Morals on the Book of Job (Moralia)

22. The great glory of the priest is the righteousness of xiv. those that are subject to him. Whence the excellent preacher saith well to his disciples; For what is our hope, or i Thes. joy, or crown of rejoicing? Are not even ye in the presence ' of our Lord? But when the priests neglect the lives of their charge, and bring no fruit from their advancement before the presence of the Lord, what else is this but that they are called " * inglorious?' Since before the strict Judge they do not then find glory, who do not now seek it out in the lives of those subject to their charge by urgency in preaching. And it is well said. And overthroweth the mighty. In that, when, by a righteous judgment, He forsakes the heart of those that rule, it does not look for the inward recompensing of the reward, and it is overthrown in that whereby it is deceived, so as to rejoice in temporal superiority instead of eternal glory. Therefore ' the mighty are overthrown,' in that while they lose sight of the real rewards of the heavenly country, they are brought to the ground here in their own pleasures. It goes on,

Ver. 20. Who changeth the lip of the truthful, and taketh away the instruction of the aged.

23. When the priest does not do the good that he tells, xv. even the very word of his lips is withdrawn from him, that he may not dare to speak what he does not practise; as where it is said by the Prophet, But unto the wicked Qod saith,Vs.m,

1() Truth taken axcay from the unrighteous.

Job 12, ' What hast thou to do^ to declare My statutes, or that tJwu -^ — '- takest My covenant in thy mouth? Whence also he beseeches, Ps. 1 19, saying, And take not the word of truth utterly out of my ^^' mouth. For he reflects that Almighty God gives the word of truth to those that do it, and takes it away from those thai do it not. He then that prayed that he might not have it * taken out of his mouth,' what did he else than pray for the grace of good practice? As if he said in plain words, ' Let me not go astray from good vvorkSj lest, while I lose the regularity of good living, I also part with the right rule of speaking.' And for the most part the teacher, who ventures to teach what he neglects to practise, when he ceases to speak the good which he scorned to do, begins to teach his charge the evil things that he does, that, by the righteous judgment of the Almighty, that man may not henceforth have a tongue for a good theme, who will not have a good life; so that whilst his mind is inflamed with the love of earthly things, he should be ever speaking of earthly Mat.i2, things. Whence ' Truth' saith in the Gospel, For out of ■ ^' the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart hringeth forth good things^ and an evil man out of the evil treasure bringeth iJohni,j-Qjr(/i Q^ii things. Hence also John saith, They are of the world, therefore speak they of the world. Therefore it is well said, Who changeth the lip of the truthful^ and laketh away the instruction of the aged. In that while they, who were aforetime ' truthful' in preaching heavenly things, setting their affections on those of time, are sunk down to the same, 'the lip of the truthful is changed, and the instruction of the aged taken away;' in that being in love with temporal things, they never follow the precepts of their predecessors, so as to be occupying the place of authority as if but for the fruit of pleasure, and for no good end of labour. Proph. 24. Which nevertheless may be understood more plainly of the Jews, who before the Lord's Incarnation were ' truthful,' in that they believed that He was to come, and proclaimed the same; but when He apjieared in the flesh, they denied that it was He. Therefore ' the lip of the truthful was changed,' in that Him, of Whom they had told that He was about to come, they denied when present; ' and the instruction of the aged was taken away/ in that they never Book followed in believing the things, which they remembered • their fathers to have foretold. Whence too at the coming of Elijah it is promised, that he shall ' turn the hearts of the Mai. 4, children to their fathers;' that ' the instruction of the aged,' which is now ' taken away' from the heart of the Jews, upon the Lord taking compassion on them, may then be brought back, when the children begin to understand that concerning the Lord, which their fathers foretold. But if by ' the aged' we understand likewise those same Jews, who, by the persuasions of unbelief, set themselves to oppose the word of ' Truth,' then ' the instruction of the aged was taken away,' when the Church consisting of the Gentiles, being indeed young, received it, as she saith by the Psalmist, I under-^^-^^^^ stand more than the ancients. And because she kept this same in practising it, in what way she came to understand more than the ancients, she makes plain, whereas she adds directly. Because I keep Thy preceiHs. For whereas she aimed to fulfil in practising that thing which she learnt, it was vouchsafed her to understand what she might teach. Whence it is still further added with propriety,

Ver. 2L He povreth contempt upon jjrinces, and Ufteth up those that were oppressed.

25. For whilst the Jewish people continued in the precept xvi. of the Law, and the whole Gentile world knew nothing of the precepts of God, both the former seemed to be as ' princes' by faith, and the latter lay borne down in the depth by unbelief. But when Judaea denied the mystery of our Lord's Incarnation, and the Gentile world believed it, both ' the princes' fell into contempt, and they that had been borne down in the sin of unbelief, were ' lifted up' in the liberty of true faith. But Jeremiah seeing this fall of the Israelites long before, says, The Lord is become as //Lam. 2, were an enemy; He hath swallowed np Israel; He hath''' thrown down all his palaces; He hath destroyed his bulwarks. Now ' palaces' in cities are for ornaments, but the ' bulwarks' are for defence. And the gifts that keep us safe are one thing, those that ornament us are another. For prophetical teaching, different kinds of tongues, the power of ■working cures, are a kind of ' palaces' of the mind, which

1 8 Gifts first forfeited, then tjrace itself.

Job 12, though a man have not, yet he is able to stand fast defended Proph ^^ '^^*'^^ '^"^^ righteousness, though he does not shew himself at all adorned widi the towering height of the gifts of virtue; but faith, hope, and charity, are not our ' palaces,' but our ' bulwarks,' which, if we neglect to possess ourselves of, we lie exposed to the snares of the enemy. In the case of Judiea, therefore, seeing that He took away from her prophecy, and teaching, and miraculous signs, ' He overthrows all her palaces.' And because, for her hardness of heart. He let faith, hope, and charity, be taken away from her, He was bent to ' destroy her bulwarks.' Now we have the right order observed, in that the * palaces' first, and then the ' bulwarks,' are described as destroyed, because, when the sinful soul is forsaken, first the gifts of miraculous powers, which were given in manifestation of the Spirit, are destroyed, and afterwards the foundations of faith, hope, and charity. All which, being taken away from the unfaithful, the Lord bestowed upon the Gentile world, and by the tlihigs, which He took from the unbelievers. He adorned the believers' Ps. 68, minds. Whence it is written. And to divide the spoils of the ^-' beauty of the house. For when He took away from the Jews the spoils of the powers of virtue. He imparted the beauty of His gifts to the house of the heart of the Gentiles, which He deigned to dwell in by faith. Which same was brought to pass, when the words of God were on the one hand interpreted by the Jewish people after the mere ' letter,' which 2 Cor. ' killeth,' and on the other, by the converted Gentiles pene- ^' ^' trated in the ' spirit,' which ' maketh alive.' Whence it is directly added, Ver. 22, JVho discovereth deep things out of darkness, and hri}Hjelh out to Vujht the sJiadora of death.

XV ii. 2(). For when the several mystical truths are recognised in the secret words of the Prophets by them that believe, what else is it, than that ' deep things are discovered out of darkness.^' Whence too ' Truth' Himself, speaking in parables

Matt, to the disciples, saith. What I tell you in darkness, that

^^' ^ speak ye in liyhl. For when by explaining we unravel the mystical knots of allegories, then we as it were ' speak in light, what we have heard in darkness.' Now ' the shadow of death' was the hardness of the old Law, which made every

MdrCs pride in GocCs (/ifis brought down. 10 one that sinned liable to be punished with the death of the Book body. But when our Redeemer tempered by mildness the '— harshness of the sanctions of the Law, nor any longer ordained death of the flesh to be inflicted for sin, but shewed how greatly the death of the spirit was to be dreaded, then, surely, ' He brought out to light the shadow of death.' For this death, wherein the flesh is severed from the soul, is a ' shadow' of that death, wherein the soul is severed from God, and so ' the shadow of death is brought out to hght,' when, upon the death of the spirit being understood, the death of the body is no whit feared. Which may likewise be understood in another sense also. For those are not unjustly called ' princes,' who with great judiciousness of counsel rule the thoughts of their hearts at all times, and by the power of wisdom keep down all the motions of folly. But it very often happens that the mind is in secret lifted up on the grounds of its very wisdom to the topmost pitch of pride, and is brought to the ground under those evil habits, over which it was rejoicing to have gained the victory. Therefore it is well said, He poureth coniempit upon princes. But because it sometimes happens that they who appear to lie prostrate in evil ways have recourse to tears of penitence, and gather themselves up against the sins, to which they were subjected, it is fitly added, And lifteih up those that were oppressed. For there are some, who, being enlightened by the gift from on high, see in what exceeding filthiness of their sinful doings they lie grovelling, wash with tears the stains of their misdeeds, and henceforth keep down beneath them the motions of the flesh, by which they were aforetime weighed to the ground.

27. Which same is brought to pass by the excellent disposal of Almighty God, that so in this life every thing should be accounted uncertain, and no man be set up for possessing chastity, seeing that He poureth contempt upon princes, and no man despair from his evil habits weighing him down, seeing that He lifteth up those that were oppressed. And because, when these things are done, there is brought forth out of the secret counsels of God an open sentence upon each individual, it is rightly subjoined, And revealeth deep things out of darkness.

Job 12, 28. For the Lord ' revealeth deep things out of darkness,'

,. " when He manifests an open sentence from His secret counsels, so as to shew what He thinks concerning each individual. For because now the Creator seeth all things, and Himself is not seen in His counsels, it is well said of

Ps. 18, Him by the Psalmist, Fie made darkness His secret place. But it is as if He issued out from that darkness into light, when He shews what are His thoughts concerning the actions of each individual. And whereas when he, who was sunk down by the weight of his sins, is brought to the setting up of uprightness, he for the first time sees that very death, wherein he was going on ruining himself, and at the same time too blind to take account of it; it is rightly added. And hringeth out to light the shadow oj' death. For ' the shadow of death' is evil doing, which is drawn as if in bodily lineaments by a copy of our old enemy. Concerning whom Eev. 6, too, in the character of a certain one, it is said. And his name was Death. And it very often happens that his evil instigation escapes the minds of men, and by this circumstance, that it is not known, is the more successful. And so ' the shadow of death is brought to light,' in that the evil doing of our old enemy is revealed to the minds of the Saints that it may be made an end of. It goes on:

Ver. 23. Who multiplieth the nations and destroyeth them, and them that are overturned He restoreth entire.

xviii. 29. We may understand it, viz. that 'the Lord multiplieth the nations and destroyeth them,' in this way, that day by day men are born destined to die, and that ' them, that be overturned, He restoreth entire,' in that they, who were dead, shall rise again; which however we shall interpret in a better sense, if we think how it is that this is done in their souls.

Proph. For ' He increaseth the nations and destroyeth them,' in that He both enlarges them by fruitfulness of offspring, and yet leaves them in their own infidelity; but ' them, that were overturned, He restoreth entire,' in that those, whom He had left in the downfall of infidelity, He one time or another reestablishes in the seat of faith. And these being restored in a whole state of mind, that ancient People, which seemed faithful to God, being reprobate was cast away in heart, so that, being deceived by itsovvn misbelief, it should afterwards

The Jews deceived and staggered by our Lord's Humanity. 2 1 vise up against Him, Whom it had before preached. It goes Book on; 2£L

Ver. 2i, 25. Who changetk the heart of the chief of the people of the earth, and deceiveth them, that they wander in vain where there is no way. They shall grope in the dark without any light, and He shall make them to stagger like a drunken man.

30. For ' the heart of the chief of the earth was changed,' xix. when the chief priests and elders of the people in JudSea set themselves to withstand Him by their counsels, Whom they beforehand proclaimed, that He was to come. And when they strove to put out His Name by persecuting Him, being deceived by their own wickedness they vainly essayed to ' wander where there is no way,' because it was impossible that a ' way' could be open to their cruelty directed against the Creator of all things. They saw the miracles, they were made to fear by His power % but refusing to believe, they still sought signs, whilst they said. What sign shetoest joha 6, Thou then, that ice may see and believe Thee? Therefore ^^' it is well said, They grope in the dark without light? For he that hesitates in the midst of so many manifest miracles, as it were ' gropes in the dark,' in that he sees not what he is touching. But every man that ' staggers,' is borne now hither, now thither. And because they were shewn at one time to believe, as when they said. If this man were not o/John God He could do nothing, and at another time denied that^'^^' He was from God, as when they said contemning Him, Is Mat.is, not this the carpenter's Son? Is not His mother called^^'^^' Mary? and His brethren, James, and Joseph, and Simon, and Judas? And His sisters, are they not all nitJt its Y it is rightly added, He maketh them to stagger like a drunken man. For they saw both that He raised the dead, and yet that He was a mortal being. Who would not believe that He was God, Whom they beheld raise the dead to life } But on the other hand, when they saw that He was mortal, they scorned to believe that He was immortal God, and so herein, viz. that Almighty God manifested Himself such to their eyes as to be both capable of exhibiting divine signs and of

2*2 Job prophesied with under standii)(j. His humilit//.

Job 13, undergoing human sufTcrings, He ' made them to stagger spurn the mystery of the Incarnation, than to follow it, should at one and the same time lift itself up against His human natnre, and wonder at the power of His Divine nature shining within. And because all these were made present to the eyes of blessed Job by the spirit of prophecy, it is rightly added;

XX' 81. For what was to follow he saw as present in Hira,

Whom neither things future come to, nor things past go from; but all things are present at once and together before His eyes. And because the very things that were to come he saw were part in works and part in words, it is rightly said, All this mine eye hath seen, mine ear hath heard. But words are without use, if they lack the understanding of them. Whence it is fitly added. And I have understood every whit. For when any thing is shewn or heard, if the understanding of it be not bestowed, it is little of a prophecy. Thus Pharaoh saw in a dreain things that were to come upon Egypt, but, because he could not understand what he saw, Dan. 5, he was no prophet. King Balthasar ' saw the fingers of the hand that wrote' upon the wall; but he was no prophet, because he did not attain to the understanding of that thing which he saw. Therefore, that blessed Job might testify that he had the spirit of prophecy, he declares not only that he had ' seen and heard,' but also that he had ' understood all this.' And that he is not elated on the grounds of such understanding, his words subjoined bear witness, when he says,

Ver. 2. What ye know, the same do I know also; J am not inj'erior lo you. xxi. 32. By which same words he made known what exceeding humility he had, who says that he was' not inferior' to them, whose life by holy living he very far surpassed. For he makes good that ' what they knew he knew,' who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. It goes on;

Ver. 3. Yet still I would speak to the Abnighly, and I desire to reason uith God.

33. We ' speak with the Almighty,' when we beseech His Book

])ity; but we ' reason with Him,'' when uniting ourselves to.',-

.... xxii His rigliteousness, we sift our actions with minute investigation. Or otherwise, to ' reason with God,' is for him who obeyed His commandments here, to come with Him hereafter as Judge to judge the people. As it is said to the Preachers that leave all things, Verily I say nnlo you, Ihnt ^^^tt. ye which have followed Me, iu the regeneration, 'tvhen the ' Son of man shall sit on the throne of His glory, ye also shall sit upon tivelre thrones, judging the livelve tribes of Israel. Whence the Lord saith by Isaiah too, Relieve the oppressed, Is. i,i7.

judge the fatherless, plead for the widoiv. Come now, and let IIS reason together. For it is riglit that they should reason with God concerning their charges ^ in the Judgment, who, at the words of God, entirely give up the present world. Thus the ' speaking' has to do with prayer, and the ' reasoning' has to do with judgment. Therefore the holy man ' speaks' to the Almighty now, that he may ' reason' with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. And hence it is

Ver. 4. First shewing that ye are builders of lies, and votaries of wrong doctrines.

34. By which same words it is clearly shewn that his xxiii. friends as in the likeness of heretics oppose the decisions of the holy man's judgment. For it is clear that they do not hold the figure of Catholics, who are termed ' votaries of wrong doctrines.' Wherein this likewise ought to be marked, that they are called ' builders of lies.' For as an edifice is ' built' with stones, so a lie is ' built' with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. It goes on;

Job 13, Ver. 6. 0 that ye ivould altogether hold your peace, and '— ye shoidd be accounted wise!

what members there are hidden within, so, generally speaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it

Prov. is said by Solomon; Even a fool when he holdeth his peace

^''^^- is counted wise. But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise^, after he had bidden silence, he yet further adds rightly,

XXV. 36. Now he did well first to bring foi-ward ' reproof,' and afterwards ' judgment.' For except by reproof first the swelling of the fool be put down, the judgment- of the righteous is not by comprehension at all understood. It

Ver. 7. Doth God need your lie, that ye should talk deceitf idly for Him?

xxvi. 37. God doth not ' stand in need of a lie,' in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they ' speak deceitfully for Him,' in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. It goes on;

xxvii. 38. For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked,

God is not pleased that men take His part lorongfuUy. 05 ever conscious of their own weakness, they adrainister reproof, B^ok though in launching forth against them outwardly, yet in -^^— sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin. Therefore, as the friends of blessed Job had so reproved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to judge for God? For to ' take the face of God' is to assume His authority in the act of judging; and he as it were ^ strives to judge for God,' who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. It goes on;

Ver. 9. Or shall it please Him, from Whom nothing can be concealed^? Or like as a man will He be deceived by i celare. your deceits.

39. Heretics shew God deceit in that they fabricate such^xvui. things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in^ fighting against Him, Whom they appear by^^-jJ-C preaching to be serving. Hence it is said by the Psalmist, ^ fail * That Thou mightest still the enemy and the defender '. Fori°^°g' ^^ every heretic is to Almighty God an ' enemy and defender, for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God's sight. He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. Therefore since by their frauds ' as a man is deceived, God is not so deceived,' it is rightly added,

Ver, 10, 11. He ivill surely reprove you, if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.

40. This part, wherein He declares that ' the face of God ^^ix. is taken in secret,' may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be " ' Defensorem.' E. V. ' avenger.' Vulg. ' tdtorem.' LXX, iiiiiKuvvv.

JoBi3, subdued, they both know the truth within, and yet assail it ■ without. Hence it is well said in this place, He will surely reprove you, if ye do secrelly take His face. As if it were expressed in plain words; ' Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.' And there be some, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much boldness to their wickednesses, as if, being placed behind His back, they were not seen by the light of His righteousness. And so these with themselves in secret ' take God's face' as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make vslight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself, He ivill trouble you, and His dread s/iall fall upon you.

41. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God's being 'moved,' is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. Now righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is Is. 28, troubling them. And hence it is said by the Prophet, And only the vexing alone shall supply understanding to the hearing. For when they have begun to be stricken in vengeance for the contempt and neglect of God's precepts, then they understand the thing that they heard. And the

Ps. 78, Psalmist saith, When He slew them, then then souqht Him. Therefore it is well said. As soon as He stirreth up Himself, He tvill trouble you, and His dread tcill fall upon you:

in that the hearts of the children of perdition have not Book

42. All that are conformed to this present state of being xxx. by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world's lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; 77iePs. i,4. ungodly are not so, but are like the chaff, which the wind scatter elh aivaij from the face of the earth. And so the remembrance of fools is rightly compared to ' ashes,' in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his ' remembrance like ashes,' in that the wind of mortality huiTies it away in a moment. Contrary to which it is written of the just man, The righteous shall he had in everlasting remembrance. Ps. 112, For by the very circumstance, that he imprints his deeds upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on; And your necks shall be brought down to the mire.

43. As the sight is used to be denoted by the eye, so is xxxi. pride by the ' neck.' Thus ' the neck is brought down to the mire,' when every proud man is humbled in death, and the ilesh that was lifted up rots in corruption. For let us contemplate howand like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of coiTuption. And surely these were the very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But ' the neck is brought down to the mire,' in that they lie neglected in rottenness.

Job 13, who swelled high hi emptiness. ' Tlio neck is brought

-H: — 1- down to the mire,' because what the might of flesh is good Hist for, the rottenness of corruption evidences. It goes on;

tvhatsoever my mind shall bid me.

xxxii. 44. He shews that they spoke witli the perception of the flesh, whom he therefore binds to silence, that he may speak that w'hicli ' his mind bids him.' As if he said in plain words,

' I do not speak in a carnal, but in a spiritual way, because

I hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered,

xxxiii 45. In Holy Scripture ' teeth' are sometimes used to be

Myst. understood for the holy preachers, and sometimes for the interior senses ^ Thus of the holy pi-eachersit is said to the

Cant. 4, Bride, Thy teeth are like a Jlock of sheep that are even shorn, ichicli came up from the washing. And hence it is said to one of them, when the Gentiles were represented to

Acts him in a figure. Kill and eat, i. e. ' crush their oldness, and

10, 13. convert it into the body of the Church, i. e. into*your own members.' Again, that ' teeth' are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when Lam. 3, he says, He liaih broken my teeth by number. For by the

^^* ' teeth' the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ' teeth,' which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be ' broken by number,' in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the f S. Thomas Aq. distinguishes four reason makes in them. Sum. Theol. 1. interior senses in men and animals, the P. Qu£est. Ixxviii. Art. 4. same in both, with the diilerence that inward and invisible. Whence too it is rightly written, Book Every one that hath eaten the sour grape, his teeth shall he numhed. For what is 'the sour grape,' saving sin? foraJer. 31, ' sour grape' is fruit before the time. So whosoever desires * to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ' the teeth of him that eateth the sour grape are numbed,' in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i. e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ' the teeth' to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear myjlesh with my teeth? As if he said in plain words, ' Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if

Job 13, 1 cannot thereby benefit my spectators?' Where too it is

And carry my life in my hand?

46. To ' carry our lite in our hands' is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed Matt. 5, not to imitate what they see. For it is written. That they may see your good works, and glorify your Father Which is in Heaven. Thus he that exhibits the bent of his mind by his works, * carries his life in his hand;' but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour's welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wlierefore do I take my flesh in my teeth? and carry my life in my hand? i.e. ' Why do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour's good either by passing judgment on my evil things, or exhibiting good ones.''' But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still farther exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith, Thongh He slay me, yet ivill I trust in Him.

xxxiv. 47. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of Ps. 49, the reprobate man it is written, He will praise Thee, wheti y ', Tliou doesl well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger. Book It goes on; '—

Ver. 15, 16, But I will rebuke mine oivn wai/s before Him. He also s/iall be my salvation.

48, Whereas Paul the Apostle saith; For, if ue tcould xxxv. judge ourselves, we sJtould not be judged, the Lord is found ^j ^^j to be our ' Salvation' Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their ' Salvation,' Whom they now strictly fear as their Judge, For, he that spareth himself now in sin, is not spared hereafter in punishment. So let him say, But I uill rebuke mine own wags before Him. And what use and advantage results from such rebuking, let him add. He also sJiall be my salvation. It goes on; For an hypocrite shall not come before Him.

49. Whereas we know that the Judge, when He cometh, xxxn. will set the sheep on His right hand, but the goats on His left, with what reason is it now said, ' that the hypocrite shall not come before Him,' when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.' Hence too it is well said by Elijah, the man of God, I7ie Lordi Kings God of Israel liveth, before H horn I stand. In another way ^'' ^' we ' come before God,' when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to ' come before' the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neigh-

Job 13, hours, and account themselves to be holy, because they con-

-^ — '- sider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cogni2:ance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His tcrribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellowcreatures, would cause them to fear the more. Therefore it is well said. For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite.

Ver. 17. Hear my speech, and take in my riddles with your ears xxxvii. 50. Herein, that he names ' riddles,' he shews that he has parts of his speech framed in figures. Whence too it is fitly added by the voice of the faithful People;

xxxviii 51. Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without, which ' Truth' had inwardly declared to his enemy concerning him; Hast thou considered My servant Job, that there is none like him in the earth? And yet it is much less that the holy man records concerning himself, than what the Lord declared concerning him. For it is one thing to be ' just,' and another to have * none like him.' Therefore he thought humbly of himself, who, whereas he was just beyond comparison with another, described himself not just above others, but sim))ly able to be ' found just.' It seems however to furnish this ground for raising a question in his words, viz. that he who said above, / will rebuke mine own ways before Him; and again says

T. 26. further on, Tliou wouldest consume me in the iniquities of my youth; and seeing his sins with a distinct eye, says still further on, Mij transgression is sealed up in a hag, Book now saitl), //' / shall be judged, I know that I shall be ^^' found just. Jbor it is impossible tor sin and righteousness 17, to meet together. But the holy man, attributing wickedness to himself, and the purifying of him to Almighty God, at once sees that he is a sinner in himself, and knows that he is made righteous by free giit. Who even in the midst of good practice earned in superabounding grace to have stripes put upon him. And he already rejoices to be ' fomid just' in Judgment, who beheld himself before Judgment smitten with the rod. Hence too when he says long afterwards, 3Iy transgression is sealed up in a bag, he adds directly; hut Thou hast healed mine iniquity. He, then, that describes himself as ' found just' in Judgment,' says not at all that he is not justly smitten, although the Lord did not intend to obliterate sins by the scourge, but to increase his merits. It proceeds;