of all, that he, who is supposed to be strong in any particular virtue is then really strong when he is not subject to evil habits in another quarter. For if he be under the dominion of evil habits in another thing, not even that is firm and solid wherein he was believed to stand fast. For each separate virtue is of less worth in proportion as the others are wanting. For very often it has happened to us to see some modest indeed but not humble, some seemingly humble but not pitiful, some seeming pitiful but not at all just, some in appearance just, but trusting in themselves rather than in the Lord. And it is certain that there is not even genuine chastity in the heart of him who lacks humility, since by Book pride corrupting him within he commits fornication, if from — — ■ loving himself he departs from the love of God. Nor Is that true humility that has not pitifulness joined to it, because that has no right to be called humility which refuses to bend itself to sympathy with the affliction of a brother. Nor is that true mercifulness which proves a stranger to the right line of justice, for that which is able to be defiled by injustice, knows not assuredly how to have compassion on its own self. Neither is it real righteousness, which puts its trust not in the Creator of all things, but in itself perhaps, or in things created; since while one withdraws his hope from the Creator, himself overturns to himself the order of the highest justice. And so one virtue without another is either none at all or but imperfect. For that (as it has seemed best to some persons) 1 may speak of the four first virtues, viz. prudence, temperance, fortitude, and justice, they are severally so far perfect, in proportion as they are mutually joined to one another. But separated they can never be perfect. For neither is it real prudence which has not justice, temperance, fortitude, nor perfect temperance which has not fortitude, justice, and prudence, nor complete fortitude which is not prudent, temperate, and just, nor genuine justice which has not prudence, fortitude, and temperance,

3. Accordingly blessed Job, because he had not one without another, but the virtues united together in himself, goingover them severally makes them known. For telling the excellences of chastity, he says, If mine heart have beenc. 31,9. deceived upon a woman. And that he might shew that to that chastity the grace of humility was in no degree wanting, he adds after the rest, If I did despise to undergo judgment \. 13. with my man servant. And that he might shew that to his humility, mercy was joined, he says a little after, If /v 1^ have withheld the poor from their desire. And that he might shew that his mercy was descended from the root of justice, he promised a little above, saying, If I have walked^.* in vanity, or if my foot hath hasted in deceit. And that it might be shewn how alarmed he was at all things, how guarded towards all, he declares below, saying, For I always feared the Lord us leaves swelling over me. Which same i!

Job 31, whilst placed in prosperous circumstances, and buoyed up — — — I by the abundance of good things, he had placed hope either in his own doings, or in the good things about him on every side, assuredly he would not be just. But when did this holy man place hope in himself, who says in express terms, c. 6, 13. Lo, there is no help to me in myself? What then now remains but that what feeling he held those very riches with, he should make known. Thus he says,

//' 1 have made gold my strength, or have said to bullion, Thou art my confidence.

i obry. 4. "We give the name of' bullion1' to gold in the rough.

zllir' So then the holy man neither supposed ' gold' to be ' his strength,' nor that to him the ' bullion,' i. e. the mass of rude gold, was ' his confidence,' because i-esting his hope and satisfaction in the grace of his Creator alone, he sinned neither for the quantity of gold, nor yet in the kind thereof. For it would have been to have given up hope in the Creator, to have placed hope in the creature. But in uncertain Lukei2, objects that rich man had fixed his hope, who said, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. But the Voice Above rebukes this man, saying, Thou fool, this night do they require thy soul of thee; then whose shall those things be, which thou hast provided'? For the same night he was taken off, who had looked for long times in the abundance of good things to him, that in this way he who, whilst hoarding up means for himself, was looking forward a long way, should never see the next day though but a single one. For it is in a manner to lay a foundation in running waters, to wish to settle an assurance of hope in things fleeting. For God for evermore standing still, all things pass away. What then is it to fly from One standing, but to attach ourselves to passing things. For who ever being seized by the swoln eddies of running waters could himself remain fixed, the water racing on downwards? Whosoever then shuns to run to nought, it remains that he eschew that, that does run to nought, lest by that thing which he loves he be driven to go on into that which he avoids. For he that attaches himself to things slipping away, is surely drawn thither, where that is making its way, which he holds. And so it requires first to be looked to that

Longing after God hinders rejoicing in wealth. 04i) a man love not things temporal, and next in those very temporal Book

.. XXII. things, which he reserves to himself not for gratification, but— ' forjise, that he put not his confidence; seeing that by being united to objects running off the soul directly loses its own stay. For the wave of the present life draws away the man whom it lifts up; and he is wholly out of his senses, who is tossed adrift in the water, and yet tries to fix the sole of his feet. But there are very many who while they never place confidence hi things transitory, yet when they are supplied to them in abundance for necessary purposes, are full of joy in secret feeling. Whence there is no doubt that every one is the less grieved that the things of eternity should be lacking, the more he is rejoiced that those of time are supplied to him; and he who grieves the less that temporal things are wanting, looks the more surely that eternal ones should be his. Accordingly this joy derived from things of earth, blessed Job, while testifying that he had not, adds, saying,

Ver. 25. If I rejoiced over my great wealth, and because mine hand found much.

5. For holy men in the wofulness of this pilgrimage, hi. because that Appearance of their Creator, which they long after, they arc not yet suffered to contemplate at all, account all the fulness of the present life as destitution, because nothing out of God suffices the mind which really seeks after God; and it is very often the case that to such persons their very abundance itself becomes exceedingly burthensome, because this thing alone they bear as a grievance, that in hastening to their country they carry many things on the journey. Whence it comes to pass that these things they devotedly share with their neighbours who are in want, in order that while this one gets what he has not, the other may lay aside what he had too much of, that neither the fellow-traveller may walk empty, nor that man whom it might delay on the way an overgreat burthen weigh down. And thus the Elect never rejoice for their great abundance, which same for love of their heavenly inheritance they either in bestowing distribute out of their hands, or by contemning forsake. It follows;

Ver. 26 — 28. If I saw the sun when it shined, or the moon walking in brightness, and my heart hath secretly rejoiced,

Job 3), and I have kissed my hand with my mouth; which is an 28- exceeding iniquity, and denial against the Blast High God. •IST" 6. There is no doubt lhat both these two luminaries, which are commissioned to ministrations for man, are called ' the hosts of heaven.' Into the worshipping whereof we know that numbers have fallen, as Scripture is witness; as where it 2 Kings is written, And worshipped all the host of heaven, And because the sun and moon are seen in one way for use, and in a different way for worshipping, in that way in which they are wont to be worshipped by their votaries blessed Job tells that he had never ' seen the sun and moon, neither had his heart rejoiced; nor had he kissed his hand with his mouth.' By which act of kissing what else but the gratefulness of adoration is set forth? which thing if he had ever done, he calls it ' the highest iniquity and denial of God.' But after that he had related of himself in passages above such great heights of virtuous qualities, what does he now tell so strange, if he shews that he had not ' adored the sun and moon?' Whence it deserves to be considered, that after he testifies that he had not had confidence in gold, nor had rejoiced in much riches, he is further led on to things of a higher pitch, that he might instruct so much the more, the more exactly he tells things touching himself. Thus he says, If I saw the sun when it shined, or the moon icalking in brightness; and my heart hath secretly rejoiced. What is called to ' see' in this passage, but to behold with Ps. 66, desire? Whence the Psalmist saith, //' / regard iniquity 18, in my heart, the Lord will not hear. Which iniquity, surely, could never be set forth in the mouth, if it were not ' regarded in the heart.' But it is one thing to see in the way of judgment, and another thing to see in the way of desire. Thus then blessed Job tells that ' the sun when it shined, and the moon walking in its brightness, he had never seen,' that he might shew that he had not sought after the appearance of the present light. As though after contempt of his earthly abundance, he plainly told us; ' why should I say, that I never at all rejoiced in gold, who in the very corporeal light itself never took delight? For holy men after that they set at nought all the enjoyments of the present life, in consideration of the sweetness of the light

Eyes of Saints Ji. red inwardly. Mystical meaning.

interior, turn away the mind from this light exterior as if from Book darkness; and they strive much with themselves within, that — — - they be not carried away by the delightfulness of this light which shines outwardly. For if the visible light be incautiously delighted in, the heart is blinded to the invisible light, because in proportion as the soul is poured out in gazing out of itself, so much the more is it made to recoil in the interior regards. Hence all the wise-hearted, that by their corporeal senses they may not too much fall away to things without, by continual effort gather themselves up within the interior self by the hidden discipline of self- guarding, that they may be found the more whole within, iu proportion as they are the less poured forth without. Thus by this vigorousness of discipline he had bound himself up within the depths of his own heart, who in fleeing the desire of the outward life, said, The day of man I have not desired,^- 17, Thou knowest. The same, then, that by the Prophet is expressed, The day of man I have not desired, Thou knowest, this blessed Job declares concerning his own self in other words, viz. that he had not ' seen the sun when it sinned, and the moon walking in its brightness,' and that he did not ' rejoice in these in the secret depths of his heart,' surely because he could not possibly ' rejoice' for those things which he ' saw' not in the desire of delighting.

7. But if these several particulars, which we have gone Alleg. through, handling them according to the history, we also examine into in respect of the mysteries of allegory, what else do we in this place take the gold to be, saving the wit of a bright understanding? what' fine gold' but the mind, which whilst it is fined clear by the fire of love, ever preserves in itself the brightness of beauty, by a daily renewal of fervour? For the mind knows not to wax old by inertness, which is bent bv desire ever to be beginning. Thus it is hence that it is said by Paul, renewed in the spirit of your mind.Eph.4, Hence the Psalmist, who had already reached to the height ' of perfection, said as if beginning, / said, now I begin; in ps. 77, this way, because that, if we are not minded to flag and go l ' off from good begun, it is very requisite that we should believe ourselves to be daily beginning. Nor is it at variance with the order of reason that we say that by ' gold,' man's i n of the Saints, gold for netting jeu els oj gra wit is denoted; for as in ornamenting gold is laid under, that \i7i i *ne UVt'AV "' lnr.-' U1^ may °* arranged al 01. - the bright talents of the Saints are humbly laid below the benefits of God, and receive the gifts of graces - t out in order upon the m. And excepting thai gold had a b imething of a like sort with wisdom, that wise man would never have said, Wisdom hidden from right, and a treasure, that is not -■ what use is there in either? Now holy men do not account ' gold' to be their ' strength,1 because let them shine <»nt with ever so «■•;-. at ability, they lake thought that by their own pow< rs they are nothing. And whilst they are powerfully able to see into all things, they desire lirsi to understand themseh es, that the light of their wit, like the sun, may first illumine the place where it arises, and afterwards all the other things to which it is made to open out in going on; t if by applying themselves to Know others they know not their own selves, the ray of the sun should there lie darkened, where it rises. Accordingly, the goodness of their natural parts they a]ij)l\ to acquainting themselves with their own infirmity, and by acquaintance with their own infirmity they arc the more effectually endued with power. And bo the ild is not tak< n for ' strength,1 if there is not confidence had in the wit wherewith they are endowed. Which Solomon

Prer. s, rightly advising of saith, l'u/ confidence in the L<>r<l with all thine heart, and lean not on thine own understanding*

//arc said In the fine gold, Thou urt my confidence. As though he avowed in plain terms; ' Neither what 1 really understo >d did I ascribe to my own parts, nor, if it chanced thai I did any whit that was good, did I reckon such things primarily to my own miud:1 who still more particularly telling us the humility oi his heart, add-, saying,

Vi r. •_'•">. If I rejoiced over my great ricftes, and because mine hand had found very many things.

What do we fancy tin- ' great ri< bi b1 so called in signification, i ut the abundant subtleties of counsels, which same 1 the hand1 of him that b ■ b i ' finds,1 in thai the though! of him who d< ' unto pro luci - them. For it was th ri( ■).• m that Solomon having before bis eyes, lilh, The crown of tin wi I eir riches. Which sane- person, because it is not metals of the eaitli but understand- Book ing that he calls by the name of ' riches,' thereupon adds byway of a contrary; But the foolishness of fools is imprudence. For if he called earthly riches * the crown of the wise,' surely he would own the senselessness of fools to be poverty rather than imprudence. But whereas he added ' the foolishness of fools imprudence, he made it plain that he called prudence 1 the riches of the wise.' These ' riches' of wisdom Paul viewing in himself and lowering his view by the thought of human infirmity, says, But we hare this treasure in earthen 2 Cor.4, vessels. Accordingly we find much riches in ourselves, when in searching into the sacred oracles, we receive the gifts of abundant understanding, and therein see a number of things, yet not at variance with one another. But it is not safe rejoicing to learn in the pages of God things either forcible or many in number, but rather to keep safe the things that we learn. For he that understands aright, sees what by so understanding he owes as a debt. Since the more he is enlarged in perception, the more heartily he is tied and bound to fulfilling deeds. Whence Truth saith in the Gospel; For unto whomsoever much Lukel2, is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.

9. Therefore let us reckon understanding given like borrowed money, because the more we have entrusted to us in lovingkindness, the more we are held debtors in practice; and it very often happens that the same money of understanding received, when it is bestowed upon hearers for usury, is lost except it be given in a cautious spirit. For neither should it be slightly regarded in the book of Kings, that while the sons of the prophets were hewing wood on the Jordan, to one of them his ax-head having slipped off the handle into the deep water, disappeared from sight. For the iron on the handle is the gift of understanding in the heart: but to cut down wood thereby is to rebuke persons doing wickedly. Which same sometimes whilst it is done loosely, whilst the downfall of vain-glory in that same knowledge vouchsafed us is not avoided, the iron is lost in the water, because understanding is made witless by undone practice, which same understanding assuredly we know to be given for this end, that before

Job 31, the eyes of the Giver it may be rendered back by good — - — conduct. Whence it happened rightly that he who had lost

2 Kings the iron exclaimed,.Has, alas, my master, for it was bor- ' rowed. For the Elect have this proper to them, that if at any time a furtive sin of vain glory creep upon them in their knowledge, they speedily turn back into their heart, and whatever they find in themselves worthy of condemnation before the eyes of the strict Judge, they follow hard upon with tears. Who whilst weeping, not only heedfully scan the evil tilings they have been guilty of, but what good ones as well they ought to have paid back for the benefit vouchsafed them, because surely they the more feel themselves sinners, in proportion as they are held debtors in the neglected good that they ought to have done. Rightly then did he who lost the iron cry out, Alas, alas, my master, for it was borrowed. As though he said, ' That by the undoing of negligence have I lost, which thing in order that I should pay it back by good works 1 received from the grace of the Lender.'' But God never abandons the soul which owns itself in its sins in a true way. Hence too Elisha immediately on coming sends the wood down below, and raises the iron upon the surface; because surely our Redeemer regarding us with pity humbles the heart of a sinner, and fashions anew for him the understanding, which he had lost. He sinks the wood, and lifts up the iron, because He chastens the heart, and restores the knowledge. Whence it is well said in another translation, that he ' broke in pieces the wood' and cast it in, and so raised up the iron. For ' to break the wood in pieces' is to break up the heart from self-exaltation; to cast the wood below is to abase the uplifted heart in acquaintance with its own infirmity, as we said. And thereupon the iron is brought back to the top, because understanding returns for the service of the former mode of employment.

10. Therefore because the gift of understanding that is obtained, is with such numberless difficulties hardly kept sale (for there must be care taken that it be not deadened by inactivity, there must be care that in the exercising of practice it do not go out by the evil of self-elation,) holy men do not exult, when they learn the things for them to do, but when tliev do the things they have learnt. And if in understanding Book they congratulate themselves in the benefaction of the Giver, — — ' yet sorrowing they take thought of the debt of practice, that is to say, that they may discharge by conduct what has been advanced to them in knowledge. For he is a foolish debtor, who receives rejoicing the money lent, and never minds the time when he must pay it back. But the joy of receiving is abated, when with prudential foresight the appointed season for paying back is thought on as well. Therefore because just men in the things which they perceive by lively attention are not lifted up by assured rejoicing, let it be said aright,

If I rejoiced over my great riches, and because my hand found very many tilings. As though it were put in plain words; ' Never did 1 account myself rich by righteousness in this respect, that I knew right things, which 1 ought to do, even many in number; nor did understanding lift up the heart, because that the thought of the practice owed in debt kept down.' But it i to be borne in mind, that it very frequently happens that when a high pitch of understanding is received, the mind being very full of anxiety about itself is kept from the downfall of self-exaltation. But when the wonderful things it understands it begins to put in practice likewise, sometimes by the mere circumstance that it is made to display itself without, it slips, and glories that itself excels in its doings all the rest of the world. As, then, the ' gold' of understanding did not uplift blessed Job, so neither did the light of extraordinary practice either before the eyes of men lift him to a height. Hence too he

] 1. Since ' the sun in brightness,' is good practice in outward yu manifesting. For it is written, Let your light so shine before Matt.5, men, that they may see your good works, and glorify your u>- Father Which is in heaven. And again, Let your loins i<?Lukel2# girded about, and your lamps burning. For what in this35- passage is denoted by the 'sun shining,' is in the Gospel denoted by ' lamps burning.' For when good practice shines in the midst of faithless persons, ' a lamp burns' in the night, but when it shines out in the Church, ' the sun shines' in the day. For good practice if it be as yet such as bad men only

Job 31, wonder at, is doubtless a ' lamp1 in the night; but if it so - — - — makes way that it may be admired by the good and more perfect kind, then it is the sun in the day time. When good practice shines by the active life of the body, it is as if after the manner of a candle light shineth out of an earthenware vessel. But when by the excellence of the mind alone it is raised up in contemplation, it is as if after the manner of the sun light is seen coming from heaven. Therefore because blessed Job had told of himself many good things appertaining to hospitality and mercifulness, which same surely he knew as still the least, in proportion as done in the bodily way of doing; recalling the eye of the mind to the topmost height of spiritual virtues, he remembered his own perfectncss, and the light of examples which he gave to others in himself, he called ' the sun.' Rut there are some persons who when they do any good things, directly forget their wickednesses, and they fix the eye of the mind in the contemplation of the good practices which they exhibit; and henceforth account themselves holy, in the degree that amidst the good things that they do they shun the recollection of their evil deeds, in which perchance they are still entangled. Which same persons if with lively attention they marked the strictness of the Judge, would fear more for their evil things than exult for their imperfect good ones, would more look to it that for things that are still to be done they arc held debtors, than that by practising some things they are already paying a portion of the debt. For neither is the debtor quit who pays back much, but who pays back all; nor does he attain to the prize of victory, who in a large proportion of the exhibition runs with speed, if on Hearing the goal, in that which is left he goes off. Nor to persons going to any destined places does it avail when setting out to despatch a long way, if they are not at the same time able to achieve the whole of it. We then who are seeking the Eternal Life, what else are we about but performing a kind of journeys, whereby we are hastening onward to our country. But what does it matter that we despatch so many, if the rest which remain for our arriving we neglect?

12. Thus after the manner of travellers we ought not ever to look how much way we have already gone through, but how much there remains for us to carry through, that bv slow Book

-.. XXII. degrees that may become past and over, which is unceasingly and fearfully marked as still to be. Therefore we ought much more to survey what good things we have not yet done, than those good things which we are glad that we have already done. But human frailty has this belonging to it, that it is more attractive to it to look at that which pleases it in itself, than that which displeases it in itself. For the sick eye of the heart, while it dreads to be put to pains in its contemplation, as it were asks for a kind of bed of delight in the mind, where it may lie softly; and for this reason it makes out what benefits it has secured by the good things it has done, but what losses it sustains from those which it has left undone it is blind to. For it very often happens that even the Elect are tried by this evil, very often it is put to the hearts of those, that the several good deeds which they have done they should recall to mind, and exult now in the joyfulness of security. But if they be really Elect persons, from that in which they are pleasing to themselves they turn away the eyes of the mind, and force down in themselves all joyfulness for the good things they have done, and for those which they perceive that they have never done they seek out sorrowfulness, they account themselves unworthy persons, and are almost the only ones that do not see the good things, which they afford in themselves to be seen for an example to all men. It is hence that Paul, when he was putting behind him the good things completed in himself, and thinking of those only still remaining, that had to be completed, said,

I count not myself to have apprehended. It is hence that in Phil- 3' order that he might abase himself as to the good things he was doing, he set himself to recall to mind the evil things persecutor ', and injurious.

13. And even if he at any time said, / have fought a\ Jm' good fight, I have finished my course, I have kept the faith; we ought above every thing to turn our eye to the fact, that he brought the thing forward at that time when he knew that he was now about to depart out of the body. For he there premised, saying, For lam. note ready to be offered/' G'

and the time of my departure is at hand. For then he

558 Saints, bright to others, see not themselves as such. Job 31, recalled to his recollection the pcrfectness of his practice,

— — — when he now foresaw time for practising no more to be his Allkg. _,.. '.....

as to a field of large extent, tor as whilst we live we are bound to drive out of our recollection our good deeds, that they may not lift us up, so on our departure drawing nigh, we very often bring them again to our recollection, that so they may afford us confidence, and keep down despairing fear.

Who though in reckoning up he related his good points to the

Corinthians, was bent to confirm them, and not to make a display of himself. For that he paid no regard to the same good points in himself, he taught by the affliction of his own tempting being laid open, which being set forth, he

2 Cor. added, Therefore 1 take pleasure in mine infirmities. So then that he might instruct the disciples, he told what was most high of himself, while that he might keep himself in humbleness, he had fixed the eye of his observation not in his virtues but in his weaknesses. Accordingly, holy men have this proper to them, that the good things they do they see indeed, yet when the}' have done them they turn away their eyes from the remembrance thereof. Whence it is rightly said by blessed Job, If I saw the sun when it shined. As though he said in plain speech; ' My practice, even when it afforded the light of examples to others, I minded not for the boon of foreassurance; because whilst I feared to be uplifted on the grounds thereof, I turned miue eyes away from regarding it.' It goes on;

And the inoon walking in her brightness.

vii. 14. After the sun had been premised, he justly likewise added, ' the moon walking in her brightness,' because after good practice there follows the praiseworthy report whereby a name of renown is won in this night season of the present life. But if that be true which some think, that the moon through hishidden circuit receives illumination from the ray of the sun, so that she should be able to display light by the courses of the night, this supposition likewise is not at variance with the order of this representation. For fame gains its means from good practice, and it spreads the esteem of applause like the brightness of light. There is also another thing in the moon, which may agree in likeness with fame spreading good.

For the light thereof even in the season of darkness shews

Ihe road to persons going afoot, because both whilst the Book.... XXII. light of praise shines out from another's life, it lightens others-: for the exercising of good practice; and when the esteem of the one is seen in a clear light, to the other as it were going his way upon a journey the light of example is afforded.

But it sometimes happens that the practice which is derived from the esteem of another man is framed with an aim not duly pure in the mind. For weak minds when they hear good things of others, sometimes kindle themselves to right practice not by the love of virtue, but the delightfulness of applause. And indeed it is evident that as it is the nature of the sun that whatsoever things it touches it burns and dries up, so it is the property of the fire of the moon that whatever it touches, it burns indeed, but in so burning renders the thing moist. Thus then to a good life, some an affecting of good practice for the love of God kindles and inflames, whilst others the love of praise. But when we are set on fire with an affection to right practice, we are as it were dried up by the fire of the sun from the humidity of evil habits. While him whom the love of praise prompts to good practice, fame coveted touches like the moon, because his mind it at once inflames and unlooses. That is to say, it inflames him to the exercising of practice, but unlooses him to the desire of applause. Yet very often for the exercising of good deeds the examples of others influence us to good effect. And when we adopt the good of another's reputation with a humble mind, we either advance our own good things for the better, or change the bad to good; and when the brightness of fame from the life of our neighbour sheds its rays on ourselves, our mind, as we before said, which is guiding itself with a view to winning the way of virtue, sets the steps as it were in the light of the moon. But as we make way by the esteem of another, so it very often occurs that if we give heed to the praises of our own fame, we are emptied of virtue, because when the mind is made to take delight in that which it sees to be held without concerning it, it loses sight of that, which it was panting for within.

15. Therefore because the understanding of knowledge did not corrupt the holy man, he held it beneath him to rejoice in his great riches. Now because the greatness of his prac-

5(J() Some fall by pride of knowledge, some of reputation.

JoB3i,tice did not puff" him up, he 'saw not the sun when it

26, shined;' and because neither did the credit of applause uplift

'him, he never ' regarded the moon walking in its brightness.' For there are some persons who are brought down into selfexalting in the degree, that by a nice understanding they find out good things even that they do not do. These, surely, ' rejoice over great riches/ when by making out they discover any things of the highest, and by those self-same discoveries are spoilt in self-exaltation. But there are some persons whom understanding does not indeed uplift, but the practice set forth exults, who whilst they regard their own doings in their own heart by shewing disdain, set the rest of the world in the background to themselves. These same, though they do not rejoice in great riches, yet ' see the sun when it shineth,' because upon the greatness of good practice alone, they as it were swell themselves out despising others. And there are some whom not even their own practice uplifts, but when they begin to be commended by their fellow-creatures for that same good practice, being overcome by the mere applause of men, by themselves they view themselves as certain great ones in their own imagination, and are unbound from the safe keeping of the heart. These, surely, though they refused to ' see the sun when it shineth,' yet ' behold the moon walking in its brightness;' because amidst the darkness of this world, while they fasten the mind on the brightness of their reputation, as it were by the light of the night they lose the grace of humility, and, whilst beholding the moon, they see not themselves, in that they begin to be blind to themselves, while they fix the eyes of the mind on transitory applause.

16. Now so is the progress of men, as we see the growths of trees to be. For the essence of the future tree is first in the seed, afterwards in the springing, and at last it is carried out into boughs. Thus then, surely the goodness of every one doing works grows up. For it is sown in understanding, it springs up in practising, and at last it is consolidated to the full width of great advancement. But when his understanding uplifts any one, the tree that might have sprung up rots in the seed. And when after good practice he is spoilt by the bane of self-exaltation, it is as if, having already sprung up, it withered. But when neither under- Book. x x i r standing nor practice corrupt, but its greatness growing up, — - when the applause of persons commending follows, and overturns from its scat the mind of him that doeth rightly, the tree has encountered the winds of the tongues, and all that had grown up strong in it, the tempest of fame has plucked up by the roots. For in proportion as the tree has risen higher to the regions above, forcibly does it feel the violence of the winds; because the more a man is lifted to a height in good practices, with so much the greater blast is he oppressed by the mouth of those that praise him.

Therefore if the tree is still in the seed, there is need to fear lest it should be made rotten by the mere acquaintance with knowledge; if it has now already issued into a shoot, we have to be on our guard that the hand of self-exaltation touch it not, and parch it of the greenness of its conduct; but if it already lifts itself up on high with vigorous strength, it is very greatly to be dreaded lest the over strong wind of praise that is applied pluck it up from the roots.

17. But herein it is necessary to be borne in mind, that, to the end that we be not rooted up by immoderate praises, very often, by the marvellous regulating of our Ruler, we are allowed to be torn in pieces by calumnies even, that so when the voice of one commending lifts up the heart, the tongue of one calumniating should abase it, because the tree too oftentimes, which is so driven by the impulse of one wind as to seem now that it might well nigh be rooted out of its place, is set up again by a blast of another wind from an opposite quarter; and the tree which suffered bending from this side, is brought back from another to its standing position. And hence that tree, being deeply rooted, had as it were stood fixed amidst contending winds, which said, By honour and dishonour, by evil report and good report. 2Cor. c, For it often happens that praise being unwontedly brought ' home to the ears of the well doer, whilst it echoes in talkings without, engenders to the mind within a kind of tempest in silence, and it comes to happen that this thing, that the soul is delighted by the applause of men, it does not easily display outwardly, but yet it feels the force of corruption in no slight degree inwardly. And there are some whom praise

Job 31, so puffs up that it forces them on even to words of self-

— exalting. But some, as we said before, are ashamed to lay open this same thing, that they are lifted up, and their encomiums being heard by them they are exalted, but yet do not come forth to the extent of words of exaltation, and never shew openly that they delight in such things. Hence blessed Job, because he knew that he had not been arrogant not only at all in words, but also in the secret thought of the heart as well, after that he said, If I saw the sun when it shifted, or the moon walking in its brightness; therefore

Ver. 27. And my heart rejoiced in secretviii. 18. By which same recording, what else is conveyed to us, but that there is need of great fear and circumspection, lest our mind at any time rejoice even in secret on the grounds of its commendations. For that man who looks on the greatness of his fame as ' the brightness of the moon,' and creates delight to himself in the secret of the heart, to whom but to the Maker did such a man prefer himself, by Whose gift he obtained it that he should practise aright, and yet in His benefit is made glad upon the favour of his own praise? For the honour of his Creator being disregarded, he is convicted of loving himself more, by the proclaims of whom he is so gladdened. Though sometimes even holy men rejoice in their own good repute; but when they reflect that through this good repute those that hear them advance to better things, they now no longer rejoice in their own reputation, but in the profiting of their neighbours; because it is one thing to seek marks of favour, and another thing to exult on the ground of advancement. Wherein it follows, that when it does not advance the welfare of the hearers, fame for credit should not lift up, but oppress our mind. For when we are commended by the witnessing of the human tongue, we are asked by a secret smiting what we think concerning our own selves. For the uplifted soul, even when false good is told concerning it, exults, because it makes out in thought not how it lives with God, but how it makes itself known with men. For disregarding the judgment of Almighty God concerning itself, and only seeking after that of men, it is lifted up amidst the praises

Praise puts good men in fear of God's Judgment. 5(53 it hears, and the soul which had looked out for this alone is Nook

XXII. gladdened as if by the prize of its practice. But on the: contrary if the heart be really humble, the good things that it hears of itself it either does not at all acknowledge, and is afraid that false things are said, or otherwise if it knows that they are really there to it, dreads lest they should be lost to the eternal recompensing of God, by this alone that it sees them to be published abroad to men; and it fears very greatly lest the hope of the future reward should be changed into the wages of transitory applause.

19. From which circumstance it takes place that the soul of the Elect is tortured by a great fire of their own praises, and by sorrowfulness of thought fined clear of all the rust of its inertness. For by heedful taking thought it is filled with fear lest either for those things, in the which it is praised, and they do not exist, it should meet with a worse judgment of God, or for those things wherein it is praised, and they do exist, it lose the suitable reward. Whence it most commonly takes place that like as the unjust man is defiled by his praise, so the just person is purified by his praise reaching his ear. For when the good things he has done he finds out are put forward by men, he dreads, as has been said, the exact inquest of the Final Judgment upon himself, and full of affright flees to the conscience, and whatever there is therein worthy of blame, he corrects. For while he dreads to have his good things made known, fearing greatly the exactness of the Inquest to follow, if there be any hidden evil things in him, he cuts them away. For he is alarmed if he be not exhibited at least such to God, as he is held by men, neither is he satisfied that in that state in which he may have been made known to men he should continue to remain. For already he reckons compensation as it were made to him for his good things, except he add thereto others also which are not known by men. Whence it is well said by Solomon; As silver is tried in the fining pot Prov. and gold in the furnace, so man is tried by the mouth of ' him that praises. For silver and gold if it be refuse is consumed by the fire, but if proof, it is brought out by the fire. Thus surely is the mind also of him that worketh. For what sort of man he is, is shewn herein that he is praised; for if when

564 Praise benefits if it alarms. Sin of self •commendation 4

Job 31, his praises reach his ears, he is uplifted, what else was such

— an one but refuse gold or silver, whom surely the furnace of the tongue consumed? But if on hearing the marks of favour towards him, he returns to the consideration of the Judgment Above, and entertains fear lest he should be heavily charged for these things in the sight of the secret Arbiter, as it were by the fire of purifying he is made to grow to greatness and splendour, and from the same source whence he undergoes the burning of affright, he shines so much the brighter. Therefore blessed Job, because he never preferred himself on the ground of practice, says with confidence, If [ saw the sun ivhen it shined. And because fame to his credit never diverted this man from the regarding of the Interior Judgment, he adds, And the moon walking in her brightness. And because he never suffered, not even in secret thought, that his mind should be mastered by the boon of his repute, he directly added, And if my heart rejoiced in secret. And because it very often happens that the unheeding mind, when it does not set itself against transitory applause, is drawn on even to this pass, that it praises itself what it does, to the condition which was set before it is in a manner fitly annexed;

And have kissed my hand with my mouth.

ix. 20. For by the ' hand' doing is denoted, and by the

Prov. ' mouth' speaking; as when it is said by Solomon, A slothful

19, 24. man hideth his hand in his bosom, and it is labour to him to bring it to his mouth. To the slothful man it is a labour to stretch his hand to his mouth,' because the slothful preacher has no mind to practise even the very thing that he says,

Since to stretch the hand to the mouth, is to harmonize with his voice in practice. And so he ' kisses his hand with his mouth,' who praises the thing that he does, and by the testimony of his own speech awards to himself meritoriousness of practice. In which case who is there that is despised, saving He Who bestows the very gifts for practising themselves? Whence it is well said by the great Preacher; l Cor. And what hast thou that thou didst not receive? Now if

4' '• thou didst receive it, ichy dost thou glory, as if thou hadst not received it? Now holy men know themselves to be sprung since the fall of our first parent from a corruptible

Taking glory to self, a denial of Cod. ob"5-

Stock, and that not by their own goodness, but by grace Book from above preventing them they are changed to better—: — 1 wishes and works, and whatever of evil they find to be in them, they feel is earned by mortal derivation, but whatever of good they espy in themselves, they acknowledge as the gift of immortal grace, and they are made debtors to Him for the benefit vouchsafed, Who both by preventing vouchsafed to them to will the good that they willed not, and by following after vouchsafed them to be able to do the good which they will. Whence it is well said by John; And worshipped Him That liveth for ever and ever, and Bar-*, cast their crowns before the throne of the Lord. For ' to cast their crowns before the throne of the Lord' is to attribute not to themselves but to the Maker the victories of their conflicts, so as to refer the glory of praise to Him, from Whom they know themselves to have received powers for the conflict. And so blessed Job, because he so tells the good things that he had practised, that, nevertheless, he never attributes them to his own doing, but goes back to the praise of his Creator, denies that he had ' kissed his hand with his mouth.' As though he said in a plain way, ' I do not bring forward my deeds as mine own; because he is proved to disown the grace of his Creator, whoever attributes to himself the thing that he does in practice.' And hence he adds directly;