Ver. 20. Then Job arose, and rent his mantle.
55. When his sons were destroyed in the ruin of thexxxiv, house. Job arose, because when Judeea was lost in unbelief, and when the Preachers were fallen in the death of fear, the Pedeemer of mankind raised Himself from the death of His carnal nature ^; He shewed in what judgment He abandoned His persecutors to themselves. For His rising is the shewing with what severity He forsakes sinners, just as His lying down is the patient endurance of ills inflicted *■. He rises then, when He executes the decrees of justice against the reprobate. And hence He is rightly described to have rent his mantle. For what stood as the mantle of the Lord, but the Synagogue, which by the preaching of the Prophets
Job], clung to the expectation of His Incarnation? For in the same way that He is now clothed with those by whom He is
Eph. 5, loved, as Paul is witness, who says, TJiat He iniijht present
^'* it to Himself a glorious church, not haviny spot nor wrinkle;
(for that which is described as having neither spot or itrinkle
1 vestis is surely made appear as a spiritual robe '; and at once
[j^ '°°'^' clean in practice, and stretched in hope;) so when Judaea believed Him as yet to be made Incarnate, it was no less a garment through its clinging to Him.
56. But because He was looked for before He came, and coming, taught new truths, and teaching, wrought wonders, and working wonders, underwent wrongs, He rent His mantle, which He had put on Him, seeing that in Judsea some he withdrew from unbelief, whilst some He left therein. What then is the rent manj,le but Judaea divided in contrary opinions? For, if His mantle had not been rent, the
Evangelist would not have said that, at the preaching of our
John 7, Lord, there arose strife among the people; For some said, He is a good man; others said, N ay, hut He deceiveth the people.
For that mantle of His was rent, in that being divided in opinions it lost the unity of concord'. It proceeds;
And shared his head, and fell down upon the ground, and
XXXV, 57. What is signified by the hair that was shorn but the
2 suljtiii. minuteness^ of Sacraments? what by the head but the High
*?^ Priesthood? Hence too it is said to the prophet Ezekiel, And
1. thou, son of man, take thee a sharp knije, take thee a barber s razor, and cause it to pass upon thine head, and upon thy beard; clearly that by the Prophet's act the judgment of the
Redeemer might be set out, Who when He came in the flesh
' shaved the head,' in that He took clean away from the
Jewish Priesthood the Sacraments of His commandments;
' and shaved the beard,' in that in forsaking the kingdom of
Israel, He cut off the glory of its excellency. And what is here expressed by the earth, but sinful man } For to the Gen. 3, first man that sinned the words were spoken; Dust thou art, and unto dust shall thou return. By the name of the earth then is signified the sinful Gentile world; for whilst Judsea Book thought herself righteous, it appears how damnable she ^ thought the Gentile world, as Paul is witness, who saith. We who are Jews by nature, and not sinners 0/ the Gentiles. Gal. 2, Therefore our Mediator, as it were, shaved His head, and fell ' down upon the earth, seeing that in forsaking Judaja, whilst He took away His Sacraments from her Priesthood, He came to the knowledge of the Gentiles. For He ' shaved the hair from His Head,' because He took away from that His first Priesthood the Sacraments of the Law. And He /ell upon the earth, because He gave Himself to sinners for their salvation; and while He gave up those who appeared to themselves righteous, He took to Himself those, who both knew and confessed that they were unrighteous. And hence He Himself declares in the Gospel, For judgment I «»? John 9, come into this world, that they that see not might see, and^^- that they ichich see might he made blind. And hence the pillar of the cloud, which went before the people in the wilderness, shone with a radiant flame of fire not in the day but in the night; for this reason, that our Pedeemer, in giving guidance to those that followed Him by the example of life and conduct, yielded no light to such as trusted in their own righteousness, but on those who acknowledged the darkness of their sins. He shone with the fire of His love. Nor, because Job is said to fall on the earth, let us account this to be an unworthy representation of our Redeemer. For it is written. The Lord sent a Word into Jacob, and it hath is. 9,8. fallen^ upon Israel. F6r Jacob means one that overthrows 1 e, V. another, and Israel, one that sees God. And what is signi- ''^'^'^'^ fied by Jacob but the Jewish people, and by Israel but the Gentile world? For in that very One Whom Jacob aimed to overthrow by the death of the flesh, the Gentile world, by the eyes of faith, beheld God. And thus the Word, that was sent to Jacob, lighted upon Israel; for Him whom the Jewish people rejected when Ho came to them, the Gentile world at once owned and found. For concerning the Holy Spirit it is written, The Spirit of God fell upon them. Acts 11,
58. And for this reason either the Word of God or the'"''- Holy Spirit is said to fall in Holy Scripture, to describe the suddenness of His coming. For whatever rushes down or
108 The Sytiagogue our Lord's Mother in the Flesh. Job ij falls, comes to the bottom directly. And therefore it is as if the Mediator had fallen upon the earth, that without any previous signs He unexpectedly carae to the Gentiles. And it is well said, that He fell down upon the earth and worshipped, in that whilst He Himself undertook the lowestate of the flesh. He poured into the hearts of believers the breathings of humility. For He did this, in that He taught the doing of it, in the same way that it is said of His Holy Rom. 8, Spirit, But the Spirit itself maketh request^ for ns with ^^Vulg. (jroanings ichich cannot he uttered. Not that He petitions, posiuiat Who is of perfect equality, but He is said to make request for no other reason than that He causes those to make request whose hearts He has filled: though our Redeemer, moreover, manifested this in His own Person, Who even besought the Father when He was drawing nigh to His Passion. For what wonder if, in the form of a servant, He submitted Himself to the Father by pouring out His supplications to Him, when in the same He even underwent the violence of sinners, to the very extremity of death. It proceeds:
Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither.
59. The mother of our Redeemer, after the flesh, was the Synagogue, from whom He came forth to us, made manifest by a Body. But she kept Him to herself veiled under the covering of the letter, seeing that she neglected to open the eyes of the understanding to the spiritual import thereof. Because in Him, thus veiling Himself with the flesh of an human Body, she would not see God, she as it were refused to behold Him naked in His Divinity. But He ' came naked out of His mother's womb,' because when He issued from the flesh of the Synagogue^ He came openly manifest to the Gentiles; which is excellently represented by Joseph's leaving His cloak and fleeing. For when the adulterous woman would have used him to no good end, he, leaving his cloak, fled out of the house; because when the Synagogue, believing Him to be simply man, would have bound Him as it were in an adulterous embrace. He too left the covering of the letter to its eyes, and manifested Himself to the Gentiles without disguise for the acknowledgment of the Power of His Book Divinity. And hence Paul said, But even to this day, when — ~ — Moses is read, the vail is upon their hearts; for this 16. ' reason, that the adulteress kept the cloak in her own hands, but Him, Whom she wickedly laid hold of, she let go naked. He then Who coming from the Synagogue plainly disclosed Himself to the faith of the Gentiles, ' came naked out of His mother's womb.' But does He wholly give her up? Where then is that which the Prophet declares, For though ihyis.\o, people Israel he as the sand of the sea, yet a remnant of'^'^' them shall return? where that which is written. Until the Rom. fulness of the Gentiles be come in; and so all Israel shall be^\^ ^^' saved? The time will be, then, when He will shew Himself clearly to the Synagogue also. Yes, the time will doulDtless come in the end of the world, when He will make Himself known, even as He is God, to the remnant of His People. Whence it is likewise justly said in this place, and naked shall I return thither. For he ' returns naked to His mother's womb,' when, at the end of the world, He, Who being made Man in time is the object of scorn, is revealed to the eyes of His Synagogue as God before all worlds. It proceeds;
Ver. 21. The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it come to pass; blessed be the Name of the Lord. —^
60. Our Redeemer, in that He is God, gives all things withxxxvii the Father; but in that He is Man, He receives at the hands of the Father, as one am'ong all. Therefore let Him say of Judgea, so long as she believed in the mystery of His Incarnation to come, the Lord hath given. Let Him say of her, when she slighted the looked for coming of His Incarnation, the Lord hath taken airay. For she was ' given,' when in the persons of a certain number she believed what was to be; but she was' taken away,' as the just desert of her blindness, when she scorned to hold in veneration the truths believed by those.
01. But let Him instruct all that believe in Him, that when under scourges they may know how to bless God, in the words that are added, As it hath pleased the Lord, so is it done^; i not in blessed be the Natne of the Lord. Whence likewise, as the^- ^-
Job 1, Gospel is witness, when He is described to be drawing near - — '- — to His Passion, He is said to have taken bread and given thanks. And so He gives thanks Who is bearing the stripes of the sins of others. And He, Who did nothing worthy of strokes, blesses humbly under the infliction of them, doubtless that He miglit shew from hence what each man ought to do in the chastisement of his own transgressions, if He thus bears with patience the chastisement of the transgressions of others, that He might shew hence what the servant should do under correction, if He being equal gives thanks to the Father under the rod. It proceeds;
62. ' That he neither sinned, nor charged God foolishly,' Peter, as we have said, above testifies of Him in plain terms,
^ ^^*' saying. Who did no sin, neither was guile found in His mouth. For guile in the mouth is so much the more senseless folly with God, the more that in the eyes of men it passes for 1 Cor.3, crafty wisdom, as Paul bears witness, saying. The icisdom of this ivorld is foolishness ivith God. Forasmuch then as there was no guile in His mouth, verily He said nothing foolishly. The Priests and the Rulers believed that He charged God foolishly, when, heiug questioned at the time of His Passion, He testified that He was the Son of God.
^^gg And hence they question, saying, U hat further need have we of witnesses? Behold now we have heard His blasphemy. But He did not charge God foolishly, in that speaking the words of truth, even in dying He brought before the unbelievers that concerning Himself, which He soon after manifested to all the redeemed by rising again.
Moral 63. We have briefly gone through these particulars, re-
SKNSE. gg^j.(-]g(j under the view of representing our Head. Now, as they tend to the edification of His Body, let us explain them to be considered in a moral aspect; that we may learn how that, which is described to have been done in outward deed, is acted inwardly in our mind. Now when the sons of God present themselves before God, Satan also presents himself among them, in that it very often happens that that old enemy craftily blends and unites himself with those good thoughts, which are sown in our hearts through the instrumentality of
Salan tralhs up and down in earlfdy minds. J 1 1 the coming of the Holy Spirit, to disorder all that is rightly Book conceived, and tear in pieces what is once wrongly disordered.
But He, Who created us, does not forsake us in our temptation. For our enemy, who hid himself in ambush against us, He makes easy to be discovered by us, through the illumination of His light. Wherefore He saith to him immediately, Whence comest thouf
64. For His interrogating the crafty foe is the discovering xxxix. to us his ambush, that where we see him steal into the heart, we may watch against him with resolution and with caution.
Ver. 7. Then Satan answered the Lord, and said, From going to and/ro in the earth, and from walking up and down in it.
65. Satan's going to and/ro in the earth is his exploring xl. the hearts of the carnal, and seeking diligently whence he may find grounds of accusation against them. He ' goeth Vulg. round about the earth,' for he comes about the hearts of men, ^'^'"" that he may carry off all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may< stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able; but in despite of him blessed Job is commended in these words;
Ver. 8. Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil ^
QQ. To him, whom Divine Inspiration makes strong to xli. meet the enemy, God gives praise as it were in the ears of Satan; for His giving him praise is the first vouchsafing virtues, and afterwards preserving them when vouchsafed. But the old enemy is the more enraged against the righteous, the more he perceives that they are hedged around by the
Job 1, favour of" God's protection. And hence he rejoins, and
Ver. 10. Doth Job fear God for nought? Hast not Thou made an hedge about hmi, and about his house, and about all that he hath 0)i every side? Thou hast blessed the work of his hands, and his substance is increased in the land. xlii. 67. As though he plainly said; ' Wherefore dost Thou extol hira whom Thou stablishest with Thy protection? for man would deserve Thy praises, while Thou despisest me, if he withstood me by his own proper strength.' Hence also he immediately demands on man's head with evil intent, what man's Defender concedes though with a merciful design. For it is added,
Ver. 11. Btit put forth Thine hand now, and touch all that he hath; and he will curse Thee to Thy face. xliii. 68. For when we yield plentifully the fruits of virtue, and when we are flourishing in uninterrupted prosperity, the mind is somewhat inclined to be lifted up, so as to imagine that all the excellency that she hath comes to her from herself. This same excellency, then, our old enemy with evil intent desires to lay hands on, whilst God no otherwise than in mercy allows it to be tried; that while the mind, under the force of temptation, is shaken in the good wherein it exulted, learning the powerlessness of its own frail condition, it may become the more strongly established in the hope of God's aid; and it is brought to pass by a marvellous dispensation of His Mercy, that from the same source, whence the enemy tempts the soul to destroy it, the merciful Creator gives it instruction that it may live; and hence it is rightly added,
Ver. 12. Behold^ all that he hath is in thy power; only upjon himself put not forth thine hand. xliv. 69- As if He said in plain words; ' I give thee so to try the good that is in each one of Mine Elect by temptation from without, that thou mayest acquaint thine own self that I keep him holding on to Me by the inward root of the mind; and hence it is rightly added,
So Satan went out from the presence of the Lord. xlv. 70. For in that he is not suffered to prevail so far as to withdraw the heart, being thus shut out from the interior, he roams without. Who, even if he very often work confusion ill the virtues of the soul, herein does it without, in that, Book through God's withholding him, he never wounds the hearts of the good to their utter ruin. For he is permitted so far to rage against them as may be necessary, in order that they, thus instructed by temptation, may be stablished, that they may never attribute to their own strength the good which they do, nor neglect themselves in the sloth of security, loosing themselves from the bracings of fear, but that in keeping guard over their attainments they may watch with so much the greater prudence, as they see themselves to be ever confronting the enemy in the fight of temptations.
Ver. 13, 14, 15. And there was a day when his sons and his daughters were eating and drinking wine in their eldest brothefs house: And there came a messenger unto Job, and said, The oxen were ploiving, and the asses feeding beside them: and the Sabeansfell upon them; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.
71. In the hearts of the Elect wisdom is first engendered, xlvi. before all the graces that follow; and she comes forth as it were a first born offspring by the gift of the Holy Spirit. Now this wisdom is our faith, as the Prophet testifies, saying,
If ye will not believe, surely ye shall not understand^. For is. 7, 9- then we are truly wise to understand, when we yield the assent ^^ ^^^^1 of our belief to all that our Creator says. Thus the sons are blished feasting in their eldest brothefs house, when the other virtues are feasted in faith. But if this latter be not first produced in our hearts, all besides cannot be good, though it may seem to be good. The sons feast in their eldest brothefs house, so long as our virtues are replenished with the good of holy writ, in the dwelling place of faith; for it is written, without faith it is impossible to please God; and so?®^*^'' our virtues taste the true feasts of life, when they begin to be sustained with the mysteries^ of faith. The sons feast ^^njends" their eldest brother's house, in that except the other virtues, filling themselves with the feast of wisdom, do wisely all that they seek to do, they can never be virtues.
72. But observe, while the good that we do is fed with the rich fare of wisdom and of faiih, our enemy carries off the oxen that are plowing, and the asses feeding beside them,
Job 1, and kills the servants with the sword. What are the oxen
■^^ -plowing, except we understand our serious thoughts, which
» confi. while they wear ' the heart with diHgent tillage, yield abundant fruits of increase? and what do we take to be the asses feeding beside them, but the simple emotions of the heart, which, whilst cai-efully withheld from straying in double ways, we feed in the free pasture of purity? But oftentimes the crafty enemy, spying out the serious thoughts of our heart, corrupts them under the cloak of that beguiling pleasure which he insinuates; and when he sees the simple emotions of the heart, he displays the subtleties and refinements of discoveries, that while v\'e aim at praise for subtlety, we may part with the simplicity of a pure mind; and though he has not the power to draw us to a deed of sin, nevertheless by secret theft' he spoils the thoughts of good things through his temptations, that while he is seen to trouble the good that is in their mind, he may seem as though he had completely made spoil of it. By the oxen ploughing may also be understood the intents of charity, whereby we endeavour to render service to others, when we desire to cleave the hardness of a brother's heart by preaching; and by the asses also, for that they never resist with a mad rage those that are loading them, may be signified the meekness of patience, and oftentimes our old enemy, seeing us anxious to benefit others by our words, plunges the mind into a certain sleepy state of inactivity, that we are not disposed to do good to others, even though our own concerns leave us at liberty. Accordingly he canies away the oxen that are ploughing, when, by insinuating sloth that causes negligence, he breaks the force of those inward purposes, which were directed to produce the fruit of a brother's welfare, and although the hearts of the Elect keep watch within the depths of their own thoughts, and, getting the better of it, take thought of the mischief, which they receive at the hands of the tempter, yet by this very circumstance, that he should prevail over the thoughts of good things though but for a moment, the malicious enemy exults in having gotten some booty.
73. Now oftentimes, when he sees the mind in a readiness to endure, he contrives to find out what it loves the best, and Book there sets his traps of offence; that the more the object is beloved, our patience may be the sooner disquieted by means of it. And indeed the hearts of the Elect ever return heedfully to themselves, and chastise themselves sorely, even for the slighest impulse to go wrong, and whilst by being moved they learn how they should have stood fast, they are sometimes the more firmly established for being shaken. But the ancient enemy, when he puts out our purposes of patience, though but for a moment, exults that he has, as it were, carried off the asses from the field of the heart. Now in the things which we determine to do we careflilly consider, with the watchfulness of reason, what is proper, and to what cases. But too often the enemy, by rushing upon us with the sudden impulse of temptation, and coming unawares before the mind's looking out, slays as it were with the sword the very servants that are keeping watch, yet one escapes to tell that the rest' is lost; for in whatsoever the mind ' alia is affected by the enemy, the discernment of reason ever returns to it, and she doth in a certain sense shew that she hath escaped alone, which doth resolutely consider with herself all that she has undergone. So then all the rest perish, and one alone returns home, when the motions of the heart are in the time of temptation put to rout, and then discernment comes back to the conscience; that whatever the mind, which has been caught by a sudden onset, calculates that she has lost, she may recover, when bowed down" with heartfelt contrition.
Ver. 16. While he was yet speaking^ there came also another, and said, The fire of Ood is fallen from heaven, and hath burned up the sheep and the servants, and consumed them; and I only am escaped alone to tell thee.
74. What is signified by sheep but the innocency of our xlvii. thoughts? what is signified by sheep, but cleanness of heart in the good? Now we have said a little above that we speak of the aerial ' heaven,' whence too we name the birds of heaven. And we know that the impure spirits, that fell from the ethereal heaven, roam abroad in the midspace between this heaven and earth. These are the more envious
116 Fire of envy from devils suffered to try our purity. Job 1, that the hearts of men should mount up to the realms of
1— heaven, that they see themselves to have been cast down from thence by the impurity of their pride. Forasmuch then as the glances of jealousy burst forth from the powers of the air against the purity of our thoughts, ' fire fell from heaven upon the sheep;' for oftentimes they inflame the pure thoughts of our minds with the fires of lust, and they do as it were consume the sheep with fire, when they disorder the chaste feelings of the mind with the temptations of sensuality. This is called iho, fire of God, for it owes its birth, though not to the making, yet to the permission of God. And because by a sudden onset they sometimes overwhelm the very cautions of the mind, they slay vvith the sword as it were the servants that are their keepers. Yet one escapes in safety, so long as persevering discernment reviews with exactness all that the mind suffers, and this alone escapes the peril of death; for even when the thoughts are put to rout, discretion does not give over to make known its losses to the mind, and as it were to call upon her lord to lament.
Ver. 17. While he ivas yet speaking there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge qf the sword; and I only am escaped alone to tell thee.
75. By the camels, which have a clean mark, in that they ruminate, and an unclean, in that they do not cleave the hoof, are meant, as we have already said above, the godly stewardships of temporal things, in which in proportion as the charge is more extensive, the more doth the enemy multiply his plots against us. For every man who is set over the management of temporal affairs, is the more largely open to the darts of the hidden foe. For some things he aims to do with an eye to the future, and often whilst, thus cautious, he forecasts future events with exactness, he incautiously neglects to regard present evils. Often while his eye is on the present, he is asleep to the anticipation of coming events. Often in doing some things slothfully, he neglects what should be done with energy. Often in shewing himself overactive in the execution, by the very restlessness of his mode of acting he hurts the more the interests of his charge. Again, sometimes he strives to put Book restraint upon his lips, but is prevented keeping silence by ^^' the requirements of his business. Sometimes, whilst he restrains himself with excessive rigour, he is silent even when he ought to speak. Sometimes, while he gives himself more hberty to communicate necessary things, he says at the same time what he should never have given utterance to. And for the most part he is embarrassed with such vast complications of thoughts, that he is scarce able to bear the mere things, which with foresight he ponders in his mind, and while he produces nothing in deed, he is grievously overburdened' with the great weight upon his breast. ForUnsudat as that is hard to bear which he is subject to within his own bosom, even while unemployed and at rest from work without, he is yet wearied. For very frequently the mind as it were views coming events, and every energy is strung to meet them; a vehement heat of contention is conceived, sleep is put to flight, night is turned into day, and while the bed holds our limbs which are outwardly at rest, the cause is inwardly pleaded with vehement clamours in the court of our own heart. And it' very often happens that nothing comes to pass of the things foreseen, and that all that thinking of the heart, which had so long been strung up in preparation to the highest degree of intensity, proves vain, and is stilled in a moment. And the mind is so much the longer detained from necessary concerns, as it thinks on trifles to a wider extent. Forasmuch therefore as the evil spirits one while deal a blow against the charges of our steward shijD by a slothful or a headlong mode of action, at another time throw them into disorder by a backward or an unchecked use of speech, and are almost always burthening them with excessive loads of care, the Chaldeans in three bands carry off" the camels. For it is as it were to make three bands against the camels, to spread confusion amidst the business of earthly stewardship, now by unwarranted deed, now by overmuch speech, now by unregulated thought, so that while the mind is striving to direct itself effectually to outward ministrations, it should be cut off" from the consideration of itself, and know nothing of the injuries which it sustains in itself, in the same proportion that it exerts itself in the affairs of others
Job 1, with a zeal above what is befitting. But when a right mind — '■ — ^undertakes any charge of stewardship, it considers what is ' due to self and what to neighbours, and neither by excess of concern for others overlooks its own interests, nor by attention to its own welfare, puts behind the affairs of others. But yet it very often happens that while the mind is discreetly intent upon both, while it keeps itself clear for the utmost precautions, both as regards itself and the things which have been entrusted to it, still being thrown into confusion by some unexpected point in any case that arises, it is so hurried away headlong, that all its precautions are overwhelmed thereby in a moment. And hence the Chaldeans strike with the sword the servants that were the keepers of the camels. Yet one returns; for amidst all this the rational thought of discretion meets the eyes of our mind, and the soul, taking heed to herself, is led to comprehend what she has lost within by the sudden onset of temptation. It follows;
Ver. 18, 19. While he was yet sp€aki}ig, there came also another, and said, Thy sons and thy daughters uere eating and drinking wine in their eldest hroiher''s house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. xlix. 76. As we have before said, ' the wilderness' is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house; in that strong temptation seizes" us from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat of carnal desires. Yet sometimes when idleness steals on ° Book the mind, prudence waxes cold; for when it is weary and '— turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on ^ the mind, our temperance decays ''. For in whatever degree we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus ' a strong wind smites the four corners of the house,' in that strong temptation, by hidden impulses, shakes the four virtues; and the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscience is brought to trouble.
77. Now it is within these four corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness, Understanding, against rashness, Counsel, against fear. Courage, against ignorance, Knowledge, against hai'dness of heart. Piety, against pride. Fear.
78. But sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets fi'om what source it has them, and imagines that it derives that from itself, which has been followed here as giving P or ' stealing from,' as above, the same, and it professes to be from sort of temptation in eating, three ancient Mss. But it reads thus
1 20 Seeming loss of Gifts leaches whence Ihey come. Job 1, which it sees to be never wanting to it. Hence it is that
—^ — * this same grace sometimes withdraws itself for our good, and shews the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are threatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed; forasmuch as from whatever cause it turns to folly for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtusei:iess in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried oflf with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to,?^ our own powers; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm. But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood firm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror came upon her. vSometimes whilst we are congratulating Book ourselves that we know great things, we are stunned with a ' blindness of instantaneous ignorance '^. But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by tbe stroke of its blindness, it may know also from Whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a firmer footing, in proportion as it has felt the weight of this virtue by seeming to let it go.
79. When the house, then, is overthrown, the sons perish; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live
Job 1, inwardly by the Spirit, though they perish outwardly in the — — ^ flesh; because, forsooth, although our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind; and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are we thus dealt with, so that our conscience is at limes struck with the V smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the 1 see S. depth of his mind felt the failure of them \ But when the rjyg mind is shaken by the assaults of temptation, and is as it Horn, were more than enough disheartened, there is shewn to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when any one awearied relaxes himself at his ease, he abandons his mind without restraint to the corrupter. But if, by the dispensations of mercy Book from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight. And hence it is rightly subjoined, Ver. 20. Then Job arose.
80. For sitting betokens one at ease, but rising, one in a con- 1. flict. His rising, then, when he heard the evil tidings, is setting the mind more resolutely for conflicts, after the experience of temptations, by which very temptations even the power of discernment is the gainer, in that it learns the more perfectly to distinguish good from evil. And therefore it is well added, And rent his mantle. ~^
81. We ' rend our mantle,' whenever we review with a li. discriminating eye our past deeds; for unless with God our deeds were as a cloak that covered us, it would never have been declared by the voice of an Angel, Blessed is he thatRex.ie, watcheth, and keepeth his garments, lest he walk naked, and ^' they see his shame; for ' our shame' is then ' seen,' when our life, appearing worthy of condemnation in the eyes of the righteous in judgment, has not the covering of after good practice. But because, as often as we are tempted with guilt, we are prompted to mourning, and being stirred by our own lamentations, open the eyes of the mind to the more perfect perception of the light of righteousness, we as it were rend our mantle in grief, in that in consequence of our weeping discretion being strengthened, we chastise' all that we do with greater strictness, and with wrathful hand. Then all our high-mindedness comes down, then all our overcunningness is dropped from our thoughts; and hence it is added.
And shaved his head, and fell down upon the ground, and worshipped. \
82. For what do we understand in a moral sense by hair, lii. but the wandering thoughts of the mind? and hence it is elsewhere said to the Church, Thy lips are like a thread o/Cant. 4, scarlet, and thy speech is comely; for a thread ' binds the hairs i Vitta
1 24 Shaving the head, cutting off self-assurance.
Job 1, of the head. So the lips of the Spouse are like a thread, ^"- in that by the exhortations of Holy Church all dissipated °"*^' thoughts in the minds of her hearers are put in bauds, that they may not roam at large, and be spread abroad amongst forbidden objects, and thus spread abroad, lie heavy on the eyes of the mind, but may as it were gather themselves to one direction, in that the thread of holy preaching binds them. Which also is well represented to be of scarlet; for the preaching of the Saints glows only with charity. And what is signified by the head, but that very mind, which is principal in every action? Whence it is else- Eccl. 9,where said, And let thy head lack no ointment; for oint- ®" ment upon the head is charity in the heart; and there is lack of ointment upon the head, when there is a withdrawal of charity from the heart. The shaving of the head then is the cutting off all superfluous thoughts from the mind. And he shaveth his head and falls upon the earth, who, restraining thoughts of self-presumption, humbly acknowledges how weak he is in himself.
83. For it is hard for a man to do great things, and not to harbour confident thoughts in his own mind on the score of his great doings. For from this very fact, that we are living in strenuous opposition to our vices, presumptuous imaginations are engendered in the heart; and while the mind valorously beats down the evil habits without her, she is very often inwardly swoln within herself; and now she accounts herself to have some special merits, nor ever imagines that she sins in the conceits of self-esteem. But in the eyes of the severe Judge she is so much the worse delinquent, as the sin committed, in proportion as it is the more concealed, is well nigh incorrigible; and the pit is opened the wider to devour, the more proudly the life we lead glories in itself. Hence, as '^we have often said before, it is brought to pass by the merciful dispensations of our Creator, that the soul that places confidence in itself is struck down by a providential temptation; that being brought low it may find out what it is, and may lay aside the haughtiness of self-presumption. For as soon as the mind feels the blow of temptation, all the presumption and swelling of our thoughts abates.
84. For when the mind is lifted up in pride, it breaks out Book as it were into usurpation '. And it has for the attendants '— of its tyrannical power, its own imaginations that flatter it. But if an enemy assaults the tyrant, the favour of those attendants is speedily at an end. For when the adversary finds entrance the attendants fly, and fall away from him in fear, whom in time of peace they extolled with cunning flattery. But, when the attendants are withdrawn, he remains alone in the face of the enemy; for when high thoughts are gone, the troubled mind sees itself only and the temptation, and thus upon hearing of evil tidings, the head is shaved, whensoever under the violent assault of temptation the mind is bared of the thoughts of self-assurance. For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain ground? And what does it signify, that, the act of devotion over, the Nazarite is commanded to shave his Numb, head, and cast the hair into the sacrificial fire, but that we^'^' then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous? To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love; that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion. And observe that he /ell upon the earth and worshipped; for he sets forth to God the true worship, who in humility sees that he is dust, who attributes no goodness to himself, who owns that the good that he does is from the mercy of the Creator; and hence he says well and fitly,
Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither.
85. As if the mind when tempted and taken in the power- liiilessness of its weak condition were to say, ' Naked I was by grace first begotten in the faith, and naked I shall be saved by the same grace in being taken up into heaven^.' For it is ' in as-
1 26 We may take all of extraordinary Gifts.
Job 1, a great consolation to a troubled mind, when, smitten with —r-^ — the assaults of sin, it sees itself as it were stripped of all
Virtue, to fly to the hope of Mercy alone, and prevent itself being stripped naked in proportion as it humbly thinks itself to be naked and bare of virtue, and though it be perchance bereaved of some virtue in the hour of temptation, yet acknowledging its own weakness, it is the better clad with humility itself, and is stronger as it is laid low than as it was standing, in that it ceases to ascribe to itself without the aid of God whatever it has. And hence it also at once owns with humility the hand of Him Who is both Giver and Judge, saying.
The Lord gave, and the Lord hath taken away.
liv. 86. Observe how he grew great by the discipline of temptations, who both in the possession of the virtue acknowledges the bounty of the Giver, and in the disorderment of his fortitude, the power of the Withdrawer; which fortitude nevertheless is not withdrawn, but is confounded and loses heart, that the assaulted mind, while it dreads every instant to lose the quality as it seems, being alway made humble, may never lose it.
As it hath pleased the Lord, so is it done; Blessed be the Name of the Lord.
1^' 87. In this circumstance, viz. that we are assaulted with inward trouble, it is meet that we refer the thing to the judgment of our Creator, that our heart may resound the louder the praises of its Maker, from the very cause that makes it, on being smitten, the more thoroughly to consider the impotency of its frail condition. Now it is justly said,
Ivi. 88. In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may tum it to the ashes of mere chaff.
89. Now nothing hinders that all that we have said concerning virtues, be understood of those gifts of the Holy Spirit which ' vid. are vouchsafed in ' manifestation of virtue, for to one is given