Morals on the Book of Job (Moralia)

xxxvi. 41, And at once they leap out in praise of them, and boast that they had been as it were the only rulers of the Church. Hence it is yet further added. Unto whom alone the earth was given, and the stranger passed not among them. They think that ' the earth was given to their fathers alone,' in that the masters of their erroneous teaching alone really had rule in the Church. And who is termed * the sti'anger,' but the Apostate Angel.? Whence too it is said by

Ps.54,3. the Psalmist concerning all the wicked spirits together; For strangers are risen up against me, and oppressors seek after my soul. And so Heretics, because they think that the hearts of their doctors were not subject to the Apostate Angel, say that ' the stranger passed not among them.' For which same stranger to pass through each individual, is his putting wicked thoughts into his heart. And hence it is said by the voice of the Pro]:>het of the evil spirits arrayed against

^s- ^1) the soul standing erect, Which have said to thy sold. Bow down, that we may go over. But whereas Eliphaz the Temanite, when going to tell some things, wishes to be heard, though he knows many things which were proper to be said, and yet does not know that they were not proper to be said to blessed Job, let us hear the sentences which he f uttered against blessed Job. For neither ought we to consider the person to whom, but only what it was that he said, i It goes on;

xx.wii. 42. The Elect also are apt to feel pride in some of their thoughts and actions. But because they are Elect persons, Book they cannot feel pride all their days, because before they end their lives, they turn their hearts from self-exaltation to the fearing of humility. But ' the wicked man feels pride all his days,' in that he so brings his life to an end, that he never departs from self-exalting. He looks round him on all that is flourishing in time, and he neglects to consider whither he is being carried for ever. He puts his trust in the life of the flesh, and thinks that those things continue for long, which he holds at the moment. His mind is set firm in self-exaltation, every one of his kin is brought into contempt, how suddenly death creeps upon him he never takes thought, how uncertain his happiness he never reflects; whereas if he did but turn his eyes to the uncertainty of fleeting life, he would never keep for a certainty things uncertain. And hence it is well added;

And the number of the years of his tyranny is uncertain.

43. For he ought not to have felt pride at all, even if he^xxviii. might have had the number of his years assured, so that knowing how long he should live, he might know beforehand when to withdraw himself from self-exaltation. But since the present life is always uncertain, death's creeping upon him ought always to be apprehended the more, insomuch as it can never be foreseen. And he rightly calls the pride of the wicked, ' tyranny.' For he is justly styled a tyrant, who in the commonwealth takes the lead without right. And be it known that every proud man, according to his several measure, exercises tyranny. For what sometimes one person practises in the commonwealth, in this case, by power of high ofiice accorded to him, another in a province, another in a city, another in his own family, this same another by concealed wickedness practises to himself in the thought of his own heart. Nor does the Lord regard what amount of evil each person may be able to do, but wiiat amount he may have the mind to do. And when the power is wanting without, he is a tyrant within himsell!, whom iniquity lords it over within; for though he does not oppress his neighbours outwardly, yet inwardly he seeks to possess power, in order to oppress them; and because Almighty God considers the heaits of men, the wicked man has already done in

Job 15, his eyes the thinj^ that he conceived. Now our Creator willed that our end should be hidden from us with this view,

MoHAL.that whereas we are uncertain when we may die, we may always be found ready for death. Hence after it has been said. All his days the idcked man feels proud, he rightly adds, and the number of the years of his tyranny is uncertain.

As if it were said in plain words, ' Wherefore is he lifted up as if on the gi'ounds of a certainty, the tenure of whose life is held under the penalty of uncertainty?' But Almighty

God not only reseiTes future punishments for those that live wickedly, but even here, where they go wrong, he besets their hearts with punishments, that by this alone, viz. that they sin, they should be smiting themselves, and that always trembling, always full of suspicion, they should be afraid of meeting with those mischiefs from others, which they remember themselves to have done to others. Whence it is yet further added of this wicked one;

there is peace, he suspecteth plots.

xxxix. 44. But there is nothing more happy than simplicity of heart, in that in proportion as it shews forth innoccncy towards others, there is nothing it dreads to meet with from others. For it has its simplicity as a kind of citadel of strength, nor is it suspicious of undergoing what it has no remembrance of having itself done. Whence it is well said Prov.14, by Solomon, In the fear of the Lord is strong confidence.

Prov.i5 Who also says again, A secure mind is like a perpetual

^^- feast. For the mere repose of security is like the continuance of refreshment. Whereas, on the other hand, the evil mind is always set in pains and labours, since it is either contriving mischiefs that it may bring down, or fearing lest these be brought down upon it by others; and whatever plot it hatches against neighbours, it is afraid of being hatched by neighbours against itself. It is on every side full of suspicions, on every side full of alarms. Every one that occurs to mind is supposed to be making out things hostile to him, and so he, to whom the repose of security is wanting, has surely ' a dreadful sound in hiscars' always. Audit oftcnhappens thathis neighbour, whoever he be, speaks to him with a single intention, and designs nothing hostile, but ' when there is peace, he suspecteth plots;' in that he, who is always dealing craftily, Book calculates that there is not single dealing towards himself 1_

And whereas it is written. When the wicked man comethVroM.is, into the pit of sinners, he contemneth, he being encompassed^* with the darkness of his iniquity henceforth despairs of light. Hence too it follows;

Ver. 22. He believeth not that he shall return out of darkness, and he is waited for of the sword.

45. For because he believes himself to be on all sides xl. stricken from ambush, despairing of salvation, he is ever growing on in wickedness. Now thci'e are times too when this ungodly man turns his eyes to judgments from above as well, and dreads their coming upon him. But whilst he seeks the wages of the present life, these same judgments which he had begun to fear, being conquered by the madness of avarice, he sets at nought. And he thinks indeed that it is possible he may die in sin, but yet he does not cease from sin. Hence it is subjoined;

Ver. 23. When he has stirred himself to seek bread, he knoweth that the day of darkness is ready in his hand.

46. For ' bread' is the wages of the present life, and ' the day xli. of darkness' is taken for the time of vengeance. And so in the course of his conduct, the wicked man at times weighs well the present wrath of the Judge Above, but he is not diverted from wickedness, so that it too should be itself diverted from his destruction. But his conscience accusing him, he fears to be smitten, yet he is ever increasing that whereby he should be smitten. He makes slight of his return, he despairs of pardon, he carries himself high in sin, yet he has fear within, a witness of his wickedness. And though he seem outwardly to be doing wicked things with a bold front, yet for these in his own heart he is untrained to tremble. Whence it is written; For whereas wickedness is Wisi. timorous, she gives icitness to condemnation. For when a'^'^^' man does unlawful things, he is in dread of the thing that he does; and the open witness for his condemning is the very fearfulness of wickedness itself, in that both the thing that is done is feared, and yet the evil that is feared is not overcome. Of which it is yet further added.

Job 15, Ver. 24. Trouble shall make him afraid, straits shall

^^'^ besiege him, as a king ready to the battle. Moral. 47. In all that the wicked man does, he is hedged in with

^ anguish, and tribulation, and straits; in that his soul is confounded with anxiety and misgiving. One man secretly longs to seize another's goods by force, and he toils and strains in the thoughts of his heart, that he may not be found out. Another man, forsaking truth, makes up his mind to tell a lie, that he may deceive the mind of those that hear him; but what great labour it is to guard with sufficient heed, that his deceit itself may not be found out! For he sets before his eyes what answer may be made to him by those that know the truth, and with great effort of thought he makes out how bj the appliances of falsehood he may surpass the evidences of truth. He cloaks himself about on this side and on that, and against that wherein he might have been found out, he looks about for an answer resembling truth, whereas if he had been minded to tell the truth, assuredly he might have done it without pains. For the path of truth is smooth, and the road of falsehood grievous.

Jer.9,6. And lieuce it is said by the Prophet, They have taught their tongue to speak lies, and wearied themselves to commit iniquity. Therefore it is well said, Trouble shall make him afraid, and straits besiege him; in that in himself he is undone in the toilsomeness of fear, who forsakes the way of truth, which is the companion of security. And he is rightly compared to a king prepared for battle, seeing that in that very evil that he does he is at once alarmed and presses on; at once made to tremble by conscience, and to pant from desire; fears, and swells high; is scared with misgivings, and lifts up his spirit in audacity. Moreover, we are to know that ' a king who is prepared for battle' is so apprehensive against the enemy, that he also fears for that very army which he is leading, lest it should be seduced, lest by the desertion of his soldiers he be laid open to the darts of the enemy. And so ' the wicked man is besieged with straits, hke a king ready to the battle;' in that whilst practising false things and uttering false words, he dreads lest he should lose his own soldiers; i. e. the appliances of falsehoods; and lie exposed to the darts of truth, if it chance that that be lacking to him, Book which he might have to oppose on the side of deceit. Bui —:_ though the spirit trembles, though conscience accuses, yet the wicked man is mastered bj his own passion; and forcing under fear, he assumes hardihood from his iniquities. And often when revenge is set before his mind, he lifts himself up against God; he determines to undergo any inflictions at His hands, so long as in this life, while he has the power, he may do all that he pleases. And hence it is added;

Ver. 25, 26. Fo)- he hath stretched out his hand against God, and is strengthened against the Almighty; He runneth upon Him with erected neck, and he is armed with a stout neck.

48. These things are more plainly understood of the head xliii. of the wicked himself, i. e. Antichrist, who, while lifting up his hand against God, is said to be ' strengthened,' in that for a little time he is permitted to be exalted; that in proportion as he is let to glory for a while, he may be punished the more pitilessly for everlasting; but seeing that all the wicked are his members, this, which he then in the end of the world shall do alone in a preeminent way, let us see how it is done now by each one of the wicked severally. Thus there are some who even if they do ever set themselves to do things in opposition to the judgment of Almighty God, disabled by the very impossibility of putting their will in execution, look to themselves, and are made to turn themselves to Him Whom they were minded to despise, and they, who might have gone far from Him,if they had been able to execute what they were minded to do, are sometimes hereby saved, because they could not execute what they wickedly had the mind for; and hence being brought back to themselves, they see what condition they are of, and mourn that they had the mind to do things contrary to ' Tnith.' And there are some, who by the just judgment of God are suffered to execute with worse wickedness that which they wickedly desire to do in opposition to God. And whilst an evil disposition inflames, and power strengthens them, they are henceforth unable to attain to know themselves in their erring course, in proportion as in the afiluence of their fortunes they are by power ever being drawn out of themselves. Concerning the

7G The ' stout neck'' of the Wicked is wealtlnj pride.

Job 15, bent of whose mind it is here said, For he stretcheth forth

— "^ his hand against God, and is strengthened against the

MoiiAL. Almighty. For ' to stretch forth the hand against God,' is to persevere in evil doing, setting at nought the judgments of God. And because God is then more wroth, when He suffers that to be fulfilled, which thing ought not to have been conceived at all in thought, this wicked man is ' strengthened against the Almighty,' in that he is suffered to prosper in his wicked course of conduct, so that he should both do wicked things, and yet live in happiness. Of whom it is yet further added. He runneth iq^on Him with erected neck.

49. To ' run against God with erected neck' is to commit with shamelessness such things as are displeasing to the Creator. Of whom it is rightly said. He ran^ i. e. in doing evil, he had no let or hindrance from adversity. Concerning whom it is yet further added; And he is armed toith a 1 pingui stout neck ^ ' A stout neck' is wealthy pride, as being cervice. buttressed up with overflowing stores, as it were with a quantity of flesh. And so the bad man with power ' is armed against God with a stout neck,' in that swollen with temporal good things he is set up as by a great bulk of flesh against the precepts of truth. For what is poverty but a sort of leanness, and what is the abundance of stores but the fatness of the present life? And so he lifts himself up ' with a stout neck against God,' who takes temporal abundance to serve the end of pride. For the powerful and wicked have this thing proper to them, that being engrossed with deceitful riches they neglect the true riches of God, and in proportion as they investigate the less what is true, they are the more lifted up by false acquisitions. For the care and concern of earthly things, because it engrosses, utterly blinds the sight. Whence it is yet further added with justness, Ver. 27. Fatness hath covered las face. xliv. 50. For the sight is in the face, wherein too is the first i more honourable part of the body. Therefore the bent of the mind is not unjustly denoted by the face, which wherever we turn it, there we see. And so ' fatness covers the face,' in that the earnestly coveted abundance of earthly good things presses down the eyes of the mind, and that which

' Sides'' of the wicked '' faf loith evilfoUoicers. 77

Bhould be honourable '' in them, it makes foul in the eves of Book

God, in that it weighs it to the eaith with a multitude of - concerns. Who do not however find it enough that they themselves should be full of pride, unless those too that are united to them, themselves also are made boastful by their fatness. For there are some who on being countenanced by the patronage of the greater ones, are set up with pride, and on the strength of their power uplifted against the destitute. Hence it is yet further subjoined; And the fat hatiijs from his sides.

51. Because the fat is the richness of the flesh, and we are xlv. accustomed to call those persons the ' sides'' of the rich, whom » latera we see united to them, ' the fat hangs down from his sides,' in that every one that attaches himself to the powerful and wicked man is by his power himself also as it were swollen with the fatness of good things, so that following the wickedness of an evil patron he has no fear of God, he distresses the poor, whom he is able, and as much as he is able, and uplifts his heart on the strength of temporal glory. So when there is such an one who is attached to a powerful wicked man, ' from his side,' surely enough, ' the fat hangs down.' Concerning whom it is yet further added;

Ver. 28. And he dwelleth in desolate communities, and in deserted houses, tchich are hecome lieaps.

52. For as a ' community' has its name from the intercourse xlvi. of persons living together in common, ' desolate communities' are the actual throngs of wicked followers, by whose shouts this bad man is commended, when he is hurried away by his wickedness into evil deeds. Whence it is written; 77/ePs.l0,3. sinner is commended in the desires of his soul, and he that doeth unrighteousness is blessed. But ' deserted houses' are bad thoughts, which this wicked man inhabits, in that by all that he does he seeks to please the thoughts of the wicked. Which communities are rightly called ' desolate,' and houses ' deserted,' in that except Almighty God had abandoned the dealings and thoughts of such on account of their pi'evious sins, they would never arrive at the commission of worse ones. And it is well said, IVhich are reduced to heaps. For the ruined buildings of houses and cities make heaps; '' A. B. C. D. more honourable.

Job 15, in that whilst the wicked severally are joined to one another 29... * for wicked deeds in confused courses of conduct, they shew

MonAL. without doubt, that they have fallen from the edifice of life.

substance continue, neither shall he send forth his root into xlvii. 53. That which is here expressed. He shall not be inhabited, I have found in some copies, He shall not be enriched; but the sense is not at variance, though the phraseolog}' is at variance. For he is ' enriched' with virtuous attainments whose mind is ' inhabited' by Almighty God. But because the thought of the proud man is not ' inhabited' by the grace of his Maker, hereby surely he is not ' enriched' with virtues. On this account then that he is empty within, let it be said, He shall not be inhabited. But in respect to that which is j swollen up without, being of a transitory nature, it is rightly added, Nor shall his substance continue. As though it were said in plain speech, ' This which he seems to have outwardly passes away, and what was not capable of passing away, he has not within.' And hence it is fitly subjoined, Neither shall he send his root into the earth. Which if we take as spoken of this earth, doubtless it is plain, that the tree which has no root in the earth, is brought to the ground on being shaken by the very slightest gales of wind; and every j)roud man while he is ' strengthened against the Almighty Lord,' while he ' runs with erected neck,' and is ' uplifted with a stout neck against his Maker,' is seen to stand like a tree; but his standing is witliout root, in that as it were at a light breath, so at the stirring of the secret sentence, his life is rooted up. But if in this passage we take ' the earth' for the recompensing of the Eternal Country, concerning which Ps. 142, tiie Prophet saith. My portion is in the land of the living, this wicked man does not ' send forth his root in the earth,' in that he never ])lants the thoughts of his heart into the desire of the eternal life. For what the root is to the tree, the same is the thought of his own heart to each one of mankind; for in the case of that which is seen outwardly, there is a holding by that which is not seen outwardly \ And hence " al. ' which (being) within is not seen.' it is said by the Prophet, Shall again take root downwards, Book

Is 37 in sympathizing vvitli a poor neighbour; ' we as it were send 31. ' a root downwards, that we may bear the fruit of recompense above.' It follows;

54. If this proud man had been minded to turn back from xlviii. sin to righteousness, he might ' depart out of darkness.'

But because he seeks not the light of righteousness, he does not depart out of darkness. After whose example, those likewise, who attach themselves to him outbreathe themselves in making earthly advancements, are kindled with the torches of avarice, and scorched with the fires of carnal desires. And hence it is added,

Thejlame shall dry up his branches.

55. For if he united to himself any that were searching xlix. after the Eternal Country, he would have green ' branches' in himself. But because they that are joined to him, are also heated with earthly passions, and the flame of passions kindles the hearts of his followers, it doth surely ' dry up his branches,' that they should not bear the fruit of good works, seeing that for the chace after the lowest objects they pant in wickedness. And it is well added,

And by the breath of his mouth shall he be taken away.

56. For the proud man, in proportion as he is more strong 1. in this life, the more shamelessly lets loose for himself the reins of his tongue, so as to utter bad things of every sort, to apprehend no man for his words, to wound these with insults, to cast at those with curses. But sometimes he is carried away into blasphemy against his Creator, as it is said by the Psalmist of such persons, They set their months Pp-73,9. against the heavens, and (heir tongue walketh through the earth. And hence the rich man, being set in the fire, implores to have water dropped for him on his tongue by the finger of Lazarus. By which circumstance it is perceived that in that part where a man has sinned most, there he was the more fiercely burned. Therefore it is rightly said now, And by the breath of his mouth shall he go away; in that he received sentence of smiting, in proportion as he did not

Job 15, restrain the breath of his mouth under the fear of God. It

MoiiAL. Ver. 31. Let him not believe, being vainly deceived, that he is to be redeemed with any price. li. 57. As often as we do ahns after sin, we as it were pay a price for bad actions. Whence too it is said by the

Ps. 49, Prophet concerning him who doeth these things not. He will not give God his propitiation, nor the price of the redemj)- tion of the soul. But sometimes the rich being elated oppress m those below them, seize on the things of another, and yet in " a certain way give somewhat to others, and whilst they bear down multitudes, they sometimes render the support of defence to particular persons, and for the iniquities which they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things we have been guilty of. For he who would both always be sinning, and as it were always bestowing alms, gives a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said. Let him not believe, being vainly deceived, that he is to be redeemed with any price. For the alms of the rich and proud man has no efficacy to redeem him, seeing that his robbery of the poor man committed at the same moment, will not allow it to rise up before the eyes of God. Which same may likewise be understood in another sense; in that it often happens that proud men of riches, when they bestow alms, do not give it for the desire of the eternal life, but for the extending of the temporal life; they think that they can put off death by gifts, but let him not think, being vainly deceived, that he is to be redeemed with any price; in that he is not able to secure by the gift bestowed, that he should escape the end that is due to him, when his very wickedness cuts asunder his life. Hence too it is added;

Ver. 82. Before his days are fulfilled he shall jjerish, and his hands shall icither. Hi- 58. The days foreordained to each individual by the Divine Prescience can neither be increased nor lessened, except it happen that they be so foreknown as either to be longer if they be accompanied with the most perfect works, or shorter with the most wicked, just as Hezekiah obtained Book increase of days by the bestowing of tears, and as it is ~ written concerning the wicked, Death meets the undisciplined". Yet oftentimes the wicked man, though in the secret foreknowledge of God no protracted periods of life may be predestined him, himself, forasmuch as he desires to live after the flesh, sets length of days before his imagination. And because he cannot attain to that time that he looks forward to, he, as it were, ' perishes before his days are fulfilled.' Which same we may likewise understand in another sense also. For very commonly we see persons that both lead wicked lives, and attain to the very extreme of old age. How then is it said. Before hi^ days are fulfilled, he shall perish; when in the case of particular persons we often see, that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness?

59. For there are some, who after a lost way of life turn back to themselves, and their conscience accusing them, forsake their froward ways, alter their doings, vfithstand their old wickedness, flee earthly courses, and pursue heavenly aims, but before they be firmly rooted in those holy aims, from deadness Df mind they return to the things which they began to pass sentence on, and fall back to the evil habits which they had ietermined to eschew. For whereas it often happens that for the profit of many, even holy men bow their necks to external iction.s, and are busied with the governance of a people, the jreak seeing this, and, from their former pride still by them, ■seeking to follow their example, set themselves in outward ways [)f action; but in proportion as they do not come thereto well mbued with the things of the Spirit, they execute them in a;arnal manner. For except the heart be first confirmed in aeavenly desires by long application and a continued conersation, when it is poured back again for the executing of '.hiugs exterior, it is rooted out from all its standing in good practice. Whence too it is rightly said of this wicked man, Before his days are fulfilled, he shall perish. In that even f he begin perchance to do any thing good, before he is trengthened therein by length of time, he falls back to outvard things, and wickedly abandons what he appeared to « Ed. Ben. suggests that this may be taken from Ecclus. xx. 9. VOL. 11. G b-2 U'eiik devotion chilled by outtvard emploijmenis.

JoBi5,liavc entered upon rightly. And hence it is fitly added; ^'^- ^^- ^ind his hands shall irither; in that whilst he is prematurely *'""*'■■ involved in exterior actions, he is ' dried up' of all good practice. Hence it is yet further added aright;

Ver. 33, 34. His cluster shall he spoilt like a vine in the frsl flower, and like an olive casting its flower. For the congregation of the hypocrite shall be barren. liii. 60. It is to be observed that the Divine Word so speaks of this wicked man in general terms, that yet it comes down to his particular wickedness. For he that on saying, His cluster shall be spoilt like a vine in the flrst flower, and like an olive casting its flouer; directly adds, i^or the congregation of the hypocrite shall be barren, plainly makes it appear that in this wicked man it is against his hypocrisy that he passes sentence of condemnation, Now we have to consider how it is that the hypocrite is ' spoilt like a vine in the first flower, or like an olive casting its flower.' If the vine in flowering be touched by excessive cold in an inequality of the weather, it forthwith makes it dry of all moistness of verdure. And there are some, who after bad courses long to follow ways of holiness, but before that good desires are confirmed in them, as we have said, some piece of good fortune of the present life comes upon them, which entangles them with outward concerns, and whilst it withdraws their mind from the heat of interior love, as it were puts it out by cold, and whatever seemed to be shewing itself of the blossom of virtue in them, it kills. For in earthly courses of action the mind grows very cold, if it be not yet by the interior gifts firmly settled. Whence it follows that higher stations or exterior works, which are intended to be of use to the necessities of man, those persons should take upon them to put them in execution, who have skill to judge of them, and to force them to bow beneath themselves in ihe power of interior virtue. For when anj frail person is drawn away either to the post of government or to execute exterior employments, in proportion as he is as it were carried out of himself, he is rooted up, in that the tree, which does not first send roots deep below, is the sooner laid low by the impulse of the winds, if it lifts itsell on high in its top; and is the more speedily brought dowr to the very lowest, in proportion as it grew higher in the air Book without roots. But sometimes the vine in flower is dried, —^ - not by the cold but by the heat, and when it is touched by excessive heat, its flower being shed, the cluster is made to wither. And it very often happens that they who do not come to good works with a right intention, when they see that they please their fellow-creatures, are the more vehemently inflamed to execute the same good works, anxiously set themselves to do what is calculated to please the eyes of men, and are as it were heated in a holy devotedness. What then but heat in the time of the blossom has come upon these, whom the appetite of human applause has made bare of fruit? Hence it is well added. And like the olive casting his fiower. For when the olive is in flower, if it be touched by an immoderate fog, it is bared of the fulness of fruit. And as often as people that are entering on good works, begin to be extolled by those that behold them, and to take delight in the commendations of themselves, there is caused a mist of the understanding in the thoughts, that they can now no longer discern with what intention they do a thing, and lose the fruit of practice as it were by the fog of applause. Hence it is well said by Solomon, Let us get up early to the Cant. 7, vineyards; let us see if the vines Jlower, if the blossoms bear fruit. ' The vines flower,' when the minds of the faithful put forth good works; but they do not ' bear fruit,' if in what they may have purposed, they are disabled, from being overcome by certain erring practices.

61. We have not then to look whether the vines flourish, but if the blossoms are strong for the bearing of fruit, in that it is not any thing to admire if a man begins good works, but it is much to be admired, if with a right intention he holds on in good works. Whence it very often happens that if in good practice a right intention is not kept, even the very work itself which is supposed good is lost. For we have often seen persons abandon the earthly things which they possessed, and henceforth seek nought transitory, and be mixed up with no jarrings for the sake of this life. When then the believing mind exhibits this in itself, it is as if the olive put forth blossom, but when any of this sort begin to seek the glory of the world which they had contemned, and

Job 15, to pant with insatiable desire after the earthly things whic;

^^•j!il tliey appeared to have disdained, to give themselves t> brawls, to seek out uiischiefs upon their neighbours; the indeed the olive has cast her flower, which she put forth, i that she never brought to perfect works the beginnings of; good purpose. But we are to bear in mind that such thing are often hai)pening to those who do not follow God with; pure and single aim. Hence it is rightly added, For th gathering of the hypocrite is barren. For the good thing he has begun he would not lose, if he had not been hvpocrite. Now hypocrites gather together good works, bu their gathering itself is barren, in that in the things they di ihey never make it their object to receive fruit in the etema recompensing. They look fruitful and green to the eyes o their fellow-creatures, but in the sight of the hidden Judgi they appear unfruitful and blasted. But oftentimes, beinj inflamed with the fever of avarice, they display greater work of their own before the eyes of men, in proportion as the; desire to have larger rewards offered them by their fellowcreatures. Hence it is yet further added;

And Jire shall consume the tabernacles of those uho ar ready to take rewards. liv. 62. For as the body dwells in a tabernacle, so the min« dwells in thought. But the ' fire consumes the tabernacles when the heat of avarice wastes the thoughts. And very commonly hajjpens that the hypocrite scorns to re ccive gold, or the several good things of the body, at th hands of his fellow-creatures, but because he does not tak these, he aims to win greater commendations from them and perhaps he does not reckon that he has ' received reward,' because he refuses to take the good things of th body Hence it is proper to be known that a gift is some times proffered by the hand, and sometimes by the moutb Thus one who presents money, has given a reward with th. hand; but he that bestows the word of applause, has pu forward a reward from the mouth. Though, then, the hypo crilc refuse to take external gifts, which may perhaps answ€ earthly necessity, yet that is a greater thing which he aim to have paid him in return, when desiring to be extolle beyond his desert, he seeks a reward from the mouth. An ecause in the mere appetite of praise his heart is kindled Book 'ith overmuch heat, let it be rightly said, And fire shall —

.iionsume the tabernacles of those that are ready to take

63. But if we are to understand by their ' tabernacles' the odies which their souls inhabit, then the fire consumes the tabernacles,' because those who here are on fire in the soul?ith the flames of avarice, are there consumed in the flesh

5 30 by the fires of hell, and because the mind of the ypocrite is never at rest from the thinking of wickedness,

(i that whether he goes after the things of eai'th, or applause, na e grudges those things to others, which he pants to have warded to himself, and strives to make others appear lg{ /icked in proportion as he desires to appear more holy to 11 the world, so that by means of this, that others are endered contemptible, he may himself at all times appear lej acre worthy of respect. Whence it comes to pass, that as ouching his credit with his neighbour, he spreads out the lets of his tongue before the judgments of his fellowreatures, that he by himself may catch the good opinion of hose whom he seeks to please. Whence too it follows;

Ver. 35, They conceive woe, and bring forth iniquity, and heir womb jtrepareth deceit.

64. For he ' conceives woe,' when he devises wicked things; ivi. le ' brings forth iniquity,' when he has begun to fulfil what he las devised; by entertaining envy, he * conceives woe;' by ittering slanders, he ' brings forth iniquity.' For it is grievous nakedness when he who is wicked strives to make others

•ppear wicked, that he may himself thereby appear as holy,

)ecause he has shewn that others are not holy. But we

J, (ught to bear in mind, that in Holy Writ by the title of the

I, bell}' or the ' womb' the mind is used to be understood.

I lence it is that it is said by Solomon, For the candle of the Vrov.

"iris of the belly. For the light of grace, which comes from ibove, affords a ' breathway' to man unto life, which same jj ight is said to ' search all the inward parts of the belly,' in ihat it penetrates all the secrets of the heart, that the things rhich were hidden from the soul touching itself it may bring

•ack before the eyes thereof with weeping. Hence Jeremiah

Job I5,sailh, My bowels' mij bowels! I am pained. Who, that h ^^- mieht shew what he had called his belly, added, the seme

Jot. 4, of mi/ heart are troubled. So by the title of the womb th '^- iniiul is rightly understood, in that Uke as the offspring i conceived in the womb, so is thought engendered in th mind. And as meats are contained in the belly, so ar thoughts in the mind; and so the ' womb' of the hypocrit ' prepares deceits,' in that he is ever conceiving in his min( the greater wickedness against his neighbours, in proportioi as he aims to appear by himself above all men innocent Eliphaz therefore put forward these things, in that he looke( upon blessed Job as stricken vvith that great scourge oi account of his hypocrisy. But his words, though they appl} to many, are at odds with him alone, for whom alone thej were said, in that the holy man had nought of double-dealin| in his conduct, whom Truth being witness to him praises for tlie singleness of his heart.

1. This is found to be a peculiar way with the wicked, Hist. viz. to urge their own bad points slanderously against the ^^^^'** good, before they are themselves truly accused of them; and a while they dread to be reproached for the things which they do, they testify that the righteous who withstand their wickednesses commit the same. Now holy men hear with forbearance, even what they never remember to have done, although those wrong things which they see to be urged against themselves, they know to be committed by their very accusers; and when they cannot correct them by preaching, they suffer them by submitting to the evil, that if they cannot attain the fruit of their conversion, they may at least win by those very persons the reward of long endurance. Hence Holy Church says in the words of the Prophet David, Sinners have plowed Ps. 129, supon my buck, in that whilst she puts up with heretics, or lost persons of any kind, whom she is not able to correct, «he bears upon her back the deeds of those that commit iniquity. Thus blessed Job, seeing Eliphaz his friend making much complaint against him out of hypocrisy, in that from words of comfort he had broken out into bitterness of upbraiding, and shewed himself a feigned comforter, does by his own patience maintain a type of the Church, which is wont to endure such things in hearing them, and when her discourse is received, by reasoning to bring them to nought; and he says,