Morals on the Book of Job (Moralia)

45. For except the patience of God bore with them, they xxxix. would never live long in their sins. For they are ' lifted up by riches,1 when they fust begin to be powerful, but they are ' strengthened,' when they are permitted to continue long in this life. Since those whose substance uplifts them, length of days strengthens in the pride of their power. Or surely they are said to be lifted up and strengthened, in that they are ' lifted up' by honours, ' strengthened1 by substance. But there are very many, who while they are both ' lifted up' by honours and ' strengthened' by riches, art vouchsafed the things which they covet in this life, but deprived of the

209 The wicked favoured with children at well at wealth.

-i. succession of children. J" these their ven power is punish- — — - ' incut, when the) see themselves possessed ol a Large inheritance, 1'iit ii"i possessed of heirs to whom thej may leave it. What good then, if every thing be forthcoming, bul children be wanting who may become their heirs? It prods;

\ er. 8. Their seed is established in their sight with them. \] •]<;. For the increase of exceeding happini ther with a large patrimony, they have heirs too given them; and that in> unavoidable temporal circumstance i ither ma] r< - move from their eyes those in whom their soul delights, it is said of this Beed of theirs. Their set d is established in their right. But what if children arc vouchsafed, yet the children themselves stricken with barrenness f The family is made extinct in them, in like sort as it was (eared it would he made extinct by the barrenness of their parents. It goes on;

And a crowd of kinsfolk and grandchildren before their eyes*

Observe, life is theirs, honours and riches are theirs, children are theirs, grandchildren are theirs. What if any secret fancy j^a.11 the mind, and domestic discord pierce the joys of their security: What is the prosperity of this world, if it be not joyful? It goes on;

the rod of God >//><ai them. xli. 47. Their ' houses are secure and at peace,1 in that tin \ live on committing sin, they do things to be mourned over, and they never leave their joys. And the 'rod' of discipline from Above ' does not smite them,1 and they go on the more unrestrainedly in siu, in proportion as they are punished less for sin. Hut as we have heard the things, which go prosperously within, what prosperity smiles <»n them in the field too, let us see. It goes on;

calveth} and loseth n>t her calf.

1 ' hf.s' It is the Usage of Common talk tO Call ' <>x '" masculine, and r* feminine, hut literary phraseology designates 'ox1 of th< common gender. Hence it is now- said, Their ex con ceiveth, andfaileth not; th<i> cow ealnlh. and loseth not hct rati. For to tin owner of flocks, the liisi good fortune is thai the (lucks being free from barrenness conceive, next that Book tlic conception come to the birth, and the third that the ' thing which is produced he by nourishment reared to a growth. Ami so in order to shew that the wicked had them all together, blessed Job declares that ' their iloeks had conceived and not miscarried, that they had brought forth and were not deprived of their own offspring.' But it is interior good fortune, if whilst the Hocks increase, the keepers of them do not thrive at the same time. And hence to the fruitfulness of the flocks we have the fruitfulness of their household ' made to succeed immediately. For it is said, ' ' fami- Ver. 11. Their lil tic ones go forth like flocks, and their children re re I in sports.

48. That, as there are greater stores bestowed on them xlii. to have the possession of, so great numbers may spring up to keep them safe. Rut whereas he said, revel in sports, lest we should imagine that the mere sport of the children in the house of the wicked by itself was too mean and poor, he adds, saying;

Ver. 12. They take the timbrel, and harp, and rejoice at the noise of the organ.

As if he said in plain speech; 'Whilst the masters swell with honours and substance, the dependants rejoice in festive sports.' But, O blessed man, wherefore dost thou tell us all these many things of the delights of the wicked r It is now a long time that thou runnest on in the description of them; after much said, in one word point out what thou thinkest. It goes on;

Ver. 13. They spend their days in wealth, and in a point of time go down to the lower parts.

49. Yes, O blessed man, thou hadst for long dilated on xliii. their joys, how dost thou now declare that ' in a point of time they go down to the lower parts," saving that all length of time of the present life is then known to be but a k point,' when it is cut short by the end r For when a person is brought to the last end, he no longer keeps aught of the past, seeing that all the periods of time have elapsed, he has nought in the future, in that there remain not to him the moments of a single hour. So the life, which could be thus narrowed, was but a * point' of time Foi is we hav< before said, we set

Job si, down the style in a point,;ui<l lift it up; and so la- as it wen

■ ' touched life by a point who received and lost it. Bj a

' point1 it is possible that this also may be understood, that it often happens that they that were long borne with in wickedr* ss, are seized by Budden death, that it should n<>t even be granted them to bewail before death the tiling they haw done wrong, but seeing that occasionally the life of the righteous also is cut short by a sudden end, we shall understand it better, if we take the words <>l their temporal lit"'', in tliat whatever was capable of passing away was sudden. Hut the friends of blessed.'"!>, \\li" believed bim to be unrighteous on tins account that they saw him afflicted with scourges, rightly have the truth Bhewn them by the voice of that holy man concerning the blooming and ruin of the wicked, in that prosperity in the present life is do witness to innocency, since many are brought back to everlasting life by scourges, and very many die without a Bcourge to he dragged to infinite woes. ( >l whom it is yet further added; Vet. II. Who say unto (•'"(/. Depart from us.

xliv. 50. To say this in words even foolish nun have DOl the boldness, yet all wicked persons say to God, not by their wmils but by their ways, Depart from us. For tbej that do those things which Almighty (i<>d forbids, what else are they doing but shutting up their soul against the Almighty. For just as to think of His precepts, is to introduce Him into one's sell, so to resist 1 lis commandments is to keep 1 [im aw ay from the dwelling-place of the heart. \nd so thej say. Depart from us, who refuse t<> yield Him an approach to them; and assail Him with wicked deeds, even it they Beem to praise Him in words..Moreover the) Baj; Par we desire not the knowledge of Thy ways.

xlv. 51. And that by this alone, that they are too indifferent to acquire the knowledge of Him. For there be some who not his Lord's will, and doth things worthy ofstripest shall be beaten with few. But he that knoweth his Lord's will, and did not according to if. shall be beaten with many,• choose not to know what they should do, and reehon as if they will be beaten less, if they are ignoranl of what they ought to have put in practice. Yet it is one thing not to

Willing ignorance punished. God unseen by carnal eyes. -20") have known, and another tiling not to have chosen to know. Boos For In.' knowetfa not, who is willing to make the acquisition, XN but is not able. But he who, that he may nol know, turns away his ear from the voice of truth, such a person is brought in, not one in ignorance, but a despiser. Now ' the way' of God is peace, ' the way' of God is humility, ' the way' of God is patience. Bui whilst the wicked disregard all these, they say, We desire not the knowledge of Thy ways. For whilst they are big with pride in this life, whilst they arc swollen with honours, whilst, even if they have not, they covet, they slight ' the ways' of God in the thoughts of their hearts. For because God's way in this world was humility, this very Lord and God, the Redeemer of us men, came to reproaches, to mockery, to the Passion; and He underwent the adverse treatment of this world with patience, resolutely eschewed its good fortune, that lie might both teach the prosperity of the eternal life to be aimed at, and the adversities of the present life not to be dreaded. But because the wicked covet the glory of the present life, and eschew disgrace, they are described as saying, We desire not the knowledge of Thy ways. For they are unwilling to know, what they scorn to do. Whose words are further continued, where it is said; \ er. 15. Who is the A/ mighty, that we should serve II i mf 52. For the mind of man being miserably discharged xlvi. without, is so dissipated in things corporeal, as neither to r< nun to itself within, nor to be able to think of Him, Who is invisible. Thus carnal men setting at nought spiritual commands, because they do not see God with bodily sight, one time or another come to this pass, that they even imagine Him not to be. Hence it is written, The fool hath said in l'-.u.i. his heart, There is no God. Whence also it is said now, Who is the Almighty, that we should serve Him? For it very often happens that men make it more their aim to serve their fellow-creatures, whom they see with bodily sight, than to serve God, Whom they do not see. For in all that they do, they stretch towards the reach of their eyes, and because they cannot stretch the eyes of the body to God, they either scorn to pay Him homage, or if they begin they grow wearied. For, as has been said, they do not be-

206 //" soul better than the body. Real good scorned by the carnal.

Job 21, lit ive llim to be, Whom thej do not behold with bodily _15, "'sight. These, did tbej but seek God the- Author of all things in a spirit of humility, would in themselves experience ili.it a thing which is not Been is better than an object which is s( en. For they themseli es Bubsist in being 1>_\ virtue of an ini isible soul and a visible body; but if that which is not seen be withdrawn from them, at once that perishes which is seen. And the r\ es of the body indeed are open, but thc\ cannot Bee or perceive any thing. For the sense of sight is gone, because the indwellet has quitted, and the house of the flesh remains empty, since that invisible spirit has departed which was wont to look through its windows. Therefore that invisible things are belter than visible ones, all carnal persons ought severally to conclude from themselves, and by this ladder of reflection (so to speak) to mount towards God, seeing that lie is even herein that lie continues invisible, and continues supreme in proportion as He can never be comprehended. But there are some, who do not doubt either that God is, or that Hi is incomprehensible, who notwithstanding seek from Him not Himself, but His external gifts. And when they see that these are wanting to those that obey Him, they scorn to obey Him themselves. In relation to whose words it is further added;

And what profit should we hare, if we pray unto Him f \lvii. 58. When, in praying, God is not the object we seek, the mind is soon wearied in praying, in that whin a man asks those things, which it may be that God of His secret counsel refuses to bestow. He is 1 Iiniself brought into loathing, Who will not give the thing which is loved. Now the Lord desires that He may be loved Himself, more than the things

Which He has made, and that things eternal should be

Matt.c, rather prayed for than temporal ones; as it is written, Seek yejirst the kingdom of God and His righteousness) <nid nil these things shaU be added unto you. For in that He saith not, ' shall be given,' but shall be added unit* you, he plainly shews that what is given as principal is one thing, and what is added over and above, another. For when as to us the eternal world ought to be in the thought and intent, but the world of time in the use, both the one is ' given1 and the other ' added' over and above in superabundance. And yet Book it very often happens, that when men pray for temporal good tilings, but do not look for eternal rewards, they seek the thing that is added, and do not want that whereunto it should be added. Nor do they reckon it to be the worth of their prayer, if here they be poor in things temporal, and there live for everlasting rich in blessedness; but having their eyes fixed on visible things alone, as has been said, they refuse to purchase for themselves the invisible by the labour of beseeching it. Who if they but sought objects above, would ply their labour already with fruit, in that when the mind, employed in prayers, pants after the form and fashion' of its Maker, burning with divine longings, it is'speciem united to that which is above, disjoined from that below, opens itself in the affection of its fervent passion, that it may take in, and while taking in kindles itself: merely to love things above is already to mount on high; and whilst with longing desire, the soul is agape after heavenly objects, in a marvellous way it tastes the very thing it longs to get. It goes on;

Ver. 16. But because their good things are not in their hand, may their counsel he far from me.

54. He ' holds his good things in his hand,' who in xlviii. despising temporal things, forces them under the dominion of the mind. For whoever loves them over much, subjects himself more to them, than them to himself. For many of the righteous were rich in this world; sustained by their substance, and by their honour, they seemed to possess many things; yet forasmuch as their mind was not possessed by the excessive enjoyment of these things, which were theirs, ' their good things were in their hand,' because they were held subordinate to the authority of the soul. But on the other hand the wicked so discharge themselves with all their hearts in aims at outward things, that they do not themselves so much hold the things possessed, but are holden with minds in bondage by the things they possess. Therefore because ' their good things are not in their hand,' it is rightly added, let their counsel be far from me. For what is ' the counsel of the wicked,' saving to seek earthly and neglect eternal glory, to aim at temporal well-being at the cost of interior detriment, and to change away transitory

-JOs 'I'tt, light 11/ th< niched sometimes put out here.

job 21. Borrows for eternal wo< b: Let the holy man, then, regarding "'• '"• these aims <.i the wicked, turn from them and say, Lei their ''■ couiuel be far from me. Because he sees it to be beyond comparison, as it is, be had rather for a brief Bpace groan lure beneath the rod, than undergo tin woes of eternal vengeance. Bn1 do! even in this life do they, that are benl to make their way prosperous therein, enjoy an uninterrupted course of prosperity. But many tine i their joys are broken oil' by groans arising. Whence it is

Ver. 17. How often shall their candle be put out 9 and hou> of t shall a flood come over titan, and shall He <liei<lt> sorrows in His fury Y xlix. 55. It often happens that the wicked man reckons the life <>t his children as a ' candle,' but when the son, that IS Loved overmuch, is taken away, what seemed the ' light1 of the wicked is ' put out.' Often the wicked man reckons the credit of present honour his k candle,' but, whilst, his dignity gone, he is cast down from his height, his candle is extinguished, which shone for him according to his desire. Often the wicked man thinks that the resources of earthly substance are his, like a great caudle for light, but when upon ruin falling on him, he loses the riches which he loved more than himself, what else with this man but that he has Lost the candle, in the light of which he was rejoicing? And

BO he that has no wish to rest his joy on the things of I ". trinity, neither here, where he is minded to establish himself, can he rejoice uninterruptedly. For as often as the

' candle of the wicked is put out,' at once there ' conieth a flood upon them, and God divideth sorrows in His liny." fA flood COmeth1 upon the wicked when they Undergo the waves of sorrow from adversity of Borne kind. For Almighty God, when lb sees Himself Contemned, and that delight is taken in earthly concupiscence, smites that with woes which He Bees is preferred before Himself in the thoughts of the wicked man. Now it is well said. Iml divideth BOrrOWS in

His fury. For He That reserves eternal woes for the wicked m in in retribution, ami Bometimes smites through his soul even here with temporal woe, because both here and there too He smites, 'divideth sorrows iu His furv' upon the head of i he ungodly. For neither docs present punishment, Boob which does not turn the mind of the wicked man from his _ — 1 bad desires, set him free from eternal chastisements. And hence it is said by the Psalmist, Upon tin- wicked He shallPa.ii,e. ruin snares^fire, and brimstone, and blasts of storms; this shall be a portion of their cup. In mentioning ' snares, fire, and brimstone, and Idasts of storms,1 he introduced indeed a multitude of woes; but because the sinner that is not amended by them is called to eternal punishments, he consequently called these woes no more his whole cup, but ' a portion of his cup,1 seeing that their suffering is begun indeed here in woes, but is consummated in everlasting vengeance. Concerning whose end it is yet further added;

Ver. 18. They shall be as chaff before the wind, and as ashes that the storm scattereth.

5(>. When the wicked man is seen in power, when he is L utterly without check or restraint in his acts of oppression and violence, by the imaginations of the weak he is accounted too well ballasted, and as rooted in this world. Hut when the sentence of the strict Judge cometh, ' all the wicked shall be as chaff before the wind,' because, if I may say so, all they are by the sudden blast of wrath lifted and carried to the fire, whom here once in their hasty judgments the tears of the distressed were as unable to move as a superincumbent mass of a stubborn weight. And to the hands of griping Judgment those are light, who by injustice were heavy upon their neighbours. And as ashes that the star in scattereth. Before the eyes of Almighty God, the life of the wicked man is ashes, in that though he appear green for a moment, yet is he already seen consumed by His judgment, seeing that he is set aside for everlasting burning. These ashes the storm disperses, in that, God shall come in state, even our Cod, and p« »o,3. shall not keep silence. Afire shall devour before Him, and there shall be a mighty tempest round about Him. For by the furiousness of this tempest the wicked are carried away from the sight of the eternal Judge. And those that here had set their mind firm with evil desire, will then appear but ' chaff and ■ ashes,' because those persons the storm seizes and transports to eternal punishment. It goes on;

Job.11, Ver. l!'. Qod shall lay up for his children the <i>i>i of j'i *

' their father* And when H>- repayeth, then he shall know it.

i- 57. vV< knoi that it i- written; Visiting the iniquity Ex.84, the fathers upon the children^ and upon the children?* chilto the third and fourth generation. And again it is i/.i. written, What mean ye th it;/>' make this a proverb among '-• -"'• you concerning the l<in<l <>i Israel, saying, The father* I eaten sour grapes, and the children** teeth are set <m edge i - lith the Lordf ye -shall not have this for a proverb any more in Israel. Behold all soul* are Min the soul of the father \ so alto the soul of the son i* Mini i the soul that sinneth\ it shall <iir. Thus in these two sentences wh< reaa there is found a dissimilar meaning, the mind of the hearer is instructed, that it should search out with minute care the waj of discernment' Since original sin we derive from our parents, and, except by the grace of Baptism ui be loosed from it, we bear with us the sins ol our rerj parents, Beeing that surely we an' still one with them. And bo ' II'' risiteth the iniquity of the fathers upon tin.- children,1 when on account of the guilt of the parent, the soul of tin- offspring is polluted by original sin. And again

He does not ' \isil the BIOS ofthe fathers upon the children,"

in that when we are freed from original guilt by Baptism, we no longer own the sins of our fathers, hut those which we have ourselves been guilty of. Which however may be undersl 1 in another way as well, in that who-,,., \,-r imitates the wicked ways of a had father, is hound in his sins also.

But whosoever does not follow the wickedness of his parent, is never burthened by his offence. \nd hence it com,-, to pass that the bad son ol a had lather not only pays lor his ow n sin-, which he has added, hut the sins. This father as well; Beeing that to the evil practices of his father, which he is not ignorant that the land is angrj with, he is not afraid d yet further his..wn wickedness too. And it is meet that he who being liable to b strict Judge does not fear t,» folh.w the ways of b wick< d parent, should be compelled in this present life to pay for even his parent's misdeeds.

\nd hence il is there said, The 90Ul Of the father IS Mine, and the soul <>' the son it Mine: the soul t/mt sinneth, it

Sum copied by children. Punishnu nt opens the eyes. 2] 1

•hall die, because in the flesh by the sin of the father the Boos sons (,,,, -nv sometimes ruined. But now that original -in xv' lias been don away, they are not bound in the soul by the parent's wickedness. For how is it that little children are very often seized by devils, saving thai the flesh of the son is mulcted in punishment of the lather? For the bad lather is stricken in his own person, and is too stubborn to feel the force of t]lt. blow. Very often he is stricken in his children, bo as to be more sharply Btung, and the sorrow of the father is rendered to the flesh of the children, to the end that the evil heart of the parent may be chastened by inflictions on the children. But when not little children, but such as are now more advanced in years, are Btricken by the parent's sin, * hat else are we given clearly to understand, but that they likewise pay the penalties of those whose deeds they have imitated? And hence it is rightly said. Even »,<!*, tie- third and fourth generation. For whereas it is possible that 'even to the third and fourth generation,' children may witness the life of their father, which they copy, vengeance extends even to them, who witnessed what they might mischievously imitate.

58. And because sin shuts the eyes of the ungodly, but punishment opens them wide at the last, it is rightly subjoined; And when lie repayeth, then he shall know it. For the uugodly man knows not the evil things he has done, except when he has already begun to be punished for those same evil deeds. Hence it is said by the Prophet; And the vexation alone shall give understanding i» the hearing. For he then ' understands' what he has heard, when he now grieves that he is ' vexed' for the neglect of it. Hence it is said by Balaam concerning himself; the man whose eye isNxaab. shut hath said: He hath said which heard the words of24'3-4- God, which saw the vision of the Almighty, which shall fall, and so his eyes shall be opened. For he gave counsel against the children of Israel, but he saw afterwards in punishment what itwas he had been guilty of before in sin. Now the Elect, forasmuch as they see beforehand so that they should not sin, the eyes of these surely are open before their fall. But the wicked man opens his eyes after his fall, because alter his sin he now in his own punishment sees that he ought to have avoided that ill which he did. Concerning the know-

212 Eyes opened at l<i^i Fear oj U mporal judgment*. 21, ledge of which man, at that time useless from henceforth, the words arc m\t niti oduced;

\ er. 20. His eyes shall set his destruction^ and he shall drink of the wrath of the Almighty. hi. 59. This man, if whilst placed in this life he had been willing to open his eyes i<> his sin, would not hereafter * think of the wrath of the Almighty.1 Bui he that here turns away his eyes from the sight oi' his guilt, cannot there avoid the sentence of condemnation. But often those thai do not fear eternal punishments, at all events on account of temporal chastening are afraid to do what is had. But there arc some that have Income so hardened in wickedness that the\ do not fear to be stricken even in the very things that they love, if only they cau accomplish what they have iniquitously planned. Hence it is here added concerning the obduracy of the wicked man,

Yer. 21. I'm- what <U>th it concent him about his house alter him? or if the number of his months be hatred? Ijii (iit. Not that we ought so to understand it as that this wicked one, after he is condemned to everlasting punishment, shall never think of ' his house,1 i. e. of his relations, whom he has left; sinee ' Truth' tells us by His own lips, I6»28, that the rich man, who was buried in hell, even in the midst of punishment had care and concern touching his five brethren, whom he had left. For every sinner will turn wise in punishment, who continued foolish in sin, because being now wrung with anguish there, he opens his eyes to reason, which here being devoted to pleasure he kept shut; and under the torturing <>i punishment it is forced from him to learn w isdom, who lure by pride blinding him made himself foolish. Which person, however, his wisdom will then no longer avail, in that here, where he ought to have acted after the dictates of wisdom, he lost the opportunity. For he covets as the sovereign good here to have progeny of his race, to fill his house with servants and with substance, and to live long in this corrupt condition of the flesh. But if perchance any thing has come into his wishes, which however he cannot obtain except with the offending of his Creator, his mind is disturbed for a while, and he considers that, if he di es aught lure to incur his Creator's being offended, he is smitten in his house, children, life. But prompted by his Book pride, he directly hardens himself, and whatever infliction he — may feel in his house, or whatever infliction in his life, he minds it nothing, so long as he can accomplish the things he has projected, and whilst he lives, he never ceases to compass his pleasures. For see, his house is struck on account of sin; but what does it concent him about his Itonsc after him? See, for the avenging of his evil doing, the length of life, which he might have had, is shortened; but ivhat does it concern him if the number of //is months he cut off in the midst? Even in that thing therefore the sinner sets himself stiffly against God, in which Almighty God breaks in pieces his stillness; and not even the smiting inflicted brings down the mind, which stubbornness on deliberation hardens in resistance to God. And observe how heavy the hcinousness of the sin, at once to set before the mind punishment for sin, and yet not even from fear of torment to bend the neck of the heart beneath the yoke of our Maker! But see, when we hear these things said, the question occurs to our mind, why the Almighty and Merciful God permitted the faculty of reason in the human mind to fall into such blindness? But lest any one presume to sift beyond what he ought the hidden judgments of God, it is rightly added;

Ver. 22. Shall any teach God knowledge? seeing that He judgeih those that are high.

61. When in the things, which are done concerning us, liv. we have doubts, we ought to look at others, which are well known to us, and to pacify that murmuring of the thought, which had arisen to us in consequence of our uncertainty. For see, whereas scourges recover the Elect to life, and not even scourges keep the wicked from bad deeds, Almighty God's judgments upon us are very secret and are not unjust. But if we stretch the eye of our mind to the things above, we see by those that touching ourselves we have nought to complain of with justice. For Almighty God discerning the merits of Angels, ordained some to abide in eternal light without falling, others, fallen of free will from the standing of their loftiness, He laid low in the vengeance of eternal damnation. By us, then, He doth nothing unjustly, Who judged justb even a nature more refined than ours. So let him say; Shall

214 The end tett right present inequalities, job n.any teach Ood knowli dge m - ing that Hejudgeth thorn thai — — are high. For He thai doeth wonderful thioga above our Level, ii i- surerj plain thai touching ourselves He ordereth all things with knowledge. This then being set first, he adds, where it is 1 1 1 « ■ mind of man is wearied in making n search. For it is added;

\ '»t. v.':5 — 25. One dieih in his full strength, being rich and prosperous. His inwards are full of fatm mid his bones are moistened with marrow. And another iliriii iii the bitterness of hi* soul, and hath m r< r any wealth. h. 62. These things being bo, who may investigate the secrets of Almighty God, to find out wherefore He permits them so to be? Now to the Bled and the Lost, their life indeed is unlike, but the corruption ol the flesh in death is DO way unlike. Hence it is added;

Ver. 26. And yet they slmll lie down alike in the dust, and the worms slmll cover them.

What wonder then if those persons for a moment run a Course unlike in the prosperity and adversity of this world, who through the corruption of the llesh return alike to the earth?

s, thai hi' alone is to be thought on, wherein together with the r< Burrection of the llesh there is the arrival at an unlike end of recompensing. For what is ' strength and ease' to the wicked, what k marrow and riches.' seeing that all is left here in a moment, and There thai retribution, which may never be left, is found r For as the mirth of this wicked one passes on to woe, so the woe of the innocenl bouI in affliction passes on to joy. So neither ought riches to lift up the bouI, nor poverty to disturb it. Hence blessed Job in the midst of hurts in substance receiv< - to the mind no harts in thoughts; but to tbi m that despise him under the infliction of the rod, be adds rebuking them, Baying, Ver. 27, 28. Behold T know your thoughts, and the devices i hut ye wrongfully imagine against me. For;/<■ say, M in re it the house of the prince f mid where are the dwellings of the wickt d J hi. 63. For the\ had imagined him a wicked man, whom thej s:i\\. his substance gone, in B temporal way ruined. Hut the liolj man judges them with a loft) review in proportion BJB amidsl the losses which he had met with, he was standing Booi

\ v with undiminished uprightness. For how bad his losses - of substance without hurt him, wlio had not lost That Being, Whom he loved within r

64. Hut this that is said. They shall lie down alike in the ali.eo. dust, and the worms shall cover them, if any one wish to take in the way of allegory, we may shortly accomplish1 it, if see what has been already said concerning this had rich man,^}-'^ ' ire repeat again. Tims it is said, His inwards are full g^Book. fatness, ami his hones are moistened with marrow. For asx' ' fat' arises from much food, so does pride from abundance of goods, which fattens his mind in his riches, while his spirit is lifted up in his proud behaving. For the pride of the heart is like a kind of richness of fat. Whence, because very many commit sins from abundance, it is said by the Prophet, Their iniquity has come out as it were from v*.73,~. fatness. It follows. And his bones are moistened with marrow. The lovers of this life have ' bones' as it were, when in this world they possess the strong stay of dignities. But if in the outward dignity there lack earthly private wealth, as to their judgment they have ' bones' indeed, but 1 marrow' in the bones they have not. Whereas then that lover of this world is so stayed up by outward power that he is likewise at the same time stuffed to the full with the inward abundance of his earthly house, it is said, And his bones are moistened with marrow. Or otherwise the ' hones' of the rich man are bad and stubborn practices, but the ' marrow in the bones' are the mere desires of bad living alone, which not even in the satisfying of wickedness are fdled to the full. Which marrow as it were moistens the bones, when bad desiies keep on their evil habits in the gratification of pleasures.

65. And there are some that in this world have not riches, but long to have, and seek to be exalted, though in this world they are unable to get the thing they desire, and whilst they haw no substance or dignity to support them, vet by bad desir.s conscience declares them guilty in the sight of the interior Judge. For every such person is very often in this accounted distressed, because he cannot be rich and carry himself proudly. Concerning whom it is also added,

Joan, And another dieth in the bitterness of his soul^ and without — — -any wealth, Obn rve from the same cause whence 1 1 1 « - rich 'man emptily rejoices with a proud heart, another thai is poor more emptily Borrows with a proud heart Now it is rightly added concerning both, And yet they shall lie down together in the dustt and the worms shall cover them. For tn ' lie down in 1 1 1 « • dust' is to close the eyes of the mind in earthly desires; Inner it is said t<> every individual Living in Eph.6, sin. and lying asleep in his wickedness, \wake thOM f/ifit steepest) and arise from thi dead\ <i>nl Christ shall give thee light. But the 'worms' that Bpring from the flesh cover them alike, in that carnal cares overlay the mind whether of the rich man or of the poor man carrying himself proudly.

For in the things of earth the poor and the rich children of perdition, though they he not sustained by a like share of prosperity, are yet troubled by a like degree of solicitude, in that what the one already possesses with alarm the other longs for with anxiety, and because he is unable t<> ^ret it lie is grieved. So h t it be said; They shall lie (loan together in the dust, a/id the worms shall rarer them. In that though thej be nol alike lifted up by temporal good things, yet in can' of temporal good things they are both alike lulled asleep by insensibility of mind. And the norms cover thru/ together) because whether this one, that he maj posst as what is coveted, or that one. that he may not lose what is possessed, carnal thoughts overlay both. i.,,. (;<;. Bui blessed Job, who neither when he had substance was elated, nor when it was taken from him BOUght it with anxiety, as he was devoured by no thoughts of outward loss, had no ' worms of the hi art covering him;' and because he had not sunk his mind in earthly care, he did not ' lie asleep in the dust.' It goes on; Behold I know your thoughts^ anil

,2, your wrongful sentences against me. \^ it is written. For

"• whatman knoweth the things of a man, sure the spirit of ma a which is in him? on what principle is it said here,

Behold I know your thoughts t Hut the spirit of a man is then unknown to another, when it is QOl shewn forth either j by words or di eds. For whereas il is written, Wherefore by

2°- their fruits ye shall know them-, it is by the thing that is done outwardb that whatever lies concealed within is

Job judges by acta, his Friends by man's present lot. -17 brought to Bight. Whence too it is rightly said by Solomon, Boo* As in water the faces of beholders shine bright, so the hearts,,rnV# of men are plain to the wise. Again blessed Job, when he 27, i°. declared that he knew the thoughts of his friends who were talking with him, thereupon added, and your unjust sentences against me: thai by a thing open to view he might shew he had found out that which lay concealed in them. Hence he adds their very wicked sentences themselves as well, saying, For ye say, Where is the house of the prince/ and where are the dwelling-places of the icicked?

67. The weak, that desire to thrive in this world's fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job's friends were persuaded that he, whom they he held under the rod, had been ungodly, i. e. as reckoning that if he had not been ungodly, his ' dwelling-places would have remained:' but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence it is well added;

Ver. 29, 30. Ask every one of them that go by the ivay; and ye will know that he understands this same. Because the icicked is reserved to the day of destruction, and he is brought to the day of wrath.

68. For often the patience of God bears for long with lvii. those, whom it already condemns to punishments foreknown; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation

Job 21, of the wicked man, it is rightly premised, Ask anyone of — ' — '-On' vmjfnrrrs, and ye shall know thai In- understandeth these §ame things. For he is called a ' wayfarer,1 who minds that the presenl life is to him a way and not a native land, wh<> think- it beneath him to fix his heart on the love of this ring Btate of being, who longs, not n> continue in a transitory scene of things, but to reach the eternal world. For he that does Dot aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when lie sees those things which he himself covets abounding to Others, he wonders. Hence the Prophet David, as he had already passed in heart from the lore of the present world, ■ in describing the glory of the wicked man, said; / have i the wicked in great power, mid spreading like " green bay tree. Hut because lie did not submit his heart to this world, he justly looked down upon him, saying, / passed <>n, but, h>, he was nut. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, 'Oxf. who1 to one not 'passing by' would have been something

| ( ",' great, to one ' passing by' in mind, how little he was, was

' qui.' shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was sicking the glory of heavenly contemplation, said,

: / will now /hiss on, and see this great sight. For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow Lam. i, 0f ius heart to be taken thought on, saith,./// ye thai jiass by, He/told and see (f there be any sorrow like unto my

Sorrow! for they who do not pass through the present life like a way, but think on it as their country, arc unskilled to take in with the mind's \-\\- the sorrow of heart of the Elect These persons therefore the Prophet looks out, that they may view his Borrow, whose it was not to have set last their mind in this world. Hence it is said by Solomon, O/xn thy mouth for the dumb, and in the cause qf "II such as are passing by. 1'or those are called ' the dumb,1 who never set themselves against the Preacher's words by gainsaying them; who are also persons ' passing by,' in that they disdain to li\ the bent of their mind in the love of the present life. Book Therefore that the bad man is being ' reserved for the day of — — - perdition,' and ' brought to the day of fury,' this thing there is none but he who is ' a wayfarer' that understandeth, in that he that lias sot his heart in the present scene of tilings does not find out the punishments that follow the wieked man. Oi' whom it is still further added;

Ver. 31. Who shall reprove his tvay to his face? and ivho shall repay him u-hat he hath done?

0*9. Often that wrath of God, which the wicked man is to lviii. suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his nay to his face? seeing that the righteous even holding their peace this too is well known, that so often is ' the way of the wicked man reproved to his face1 here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked. For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and marvels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says, Who shall reprove his way to his face? ' Who,' that is to say, ' of mankind may dare to rebuke him? whose face does he dread to endure1? Yet not only »< the Elijah and Enoch who are brought forward for the rebuking whomhe of him, but even all the Elect ' reprove his way to his face,' dread8-' whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But became this they do by divine pace and not by their own powers, it is rightly said now, Who shall reprove his nay before his face' For ' who' is there save God, by whose aid the Elect are sup- job 91, ported t" have power t<> withstand him? For sometimes

'who1 is put, tin- Almighty is denoted. Hence it is

G«n.49, written, Who ^Imll raise him up Of Whom it is said

»;';ii. i. l,v Paul, Whom God raised from the dead. En respect then t that holy men oppose themselves t" his wickedness, it i- nol themselves, thai 'reprove his way." but it is He, by Whose grace they are strengthened, and whereas his pn Bene >, wherewith lie will come in man. will be moch more dreadful in persecution than it is now, when he is nol seen at all, in that he is nut as \<t preeminently borne by that special vessel <>l his, it is well said, before his face. I there air many now who judge and rebuke the ways of

Antichrist, hut this th> y do as it wire in his absence, in that they rebuke him whom thej do nol as yet in a special manner Bee. But when he shall come in that damned man, whoever withstands his presence, ' reproves his way before his face,1 the powers of whom he at oner Bees and Beta at nought Or surely, to ' reprove his way before his \\\cf'1 is to disturb the prosperity of his course by the interrupting of eternal punishment Which thing because the Lord aloue 2Tllt... is to do by His own might, of Whom it is written. Whom the 2» s. Lord Jesus shall slay with the sj»i/it of His mouth, and shall destroy with the brightness of His coming, it is rightly said, Who shall reprove his way before his face? And hence the words follow, And who shall repay him what he huih done? Who, truly, save the Lord, Who alone -hall ' repay that lost man what he hath done," when DJ His coming He shall dash in pieces bis exceeding mighty power with eternal damnation f But what this exalted prince of the wicked is about, as long BS he is in this hie, lit us hear. It goes on;

\. i. 32. He shall be brought />> the graves, ami in the heap of the dead bodies he shall watch. ■• 7<». Whereas graves cover dead bodies, what else is denoted by ' tin graves1 but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one -hall be ' brought to the graves,' in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found sunk (had to God, concerning whom it is rightly -aid h\ the Prophet likewise where his

The wicked hi re pebbles in the stream qf helpless sorrow* ~~2l punishments are described, His graves <>>■>■ about him, all the Boot slain, and those that fell by the sword. For they in lull ' are about him,' in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. Whence ii is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap qfthe dead bodies he shall watcht\n that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of had, it is rightly called ' the heap of dead bodies,1 that the very multitude of the wicked might 1m- denoted. For broad is tin- way that leadeth to destruction, Mat 7, and hot//'/ there be that go in thereat. So Satan's 'keeping watch in the heap of dead bodies,1 is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added;