Morals on the Book of Job - David Scott Writings

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;Sv OF p»/j^^OG/CALSt'^^BR 60 .L52 V. 18Gregory I, ca . 540-604.<strong>Morals</strong> on the book of Job

LIBRARY OFFATHERSOF THEHOLY CATHOLIC CHURCH,ANTERIOR TO THE DIVISION OF THE EAST AND WEST.TRANSLATED BVMEMBERS OF THE ENGLISH CHURCH.YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER AW MORH, BUTTHINE EYES SHALL SEE THY TEACHERS. Jsm'n/i XXX. 'JO.OXFORD,JOHN HENRY PARKER;J. G. F. AND J. RIVINGTON, LONDON.MDCCCXLIV.

TO THEMOST rp:verend father in godWILLIAMLORD ABCHBI8H0P OFCANTERBURY,PRIMATE OF ALL ENGLAND,KOHMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,THIS LIBRARYOFANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,OF CHRIST'S HOLY CATHOLIC CHURCH,ISWITH HIS grace's PERMISSIONRESPECTFULLY INSCRIBED,IN TOKEN OFEKVERENCE FOR HIS PERSON AND SACRED OFFICE,AND OFGRATITUDE FOR HIS EPISCOPAL KINDNESS.

MORALSTHE BOOK OF JOB,/v/BYS. GREGORY THE GREAT,THE FIRST POPE OF THAT NAME,TRANSLATED,WITH NOTES AND INDICES.IN THREE VOLUMES.VOL. I.PARTS L AND ILOXFORD,JOHN HENRY PARKER;J. G. F. AND J, RIVINGTON, LONDON.1844.

RAXTFU, IMilNTER, OXFORD,

PEIHGJSTOITXPREFACE.The following Commentary may perhaps be regarded withthe less interest by some readers, as not being founded on acritical examination of the original Text.there may also be readers, who are gladPerhaps, however,to have their attentionwithdrawn from difficulties, to them insuperable, andfixed on thosedeep and pervading characteristics, which itis the privilege of holiness to read in the sacred page.Criticism may contradict the interpretation of a sentence,and give a different turn to particulars; but the main scopeof the work is founded on principles of ahigher order, andinvolves a perception of truths to which the acutest criticmay perchance be blind. The utmost that criticism can dofor the study of Holy Writ is to furnish as it were a correctText for the reading of the spiritual eye. And if there is anyBook in thesacred Canon in which the hearing of words ismore important than the mere thing said, it is the Bookof Job.Besides the actual exposition of the Text, this work containsnumerous digressions inthe way of moral application,more or less connected with the Commentary. It is fromthese that it takes the name of <strong>Morals</strong>,' and that it displaysso fully the character of its Author. Remarks that seemcommonplace at first, are seen upon farther study to be fullof meaning from his mouth, and to be the result of close andlong-continued self-discipline, and strict observation of theinnermost workings of the mind and heart.The Introduction gives some account of the circumstancesunder which it was composed, and, together with the Notes,supplies some information with regard to the Author's life.

ivPREFACE.It may be worth while, howev^er, to give a shght sketch ofthe remaining parts of his history. He was the son of Gordianusand Silvia, Romans of a good family, and devoting hisearly lifeto civil affairs, he became first a senator, and afterwards(A.D. 581. Cave, 574. Ben.) Prefect of the City. Atthis time, however, he was already longing to devote himselfentirely to religion, and gave up a large portion of hisproperty to the founding of six Monasteries in Sicily, andanother in Rome.Into this last he finally entered, whilst itwas under the government of Valentius, and there submittedhimself to the ' Rule of St. Benedict,' which prescribes atotal renunciation of property, and very strict obedience tothe Abbot, besidesa certain order of devotions, and regulationsof abstinence. Pope Pelagius, however, (or, as somesay, his predecessor,) shortly drew him from his retirement,ordained him Deacon, and sent him as his Apocrisiarius, orrepresentative, to the Emperor Tiberius at Constantinople.To this period he refers in the opening of his <strong>Morals</strong>. Heremained there three years, till A.D. 586, during which timehe is said to have recovei'ed Eutychius, Patriarch of Constantinople,from thereal palpable body.error of denying the Resurrection of aAfter the death of Tiberius, he returnedto his monastery, of which he became Abbot, and hadleisure for reviewing his writings, and composing some freshtreatises. But on the death of Pelagius, A.D. 490, he waschosen to succeed to the Papacy, though against his own will.He is said to have been compelled to consent by a Divineinterference, and his own letters, (Ep. 1. 21. ad Natal, andvii. 4. ad Cyriac.) confirm this, though the miracle relatedby his Biographers is hardly consistent with contemporaryaccounts. He bore this burdeu thirteen years,under the pressure of severe bodily disease and suffering, butwith great benefit to the Church. His Epistles, in twelvebooks, shew the variety and extent of the relations in whichhe was called upon to act, and the important services he wasenabled to render to the Church in various countries. TheEmperor Mauricius was a hard master to the Church, and

PREFACE.Voccasioned him some difficulties, as did also the ambition ofthe Archbishop of Constantinople, whom he severely reprovedfor assuming the title of Universal Bishop.In 590, he sentSt. Augustine, like himself a Benedictine Monk, to England,in pursuance of a design he had long entertained. He hadindeed been himself sent out on a similar expedition, at hisown desire, by Pope Benedict I. but had been recalledimmediately after he had set out, from the unwillingness ofthe people to part with him. And we find St. Augustine,when in England, still referring to St. Gregory in hisdifficulties, and receiving his directions.On the usurpation of the Empire by Phocas, A.D, 60.3, hesent letters to the Tyrant, for which he has been severelyblamed by Cave and other writers. His Benedictine biograperdefends him as not having exceeded the honour dueto a defaclo Emperor, and the good wishes that he musthave felt even for the sake of the Church. He died the nextyear, and was buried in St. Peter's at Rome. He appears tohave watched over the whole Church with a truly pastoral i/solicitude, and to have exhausted himself by hisperpetuallabours for its benefit. His powers of mind were evidentlygreat, though he has sometimes been accused of an excessivecredulity, especially with respect to the contents of hisDialogues,interpolated.Some writers again suspect that these have beenPerhaps the chief chaVacteristic of his doctrine in thepresent work is liis assertion of real inherent righteousness inthe Saints, combined with his distinct acknowledgment andsearching investigation of sin even in theholiestof mere men.In this respect indeed he interprets some passages, such asthe latter part of Rom. vii. differently from the Fathers ingeneral, yet so as to supply a corrective, through the analogvof the Faith, to any error that might result from such a view.In the case just mentioned, and in some others, he closely followsSt. Augustine. A large collection of practical portions from thiswork has been made, under the title of Speculum, the Mss. ofwhich are of frequent occun-ence. Of the whole work also there

TiPREFACE.are many Mss. extant, and the Benedictine edition presentsa text generally very carefully and judiciously made out fromthem. The Benedictine Editors used occasionally the notesfrom Mss. at Oxiord published by James in his Vindiciaj Gregorianae.The whole collation made by him and others with anedition is in the library of St. John's College, Oxford, andthrough the kindness of that Society, and the assistance ofthe Rev. H. Coombs, M.A. Fellow of St. John's College, theEditor has had a copy of the various readings at hand inrevising the translation. It is not, however, very much thatcan be added to the diligence and judgment of the Benedictines,though Oxford possesses some valuable Mss. nothitherto collated.For the Translation, the Editors are indebted to a friendwho prefers concealing his name. It is hoped that the tworemaining Volumes will appear in 1845 and 6, and that indue time the Original Text may alsobe reprinted with somefew corrections.Oriel Coll.Feast of St. Andreiv,184-1.C. M.

CONTENTS.THE EPISTLE,Wherein he explains thetime, occasion, division, plan, and the method ofdiscourse and of interpretation pursued in his work. Page 1THE FIRST PART.THE PREFACE,Wherein he in few words goes through the particulars, which are to belaid open in the course of the entire work. 14BOOK I.The first verses of the first chapter of the Book of Job are explained firsthistorically, then in an allegorical, and lastly in a moral sense. 32BOOK II.From the sixth verse of the first chapter to the end, he follows out theexposition according to the threefold interpretation. 67BOOK III.The whole of the second chapter of the book of Job is explained after themanner of the former Books, historically, allegoricaUy, and morally. 130BOOK IV.Wherein Gregory, having in the Preface set forth in few words, thatletter of Scripture is at times at variance with itself, and that the imprecationsof Job, as of Jeremiah and David, cannot be understoodwithout absurdity according to the sound which they convey, explainsthe words of Job in historical, mystical, and moral sense, from thecommencement of the third chapter to the twentieth verse ofthe same. 177theBOOK V.He explains the remainder of chap. iii. from ver. 20. the whole of chap. iv.and the first two verses of chap. v. 241

CONTENTS.THE SECOND PART.BOOK VI.The whole of the fifth chapter, beginning at the third verse, is explainedfirst in a spiritual sense, a few parts in an allegorical, and a great manyin a moral sense. 313BOOK VII.He explains the whole of the sixth chapter, except the three last verses, inpart allegorically and in part morally. 364BOOK VIII.He explains part of the sixth chapter, fi-om verse 27, and the whole ofthe seventh and eighth chapters. In the course of this exposition, fromverse 11, to the end of the eighth chapter, he speaks at length on thesin of hypocrisy. 414BOOK IX.He explains the ninth chapter, together with the whole of the tenth. 494BOOK X.The whole of the eleventh chapter of the Book of Job, and the five firstverses of the twelfth, being made out, he closes the Second Part of thiswork. 575

1* i.x A .*.^ Kj ju X \yx\THSOLOG\BOOKS OF THE MORALSST.OFGREGORY THE POPE,ORAN EXPOSITION ON THE BOOK OF BLESSED JOB.THE EPISTLE,Wherein he explains the time, occasion, division, plan, and the method ofdiscourse and of interpretation pursued in his work.To the Most Devout and Holy Brother, my fellow BishopLeander", Gregory, the servant of God's servants.1. When I knew you long since at Constantinople, mymost blessed brother, at the time that I was kept there by the* Leander, who is honoured as a Saintand Doctor in Spain, was a native ofCarthagena; his father Severianuswas brother in law to Theodoric kingof the Ostrogoth.s. He early devotedhinpiself to a monastic life, and after hlong continuance in it he was madeBishop of Seville, where he maintainedthe Faith against the Arianism whichthen prevailed, and received Herminigild,who reigned thereunder his fatherLiuvigild, into the Church. He went onan embassy to the Emperor Tiberius aspresently stated, after which he returnedto Spain, but was banished for a timeby Liuvigild, who, however, on hisdeathbed appointed him tutor to hisson Recared, whom he converted fromArianism, and with his assistance establishedthe Catholic Faith amongst theWisigoths and Suevi. He took part(and perhaps presided, see Baronius An689. H. ix. and xliv. Boll. Act. Sanct. Ap.xiii. p. 277.) in the third Council ofToledo, in which the Goths were unitedto the Catholic Church, A.D. 589. Hedied in 595. He wrote a rule forVirgins to his sister Florentina, whichis extant in Iijlstein's Codex Regularum,a Homily of his, on the conversionof the Goths, accompanies theacts of the Synod of Toledo, and theMozarabic Missal is said by some to befounded on one arranged by him ; hisother works are lost. See Cave, Hist.Lit. an. 585. also the Isidoriana of Arevalusin his edition of St. Isidore, Rome1797. There aie three epistles of St.Gregory to Leander. Lib. i. Ep. 43.Lib. V. Ep. 49. and Lib. ix. 121. accompanyingthe Pallium.His brotherFulgentius, Bp. of Carthagena andEceja, Bolland. Jan. xiv. p. 971. andhis sister Florentina, Ap. xiv. and JunXX. who devoted herself to a life of Virginity,are locally honoured as Saints.He was succeeded in the See of Seville(then called Hispalis,) by his youngerbrother St. Isidore.

Ep. to affairs'"Secular life of St. Gregory. His retirement.of the Apostolical See, and that you had been broughtthither by an embassage, with which you were charged, oncounts touching the faith of the Wisigoths", T then detailedin your ears all that displeased rae in myself, since for lateand long I declined the grace of conversion, and after that Ihad been inspired with an heavenly affection I thought itbetter to be still shrouded in the secular habit. For though1 had now disclosed to me what I should seek of the love ofthings eternal, yet long-established custom had so cast itschains upon me, that I could not change my outward habit1 animus and while my purpose^ still compelled me to engage in theservice of this world as it were in semblance only, manyinfluences began to spring up against me from caring for thissame world, so that, the tie which kept me to it was now nolonger in semblance only, but what is more serious, in myown mind. At length being anxious to avoid all theseinconveniences, I sought the haven of the monastery, andhaving left all that is of the world, as at that time I vainlyS. G reg. on being appointed to this office,was ordained Deacon, vide Du Cange invoce Apocrisiarius ; also Bingham Antiq.b. iii. c. xiii. s. G. where the office iscorrectly described, vide Baronius Ann.torn. X. p.378. (an.583.:sii. xiii.) Gibbonspeaks of St. Gregory's services atthe Imperial Court thus; "As soon ashe had received the characterof Deacon,Gregory was sent to reside at the ImperialCourt, and he bo'dly assumed in thename of St. Peter a tone of independentdignity which would have been criminaland dangerous in the most illustriousSee his historylayman of the Empire."c.xlv.Lond.l813.t.viii.p.l64.alsop.l43.^ Herminigild was deposed by Liuvigild,chiefly, it seems, for embracing theCatholic Faith. The contemporary writershowever, both St. Gregory of ToursAn ancient Roman Breviary howeversays he went to Constantinople to attend''Responsa, these were all mattersconcerning the Roman See, that werebrought under the notice of the Emperor,and the person intrusted with them wasa Council, Pro confirmandis 'capitulisSanctEeTrinitatis,'toconfirmtlie articlesentitled Apocrisiarius,He was the Pope'sAmbassador at the Imperial Court withon the Holy Trinity. This he may havevarying powers. He was one of theCardinal Deacons, for which reasondone previously, the fifth General Councilbeing A.D. 553. Herminigild wasunsuccessful, and obliged to leave hiskingdom.He found means however to return intoSpain, and maintainpd himselfby the helpof the Greeks against his father, and it isat this time thai his conduct in attemptinga surprise is severely blamed by St.Gregory of Tours, Hist. Franc, vi. 43.He was at last overpowered, and takenprisoner. St. Gregory of Rome, Dial. iii.31 . says, that he was then urged by hisfather to communicate with an ArianBishop, and, after resisting alike promisesand threats, was put to death. Healso mentions a supernatural light thatsurrounded his body. These circumstancesare not noticed by St. Isidoreor St. Greg, of Tours. Liuvigild howeververy soon after acknowledged privatelythe true faith, and recalled Leander,and placed his son and successorRecared under his direction. Hermini-and St. Isidore, consider him to haveacted wrongly toward his father. Baroniusindeed says that Leander went on Church, Apr. 13. See Isidoriana caps,gildis honoured as a Martyrby the Latinan embassy to ask help for him from the xviii. and Ixxxix. S. Isid. Hist. Goth. c.Emperor, which he obtained, but the 49. The account of Mariana is more circumstantial,but seemspartly Greek officers betrpved his cause.imaginary.

His Ordination, Legation, and Pastoral Charge. 3believed, I came out naked from the shipwreck of human Leand.life. For as the vessel that is negligently moored, is very often(when the storm waxes violent) tossed by the water out ofits shelter on the safest shore, so under the cloak of theEcclesiastical office, I found myself** plunged on a suddenin a sea of secular matters, and because 1 had not held fastthe tranquillity of the monastery when in possession, 1 learntby losing it, how closely it should have been held. Forwhereas the virtue of obedience was set against my owninclination to make me take the charge of ministering at the holyAltar, I was led to undertake that upon the grounds of theChurch requiring it', which, if it might be done with impunity, 'subEc-I should get quit of by' a second time withdrawing myself ; ^j^^^'^and subsequently notwithstanding my unwillingness andreluctance, at the very time when the ministry of the Altarwas a heavy weight, the further burden of the Pastoralcharge was fastened on me, which T now find so much themore difficulty in bearing, as I feel myself to be unequal toit, and as I cannot take breath in any comfortable assurancein myself For because, now that the end of the world is athand \ the times are disturbed by reason of the multiplied

4 St. Gregory accompanied on his Legation by 3Ionks.Ep. to evils thereof, and we ourselves, who ai'e supposed to be devotedto the inner mysteries, are thus become involved in outwardcares; just as it happened then also when I was brought tothe ministry of the Altar, this was brought about for mewithout my knowledge, viz. that I should receive the mightycharge of the Holy Order, to the end that I might be1 licen- quartered under less restraint^ in an earthly palace, whitherp"j^g^j.g^ indeed I was followed by many of my brethren from2germa-the monastery, who were attached to me by a kindred'°*affection.Whichhappened,Iperceive,byDivinedispensation,in order that by their example, as by an anchored cable, Imight ever be kept fast to the tranquil shore of prayer,whenever I should be tossed by the ceaseless waves of secularaffairs. For to their society I fled as to the bosom of thesafest port from the rolling swell, and from the waves ofearthly occupation ; and though that office which withdrewme from the monastery had with the point of its employmentsstabbed me to death as to my former tranquillity of life, yet inReg. S. their society, by means of the appeals of diligent reading, Ic. 38. was animated with the yearnings of daily renewed compuncand42. jjq^ jj. ^yr^giliQi^ that it seemed good to those samebrethren, you too adding your influence, as you yourselfremember, to oblige me by the importunity of their requests3i.e.ourto set forth the book of blessed Job ; and as far as the Truth^should inspire me with powers, to lay open to them thosemysteries of such depth ; and they made this too an additionalburden which their petition laid upon me, that I would notthe world. We endure pestilences with- " But because I being unworthy andout pause, but signs in the sun and weak have taken upon me the old andmoon, and stars, we do not at all as much battered vessel, for the waves makeyet see manifestly; but that even these away in on all sides, and the rottenthings are not far off, we collect from planks shattered by a daily and vehethemere change of the atmosphere ment tempest tell of shipwreck, I bealready,though before Italy was given seech you by Almighty God, to stretchup to be smitten by the sword of a the hand of your prayers in this myGentile foe, we beheld" fiery ranks in peril, since you may implore mercythe heavens, the very blood itself of the even so much the more earnestly, inhuman race, which was afterwards spilt, proportion as you also stand the furtherstreaming. Further the confounding removed from the agitated state ofof the waves and of the sea has not as calamity which we undergo in thisyet sprung up in new sort, &c." Hom. land." Ep. i v. 6. 1. written soon afteri. in Ev. §. i. see also sects. 3, 5. he had succeeded to the Pontificate.» This was probably the appearance of the Aurora Borealis, which Speey'describes as ' fiery dragons.' Hist. p. 300. and Matthew of Westminster ai!|'appearances of lances and fiery spears.' Matth. of West. p. 101. Speedspeaks also of a shower of blood, and bloody crosses falling on men's garments.

He expounded the book of Job at their request. !jonly unravel the words of the history m allegorical senses, Leand.but that I would go on to give to the allegorical senses theturn of a moral exercise, with the addition of somewhat yetharder, that I would crown' the several meanings with testi-ior'formonies^and that the testimonies, which I brought forward, *^^^'.^^^^should they chance to appear involved, should be disentangledby the aid of additional explanation.II. At first however, when in this obscure work, whichhitherto had been thoroughly treated by none before us, Ilearnt the extent and character of the task to which I wasfoi'ced, being overcome and wearied with themere burthenof hearing of it, I confess that I sank under it. Yet immediately,when, in a sti'ait between my alarms and mydevout aspirations, I lifted up the eyes of my mind tothe Bestower of all gifts, waiving my scruples, I fixed my Jamesthoughts on this, that what an affection flowing from the 'hearts of my brethren enjoined upon me, could not certainlybe impossible, I despaired, indeed, of being a match for thesethings, but, stronger for my very despair of myself, I forthwithraised my hopes to Him, by Whom the tongue of the dumb isopened. Who viaketh the lips of babes to speak eloquent li/,y^\iid.Who has marked the undistinguished and brute brayings of^^'^^*an ass with the intelligible measures of human speech.What wonder, then, that a simple man should receive understandingfrom Him, Who whenever He willeth, utters Histruth by the mouths of the very beasts of burthen.'' Armedthen with the strength which this thought supplied, I rousedmine own drought to explore so deep a well ; and thoughthe life of those, to whom I was compelled to give my interpretation,was far above me, yet I thought it no harm ifthe leaden pipe should supply streams of water for theservice of men. Whereupon, without further delay, I deliveredthe former parts of the book, in presence'', to the samebrethren assembled before me; and because I found mytime to be then somewhat more free, in treating of the latterportion I used dictation; and when longer intervals of timewere at my disposal, many things being added, a smalle i. e, texts of Holy Scripture, see 583. and it was completed in the first(Vine. Lir. Common, c. xxv.year of his Pontificate, A.D, 590. Bar,h1 The work was begun t. x, an. 683. s. xxxvi.while St.Vrregory was at Constantinople, A.D.

6 Style of composition and of commenlary.Ep. to number omitted, and some few left as they were, all that hadbeen taken down' in my presence as I spoke, I arranged inbooks with amendments. For when I was giving the lastpart by dictation, I in like manner carefully considered thestyle in which 1 had spoken the first part, so that mybusiness was both with regard to those parts, which I hadgiven orally, by going through them with a careful correction,to bring them up to somewhat like dictation, and with regardto what 1 had dictated, that it should not greatly differ fromthe style of colloquial delivery; so that the one being drawnout, and the other contracted, that which unlike modesproduced might be formed into a not inconsistent whole.Though it must be added that the third portion of this work1 have so left for the most part as I gave it by word of mouth,because the brethren, drawing me away to other things,would not have this to be corrected with any great degree ofExactness. Pursuing my object of obeying their instructions,which 1 must confess were sufficiently numerous, now bythe work of exposition, now by the flights of contemplation,and novv by moral instruction, I have completed this work1volu- extending through thirty-five books \ and six tomes ^ and2"^°d" ihence I shall be often found therein to put rather in thebus back-ground the order of exposition, and to employ myselfat greater length upon the wide field of contemplation andof moral instruction. But yet whosoever is speaking concerningGod, must be careful to search out thoroughlywhatsoever furnishes moral instruction to his hearers; andshould account that to be the right method of ordering hisdiscourse, if, when opportunity for edification requires it,he turn aside for a useful purpose from what he had begunto speak of; for he that ti*eats of sacred writ should followthe way of a river, for if a river, as it flows along its channel,meets wdth open valleys on its side, into these it immediatelyturns the course of its current, and when they are copiouslysupplied, presently it pours itself back into its bed. Thusvmquestionably, thus should it be with every one that treatsof the Divive Word, that if, in discussing any subject, he\i 'Excepta sub oculis,' taken down the time; the latter would be 'dieinthe course of delivery, but not de- tated.'ivcred with a view to writing out at

Senses Hutorical, Allegorical, and Moral. 7chance to find at hand any occasion of seasonable edification, Leand .he should, as it were, force the streams of discourse towardsthe adjacent valley, and, when he has poured forth enoughupon its level of instruction, fall back into the channel ofdiscourse which he had proposed to himself. «iIII. But be it known that there are some parts, which we See noteat thego through in a historical exposition, some we trace• Aout ui ^^^^ ^fallegory upon an investigation of the typical meaning, some thiswe open in the lessons of moral teaching alone, allegoricallyconveyed, while there aresome few which, with more particularcare, we search out in all these ways together, exploringthem in a threefold method. For first, we lay the historicalfoundations ; next, by pursuing the typical sense, we erect afabric of the mind to be a strong hold of faith ; and moreoveras the last step, by the grace of moral instruction, we, as itwere, clothe the edifice with an overcast of colouring. Or at /''yUleast how are the declarations of truth to be accounted of,but as food'' for the refreshment of the mind? These beinghandled with the alternate application of various methods, weserve up the viands of discourse ' in such sort as to preventall disgust in the reader, thus invited as our guest, who,upon consideration of the various things presented to him,is to take that which he determines to be the choicest,Yet it sometimes happens that we neglect to interpret theplain words of the historical account, that we may not be toolong in coming to the hidden senses, and sometimes theycannot be understood according to the letter, because whentaken superficially, they cohvey no sort of instruction to thereader, but only engender error ; for here, for instance, it issaid. Under Whom they are bent who bear the world''. Now Job 9,in the case of one so great, who can be ignorant that henever so follows the vain fictions of the poets, as to fancy theweight of the world to be supported by the labour of thegiants.Again, under the pressure of calamities he exclaims,So that my soul chooseth strangling^ and death rather than .Job 7,life. Now who that is in his right senses could believe that^ See S. Chrys. Horn. iv. on St. of speech used metaphorically, videJohn, init. Tracts for the Times, No. 89. On' 'Ferculum the Mysticism, &c. pp. 65. &c.oris.' A. reads ' ori,'*viands for the palate.' " E. V. The prond helpers do .ffonp" The instances given are only forms under Him.

8 Some thinga cannot be taken literally^5Zi£^ a man of so high praise, who in a word, we know, receivedfrom the Judge of that which is within " the reward of thevirtue of patience, settled amidst his afflictions to finish hislife by strangling? And sometimes even the very literalwords forbid its being supposed that perchance they ought toJob 3, 3. be understood according to the letter. Thus he says, Letthe day perish wherein I was born, and the night in ivhichit was said, There is a man child conceived. And a littlever. 5. while afterwards he subjoins, Let darkness seize it, and letit be involved in bitterness °. And in cursing the same nighthe adds, Lof let that night be solitary. Assuredly this dayof his birth, which rolled itself out in the mere current oftime, could never stand fast. In what way then did he wishit might be involved in darkness .? For having gone by, it nolonger was, neither yet, if it had existence in the nature ofthings, could it ever feel bitterness ; it is evident thereforethat the words cannot possibly be spoken of a day withoutfeeling, when the wish expressed is that it be struck with a feelingof bitterness ; and if the night of his conception had goneby, blended with the other nights, after what fashion wouldhe have it become solitary, which as it could not be arrestedfrom the flight of time, so neither could it be separated fromJob 7, union with the other nights. Again he says, Hoiv long wiltme alone, till I swallowThou not depart from me, nor letJob 6, 7. down my spittle. Yet he had said a little above. The thingsivhich my soid refused to touch are as my sorrowfid meat. Nowwho does not know that spittle is more easily swallowed thanfood ? it is wholly inconceivable then in what connection he,w^ho tells of his taking food, declares that he cannot swallowJob 7, his spittle. Again he says, / have sinned; what shall I doThou preserver of men? Or more unequivocally,unto thee,Job 13, Wouldest Thou destroy me by the iniquities of my youth ?Job 27 ^^^^ y^^ ^^ another answer he subjoins, 3Iy heart shall not6. reproach me so long as I live. How then does his heartnot condemn him so long as he lives, who by a publicavowal testifies that he has been a sinner, for faultiness ofpractice and acquittal of conscience can never meet together.Yet doubtless whereas the literal words when set against"Interno. some edd. read, 'the Eternal " E.V. Lei the shadow of death stauiJudge.'it.

others must. The work composed in sickness. 9each other cannot be made to agree, they point out some Leand.other meaning in themselves which we are to seek for, as ifwith a kind of utterance they said. Whereas ye see our superficialform to be destructive to us, look for what may befound within us that is in place and consistent with itself.IV. But sometimes, he who neglects to interpret the historicalform of words according to the letter, keeps that light oftruth concealed which is presented to him, and in laboriouslyseeking to find in them a further interior meaning, he losesthat which he might easily obtain on the outside. Thus theSaint saith. If I have withheld the poorfrom their desire. Job 3\,or have caused the eyes of the uiidoro to fail; or have eatenmy morsel myself alone, and the fatherless hath not eatenthereof ; . ... If I have seen any perishfor want of clothing,or any poor ivithout covering ; if his loins have not blessedme, and if he were not warmed with the fleece of my sheep ;where it is to be observed, that if these words be violentlystrained to an allegorical signification, we make void all hisacts of mercy.For as the word of God, by the mysteries whiclrit contains, exercises the understanding of the wise, so usuallyby what presents itself on the outside, it nurses the simpleminded.It presenteth in open day that wherewith the littleones may be fed ;it keepeth in secret that whereby men of aloftier range may be held in suspense of admiration.It is, asit were, a kind of river, if I may so liken it, which is bothshallow ' and deep, wherein both the lamb may find a footing, iplanusand the elephant float at large. Thei'efore as the fitness ofeach passage requires, the line of interpretation is studiouslyvaried accordingly, in that the true sense of the word ofGod is found out with so much the greater fidelity, in proportionas it shifts its course through the different kinds ofexamples as each case may require._jV. This exposition being such as I have described, I havetransmitted to your Blessedness for your inspection, notas being due for its worth's sake, but because I remember that Ipromised it on your making the request.In which whatsoeveryour Holiness may discover that is languid or unpolished, letit be most readily excused in proportion as the circumstanceis known that it was said in a state of sickness;for when thebody is worn down with sickness, the mind being also afiiected,

10 The body an imperfect organ to the soul.Ep. TO our exertions to express ourselves likewise become faint ''.For many a year's circuit has gone by since I have beenafflicted with frequent pains in the bowels, and the powers ofmy stomach being broken down, makes me atall times andseasons weakly ; and under the influence of fevers, slow, butin constant succession, I draw my breath withdifliculty; andwhen in the midst of these sufferings I ponder wdth earnestHeb.i2.heed, that according to the testimony of Scripture, Hescourgeth every son whom He receiveth; the more I amweighed down by the severity of present afflictions, from myanticipations for eternity, I gather strength to breathe v\ithso much the better assurance. And perchance it was thisthat Divine Providence designed, that I a stricken one, shouldset forth Job stricken, and that by these scourges I shouldthe more perfectly enter into the feelings of one that wasscourged. Yet it will be evident to all that consider thething aright, that bodily ailment hinders the pursuitswherein I labour, and that with no slight power of opposition» in this respect, that, when the powers of the flesh are notstrong enough to discharge the office of speech, the mindcannot adequately convey its meaning. For what is theoffice of the body saving to be the organ of the mind ; and'cantan- though the musician be ever so skilled in playing', he cannotput his art in practice unless outward aids accord with2 canti- himself for that purpose, for we know that the melody ^ which^^^the hand of the proficient bids, is not rightly given back byinstruments that are out of order ;nor does the wind expresshis art, if the pipe, gaping with crevices, gives a gratingsound. How much more affected in quality then is a thinglike this exposition of mine, wherein the grace of delivery isso dissipated by the broken condition of the instrument, thatno contrivance of skill can avail to recover it! But I beg thatin going through the statements of this work, you would notseek the foliage of eloquence therein : for by the sacredoracles the vanity of a barren wordiness is purposely debarredthose that treat thereof, in that it is forbidden to plant a grovein the temple of God. And doubtless we are all of us aware,p His letters add severe attacks of 1' Adversitate.' This sense shouldthe gout to the infirmities mentioned be lornp in mind when the Churchhere, see 1. xi. ep. 32. &c. pray? against adversity.''

Artificial refinement ill suits Holy Writ. 11that as often as the overrank crop shews stalks that abound Leand.in leaves, the grains of the ears are least filled and swelling.And hence that art of speaking itself, which is conveyed byrules of worldly training, I have despised to observe; foras the tenor of this Epistle also will tell, I do not escape thecollisions of metacistn% nor do 1 avoid the confusion of barbarisms,and I slight the observing of situations and arrangements,and the cases of prepositions ; for I account it veryfar from meet to submit the words of the divine Oracle to therules of Donatus '. For neither are these observed by anyof the translators thereof, in the authoritative' text of Holy'aucto-Writ. Now as my exposition takes its origin from thence, ^^ ^^it is plainly meet that this production, like a kind of offspring,should wear the likeness of its mother'. Now it is the newTranslation that 1 comment on ;but when a case to be provedrequires it, I take now the new and now the old for testimony,that as the Apostolic See, over which I preside by ordinanceof God, uses both, thethe support of both.labours of my undertaking may have' either the collision of ms, orthei. e.letter m at the end of a word,followed by a vowel at the beginningof another. Vide Du Cange, in voe.* Donatus was a great grammarianof the fourth centurj , the preceptor ofS.Jerome, who highly commends him.His work on grammar was in suchgeneral use as to be called a Donatus,''as we speak of a ' Virgil,' or a ' Horace,or an Ainsworth.' ' Vide Riogr.Univ. Paris, 1814. t. xi.* There was a great numbef ofVersions of both the Old and NewTestament in the Latin tongue, fromthe Greek. Of these there was onegenerally received, and which becameby prescription the Authorized Versionin the Latin Church ; this long disputedprecedence with S. Jerome'sVersion, which in the New Testamentwas only a correction of the Text, andin the Old a New Translation from theHebrew: in the course of time, butnot without great opposition, this Versionsuperseded the ' Old' or ' Italian'Translation. Vide Du Pin. Bibl. Writers,t. i. c. vii. s. 1 and 2. t. ii. c. iv.s. 1.NOTE A.S. Thom. Aq. thus settles the questionof the hidden sense of Holy Writ.Summ. Theol.Qu.i. Art. 10. " I answer,it is to be said that God is the Author ofHoly Scripture, Who has the power notonly to adapt words to convey a meaning,which even man may do, but eventhings themselves, and so whereas inall sciences words have a signification,this particular science has this property,that the very things which are signifiedby words do also signify somewhatfurther. That primary signification.therefore, whereby words signify things,relates to the first sense, which is thehistorical or literal sense, but that significationby which things that aresignified by words again signify otherthings is called thev^spiritual sense, andthis is based upon the literal sense, andsupposes it." And he divides the hiddensignification thus. " Now the spiritualsense is divided into three sorts. For asthe Apostle says in Heb. vii. The OldLaw is a figure of the New Law, andthe New Law itself, as Dionysius says,

12 Senses Historical, AHegnrictil, atid Moral.(Eccles. Hier. v. part 1.) is a figure offuture glory. In the New Law tootbe things that were done in our Headare signs of the things that we oughtto do ourselves. Therefore in so faras the particulars of the Old Law signifythose which are of the New Law,this is an allegoiical sense, but in sofar as all that was done in Christ, or inthose thing^ which represent Christ, issignificant of what we ourselves oughtto do, it is a moral sense ; and so faras they signify the things that are in^eternal glory, it is an anagogical orcelestial sense. And since the literalsense is that which the Author intends,but the Author of Holy Scripture isGod, Who comprehends all things atonce in His intelligence, ' it is not inconsistent,'as St. Augustine says into the state and condition of things in"^ heaven. According to the distinctionmade by our Lord, iii. 12. " If I havetold you earthly things, and ye believenot, how shall ye believe if I tell youof heavenly things P'" The earthly thingsbeing the circumstances of the Christiancovenant, as the heavenly things truthsconcerning God and things in heaven.The Rationale of this manifold senseof Scripture is contained in this accountof Origen. " Which things being so,we have to give a sketch of the manylines of the interpretation of the Scripturesas they appear to us. And firstit must be shewn how that the scopeand aim of the Spirit, Which inGod's Providence through the Word,Which was in the beginning with God,enlightened the ministers of truth, theProphets and Apostles, was first andforemost that which concerned the ineffablemysteries of things relating tomen; and by men I here mean, soulsmaking use of bodies ;that whosoeveris fitted to be instructed, by searchingdiligently and applying himst-lf throughthe words to the inmost depth of thesense, may be made partaker of ail thedeterminations of His counsel. Butwith reference to things concerning thesouls of men, which cannot otherwiseobtain perfection than by the richnessand wisdom of the truth concerningGod, that is ne. essarily set in the firstorder, which concerns God and Hisonly-begotten Son; what sort of natureHe is of, and in what way He isthe Son of God, and what are the causesof His having descended even so far asto human Flesh, and to have entirelytaken Man on Himself; and what isHis working and toward whom, andwhen it takes place, and of necessity,as concerning kindred subjects, about,the other rational creatures also, boththose diviner ones, and those that arefallen from their blessed estate, and thecauses of this their fall, it behovedthat a place should be assigned in thewords of divine instruction ; and aboutthe ditterence of souls, and whencethese diftVrences have arisen, and whatthe world is, and wherefore it came tosubsist ; and further, whence that greatand exceeding wickedness is which isspread over the earth, and whether nothis Confessions, b. xii. (see caps. 18,19, 20, 24, 31.) ' that there should hemore meanings than one, even accordingto the literal sense, iu one and the needful for us to learn. All theseonly on earth, but elsewhere also, it is^.same letter of Holy Writ.' " The word same and the like being pristnt to the'anagogical' is used by Origen merely Spirit that illumines the souls of the holyto describe a mystical sense in general, s rvants of the truth, it was a secondaryhere it expresses a sense that belongs aim, for the sake of those that could notundergo the pains required for findingout these things, to hide the revelationconcerning the aforemt ntioned in termspresenting a record giving an accountof the works of creation that are objectsof sense, and the creation of men, andthose that were begotten in successionfrom those that were first up to a greatnumber, and in other historical accountsrelating the deeds of the righteous, andthe sins of these same done at any timeforasmuch as they were but men, andthe evil deeds, and bad passions, andselfish outrages of lawless and ungodlymen. And in a most marvellous manner,by the history of wars, and of theconquerors and the conquered, certainparticulars of ineffable things are revealedto those that are able to provethese mysteries; and still more wonderfully,through the written delivery ofthe law, the laws of truth are propheticallydelivered ; all being written downin sequence with a pow'er truly worthyof the Divine wisdom. For it was designedto make the very clothing of spiritualthings, I mean the bodily portionof the Scriptures, not profitless in many,but calculated to better the generality ofmen, in proportion as they comprehendit." Origen de Princ. I. iv. c. 14.Origen's theory is more fully broughtout and exhibited by his definition ofthese beings for whom H. S. was givenrk; ^^u/xivas -^^upf^as cu/aafi*,'souls

Senses Historical, Allegorical, and Moral. 13usin^ bodies,' which both illustrates therelative importance of the primary andsecondary uses of Scripture, togetherwith their connection, and also accountsfor the same in some dejjree. AllScripture was held to be written, ab'intus,'/row (he mivard mystery , and not'ab extra,' with a mystical sense ptiiinto it. In every ca^e the historicaPaccount is the rind or coating, the mysticalmeaning the essence of HolyScripture, not the former the essentialtruth, containing a mystical sense. _^

THE FIRST PART.THE PREFACE,Wherein he in few words goes through the particulars, which are to helaid open in the course of the entire work.1. It is often a question with many persons, who should beheld for the writer of the Book of the Blessed Job ; andsome indeed conjecture that Moses was the author of thiswork, others, some one of the Prophets. For because it isGen. 36, related in the Book of Genesis that Jobab sprung from the, -r^ , stock of Esau, and that he succeeded 'Bale the son of BeorE. V. upon the throne, they have infened that this Blessed Joblived long before the times of Moses, evidently from ignoranceof the manner of Holy Writ, which in the earlier parts is wontto touch slightly upon events that are not to follow till longafterwards, when the object is to proceed without delay to particularizeother events with greater exactness. Whence ithappens, that in that case likewise it is mentioned of Jobab,that he was before there arose kings in Israel. Therefore weclearly see that He never could have lived before the Law,who is marked out as having lived during the time of theJudges of Israel; which being little attended to by some,they suppose that Moses was the writer of his acts, as placing'ut \;i

fVrifers of Holt/ Scripture but the pens of the Spirit. 152. But who was the writer, it is very superfluous to Pref.enquire ; since at any rate the Holy Spirit is confidentlybelieved to have been the Author. He then Himself wroteHe didthem, Who dictated the things that should be written.Himself write them Who both was present as the Inspirer inthat Saint's work, and by the mouth of the writer has consignedto us his acts as patterns for our imitation. If wewere reading the words of some great man with hisEpistlein our hand, yet were to enquire by what pen they werewritten, doubtless it would be an absurdity, to know theAuthor of the Epistle and understand his meaning, and notwithstandingto be curious to know with what sort of pen thewords were marked upon the page. When then weunderstand the matter, and are persuaded that the HolySpirit was its Author, in stirring a question about the author,what else do we than in reading a letter enquire about thepen ?3. Yet we may with greater probability suppose that thesame blessed Job, who bore the strife of the spiritual conflict,did likewise relate the circumstances of his victorywhen achieved ; nor should it influence us that it is said inthe same book, ' Job said,' or, ' Job bore this or that ;' for it isthe maimer of Holy Scripture for the persons who arewriting so to speak of themselves in it, as though they werespeaking of others. Whence it is that Moses says, Noiv the Numb.ma?i 3Ioses was very meek above all the men which *^^^^j^vi^i9upon the face of the earth. Hence John says, that Dis- 26.ciple whom Jesus loved ;hence Luke says, that two of the7n j^u\e24were walking by the ivay, Cleophas and another; which ^^"other indeed, while he was so carefully silent about him, heshewed to have been no other than himself, as some assert.The writers then of Holy Writ because they are moved bythe impulse of the Holy Spirit, do therein so bear witness ofthemselves as though of other persons. Thus the HolySpirit by the mouth of Moses spake of Moses, the HolySpirit speaking by John spoke of John. Paul too intimatesthat he did not speak from the dictates of his ownmind, by saying, Since ye seek a proof of Christ speaking 2 Cor.in me. It is hence that the Angel who is described to haveappeared to Moses, is now mentioned as an Angel, now as^^' "**

16 Job inspired might speak of himself as of another.Pref. the Lord; an Angel in truth, in respect of that which wassubservient to the external delivery ;and the Lord, becauseHe was the Director within, Who supplied the effectualpower of speaking. Therefore as the speaker is inwardlydirected, by virtue of his obedience to instructions, hereceives the name of Angel, by virtue of his inspiration,Ps.78,i.^^j^^ of Lord. Hence David exclaims, Give ear, mypeople, to my law ; incline your ears to the worv^ of mymouth. For it was neither David's law, nor David's people,but he, assuming the character of Him from whom He spoke,speaks with His authority with Whose inspiration he wasfilled.This we perceive to be daily practised in the Church,if we regard the thing attentively ; for the reader standingExod.3,in tije midst of the people exclaims, / am the God ofAbraham, the God of Isaac, and the God of Jacob. Yetthat he is himself God, he says not certainly with truth,nor yet by saying what he does isthe line of truth deviatedfrom ; for by his voice he first proclaims the sovereignty ofHim, Whose minister he is in the office of reading. Thereforethe writers of Holy Writ, because when full of the HolySpirit they are lifted above their own nature, are as it wereput out of themselves, and in this manner they deliver sentimentsabout themselves, as though about other persons.In this way Blessed Job also, being under the influence ofthe Holy Spirit, might have written his own acts, whichwere, for that matter, gifts of inspiration from above, asthough they were not his own ; for in so far as it was ahuman being, who spoke things which were of God, all thathe spake belonged to Another, and in so far as the HolySpirit spake of what is proper to a human being, it wasAnother that gave utterance to the things that belonged tohim.ii. 4. But we should now leave these points behind us, andhasten forward to consider the particulars of the SacredHistory. Every man, even from this, that he is a man,ought to understand the Author of his being, to Whose willhe must submit the more completely, in the same proportionthat he reflects that of himself he is nothing ;yet we, whenIconditi created ' by Him, neglected to take God into our thoughts.Precepts were had recourse to : precepts likewise we have

( sides•> " Yet though assaulted on all clarcd concerning a resurrection. Yetby a flood like this, when there we, %vho hear both Prophets and Apo-around him a fearful storm, &c. sties and Evangelists speaking to us,he remained himself unmoved, seated and have innumerable examples setas it were in the midst of this surge, before us, and have been taught theas in a perfect calm, and no murmur tidings of a Resurrection, yet harbourescaped him: and this before the gift discontent, &c." S. Chrys. on Ep. toof grace, before that aught was de- Phil. Horn. viii. Moral, Tr. p. 97.jraged\Job's examjyle given io shame those in the Law, and us. 17refused to obey. Examples are added ; these very examples Pref.too we decline to follow, which we see were set forth to usby those under the Law; for because God did openly addressHimself to particular persons who were placed under theLaw, we regard ourselves as miconcerned with those particularprecepts, to whom they were not specially addressed;wherefore to"" confound our shamelessness, a Gentile ishanded down to be our example, that as he that is set underthe Law disdains to pay obedience to the Law, he may atleast be roused by comparing himself with him, who withoutthe Law lived as by law. The Law then was given to onegone astray ; but when even under the Law he still strays,he has the testimony of those brought before him, who arewithout the pale of the Law, that forasmuch as we would notkeep to the order of our creation', we might be admonished 'eondiofour duty by precepts, and because we scorned to obey theprecepts, we might be shamed by examples, not, as we havesaid, the examples of those who had the restraint of the Law,but of those who had no law to restrain them from sin.5. The Divine Providence has compassed us about, andcut ofi" all excuse ; all opening to man's equivocating artsis every way closed; a Gentile, one without the Law, isbrought forward to confound the iniquity of those that areunder the Law ; which is well and summarily shewn by theProphet, when He says. Be thou ashamed, O Zidon, saith Mel^ai.2.j,sea; for in Sidon we have a figure of the stedfastness ofthose settled upon the foundation of the Law% and in the seaof the life of the Gentiles; accordingly. Bo thou ashamed, OZidon, saith the sea, because the life of those under theLaw is convicted by the life of Gentiles, and the conductof men in a state of religion is put to confusion by theconduct of those living in the world, so long as the first donot, even under vows, observe what they hear enjoined inprecepts: the latter by their manner of life keep those ways

18 Virtues of the Saints hrotiyht out by tribulation.Prkf. whereunto they are not in any wise bound by legal enactments.Now for the authority this book has received, wehave the weighty testimony of thesacred page itself, wherethe Prophet Ezekiel says, that those men alone should havedeliverance granted to them*, viz. Noah, Daniel, and Job;nor is it without propriety, that in the midst of Hebrewlives, that of a righteous Gentile is placed in that authoritywhich commands the reverence of men ; because as ourRedeemer came to redeem both Jews and Gentiles, so Hewas willing to be prophesied of by the lips both of Jews and> utrum- Gentiles, that He might be named by either people S Who waspuhim""^^ ^ future time to suffer for both.6. This man then, with all the surpassing powers wherebyhe was sustained, was known to his own conscience and toGod; but had he not been stricken he would never have beenthe least known to us.For his virtue had its exercise indeedeven in peaceful times, but it was by strokes that the report ofhis virtue was stirred up to fragrance :and he, who in reposekept within himself all that he was, when disturbed did scatterabroad the odour of his fortitude, for all to know. Foras unguents, unless they be stirred, are never smelt faroff, and as aromatic scents spread not their fragranceexcept they be burned, so the Saints in their tribulations makeknown all the sweetness that they have of their virtues.Mat.!?, Whence it is well said in the Gospel, If ye have faith as agrain of mustard seed, ye shall say unto this mountain.Remove hence to yonder place, and it shall remove. Forunless a grain of mustard seed be bruised, the extent ofits virtue is never acknowledged. For without bruising''lent; it is insipid ^ but if it is bruised it becomes hot, and itgives out all those pungent properties that were concealedin it. Thus every good man, so long as he is not smitten, is' lenis regarded as insipid ^, and of slight account. But if ever thegrinding of persecution crush him, instantly he gives forthall the warmth of his savour, and allthat before appeared tobe weak or contemptible, is turned into godly fervour, andthat which in peaceful times he had been glad to keep fi-omview within his own bosom, he is driven by the force of tribulationsto make known; so that theProphet says with justice,.• i.e. had they been among the Jews. Ez. 14, 14,I

IJob's previous character. 8a tail's assault completes it. 19Yet the Lord hath commanded His lovingkindness in the Pref.day time, and in the night He hath declared it; for the Ps.42,9.lovingkindness of the Lord is commanded in the day time,because the season of rest is perceived by the sense of it', 'cognobut' in the night it is declared,' because the gift which isreceived in tranquillity is made manifest in tribulation.7. But we ought to search out more particularly why so iii.many strokes fell to the lot of him who maintained withoutblame such strict guard of the several virtues : for he hadhumility, as he himself even testifies, //" I did despisejudged in the cause of mg manservant or of my maidservant,when they contended with me. He shewed hospitality, asto 5e Jobsi,himself describes, when he says; The stranger did not lodge 3oh 31,in the street: but I opened my doors to the traveller. Hemaintained a vigorous exercise of discipline, as his ownwords shew ; The princes re/rained talking, and laid their Job 29,fingers on their mouth. With that vigour he yet retainedmildness, according to his own confession, where he says,/ sat chief, and duelt as a king in the army, yet as one that Job 29,comforteth the mourners. In almsdeeds he cherished abountiful spirit, as he himself intimates by saying. If i Job 31,have eaten my morsel myself alone, and the fatherless hathnot eaten thereof. Whereas then he performed all the preceptsof the several virtues, one thing was wanting to him,viz. that when stricken even he should learn to renderthanks : it was known that he knew how to serve God whensurrounded by blessings, but it was meet that a most searchingseverity should put it 'to the test, whether even underthe lash he would yet remain constant to his God, forchastisement is the test, whether when let to rest a manreally loves. Him the adversary sought indeed to obtainthat he might prove deficient^ in godliness, but obtained that 2 defice-''he might prove a proficient therein. The Lord in loving- Tprofi.kindness permitted that to be done, which the devil in his ceretwickedness required ; for when the enemy had got leave tohave him with the purpose of destroying him, by his temptationshe effected that his merits were augmented. For it iswritten.'In all this Job sinned not with his lips.^ Yet Job 1,22.

i20 Job 7}ot to he lightly charged with sinful speech.Pre f- doubtless there are certain words of his rejoinders, whichsound harshly to readers of littleexperience, for the sayingsof the Saints these are unable to understand in the pioussense in which they are 5;poken, and because they are unskilledto make their own the feelings of the afflicted Saint,therefore it is impossible for thera to inteipret aright theexpressions of grief, for it is a sympathy that lowers itself tohis state of suffering, that knows how to estimatemeaning of the sufferer.aright the8. And so they conclude that blessed Job was a defaulterin his speech, without sufficiently considering, that if theyconvict the blessed Job's replies, they at the same timebear witness that God's sentence concerning him was untrue.Job 1,8. For the Lord saith to the devil. Hast thou considered Myservant Job, that there is none like him in the earth, aperfect and an upright man, one that feareth God, andV. 9. 10. escheweth evil? To Whom the devil presently replies, DothJob fear God for nought ? Hast not Thou made an hedgeabout him, and about his house? But put forth Thine handnow, and touch him, and see if he hath ^ not blessed Thee toThy face. The enemy then put forth his strength upon theblessed Job, but in doing this he entered the lists againstGod, and in this way blessed Job became the mtermediatesubject of the contest between God and the devil. Whoeverthen maintains thatthe holy man, when in the midst of thestrokes, committed sin by the words which he uttered,what else doth he than reproach God, Who had pledged1 propo- Himself for him, with having been the loser? For the, sameGod was pleased to take upon Himself the cause of theSaint under his trial, Who both extolled him before hisafflictions, and on thus extolling allowed him toundergo thetrial of those scourges. If then Job is said to have gonewrong, his advocate is made out to have been foiled : thoughthe gifts vouchsafed him alone testify, that he did not transgressat all : for who does not know that what is due tofaults is not reward but chastisement ? He then who meritedto receive back double what he had lost, proved by thiscompensation that there was nought of evil, but only virtue* See his cominent on tne passage, book ii. c. 10. where he takes ' io Tki/face,'as meaning because of Thy favour.''

Job''s praise of himself not uncalled for. 21in all that he said, and to this declaration too it is further Pref.added, that he is himself the intercessor in behalf ofhis guilty friends. For one that is involved in great sins,can never, when burthened with his own, dischargeanother's score; he then is shevv'n to be clear in his own case,who could obtain for others their clearance from guilt. Ifhowever it be displeasing to any, that he is himself therelator of his own goodness, let them know that in the midstof so many losses of his substance, amidst so many woundsof the body, amidst so many deaths of hischildren, with thefriends, who had come to comfort him, breaking out intoreproaches, he was urged to despair of his life, and he whomsuch repeated calamities had sorely smitten, was furtherstricken by the insulting language of the reproachers; forthese, that had come to comfort him, while they upbraidedhim with his unrighteousness as it seemed to them, were drivinghim quite to give up all hope of himself; whereas thenhe recalls his good deeds to mind, it is not that he liftshimself up in self a])plause, but sets anew * his mind to hope, ' reforwhenas it were sunk down amid those reproaches and thosestrokes. For the mind is smitten with a heavy weapon ofdespair, when it is both hard pressed with the tribulations ofwrath from above, and galled by the reproaches of men'stongues without. Blessed Job therefore, thus pierced withthe darts of so many woes, when he now feared to be broughtdown by their reproaches, recalled himself to a state ofconfidence, by the assurance derived from his past life. Hethen did not thereby fall into the sin of presumption, becausehe resisted an inward impulse to despair by the outwardexpression of his own eulogies, to the end that while herecounted the good things which he had done he might besaved from despairing of the good that he had sought.9. But now let us follow out the actual course of his trial, i^-The enemy, full of rage, and striving to conquer the firmbreast of that holy man, set up against him the engines oftemptation, spoiled his substance, slc.v his children, smotehis body, instigated his wife, and while he brought his friendsto console him, urged them to the harshest upbraiding. Onefiiend too, who was more cruel in his reproaches, he reservedwith the last and bitterest invective, that by the frequency

22 Various assaults on Job icUhout and icithin.Pref. of the stroke, if not otherwise, the heart might be reachedby that which was ever being repeated with a fresh wound.For because he saw that he had power in the world, hethought to move him by the loss of his substance, andj&nding him unshaken, he smote him by the death of hischildren.But seeing that from that wound which made himchildless he even gained strength to the greater magnifyingof God's praise, he asked leave to smite the health of hisbody. Seeing moreover that by the pain of the body he1 passio- could not compass the affecting' of the mind, he instigated"^his wife, for he saw that the city which he desired to stormwas too strong; therefore by bringing upon him so manyexternal plagues, he led an army as it were on the outsideagainst him, but, when he kindled the feelings of his wife intowords of mischievous persuasion, it was as though he corruptedthe hearts of the citizens within.For so from external warswe are instructed how to think of those within. For anenraged enemy, that holds a cit}' encircled by his surroundingarmies, upon perceiving its fortifications to remain unshaken,5 argu- betakes himself to other methods- of attack, with this object,that he may corrupt the hearts of some of the citizens alsowithin ; so that, when he has led on the assailants from without,he may also have cooperators within, and that when the heatof the battle increases outside, the city being left withoutsuccour by the treacherj^ of those within, of whose faith nodoubt is felt, may become his prey.10. And thus a battering ram having been planted on theoutside, as it were, he smote the walls of this city with blowsmany in number, as the several times that he brought tidingsof calamities;while on the inside, he, as it were, corrupted thehearts of the citizens, when he set himself toundermine thestrong bulwarks of this city by the persuasions of the wife.In this manner he brou;4ht to bear, from without, an hostileassault, from within, baneful counsels, that he might capturethe city the sooner, in proportion as he troubled it bothfrom within and from without. But because there are timeswhen words are more poignant than wounds, he armedhimself, as we have said, with the tongues of his friends.Those indeed that were of graver years, might perchance givethe less pain by their words. The younger is made to take

His tvay of meeting them. His Friends not wicked. 23their place, to deal that holy bosom a wound so much the Pref.sharper, the meaner was the arm that he impelled to strikeblows against it. Behold the enemy mad to strike downhis indomitable strength, how many thedarts of temptationthat he devised, see, what numberless beleaguering engineshe set about him !See how many weapons of assault he letfly, but in all his mind continued undaunted, the citystood unshaken.11. It is the aim of enemies, when they come up face to v.face, to send off some in secret, who may be so much themore free to strike a blow in the flank of the hostile force, inproportion as he that is fighting is more eagerly intent uponthe enemy advancing in front. Job, therefore, being caughtin the warfare of this conflict, received the losses whichbefel him like foes in his front; he took the words of hiscomforters like enemies on his flank, and in all turningroundthe shield of his stedfastness, he stood defended atall points, and ever on the watch, parried on all sides theswords directed against him. By his silence he marks^his unconcern for the loss of his substance ; the flesh, deadin his children, he bewails with composure ; the flesh in hisown person stricken, he endures with fortitude ; the flesh inhis wife suggesting mischievous persuasions, he instructethwith wisdom. In addition to all this his friends start forthinto the bitterness of upbraiding, and coming to appease hisgrief, increase its force. Thus all the engines of temptationai"e turned by this holy man to the augmentation of hisvirtues; for by the wound? his patience is tried, and by thewords his wisdom is exercised. Every where he meets thejenemy with an undaunted mien, for the scourges he overcameby resolution, and the words by reasoning. But hisfriends, who came indeed to administer consolation, but whodeviate from their purpose even tousing terras of reproach,must be thought to have erred more from ignorance thanwickedness. For we must never imagine that so great aman had evil-minded friends, but, while they fail to discernthe cause of his scourges, they slide into a fault.12. For of scourges there are sundry kinds; for there is^the scourge whereby the sinner is stricken that he maysuffer punishment without withdrawal ', another whereby he ' retraotatione

24 Various endsfor which troubles are sent.Pref. is smitten, that he may be corrected; another wherewithsometimes a man is smitten, not for the correction of pastmisdeeds, but for the prevention of future ;another which isvery often inflicted, whereby neither a past transgression iscorrected, nor a future one prevented, but which has this end,that when imexpected deliverance follows the stroke, thepower of the Deliverer being known may be the moreardently beloved, and that while the innocent person isbruised by the blow, his patience may serve to increase the^gain of his merits; for sometimes the sinner is stricken thathe may be punished, without withdrawal, as it is said toJerera. Judaea when doomed to destruction, / have wounded thee^^' ^^'with the wound of an enemy ^ with the chastisement of aver. 15. cruel One; and again. Why criest thou for thine affliction'?John 5,thy sorrow is incurable. Sometimes the sinner is strickenthat he may be amended, as it is said to one in the Gospel,Behold, thou art made whole, sin no more, lest a worse thingcome unto thee ; for the words of his deliverer indicate thatit was past sins which were exacting all the violence of thepain which he had endured. In some cases the person issmitten, not for the obliteration of a past offence, but for theavoidance of a future one, which the Apostle Paul openly2 Cor. testifies of himself, saying, A7id lest I shall be exalted above .^^'measure through the abundance of the revelations, there wasgiven to me a thorn in the flesh, the messenger of Satan tobuffet me. For he who says, not ' that he was exalted,' but,'lest he should be exalted,' clearly shews that by that strokeit is held in check that it may not take place, and that it is nota fault that has taken place now clearing away. But sometimesthe person is stricken neither for past not yet forfuture transgression, but that the alone mightiness of theDivine power may be set forth in the cutting short of thestriking; whence when it was said unto the Lord concerning^john9, the blind man in the Gospel, Who did sin, this man, or hisj_2. 3. parents, that he was born blind? the Lord answered, saying,Neither hath this man sinned, nor his parents^ but that theivorks of God shoidd be made manifest in him: in whichwhat else is done, saving that by that scourgemanifestationthe excellence of his merits is increased, and while thereis no past transgression wiped away, the patience may en-

The Saints shine as stars in their several virtues. 25gender a mighty fortitude. For which reason the same Pref.blessed Job is first extolled by the voice of the Judge, andis then given up into the hand of the Tempter, and whereasGod, in recompensing him after the scourge, speaks to himin a more familiar manner, it is plainly shewn how muchgreater he became by the stroke ; so then the friends of blessedJob, while they were unable to distinguish the different kindsof strokes, believed him to be stricken for his guiltiness, andwhile they endeavoured to vindicate the justice of God in smitinghim, they were driven to reprove blessed Job of unrighteousness;not knowing in fact that for this reason he wasstricken, viz. that the stroke might redound to the praiseof God's glory, and not that by those strokes he might bebrought to amend the evil, which he had never done ; andhence they are the sooner restored to pardon, because theysinned from ignorance rather than from an evil disposition ;and their pride the Divine Justice puts down with so muchthe stronger hand, as It refuses to renew them in Its favour,saving by means of him whom they had despised. For ahigh mind is effectually struck down when it is bowed beneaththe very person over whom it has exalted itself.13. But amongst these marvellous works of Divine Provi- vi,dence it yields us satisfaction to mark, how, for the enlighteningthe night of this present life, each star in its turn appears inthe face of Heaven, until that towards the end of the nightthe Redeemer of mankind ariseth like the true Morning Starfor the space of night, being enlightened by the stars as theyset and rise in their courses, is passed with the heavens inexceeding beauty. Thus in order that the ray of stars, dartingforth at its appointed time, and changed in succession,might reach the darkness of our night, Abel comes to shewas innocency; Enoch, to teach purity of practice; Noah, towin admittance for lessons of endurance in hope and inwork; Abraham, to manifest obedience; Isaac, to shew anexample of chastity in wedded life ; Jacob, to introducepatience in labour ; Joseph, for the repaying evil with thefavour of a good turn ;Moses, for the shewing forth of mildness;Joshua, to form us to confidence against difficulties;•Job, to shew patience amid afflictions. Lo what lustrous starssec we in the sky, that the toot of practice may never stumble

26 The Church sometimes typified with her Head.Pref. as we walk this our night's journey;since for so man}^ Saintsas God's Providence set forth to man's cognizance, He, as itwere, sent just so many stars into the sky", over the darknessof erring man, till the true Morning Star should rise, Who,being the herald to us of the eternal morning, shouldoutshine the other stars by the radiance of His Divinity.14. And all the elect, whilst by their holy living servingas His forerunners, gave promise of Him by prophesyingboth in deeds and words. For there never was any Saint whodid not appear as His herald in figure;allfor it was meet thatshould display that goodness in themselves whereby bothall became good, and which they knew to be for the good ofall, and therefore that bles,sing ought also to be promisedwithout pause which was vouchsafed both to be received1 sine without pricc^ and to be kept without end, that all generationsmight together tell what the end of all should bring to light,^onT^"in the redemption of which all were partakers. And thereforeit behoved that blessed Job also, who uttei'ed those highmysteries of His Incarnation, should by his life be a sign ofHim, Whom by voice he proclaimed, and by all that he underwentshould shew forth what were to be His sufferings2 sacra- and sliould so much the more truly foretel the mysteries^ ofHis Passion, as he prophesied then not merely with hislipsbut also by suffering. But because our Redeemer hasshewn Himself to be one with the Holy Church, which HeEph. 4, has taken to Himself; for of Him it is said, Who is the HeadP^'iof w-s aU ; and of the Church it is written, the Body of24.'Christ, Which is the Church; whosoever in his own personIsa. Gi,betokens Him, at one time designates Him in respect of theHead, at another of the Body, so as to have not only thevoice of the Head, but also of the Body; and hence theProphet Isaiah, in giving utterance to the words of the sameLord, says. He hath jmt upon me a mitre like unto a Bride-^', groom, and hath decked me with jewels as a Bride. Thereforebecause the same person that in the Head is theBridegroom, is in the Body the Bride, it follows that when, attimes, any thing is spoken from the Head, there must be aturning down by degrees or even at once to the voice of theBody, and again when any thing is said that is of the Body,d Several Mss.read eceloforccelum, which gives the sense rather ' in the sky,'

JoVs Wife type of ill livers, his friends of heretics. 27there must be presently a rising to the voice of the Head. Pref.Accordingly the blessed Job conveys a type of the Redeemer,Who is to come together with His own Body : and his wifewho bids him curse, marks the life of the carnal, who havingplace within the Holy Church with unamended morals, as bytheir faith they are brought near to the godly, press them themore sorely by their lives, since while they cannot be shunnedas being of the faithful, they are endured by the faithful asthe greater harm by how much nearer home'. idete-15. But his friends, who, while acting as his counsellors,"^*'...,quantoat the same time inveigh against him, are an express image etinteofheretics, who under shew of giving counsel, are busied in""*leading astray; and hence they address the blessed Job asthough in behalf of the Lord, but yet the Lord does not commendthem, that is, because all heretics, while they try todefend, only oifend God. Whence they are plainly told, andthat by the same holy man; I desire to reason ivith God; frst Job 13,shewing that ye are forgers of lies ^ ye arefollowers ofcorrujjtdoctrines. According to which it appears that these bytheir erroneous notions stood a type of heretics, whom theholy man charges with adhering to a creed- of corrupt doc-'^cultuitrines. But every heretic, in this, that he is seen to defendGod, is a gainsayer of His truth, according to the testimonyof the Psalmist, who says. That Thou mightest still ///ePs-8,2.enemy and the defender^, for he is an enemy and defender, ^^- V.who so preaches God as thereby to be fighting against Him.16. Now that blessed Job maintains the semblance of ^i^theRedeemer to come, his very name is a proof. For Jobis, if interpreted, 'grieving;' by which same grief we have setforth, either our Mediator's Passion, or the travails of HolyChurch, which is harassed by the manifold toils of this presentlife. Moreover by the word which stands for their name hisfriends mark out the quality of their conduct. For Eliphasis called in the Latin tongue, ' contempt of the Lord,' andwhat else do heretics, than in entertaining false notions ofGod contemn Him by their proud conceits. Baldad is byinterpretation ' Oldness alone.' And well are all hereticsstyled, ' Oldness alone,' in the things which they speakconcerning God, forasmuch as it is with no right purpose butwith a longing for temporal honour that they desire to appear

28 Heretics recoticiled through the Church.Fret, as preachers.For they are moved to speak not by the zealof the new man, but by the evil principles of the old life.*Sophar' too is rendered in the Latin language ' dissipationof the prospect,' or, ' one dissipating the prospect.' For theminds of the faithful lift themselves to the contem])lation ofthings above ; but as the words of heretics aim to prevent themin their contemplation of right objects, they do their best to'dissipate the prospect.' Thus in the three names of Job's' casus friends, we have set forth three cases' of the ruin of hereticalminds. For unless they held God in contempt, they wouldnever entertain false notions concerning Him; and unlessthey drew along with them a heart of oldness, they wouldnever err in the understanding of the new life; and unless2 or, of they marred the contemplations of good things^, the Suprememen judgments would never condemn them with so strict ascrutiny for the guiltiness of their words. By holding Godin contempt, then, they keep themselves in oldness, and bybeing kept in oldness, they injure the contemplation of right3 See objects^ by their erring discourses.viii. ]7. Now because it sometimes happens that hei'eticsbeing penetrated with the bountiful streams of Divine gracereturn to the unity of Holy Church, this is well representedin the very reconcilement of his friends. Yet blessed Job isbidden to intercede for them, because the sacrifices of hereticscan never be acceptable to God, unless they be offered intheir behalf by the hands of the universal Church, that by hermerits they may obtain the recovery of salvation, whom theydid strike before by assailing her with the darts of their words;and hence seven sacrifices are recorded to have been offeredfor them, for whereas in confessing they receive the Spirit ofsevenfold grace % they do as it were obtain expiation byRev. Jseven offerings. It is hence that in the Apocalypse of John^2-the whole Church is represented by the number of sevenProv. 9, Churches. Hence it is said of wisdom by Solomon, Wisdom'halh builded her house; she hath hewn out her seven pillars.And thus by the very number of the sacrifices those reconciledheretics set forth what they were before, in that these arenot united to the perfection of sevenfold grace, except byreturning." Alluding to the imposition of hands at their reception.

Elihu a believer, but proud. 2918. But they are well described as having offered for Pref.themselves bulls and rams. For in the bull is figured theneck of pride, and in the ram, the leading of the flocks thatfollow. What then is it to slaughter bulls and rams in theirbehalf, but to put an end to their proud leading, so that theymay think humbly of themselves, and not seduce the heartsof the innocent to follow after them. For they had startedaway from the unity of the Chui'ch with a swelling neck, andwere drawing after them the weak folk like flocks followingbehind. Therefore let them come to blessed Job; i. e. returnto the Church; and present bulls and rams to beslaughtered for a sevenfold sacrifice, and that they may beunited to tlie universal Church, let them with the interpositionof humility kill all the swelling humour wherewiththeir proud leadership savoured them.19. Nov/ by Heliu, who speaks indeed with a right ix.sense, yet runs down ' into foolish words of pride, is set forth i deriarepresentation of every proud person. For there are many^'^*"'"within the pale of Holy Church, that are too proud to putforward in a right manner the right sentiments, which theyprofess, and hence he is both rebuked with the words ofGod's upbraiding, and yet no sacrifices offered in his behalf, inthat he is a believer indeed, yet high-minded. By the truthof his belief he is within, but by the obstacle which his pridepresents he is not acceptable. Him ^ therefore rebuke reproves, ' Readbut sacrifice does not restore him, because he is indeed J^J!f^^in the faith that he ought to be in, yet the Supreme Justice,charging him with things over and above what need to be,keeps him at a distance. Hence Heliu is well rendered inthe Latin tongue, ' That my God,' or, ' God, the Lord.' Forproud men within Holy Church, though they keep away fromGod by living proudly, yet acknowledge Him by believingtruly. For what is it for him to say by his name, ' That myGod,' but to shew forth Him Whom he believed with a publicavowal ? Or what is it to say, ' God the Lord,' but to acceptHim both as God by virtue of His Divinity, and to hold Himfor Man by His Incarnation ?o''' ed.20. It is well that after the losses of his substance, after x.the death of his children, after the tortures of his wounds, afterthe strife and conflict of words, he is raised up again with a

30 Double reward of the Church like that of Job.Pref. double reward, clearly, in that Holy Church, evenwhile yet in this present life, receives a double recompensefor the toils she undergoes, since having taken inthe Gentiles to the full, at the end of the world she convertsto herself the souls of the Jews likewise. For it is?^°' on this account written. Until thefulness of the Gentiles be26.' come in. And so all Israel shall be saved. And she willafterwards receive a double recompense, in that, when thetoils of this present time are over, sherises not alone to thejoy of souls, but to a blessed estate of bodies. And henceIsa. 61, the Prophet rightly says, therefore in their land they shallpossess the double. For ' in the Land of the Living'the Saints possess the double, because we know theyare gladdened with blessedness both of mind and body.Hence John in the Apocalypse, because it was before the resurrectionof bodies that he saw the souls of the Saintscrying, beheld how that they had given them a stole toRev. 6, each, saying. And white robes were given, one^ to everyhinguix one of them, and it was said, that they should rest yetfor a little season until theirfellow-servants also and theirbrethren, that should be killed as they icere, should befulfilled.For before the Resurrection they are said to havereceived a stole to each, for that as yet they are gifted withblessedness of mind alone ; and therefore they will receiveeach one two, whenever, together with the perfect bliss ofsouls, they shall be clothed also with incorruptibility ofbodies.2L Now it is very properly that the affliction indeed ofblessed Job is told, but the length of time that he was underthe affliction is kept back, for we see the tribulation of HolyChurch in this life, but know nothing for how long she ishere to undergo bruising and delay ; and hence it is spokenActs ], by the mouth of Truth, It is notfor you to know the times^"or the seasons which the Father hath put in His own power.Herein then, that the suffering of blessed Job is told us, we aretaught what we are made acquainted withal by experience ; andherein, that the length of time that he continued in his sufferingis withheld, we are taught what it is we must remainignorant of.We have di'awn out these words of preface to some length,

Historical sense the root of the allegorical. 31that by briefly running over it we might in a manner give a Pref.view of the whole. Now then that by long discoursing we havebeen brought to the commencement of our discourse, we njustfirst settle the root of the historical meaning, that we njayafterwards let our minds take their fill of the fruits of theallegorical senses.

BOOK I.The first verses of the first chapter of the Book of Job are explained firsthistorically, then in an allegorical, and lastly in a moral sense.Job 1,1. 1 , There was a man in the land of Uz, whose name was Job.It is for this reason that we are told where the holy man dwelt,that the meritorioiisness of his virtue might be expressedfor who knows not that Uz is a land of the Gentiles ? andthe Gentile world came under the dominion of wickedness,in the same proportion that its eyes were shut to the knowledgeof its Creator. Let us be told then where he dwelt,that this circumstance may be reckoned to his praise, that. he was good among bad men ; for it is no very great praiseto be good in company with the good, but to be good withthe bad; for as it is a greater offence not to be good amonggood men, so it is immeasurably high testimony for anyone to have shewn himself good even among the wicked.Hence it is that the same blessed Job bears witness toJob 30, himself, saying, / a)n a brother to dragons, and a companionto owls. Hence it was that Peter extolled Lot withhigh commendation, because he found him to be good2 Pet. 2, among a reprobate people; saying. And delivered just Lot,'^' ^'vexed with the filthy conversation of the wicked; for he was"i^oNxAg. righteous in seeing and hearing^, dwelling with them whovexed his righteous soulfrom day to day with their unlawfuldeeds. Now he evidently could not have been vexed unlesshe had both heard and witnessed the wicked deeds of hisneighbours, and yet he is called righteous both in seeing andin hearing, because their wicked lives affected the eai*s andeyes of the Saint not with a pleasant sensation, but with thepain of a blow. Hence it is that Paul says to his disciples,Phil. -2, In the midst of a crooked and perverse nation, among°'whom ye shine like lights in the world. Hence it is said toRev. 2, the Angel of the Church of Pergamos, / know thy loorks,13.

SimplicUy needs Uprightness and Zeal. 33and where thou dvoellesl. even where Satan^s seat is; and Bookthou holdest fast My name, and hast not denied My faith.Hence the Holy Church is commended by the voice of theSpouse, where He says to her in the Song of love, As theCa.xxt.2,lily among the thorns, so is my love among the daughters. •Well then is the blessed Job described, (by the mentionof a gentile land,) as having dwelt among the wicked, thataccording to the testimony borne by the Spouse, he mightbe shewn tohave grown up a lily among thorns, for whichreason it is well subjoined immediately after. And that 7nanwas simple^ and upright.'soVuig.2. For there are some in such wise simple as not to ii.know what uprightness is, but these walk wide of the innocenceof real simj^licity, in proportion as they are far frommounting up to the virtue of uprightness; for while theyknow not how to take heed to their steps by followinguprightness, they can never remain innocent by walking insimplicity. Hence it is that Paul warns his disciples, andsays, But yet I ivoidd have you ivise unto that which is 'Rom.good, and simple concerning evil. Hence again he says, ^^' ^^'Brethren, be not children in understanding, howbeit in icor.^'*' ^*^"malice be ye children. Hence Truth enjoins Her disciples byHer own lips, saying, Be ye wise as serpents and harmless Ma.t.io,as doves. For in giving them admonition, He needfullyjoined the two together, so that both the simplicity of thedove might be instructed by the craftiness of the serpent,and again the craftiness of the serpent might be attemperedby the simplicity of the dove. Hence it is that the HolySpirit has manifested His presence to mankind, not in theform of a dove only, but also in the form of fire.For by thedove simplicity is indicated, and by fire, zeal. ThereforeHe is manifested in a dove, and in fire, because all they,who are full of Him, yield themselves to the mildness ofsimplicity, in such sort as yet to kindle with a zeal of uprightnessagainst the offences of sinners. It follows, A?id onethatfeared God and eschewed evil.3. To fear God is never to pass over any good thing, that iii.ought to be done. Whence it is said by Solomon, Whoso -£^cc\.7fears God, neglects nothing''; but because there are some, i^-(Vulg.)3 E. V. He that feareth Codshall come fmih of flieiii ull. 19.U

I34 Joh^s person described before his combat.Job who practise some good actions, yet in such wise that they— L-!- are by no means withheld from certain evil practices; afterhe is said to have been one that feared God, it is stillrightly reported of him that he also eschewed evil; for it isPs. 37, wi'itten, Depart from evil, and do good; for indeed thosegood actions are not acceptable to God, which are stainedin His sight by the admixture of evil deeds;and hence it isEccl. 9, saifi ijy Solomon, He who offendeth in one point, spoilethmany good deeds^. Hence James bears witness, saying,James jPq^ whosoever shall keep the whole law, and yet offend inI'cor. one point, he is guilty of all. Hence Paul saith, A little^' ^'leaven leaveneth the whole lump. So then that it might beshewn us how spotless the blessed Job stood forth in hisgood actions, it is wisely done that we have it pointed outhow far he was removed from evil deeds.4, But it is the custom of narrators, when a wrestlingmatch" is woven into the story, first to describe the limbs ofthe combatants, how broad and strong the chest, how sound,how full their muscles swelled, how the belly below neitherclogged by its weight, nor weakened by its shrunken size, thatwhen they have first shewn the limbs to be fit for the combat,they may then at length describe their bold and mighty strokes.Thus because our athlete was about to combat the devil, thewriter of the sacred story, recounting as it were before theexhibition in the arena the spiritual merits in this athlete,1 mentis describes the members of the soul ', saying, And that man wasiv.perfect and upright, and one that feared God, and eschewedevil; that when the powerful setting of the limbs is known,from this very strength we may already prognosticate alsothe victory to follow. Next comes,5. Ver. 2. A7id there were born unto him seven sons and threedaughters. The heart of the parent is often enticed intoavarice by a numerous offspring, for he is the more inflamedwith ambition for laying up an inheritance, in proportion ashe abounds in the number to inherit it. In order then that itmight be shewn what holiness of mind blessed Job possessed,he is both called righteous, and is said to have been the^ Qui in uno offendcrit, multa bona*^Compare St. Chrys. Horn. i. onperdit. Eng. Vers. But one sinner de- Stat. Tr. p. 18.sirot/eih much good.

Job shew)i to have valued wealth hut little. 35father of a numerous offspring. And the same man in the Bookbeginning of his book is declared devout in offering sacrifices, ——and besides he afterwards with his own mouth recordshimself as ready in giving alms. Let us then consider withwhat resolution he shewed himself to be endowed, whom nofeelings of affection for so many heirs could ever dispose tobe greedy of an inheritance for them. It proceeds ;6 ^. Ver. 3. His substance also was seven thousand sheep, and vi.three thousand camels, and five hundred yoke of oxen, andfive hundred she asses, and a very great household. We knowthat the greater the loss, the greater the grief with which itaffects the mind ; to shew then how great was his virtue, weare told that it was very much, that he lost with patience;for never without pain do we part with aught, saving thatwhich we hold without fondness ; therefore while the greatnessof his substance is described, yet soon after he isreported as resigned to the loss of it ; thus parting with itwithout regret, it is plain that he had kept it without regard.It is also to be noted that in the first instance the riches ofhis heart are described, and afterwards the wealth of thebody ; for an abundant store is wont to make the mind somuch the more slack to the fear of God, as it obliges it to beoccupied with a diversity of cares ; for inasmuch as it isdissipated by a multitude of objects, it is prevented standingfast in that which is within. Which was pointed out byTruth Itself in setting forth the Parable of the sower; //eMatt.also that received seed among the thorns, is he that heareth ' ' ^^'the word, and the care of this world, and the deceitfulnessof riches, choke the word, and he becometh uifruitful. Seehow the blessed Job is both said to have great possessions,and a little after is related to be devoutly assiduous in thedivine sacrifices.7. Let us then consider how great was the holiness of thatman who though thus busied disengaged himself for suchassiduous attendance upon God. Nor had the power of thatprecept as yet shone out, which bids us leave all thingsyet blessed Job already kept the intent of it in his heart, inthat he surely had left his substance in intention, which hekept without taking delight in it.8. So that this man teas the greatest of all the men ofd2

36 Strictness of Joh. Feasting apt to bring sin.Job the East. Who does not know that the men of the East are'very wealthy, accordingly ' he was the greatest of all themen of the East;' as though it were expressly said that hewas even richer than the rich.9. Ver. 4. And his sons wentandfeastedin their houses, everyone his day ; and sent and calledfor their three sisters to eat^11- and to dt'ink with them. Greater wealth usually becomesthe cause of greater discord between brethren. O, inestimable])raise of a father's training! the father is bothdeclared rich, and the sonswealth toat peace together, and while thebe divided among them was there, an undividedatfection yet filled the hearts of all.10. Ver. 5. And it teas so, when the days of their feastingwere gone about, that Job sent, and sanctified them, and roseup early inthe morning, and offered burnt-offerings accordviii.ing to the number of them all. When it is said, sent andsanctified them, it is openly shewn what strictness he practisedwith those when present, for whom when absent he wasnot wanting in concern. But this circumstance demands ourdiscreet consideration, that, when the days of feasting werepast, he has recourse to the purification of a holocaust foreach day severally; for the holy man knew that there canscarcely be feasting without offence ; he knew that therevelry of feasts must be cleansed away by much purificationof sacrifices, and whatever stains the sons had conti-acted intheir own persons at their feasts, the father wiped out by theoffering of a sacrifice ; for there ai'e certain evils which it iseither scarcely possible, or it may be said wholly impossible,to banish from feasting. Thus almost always voluptuousnessis the accompaniment of entertainments ;for when the bodyis relaxed in the delight of refreshment, the heart yieldsitself to the admission of an empty joy. Whence it isExod. written. The people sat down to eat and drink, and rose up32, 6. , ,'to play.11. Almost always talkativeness is an attendant uponfeasts, and when the belly is replenished, the tongue isunloosed; whence the rich man in hell is well described asLukeie, thirsting for water, in these words, Father Abraham, have^^mercyon me, and send Lazarus, thai he may dip the tip ofhis finger in water, and cool my tongue, for I am tormented

Tacit indications. Mysteries of the numher seven. 37in tUisJiame. He is first said to have fared sumptuously every Bookday, and then it is recorded that he craved a drop of waterupon his tongue; for as we have said, because at feaststalking is wont to give itself full vent, the fault is indicatedby the punishment, in that he, whom the Truth had saidfared sumptuously every day, was described as most on firein his tongue. They that attune the harmony of stringed instrumentsarrange it with such exceeding skill, that frequently,when one chord is touched, a very different one, placed withmany lying between, is made to vibrate, and when this lastis sounded, the former, which is attempered to the same tune', * canturings without the others being struck. According to whichHoly Scripture very often so deals with the several virtues,and vices too, that while by express mention it conveys onething, it does by its silence bring before us another, for nothingis recorded against the rich man relating to talkativeness,but while the punishment is described as in the tongue, weare shewn, which among others was his greatest offence inhis feasting.12. But whereas the seven brethren are described asmaking feasts, each one in his day, and whereas, when thedays of feasting were over, Job is related to have offeredseven sacrifices ;the account plainly indicates that, in offeringa sacrifice on the eighth day, the blessed Job was cele- ^brating the mystery of the Resurrection.For the day, whichis now named The Lord's 'day,' is the third from the death ofour Redeemer, but in the order of creation it is the eighth,which is also the first in the work of creation '', but because,on coming round again, it follows the seventh, it is properlyreckoned the eighth ; whereas then it is said that he offeredsacrifices on the eighth day, it is shewn that he was full ofthe Spirit of sevenfold grace, and served the Lord for thehope of resurrection. Hence that Psalm is entitled ' for theOctave,' wherein joy forthe resurrection is proclaimed, but,'—d viz. Ps. vi. the title of which in of the number six, and in the sevenththe LXX is translated uT£^ i5j; oj/SoMf, may be at rest among the hosts of&e. see S. Greg. Nyss. in Psalm: xiip. lilessed spirits; so that in the eighth,E. t. i. p. 801. B. and other fathers; renewed by resurrection, enriched byalso S. Greg. Rom. Lib. Sacram. Op. the remission of the Jubilee, ye mayt. ii. p 14. in the Benediction for the arrive at the joys that are to abideOctave of the Nativity, " That ye may without end."so live in this world in the perfectness

38 Job feared sins of thought in his children.Job that the sons of blessed Job had been forearmed by the—--^ discipline of such perfect training, that they neither offendedby word nor deed at their feasts, is plainly shewn, in that it issubjoined,ix. 13. For Job said., It may be that my sons have sinned, andFor he had taught them to becursed' God in their hearts.perfect in deed and in word, about whose thought alone thefather entertained fears. Now that we should not judgerashly of other men's hearts, we perceive in the words of thisSaint, who does not say, ' that they have cursed God in theirhearts,' but it may be that they have cursed God in theirI CoT.i, hearts. Whence it is well said by Paul, Therefore jtidgeJnothing before the time, until the Lord come. Who both willbring to light the hidden tilings of darkness, and will makemanifest the counsels of the hearts; for whoever deviatesfrom the right line in thought, sins in darkness; we thenshould be the more backward boldly to condemn the hearts ofothers, in proportion as we know that we cannot by our ownsight throw light into the darkness of another man's thought.al. this But here' we should consider with discrimination, with whatspotuit severity that father was likely^ to correct the deeds of hischildren, who set himself with so much solicitude to purifytheir hearts. What do those rulers of the Faithful say tothis, who know nothing even of the very overtacts of theirdisciples ^ What are they thinking of in excuse for themselves,who mind not in those committed to them even the woundsof evil actions ? But that his perseverance too in this holywork may be demonstrated, it is well added,X. 14. Thus did Job all the days ; for it is written, But heMat.24, fj^^^ shall endure unto the end, the same shall he saved. Inthe sacrifice then, the holiness of his conduct is shewn, andin the entire number of the days of the sacrifice, perseverancein that holy conduct. These particulars we have gone throughcursorily in following out the history. Now the order ofinterpretation requires that beginning afi-esh we should at thispoint open the secrets of its allegories.xi. 15. Ver. 1. "There was a man in the land of Uz, whose« Lat. blessed, as the Hebrew, which cursed, see on c. i. 8. §. 3J. though hehowever he treats simply as meaning deals otherwise with ii. U.

Griefand Counsel^ Mercy !^ UprightnessJ'oreshew Christ. 39name was Job. We believe from the history that these things Booktook place, but let us here turn to see in what way they wereallegorically fulfilled; for, as we have said. Job is interpreted,'a mourner,' and Uz ' a counsellor.' Whom else then doesthe blessed Job express by his name, saving Him, of Whomthe Prophet speaks, saying. Surely He halh borne our griefs? Isa. 53,He dwells in the land of Uz, in that He rules the hearts of 'a people of wise counsels; for Paul saith, that Christ. is theiCor.i,Wisdom of God and the Power of God; and this sameWisdom Herself by the lips of Solomon declareth, / Wisdo^n Prov. 8,dwell ivith Prudence, and 'am in the midst 0/ witty inventions.So Job is an inhabitant of the land of Uz, because Wisdom,Which underwent the pain of the Passion in our behalf, hasmade an habitation for Herself in those hearts, which areinstinct with the counsels of life.16. And that man tvas perfect and upright. In upright- xii.ness, justice is signified, and in simplicity, mercy'. Weinj""" ,following out the straight line of justice, generally leave mercy ness,'behind; and in aiming to observe mercy, we deviate fi'om ^"'^^"^qxthe straight line of justice. Yet the Incarnate Lord maintainedsimplicity with uprightness;mercy parted with thefor He neither in shewingstrictness of justice, nor again in theexactitude of justice did He part with the virtue of mercifulness.Hence when certain persons, having brought anadulteress before Him, would have tempted Him, in orderthat He might step into the fault either of unmercifulnessof injustice. He answered both alternatives by saying. He John 8,that is without sin among you, let him first cast a stone at''her. He that is withotit sin among you, gives us the simplicityof mercy, let him Jirst cast a stone at her, gives usthe jealous sense of justice. Whence too the Prophet saithto him, And in Thy Majesty ride prosperously, because of Ye. 45,truth, and meekness, and righteousness. For in executing 'truth. He kept mercy united with justice, so that He neitherlost the jealous sense of rectitude in the preponderance ofmercy's scale, nor again unsettled the preponderance of mercyby that jealousy of rectitude.17. Atid one that feared God, and eschewed ecil. It is xiii.or'•—'In/ersum, E. Y. find out knowledge of

Job40 How Job's seven so?is typify Ihe iuelve Apostles.written of Him, cuid ihe Spirit of thefear of the Lord^ hath— "—i-filed Him ; for the Incarnate Lord shewed forth in His ownIsa. 11, Person whatsoever He hath inspired us withal ""j that what Hedelivered by precept, He might recommend by example.So then according to our human nature our Redeemer fearedGod,' for to redeem proud man, He took for man's sake anhumble mind. And His acting likewise is fitly designatedhereby, in that the blessed Job is said to eschew evil. ForHe Himself eschewed evil, not evil which He came in contactwith in the doing, but which upon meeting with it, Herejected ; for He forsook the old life after man's method,which He found at His birth, and He stamped upon thecharacter of His followers that new life, which He broughtdown with Him.xiv. 18. Ver. 2. And there were horn to him. seven sons and threedaughters. What is conveyed to us in the number of seven,^ saving the sura of perfection ? for to say nothing of the argumentsof human reasoning which maintain that it isthereforeperfect, because it consists of the first even number, and ofthe first uneven; of the first that is capable of division, andof the first which is incapable of it; we know most certainlythat holy Scripture is wont to put the number seven forperfection, whence also it tells us that on the seventh daythe Lord rested from His works; and it is hence too that theseventh day was given to man for a rest; i. e. for a ' Sabbath.'Hence it is that the year of jubilee, wherein we have a fullrest set forth, is accomplished in seven weeks, being completedby the addition of the unit of our uniting together.^ 19. Thus there were horn to him seven sons; namely, theApostles manfully issuing forth to preach; who in putting inpractice the precepts of perfection, as it were maintained intheir manner of life the courage of the superior sex. Forhence it is that twelveof them were chosen, who should bereplenished with the perfection of the sevenfold grace of theSpirit. As from the number seven we rise to twelve ; forseven multiplied in its component parts is extended totwelve ; for whether four be taken by three or three by four,^'i The Vulgate reads, ' replebit' fear of the Lord." and shall''some Mss. ' * shall fill,' the Eng. Vers. coininanded us.'7nake him of (jidck nndcrslandin^ in the

The three daughlers, several orders of Christians. 41seven is changed into twelve, and hence, forasmuch as the Bookholy Apostles were sent to proclaim the holy Trinity in thefour quarters of the globe, they were chosen twelve innumber, that by their very number they might set forth thatperfection, which they proclaimed both by their lipstheir lives.an(l in20. And three daughters. What do we understand bythe daughters but the weaker multitudes of the faithful, who,though they never adhere with a virtuous resolution to perfectionof life, yet cleave with constancy to the belief of theTrinity which has been taught them. Thus by ' the sevensons' is represented the order of the Preachers, and by ' thethree daughters' the multitude of the hearers. By ' the threedaughters' may also be signified the three orders of thefaithful, for after mention of the sons the daughters arenamed, in that succeeding next tothe distinguished courageof the Apostles came three divisions of the faithful, in thestate of life in the Church; viz. of Pastors, of those followingcontinence, and of the married. And hence the prophetEzekiel declares that he heard three men named that wereset free; viz. Noah, and Daniel, and Job; for what is signi- yfied by Noah who guided the Ark in the waters, but theorder of rulers, who, while they govern the people for thefashioning of their lives, are the directors of holy Churchamidst the waves of temptation What is represented by.'Daniel, whose marvellous abstinence we have described tous, but the life of the continent, who, while they give upevery thing that is of the world, rule with elevated mind overBabylon which lies beneath them ? What is signified byJob but the life of the good that are married, who, whilethey do deeds of mercy by the good things of the worldwhich they possess, do as it were advance to their heavenlycountry by the paths of earth ? Therefore because after theholy Apostles there came these three divisions of the faithful,after the sons rightly follows the mention of the threedaughters that were born to him. It proceeds :Ver. 3. His substance also teas three thousand sheep andthree thousand camels.21. That believing hearers have been gathered from various xv,manners of life, a truth which is first declared generally by

42 Camels a type of the Gentile Churches.Job the mention of the daughters, the same is afterwards brought'before us in detail by the specification of the animals. Forwhat does he set forth in the seven thousand sheep, but somemen's perfect innocency, which comes from the pastures of theLaw to the perfect estate of grace' ? what again is signified bythe three thousand camels, but the crooked defectiveness of''the Gentiles coming to the fulness of faith. Now in HolyScripture, sometimes the Lord Himself is expressed by the^ title of a camel, and sometimes the Gentile people. For theLord is signified by the name of a camel, as when it is saidby that very Lord to the Jews that set themselves againstMat.23, Him, ivho strain at a gnat, and swallow a camel. Fora gnat wounds while it whispers, but a camel of free willbends to receive its load. Thus the Jews strained at a gnat,in that they sought that a seditious robber should belet go,but they swallowed a camel, in that Him, Who had comedown of His own accord to take upon Him the burthens ofour mortal nature, they strove to overwhelm by their clamours.Again, the Gentile state is signified by the naming of acamel ; and hence Rebecca on going to Isaac is brought ona camel's back, in that the Church, which hastens from theGentile state to Christ, is found in the crooked and defectivebehaviour of the old life ;and she, when she saw Isaac, descended,in that when the Gentile world knew the Lord, itabandoned its sins, and descending from the height ofself-elation sought the lowly walks of humility ; and she tooin bashfulness covers herself with a veil, in that she is confoundedin His presence for her past life. And hence it isRom. 6, said by the Apostle to these same Gentiles, JVhat fruit hadye then in those things ivhereof ye are now ashamed ?Whereas then by the sheep we understand the Hebrewscoming to the faith from the pastures of the Law, nothinghinders but that we understand by the camels the Gentilepeople, crooked in their ways and laden with idolatrousceremonials. For because they devised them gods of theirown selves whom they should worship, there had grown upback whichas it were out of themselves a load upon theirthey should carry.' al. ' to the reception of grace,' al. Eusebius speaks of the camel. DeMart.* to the grace of perfection '^ 'Torta Gentilium \itiositas.' Thus

Camels perhaps Smnaritaiis; Oxen, the simple. 4322. Furthermore in that they are common animals, it Bookis possible that by camels is represented the life of the^'Samaritans. For camels chew the cud, but do not divide ^^^the hoof So likewise the Samaritans do as it were chew ^/jgLev. ii,cud, in that they receive in part the words of the Law, but donot divide the hoof as it were, forasmuch as they despise itin part. And they bear a grievous burthen upon the mind'sback, in that they weary themselves in whatsoever they dowithout any hope of eternity.For they are strangers to faith in the Resurrection, andwhat can be more grievous or more burthensome than toendure the tribulation of this passing state of existence, andyet never, for relief of mind, to look forward to the joy ofour reward ; but forasmuch as the Lord, when He appeared inthe flesh , both filled the Hebrew people with the grace ofperfection, and brought some of the Samaritans to the knowledgeof the faith by shewing marvellous works, it mightwell be said of the shadow which was toexpress the reality,that he possessed both seven thousand sheep, and threethousand camels. It goes on; And Jive hundred yoke ofoxen, and five hundred she asses.23. We have said above that by the number fifty, which xvi.is completed by seven weeks and the addition of an unit,rest is signified, and by the number 'ten' the sum of perfectionis set forth. Now forasmuch as the perfection of rest ispromised to the faithful, by multiplying fifty ten times, we inthis way arrive at five hundred. But in sacred Writ, the "title of ' oxen' sometimes represents the dulness of the foolishsort, and sometimes the life of well doers. For because the ^stupidity of the fool is represented by the title of an ox,Solomon says rightly, he goeth after her straightway, as an Prov. 7,ox goeth to the slaughter. Again, that the life of every ^^'labourer is set forth by the title of oxen, the Precepts of theLaw are a testimony, which enjoined through Moses; 77iOwDeut.shall not muzzle the ox when he treadeth out the corn. And'this again is declared in plain words; the labourer is worthy ^^^^^^qf his hire. By the title of asses, too, we have representedsometimes the inertness of fools, sometimes the unrestrainedindulgence of the wanton, sometimes the simplemindednessof the Gentiles ; for the inertness of fools is imaged by the'

44 Tlie ox laborious, the ass unreasoning.Job designation of asses, as where it is said through Moses, Thou—'—^ shalt notplough with an ox and an ass together. As though heDeut. said, ' do not associate fools and wise men together in'preaching, lest b}' means of him who has no power to accomplishthe work, you hinder him who has abundantpower.' The unrestrained indulgence of the wanton is likewiseset forth by the appellation of asses, as the prophet testifies,Ezek. where he says, ivhose flesh is as the flesh of asses. x\gain,'by the title of asses is shewn the simplicity of the Gentiles.Hence when the Lord went up toward Jerusalem, He is relatedto have sat upon a young ass, for what is it for Him tocome to Jerusalem sitting upon an ass, except taking possessionof the simple hearts of the Gentiles to conduct themto the vision of peace', by ruling and ordering them? Andthis is shewn by one passage, and that a very easy one ; inthat both the workmen of Judsea are represented by oxen,and the Gentile peoples by an ass, when it is said by theIs. 1, 3. Prophet, The ox knoiveth his owner, and the ass his master''crib. For who appears as the ox, saving the Jewish people,whose neck was worn by the yoke of the Law ? and who wasthe ass but the Gentile world, which was found like a bruteanimal of every deceiver, and was overlaid with whateverdeceit he pleased, without resisting by any exercise of reason ?Thus the ox knoweth his owner, and the ass his master'scrib, in that both the Hebrews found out the God Whomthey worshipped but as yet knew Him not, and the Gentileworld received the food of the Law, which it had none of.That therefore which is spoken above in the designation ofthe sheep and of the camels, is here repeated below in theoxen and the asses.24. Now even before the coming of the Redeemer Judteapossessed oxen, in that she sent out labourers to preach, toMat.23, whom it is said by the voice of Truth, Woe unto you, Scribes'^*and Pharisees, hypocrites ! for ye compass sea and land tomake one pjroselyte; and when he is made, ye make himtwofold more the child of hell than yourselves. These wereweighed down with the heavy yoke of the Law, because theywere burthened with the ordinances of the external letter, toMat.ii,whom it is spoken by the voice of Truth, Come unto Me, all28. 29.1 So the Fathers explain the name Jerusalem.

Their subjection denotes that of Jew and Gentile to Christ. 45ye that labour and are heavy laden, and I will refresh you. BookTake My yoke upon you, and learn of Me, for I am meek—^and lowly in heart. Tliat in the Gospel, therefore, rest ispromised to those thatlabour well, is the same thing as thatfive hundred yoke of oxen are made mention of in thisplace ; for vvhereunto does their way lead, who submit theirnecks to the dominion of our Redeemer, excepting to rest ?And hence we are told of five hundred she asses, forasmuchas the Gentile folk that are called, so long as they desire toattain to rest, gladly bear all the burthens of the commandments;and hence, that this rest should be sought of theGentiles, Jacob in addressing his sons did mean to signify bythe voice of prophecy, saying, Issachar is a strong ««*, Gen.49,crouching down between the boundaries^: And he saw that\ iru\s.rest was aood, and the land that it ivas pleasant, and bowed ^f^^'^^"-the shoidder to bear. For to crouch down between the v. burboundariesis to rest forestalling the end of the world, and to *^®^®*seek nought of those things, which are now going forwardamongst men, but to long after the things that shall be at thelast; and the strong ass sees the rest and the pleasant land,when the simple Gentile world lifts itself up to the strongeffort of good works, and that because it is on its way to the landof life eternal ; and it bows the shoulder to bear, in thathaving beheld the rest above, it submits itself in doing itswork even to severe precepts, and whatever littleness ofmind represents as hard to bear, the hope of the rewardmakes this appear to it light and easy. So because bothJudaea and the Gentile woiid are gathered to eternal rest asa portion of the elect, he is rightly related to have possessedfive hundred yoke of oxen, and five hundred sheasses. The account goes on ;And a very great household.25. What means it that the number of the animals is first xvii.described, while the household is not mentioned till the end,but that the foolish things of the world are first gathered into the knowledge of the faith, that afterwards the crafty thingsof the world may also be called? as Paul bears witness, whosays;For ye see your calling, brethren, how that not manyiCor.i,wise men after the flesh, notmany noble, not many mighty,'^ '^''are called ; But God hath chosen the foolish things of the

46 Feasting of Job's sons is the Apostles' preachhuj.Job world to confound the wise. For the first beginnings* of holy—!_i_Chnrch are reputed to have been without knowledge ofcipia letters, plainly for this reason, that in His preachers theRedeemer might manifest to all, that it was not their dis-2populos course, but their cause, which had influence with the numbers^that believed unto life. It proceeds ;So that this man was the greatest of all the men of theEast.xviii. 26. That our Redeemer is styled The East is declared byZech. Q,\\iQ testimony of the Prophet, where he says, And lo! the Man2 Vulg. whose name is The East. And thus all that live in this0»'iew.?,Orient by faith, are rightly called men of the East. NowThe because all men are only men, whereas The ' East' Himself^"'^is both God and Man, it is rightly said, He was the greatestof all the men of the East. As though it were said in plainwords. He surpassed all those that are born to God in faith.Because it is not by adoption, as others are, but by theDivine Nature that He is exalted, Who though He appearedlike to others in His human Nature, yet in His Divine Naturecontinued above all men without fellow.Ver. 4.Arid his sons went and feasted in their houses.xix. 27. The sons went to feast at their houses, when theApostles as preachers, in the different regions of the world,served the banquet of virtue to hearers as it were to eaters.And hence it is said to those very sons concerning theMat.i4,iiungenng multitude. Give ye them to eat. And again; AndMai. 15, 1 will not send them away fasting, lest they faint by the^^*way ; that is, let them by your preaching receive the wordof consolation, that they may not by continuing to fast tothe food of truth, sink under the labours of this life. HenceJohn 6, again it is said to the same sons, Labour not for " the meat^^*which perisheth, but for that meat which endureth untoeverlasting life. And how these feasts were set forth isadded, whereas it is forthwith subjoined,Every one in his day.XX. 28. If without any doubt the darkness of ignorance is thenight of the soul, the undersj.anding isnot improperly styledRom. the day. And hence Paul says. One man esteemeth one'day above another; another esteemeth every day alike. As" Or, Work not at; the original allows it to be taken of food for others.

The feast they give is on the itord of God. 47if he had said in plain words ;'One man understands some Bookthings so as that some are left out, and another acquaints'-—himself with all things that are possible to be understood, insuch sort as they may be seen. Thus each son sets forth afeast in his day, in that every holy preacher, according tomeasure of the enlightening of his understanding, feeds theminds of his hearers with the entertainments of Truth, Paulmade a feast in his own day, when he said, But she is icor.happier if she so abide according to'^^ ^^*my judgment. Hebade each to take account of his own day; when he said,Let every man he fully persuaded in his own mind. It Rom. 14,^'goes onAnd sent and called for their three sisters to eat and todrink with thein.29. The sons call their sisters to the feast, in that the xxi.holy Apostles proclaim to hearers that are weak the joys ofthe refreshment above, and inasmuch as they see their soulsto be starved of the food of truth, they feed them with thefeast of God's Word. And it is well said, to eat and to drinkwith them. For holy Scripture is sometimes meat to us,and sometimes drink. It is meat in the harder parts, in thatit is in a certain sense broken in pieces b}' being explained,and swallowed after chewing; and it is drink in the plainerparts, in that it is imbibed just as it is found. The Prophetdiscerned holy Scripture to be meat, which was to be brokenin pieces in the explaining, when he said, The young Lam. 4,children ask, and no man breaketh it unto them, i. e. the "*•weak ones sought that the stronger declarations of holyScripture might be crumbled for them by explanation, buthe could no where be found who should have explainedthem. The Prophet saw that holy Writ was drink, when hesaid. Ho. every one that thirsteth come ye to the waters, is. 55,'Had not the plainthecommandments been drink. Truth wouldnever have cried out with His own lips;If any man thirst, iohnb,let him come unto Me and drink. The Prophet saw thatthere was, as it were, a lack of meat and drink in Judaea,when he declared, And their honourable men are famished, is.5,\3.and their multitude dried up with thirst. For it belongs tothe few to attain a knowledge of the mighty and hidden ymeanings, but to the multitude it is given to understand the

48 Our Lord cleansed the Apostles after their preaching.Job plain sense of the history. And therefore he declares that—'—^ the honourable men of Judaea had perished not by thirst,but hunger, in that those who seemed to stand first, bygiving themselves wholly to the outward sense, had notwherewithal to feed themselves from the inward parts bysifting their meaning, but forasmuch as when loftier mindsfall away from the inward sense, the understanding of thelittle ones even in the outward meaning is dried up; it isrightly added in this place. And the multitude dried up iviththirst. As if he said in plainer words, ' whereas the commonsort give over taking pains in their own lives, they novv^no longer seek even the streams of history.' And theybear witness that they understood both the deep andthe plain things contained in divine Writ, who in com-Lukeisplaini^^g to the Judge that rejects them, say. We have eaten26. and drunk in Tky presence ; and this they subjoin in plainterms by explaining it; And thou hast taught in our streets.Therefore because the sacred oracles are broken in the moreobscure parts, by the explanation thereof, but in the plainerparts are drunk in just as they are found, it may be trulysaid. And they sent and called for their three sisters, to eatand to drink with them. As though it were said in plainterms, they drew every weak one to themselves by themildness of their persuasions, that both by setting forwardgreat truths contemplatively, they might feed their minds,and by delivering little things historically, they might givethem nourishment. The account proceeds:'V.thus Ver. 5. And it was so, when the days of theirfeasting^ weregone about, that Job sent and sanctified them, and rose upearly in the morning, and offered burnt offerings accordingto the number of them all.xxii. 30. ' The days of feasting are gone,' wdien the ministrationsof })reaching are brought to an end ; and when the feasts wereended. Job offered an holocaust for his sons, in that ourKedeemer besought the Father in behalf of the Apostles,when they I'etumed from preaching. Now it is rightly saidthat he ' sent and sanctified,' in that when He bestowed theHoly Spirit Which proceeds from Himself, upon the heartsof His disciples, He cleansed them from whatsoever might bein them of offence, and it is rightly delivered that he rose up

JoVs Tntercemon, Blessing Godin an ill sense. 49early to offer sacrifices; forasmuch as through this His T3ookoffering up the prayer of His Intercessions in our behalf,He dispelled the night of error, and illumined the darknessof man's mind; that the soul might not be polluted in secretby any defilements of sin contracted from the very grace ofpreaching; that it might never attribute to itself aught thatit does; that it might not, by attributing them to itself, loseall the things it had done. Hence it is well added,Fo7' Job said. It may he that my sons have sinned, andblessed God in their hearts.31. For this blessing God, which means cursing, is the xxiii.taking glory to one's self from a gift of His hand. Hence theLord did well to wash the feet of the holy Apostles after theirpreaching, doubtless with this view, that He might shewplainly, both that very frequently in doing good the dust ofsin is contracted, and that the steps of the speakers are oftendefiled by the sanje means whereby the hearts of their hearersare purified.For it often happens that some in giving wordsof exhortation, however poorly, are inwardly lifted up,because they are the channel, by which the grace of purificationcomes down; and while by the word they wash awaythe deeds of other men, they as it were contract the dust ofan ill thought from a good course. What then was it to washthe disciples' feet after their preaching, but after thegloriousnessof preaching to wipe off the dust of our thoughts, andto cleanse the heart's goings from inward pride ? Nor does ithinder the universal knowledge which our Mediator has,that it is said, It may be; for knowing all things, but inHis mode of speech taking upon Him our ignorance", and, intaking the same, giving us a lesson, He sometimes speaksas it were with our doubts; as where He says, Nevertheless,'Lu\Qwhen the Son of Mom cometh shall He findfaith on the earth ?When the feasting then was over, Job offered a sacrifice forhis sons, saying, It may he that my sons have sinned, andcursed God in their heart;in that our Saviour, after He hadcleansed His pi'eachers from the evils that beset them even inthe midst of the good things which they had done, kept themfrom temptations.It goes on,i>So Mss. old Edd. 'in Himself,' hardly have said, see Ep. ad Eulog.l. x.which it has been noted St. Greg, would Ep.39,al.42.andBen.adS.Ath.t.i p.593.E1 Q Q'*'—

JoB^>^-50 Joh represents Counsel and Grief in the Church.Thus did Job continually.xxiv\ (32. Job does not cease * to offer sacrifice continually,'in that our Redeemer offers a holocaust for us without ceasing,Who without intermission exhibits to the Father His Incarnationin our behalf. For His very Incarnation is itselfthe oflering for our purification, and while He shews Himselfas Man, He is the Intercession that washes out man'smisdeeds, and in the mystery of His Humanity He offers aperpetual Sacrifice, even because those things too are eternalwhich He purifies.33. Now because in the very opening of our expositionwe so made the Lord to be set forth in the person of blessed^ Job, that we said that both the Head and the Body, i. e. bothChrist and His Church, were represented by him; thereforesince we have shewn how our Head may be taken to berepresented, let us now point out, how His Body, which weare, is set forth; that as we have heard from the historysomewhat to admire, and learnt from the Head somewhat tobelieve, we may now deduce from the Body somewhat tomaintain in our lives. For we should transform within ourselvesthat w^eread, that when the mind is moved by hearing, thelife may concur to the execution of that which it has heard.Job 1 1. There was a man in the land of Uz, whose name icas Job.xxv. 34. If ' Job*" signifies ' grieving' and ' Uz' ^ a Counsellor,'every elect person is not improperly represented by eithername ; in that he certainly abides in a mind of wise counsel,who hastens grieving from things present to things eternal.For there are some that take no heed to their life, and whilstthey are seeking transitory objects, and either do not understandthose that are eternal, or understanding despise them, they neitherfcelgrief norknow how to entertain counsel, and when theyare taking no account of the things above which they have lost,they think, unhappy wretches, that they are in the midst ofgood things. For these never raise the eyes of their mind tothe light of truth which they were created for, they never bendthe keenness of desire to the contemplation of their eternalcountry, but forsaking themselves" amidst those things inwhich they are cast away, instead of theircountiy they lovethe exile which is their lot, and rejoice in the darkness which" Perhaps alluding to the Prodigal son, who is said to ' come to himself.'

Careless livers have not the sorrows of thought. 51they undergo as if in the brightness of the light. But, on tlic Bookcontrary, when the minds of the elect perceive that all thingstransitory are nought, they seek out which be the things forwhich they were created p, and whereas nothing suffices tothe satisfying them out of God, thought itself, being weariedin them by the effort of the search, finds rest in the hope andcontemplation of its Creator, longs to have a place amongthe citizens above; and each one of them, while yet in thebody an inhabitant of the world, in mind already soarsbeyond the world, bewails the weariness of exile which heendures, and with the ceaseless incitements of love urgeshimself on to the countiy on high. When then he seesgrieving how that that which he lost is eternal, he finds thesalutary counsel, to look down upon this temporal scenewhich he is passing through, and the more the knowledgeof that counsel increases, which bids him forsake perishablethings, the more is grief augmented that he cannot yet attainto lasting objects. Hence Solomon well says, He Ma/Eccles.increaselh knowledge increaseth sorrow; for he that already 'knows the high state which he does not as yet enjoy, isthe more grieved for the low condition, in which he is yetheld.35. Job therefore is well said to dwell in the land of Uz,in that the mind of every elect person is kept going grieving inthe counsels of knowledge. We must also observe whatabsence of grief of mind there is in precipitancy of action.For they that live without counsel, who give themselves overprecipitately to the issue of events, are meanwhile harassedby no grief of reflection. For he that discreetly settleshis mind in the counsels of life, heedfully takes accountof himself, exercising circumspection in his every doing, andlest from that which he is doing a sudden and adverse issueshould seize him, he first feels at it, gently applying to itthe foot of reflection; he takes thought that fear may notwithhold him from those things which ought to be done, norprecipitance hurry him into those which ought to be deferred;that evil things may not get the better of him through hisdesires by an open assault, nor good things work his downfallinsidiously by vain glory. Thus Job dwells iu the landP See the opening of St. Hilary de Trinitate, St. Aug. Conf. b. iv. &c.E 2

52 Good begun in fear, perfected in lore.Job 1,1. of Uz, in that the more the mind of the elect strives to liveby following counsel, so much the more is it worn with thegrief of so narrow a way. It goes on;himpiex, j^^(^ (fiat man sincere and * upright, one that feared God,and eschewed evil.xxvi. 36. Whoso longs for the eternal country, lives withoutdoubt sincere and upright; I mediW, perfect in practice, andperfectright in faith, sincere in the good that he does in thislowerstate, right in the high truths which he minds in his innerself. For there are some who in the good actions that theydo are not sincere, whereas they look to them not for a rewardwithin but to win favour without. Hence it is well said byEcclus. a certain wise man. Woe to the sinner that goeth two ways^' ^^'for the sinner goes two ways, when at the same time thatwhat he sets forth in deed is of God, what he aims at inthought is of the world.37. Now it is well said, one thatfeared God and eschewedevil; in that the holy Church of the elect enters indeed'al. from upon its paths of simplicity and of uprightness in^ fear, butfinishes them in charity, and it is hers then entirely ' to departfrom evil,' when she has begun now from the love of God to feelunwillingness to sin. But whilst she still does good deedsfrom fear, she has not entirely departed from evil;becauseshe sins even herein, that she would sin if she could havedone it without punishment. So then when Job is said tofear God, it is rightly related that he also ' departs from evil,'in that whereas charity follows upon fear, that offence whichis left behind in the mind is even trodden under foot in thepurpose of the heart. And forasmuch as each particular viceis stifled by fear, whilst the several virtues spring from charity,it is rightly added.And there were horn unto him seven sons and threeMaughters.xxvii'. 38, For there are seven sons born to us, when by theconception of good intent the seven virtues of the holy Spiritspring up in us. Thus the Prophet particularizes thisinward offspring, when the Spirit renders the mind fruitful,Isa. 11 in these words; And the Spirit of the Lord shall rest upon2-Him, the spirit of wisdom and understanding, the spirit ofcounsel and might, the spirit of knotcledge and piety, and

Job's sons and daughters represent divers virtues. 53the spirit of thefear of the Lord shall fill him. So when by—'-—Bookthe coming of the Holy Spirit there is engendered in eachof us, ' wisdom, imderstanding, counsel, might, knowledge,piety, and the fear of the Lord,' something like a lastingposterity is begotten inthe mind, which preserves the stockof our nobility that is above unto life, for so much thelonger as it allies it with the love of eternity. Yet surelythe seven sons have in us three sisters, forasmuch as all thatmanly work which these virtuous affections* do, they unite 'virtuwithfaith, hope, and charity. For the seven sons never attain sensusthe perfection of the number ten, unless all that they do bedone in faith, hope, and charity. But because this store ofantecedent virtues is followed by a manifold concern for goodworks, it is rightly added,Ver. 3, His substance also was seven thousand sheep andthree thousand camels.39. For, saving the historical truth, we are at liberty toxxviii,follow in a spiritual way that which our ears receive in acarnal shape,v^ius we possess seven thousand sheep, whenwe feed the innocent thoughts within our breast, in a perfectpurity of heart, with the food of truth which we have soughtafter.40. And we shall have three thousand camels likewise inour possession, if all that is high and crooked in us be subduedto the order ^of faith, and when of our own free will, and in our^rationilonging after humility, it is made to bow down itself undera knowledge of the Trinity.,--'^or we possess camels, whensoeverwe put down in humility all the high notions that weentertain. Surely we are in possession of camels, when webend our thoughts to sympathy with a brother's weakness,that bearing our burthens by turns, we may by loweringourselves thereto know how tocompassionate the weaknessof another man. By camels, too, which do not cleave thehoof, but chew the cud, may be understood the goodstewardships of earthly things, which, in that they havesomething of the world, and something of God, must needsbe represented by a common'' animal.For though earthlystewardship may be subservient to our eternal welfare, yet'1Commune, one that is partly lilte the clean, partly like the unclear).

54 What may be meant by camels, oxen, and asses.Job 1,3. we cannot acquit ourselves of it without inward disquietude.Therefore because both at the present time the mind isdisturbed thereby, and also a reward laid up for ever, like acommon animal, it both has something of the Law, and somethingit has not. For it does not cleave the hoof, in that thesoul does not wholly sever itself from all earthly doings, butyet it ruminates, in that by the right dispensation of temporalthings, it gains a hope of heavenly blessings with an assuredconfidence. Thus earthly stewardships agree with the lawin the head, disagree therewith in the foot; forasmuch aswhile the objects which they desire to obtain by livingrighteously are of heaven, the concerns with which they arebusied by their performances are of this world. When thenwe submit these earthly stewardships to the knowledge ofthe Trinity, we have camels in possession, as it were, byfaith. The account goes on ;AndJive hundred yoke of oxen, andjive hundred she asses,xxix. 41. There are yokes of oxen for us in our possession,when the virtues in harmony plough up the hardness of ourmind. We also possess five hundred she asses, when werestrain wanton inclinations, and when whatever of a carnalnature seeks to rise up in us, we curb in the spiritual masteryof the heart. Or indeed to possess she asses is to govern thesimple thoughts within us, which, while they have no powerto run in a more refined intelligence, by how much morelowly they walk, bear with so much the more meekness theirbrother's burthens.For there are some who not understandingdeep things constrain themselves the more humbly to the outwardworks ofduty ^ Well then do we understand the simple thoughtsby she asses, which are an animal slow indeed, yet devoted tocarrying burthens, in that very often when made acquaintedwith our own ignorance, we bear the more lightly the burthensSt. Aug. of others; and whereas we are not elevated as by any specialde Cat. height of wisdom, our mind bends itself in patience to sub-16, 16. mit to the dulness of another's soul. Now it is well done,whether it be the yokes of oxen or the she asses, that they arementioned as five hundred, inthat, whether in the case thatthrough prudence we are wise, or in the case that we remain' Convi'7-satmii.s, which does not imply obligation.

jy^ell ordered thoughts are ' a great household.'' S^in humble ignorance, so long as we are in search of the rest—'-—Bookof eternal peace, we are as it were kept within the number ofthe Jubilee. It goes on;And a very great household.^42. We possess a very great household, when we restrain xxx.our host of thoughts under the mastery of the mind, thatthey may not by their very number get the better of the soul,nor in disordered array tread under the authority whichbelongs to our faculty of discernment. And the multitude ofour thoughts is well marked out by the designation of a verygreat household. For we know that when the mistress isaway the tongues of the handmaids wax clamorous, that theycease from silence, neglect the duties of their allotted task,and disarrange the whole ordered method of their life.Butif the mistress suddenly appear, in a moment their noisytongues are still, they renew the duties of their several tasks,and return to their own work as though they had never left it.Thus if reason for a moment leave the house of the mind, asif the mistress were absent, the den of our thoughts redoublesitself, like a bevy of talkative maids. But so soon as reasonhas returned to the mind, the confused tumult quiets itselfat once, and the maids as it were betake themselves in silenceto the task eiijoined, whilst the thoughts forthwith submitthemselves to their appropriate occasions for usefulness.joossess, then, a great household, when with righteousWeauthoritywe rule our innumerable thoughts by a discerning useof reason; and assuredly when we do this wisely, we areaiming to unite ourselves tb the Angels by that very exerciseof discernment :east.and hence it is rightly subjoined;So that this man was the greatest of all the men of the4"3. For we are then rendered great amongst all them of xxxi.the east, when the cloud of carnal corruption being keptdown by the rays of our discernment, we are, as far as thepo isibility of the thing admits, made the associates of thosespirits, which abide in the eastern light: and hence Paulsays. Our conversation is in heaven. For he that follows Phil. 3,.20after temporal things, which are subject to decay, seeks thewest', but whoso fixeshis desires upon things above, proves 'oceathathe dwells in the east. He then is great not amongthem of the west but among them of the east, who aims to

56 Tlie virtues refresh each other by turns.JoBi,4. excel uot amid wicked men's scenes of action, who seek lowand fleeting things, but amongst the choirs of the citizensabove.It proceedsVer. 4. And his so)is went and feasted in their houses,every one his day.xxxii. 44. ' The sons feast in their houses,' when the severalvirtues feed the mind after their proper sort ; and it is wellsaid, Every one his day, for each son's day is the shiningof each virtue. Briefly to unfold then these same giftsof sevenfold grace, wisdom has one day, understandinganother day, counsel another, fortitude another, knowledgeanother, piety another, fear another, for it is not the samething to be wise that it is to understand ; for many indeed'sapiuntare wise* in the things of eternity, but cannot in any sortunderstand them. Wisdom therefore gives a feast in its dayin that it refreshes the mind with the hope and assurance ofeternal things. Understanding spreads a feast in its day,forasmuch as, in that it penetrates the truths heard, refreshingthe heart, it lights up its darkness.Counsel gives a feast inits day, in that while it stays us from acting ])recipitately,it makes the mind to be full of reason.Fortitude gives a feastin its day, in that v/hereas it has no fear of adversity, it setsthe viands of confidence before the alarmed soul. Knowledgeprepares a feast in her day, in that in the mind's belly,she ovei'comes the emptiness of ig-norance.Piety sets forth afeast in its day, in that it satisfies the bowels of the heartwith deeds of mercy. Fear makes a feast in its day, in thatwhereas it keeps down the mind, that it may not pride itselfin the present things, it strengthens it with the meat of hopefor the future.45. But I see that this point requires searching into inthis feasting of the sons, viz. that by turns they feed oneanother. For each particular virtue is to the last degreedestitute, unless one virtue lends its support to another. Forwisdom is less worth if it lacks understanding, and understandingis wholly useless if it be not based upon wisdom,in that whilst it penetrates the higher mysteries without thecounterpoise of wisdom, its own lightness is only .lifting it upto meet with the heavier fall. Counsel is worthless, whenthe strength of fortitude is lacking thereto, since what itfinds out by turning the thing over, fromwant of strength itI

Good works invite Faith, Hope, and Charity. 57never carries on so far as to the perfecting in deed ; and fortitude Bookis very much broken down, if it be not supported by counsel,since the greater the power which itso much the more miserably does this virtueperceives itself to have,rush headlonginto ruin, without the governance of reason. Knowledge isnought if it hath not its use for piety ;for whereas it neglectsto put in practice the good that it knows, it binds itself themore closely to the Judgment : and piety is very useless, ifit lacks the discernment of knowledge, in that while there isno knowledge to enlighten it, it knows not the way to shewmercy ^ And assuredly unless it has these virtues with it,fear itself rises up to the doing of no good action, forasmuchas while it is agitated about every thing, its own alarmsrenders it inactive and void of all good works. Since thenby reciprocal ministrations virtue is refreshed by virtue, itis truly said that the sons feast with one another by turns;and as one aids to relieve another", it is as if the numerousoffspring to be fed were to prepare a banquet each his day.It followsAnd sent and called for their three sisters, to eat and todrink with them.46. When our virtues invite faith, hope, and charity into xxxni.every thing they do, they do, as sons employed in labour,call their three sisters to a feast; that faith, hope, and charitymay rejoice in the good work, which each virtue provides;and they as it were gain strength from that meat, whilst theyare rendered more confident by good works, and whereasafter meat they long to imbibe the dew of contemplation,they are as it were from the cup inebriated*.47. But what is there that we do, in this life, withoutsome stain of defilemcut, howsoever slight ? For sometimes bythe very good things we do we draw near to theworse part,since while they beget mirth in the mind, they at the sametime engender a certain security, and when the mind enjoyssecurity, it unlooses itself in sloth; and sometimes theydefile us with some self-elation, and set us so much the lower'-—"This refers to the Latin sense of'when one tliat is to be relievedpietas, which however seems not to relieves another.'exclude piety towards God.' Debriantur Mss. Ben. Ebriantur,'*s 'Sublevando sublevat,' some Mss. but the other word occurs elsewhere; seehave ' sublevanda,' which is better, Dufresne.

58 Prayer gives deeper htsiyltt than understanding.Job 1,5. with God, as they make us bigger in our own eyes.Henceit is well added,Ver. 5. And it was so, when the days of theirfeasting weregone about, that Job sent and sanctified them.xxxiv. 47. Yqx, when the round of the days of feasting is goneabout, to send to his sons and to sanctify them, is after theI sensum perception^ of the virtues to direct the inward intention, andto purify all that we do with the exact sifting of a reexamination,lest things be counted good which are evil, or atleast such as are truly good be thought enough when theyare imperfect. For thus it very often happens that the mindis taken in, so that it is deceived either in the quality of whatis evil or the quantity of what is good. But these senses ofthe virtues are much better ascertained by prayers than byexaniinings. For the things which we endeavour to searchout more completely in ourselves, we oftener obtain a trueinsight into by praying than by investigating. For when themind is lifted up on high by the kind of machine of compunction,all that may have been presented to it concerningitself, it surveys the more surely by passing judgment upon itbeneath its feet. Hence it is well subjoined.And rose up early in the morning and offered burntofferings, according to the number of them all.XXXV. 48. For we rise up early in the morning, when beingpenetraled with the light of compunction we leave thenight of our human state, and open the eyes of the mindto the beams of the tinelight, and we offer a burnt offeringfor each son, when we offer up the sacrifice of prayer foreach virtue, lest wisdom may uplift;it runs nimbly, deviate from the right path ;or understanding, whileor counsel, whileit multiplies itself, grow into confusion; that fortitude, whileit gives confidence, may not lead to precipitation, lestknowledge, while it knows and yet has no love, may swellthe mind; lest piety", while it bends itself out of the rightline, may become distorted; and lest fear, while it is undulyalarmed, may plunge one into the pit of despair. When then" i. e. mercy, for he speaks of the LORD.' If mistakes creep in thus, there* pietas' of God towards man. Yet in is often truth hidden in them. CompareIs. xi. 3. it stands for the Greek James 1, 27-tvfifitict, and that for Heh. 'fear of the

Thoughts umvalched lead to Ishboalieth'sfale. 59we pour out our prayers to the Lord in behalf of each severalvirtue, that it be free from alloy, what else do we but accordingBookholo-to the number of our sons offer a burnt oflfering' for each? 'caustumfor an holocaust is rendered ' the whole burnt. Ihereioreto pay a ' holocaust' is to light up the whole soul with thefire of compunction, that theheart may burn on the altar oflove, and consume the defilements of our thoughts, like thesins of our own offspring.49. But none know how to do this saving those, who,before their thoughts proceed to deeds, restrain with anxiouscircumspection the inward motions of their hearts. Noneknow how to do this saving they who have learnt to fortifytheir soul with a njanly guard. Hence Ishbosheth is rightlysaid to have perished by a sudden death, whom holyScripture at the same time testifies to have had not a man'-—for his doorkeeper but a woman, in these words; And the 2 s?im.sons of Riminon the Beerothite^ Rechah and Baanahj went Vulg^and came about the heat of the day to the house of Ishbosheth,icho lay on a bed at noon; and they came thither into themidst of the house, and the portress of the house was fallenasleep, winnowing iiheat. And they came privily into thehouse fetching ears of wheat, and they smote him in thegroin. The portress winnows the wheat, when the wardkeepingof the mind distinguishes and separates the virtues from thevices; but if she falls asleep, she lets in conspirators to hermaster's destruction, in that when the cautiousness of discernmentis at an end, a way is set open for evil spirits toslay the soul. They enter, in and carry off the ears, in that theyat once bear off the germs of good thoughts; and they smitein the groin, in that they cut off the virtue of the soul bythe delights of the flesh. For to smite in the groin is topierce the life of the mind with the delights of the flesh.But this Ishbosheth would never have perished by such adeath, if he had not set a woman at the entrance to his house,i. e. set an easy guard at the way of access to the mind.For a strong and manly activity should be set over the doorsof the heart, such as is never surprised by sleep of neglect, andnever deceived by the errors of ignorance ; and hence he isrightly named Ishbosheth, who is exposed by a female guardto the swords of his enemies, for Ishbosheth is rendered ' a

60 Satan entices our good to turn against God.JoBi,4. man of confusion.' And he is ' a man of confusion,' who isnot provided with a strong guard over his mind, in that whilehe reckons himself to be practising virtues, vicesstealing in1 ai. kill him' unawares. The entrance to the mind then must beJ„^'^ fortified with the whole sum of virtue, lest at any timeenemies with insidious intent penetrate into it by the openingProv. 4, of heedless thought. Hence Solomon says. Keep thy heart^'^'uilli all diligence, for out of it are the issues of life. It ismeet then that we form a most careful estimate of the virtuesthat we practise, beginning with the original intent, lestacts which they put forth, even though they be right, mayproceed from a bad origin:theand hence it is rightly subjoinedin this placeFor Job said, It may he that my sons have sinned, andcursed God in their hearts.xxxvi. 50. Our sons curse God in their hearts, when ourrighteous deeds proceed from unrighteous thoughts; whenthey put forth good things in public, but in secret devisemischief. Thus they curse God, when our minds reckon thatthey get from themselves that which they are. They curseGod when they can understand that it is from Him that theyhave received their powers, and yet seek their own praise forHis gifts. But be it known that our old enemy proceedsagainst our good actions in three ways, with this view, namely,that the thing which is done aright before the eyes of men, maybe spoiled in the sight of the Judge within. For sometimesin a good work he pollutes the intention, that all that followsin the doing may come forth impure and unclean, because itis hereby made to rise troubled from its source. But sometimeshe has no power to spoil the intention of a good deed,but he presents himself in the action itself as it were in thepathway; that whereas the person goes forth the more securein the purpose of his heart, evil being secretly there laid, hemay as it were be slain from ambush. And sometimes heneither corrupts the intention, nor overthrows it in the way,but he ensnares the good deed at the end of the action; andin proportion as he feigns himself to have gone further off,whether from the house of the heart or from the pathof the deed, witli the greater craftiness he watches to catchthe end of the good action; and the more he has put a man

Snares of mal-intention, and subsequent pride. 61off liis guard by seeming to retire, so much the more Bookincurably does he at times pierce him with an unexpected '—wound.51. For he defiles the intention in a good work, in thatwhen he sees men's hearts ready to be deceived, he presentsto their ambition the breath of passing applause, that whereinthey do aright, they may swerve by crookedness in theintention to make the lowest things their aim; and henceunder the image of Juda?a, it is well said by the Prophet ofevery soul that is caught in the snare of mal-intention, //er Lament.adversaries are the chief. As though it were said in plain ' 'words, ' when a good work is taken in hand with no goodintent, the spirits that are against us have dominion over herfrom the commencement of the conception, and the morecompletely possess themselves of her, even that tluT hold herunder their power by the very beginning.'52. But when they are unable to corrupt the intention,they conceal snares which they set in the way, that the heart,lifting itself up in that which is done well, may be impelledfrom one side to do evil; so that what at the outset it hadset before itself in one way, it may go through in act farotherwise than it had begun.For often whilst human praisefalls to the lot of a good deed, it alters the mind of the doer,and though not sought after, yet when offered it pleases; andwhereas the mind of the well-doer is melted by the delightthereof, it is set loose from all vigorousness of the inwardintention.Often when our sense of justice has begun to actaright, anger joins it from the side; and whereas it troublesthe mind out of measure, by the quickness of our sense ofuprightness, it wounds all the healthiness of our inwardtranquillity. It often happens that sadness, attaching itselffrom the side, as it were, becomes the attendant of seriousnessof mind, and that every deed which the mind commenceswith a good intention, this quality overcasts with a veil ofsadness, and we are sometimes the slower in driving it awayeven in that it waits as it were in solemn attendance" onthe depressed mind.Often immoderate joy attaches itself to a' Mss. A.B.C.D.E.M. ' quasi serio 'quasisuperior famulatur,"isasit werefamulatur.' Ben. and K. ' serior,' which a superior waiting.'hardly gives a tolerable sense, L. has

62 Satan entraps like lahmaei the son 0/ Nefhaniah.Job1,4. good deed, and while it calls upon the mind formore mirththan is meet, it discards all the weight of gravity from om*good action. For because the Psalmist had seen that eventhose that setout well are met by snares on the way^ beingPs. 142, filled with the prophetic spirit, he rightly delivered it; In^'this iiay that I ualked they hid a snare for me. WhichJeremiah well and subtilly insinuates, who, while busied withtellingof outward events, points out what things were doneJer. 41, inwardly in ourselves, There came certain from Shechem,~ 'from Shiloh, andfrom. Samaria, even fourscore men, havingtheir beards shaven, and their clothes rent, and having cutthemselves, ivith offerings and incense in their hand, tobring them to the house of the Lord. And Ishmael the sonof Nethaniah ivent forth from Mizpah to meet them, weepingall along as he went; and it came to pass, as he metthem, he said unto them. Come unto Gedaliah the son ofAhikam. And it was so, when they came into the midst ofthe city, that Ishmael the son of Nethaniah slew them. Forthose shave their beard, who remove from them confidencein their own powers. They rend their clothes, that spare notthemselves in tearing in pieces outward appearance. Theycome to offer up in the house of the Lord fi-ankincense andgifts, who engage to set forth prayer in union with works insacrifice to God. But if in the very path of holy devotionthey skill not to keep a wary eye on every side, Ishmael theson of Nethaniah goes forth to meet them ;in that assuredlyevery evil spirit, after the example of its chief, even Satan,begotten in the erring principle of pride, presents itself as asnare to deceive . And it is likewise well said concerning himweeping all along as he went ; forasmuch as in order that hemay cut off" devout souls by smiting them, he hides himselfas it were under the guise of virtue, and whereas he feigns toagree with those that really mourn, being thus with greatersecurity admitted to the interior of the heart, he destroyswhatsoever of virtue is there hidden within. And most oftenhe engages to guide to higher things ; and hence he is relatedto have said. Come unto Gedaliah the son of Ahikam; andwhile he promises greaterthings he robs us even of the verylittle that we have ; and hence it is rightly said, And it wasso, ivhen they came into the midst qf the city, that Ishmael

Satan bruises the (jood in the heel^ or end. 6*3the son qf Nethaniah slew them. So then he slays in the Bookmidst of the city the men that are come to offer gifts to God,in that those souls which are devoted to works of God,unless they watch over themselves with great circumspection,lose their life on the very way, through the enemy interceptingthem unawares, as they go bearing the sacrifice of devotion; and from the hands of this enemy there is no escape,unless they speedily hasten back to repentance. Hence it isfitly added there. But ten men were found among them, ^er.4i,that said unto Ishmael, Slay us not, for we have treasuresin the Jield, of wheat, of barley, and of oil, and of honey.So he slew them not. For the treasure in the field is hope inrepentance, which, in that it is not discernible, is kept buriedclosely in the earth of the heart. They then that had treasuresin the field were saved, inthat they who after the faultof their unwariness return to the lamentation of repentance,do not likewise perish when taken captive.53. But when our old adversary neither deals a blow atthe outset of the intention, nor intercept us in the path of theexecution, he sets the more mischievous snares at the end,which he so much the more wickedly besets, as he sees thatit is all that is left to him to make a prey of. Now the Prophethad seen these snares setat the end of his course, when hesaid. They will mark my heel. For because the end of tlie P8.56,6.body is in the heel, what is signified thereby but the end ofan action ? Whether then it be evil spirits, or all wickedmen that follow in the steps of their pride, they ' mark theheel' when they aim at s,poiling the end of a good action;and hence it is said to that serpent, it shall mark thy head, Gen. 3,and thou shalt mark his heel. For to mark the serpent's y^jhead is to keep an eye upon the beginnings of his suggestions, *^"sand with the hand of needful consideration wholly toeradicate them from the avenues of the heart ;yet when heis caught at the commencement, he busies himself tc smite theheel, in that though he does not strike the intention with hissuggestion at the first, he strives to ensnare at the end.Now if the heart be once corrupted in the intention, themiddle and the end of the action that follows is held insecure possession by the cunning adversary, since he seesthat that whole tree bears fruit to himself, which he has'—

64 Each virtue, and lohole character, to he watched.Job 1 ,4. poisoiied at the root with his baleful tooth.Therefore becausewe have to watch with the greatest care, that the mind even inthe service of good works be not polluted by a wicked intention,it is rightly said. It may be that my sons havesinned, and cursed God in their hearts. As if it were said inplain words, that is no good work which is performed outwardly,unless the sacrifice of innocency be inwardly offeredfor it upon the altar of the heart in the presence of God.The stream of our work then is to be looked through, all wecan, if it flows out pure from the well-spring of thought.With all care must the eye of the heart be guarded from thedust of wickedness, lest that which in action it shews uprightto man, be within setawry by the fault of a crooked intention.54. We must take heed, then, that our good works be nottoo few, take heed too that they be not unexamined, lest bydoing too few works we be found barren, or by leaving themunexamined we be found foolish ; for each several virtue isnot really such, if it be not blended with other virtues;andExod. hence it is well said to Moses, Take unto thee sweet spices,^^'35.'stacte, and onycha, and galbanum, of good scent, ivith purefrankincense; of each shall there be a like weight: Andthe art ofthou shall make it a perfume, a confection afterthe apothecary, well tempered together, and pure. For wemake a perfume compounded of spices, when we yield asmell upon the altar of good works with the multitude of ourvirtues; and this is ' tempered together and pure,' in that themore we join virtue to virtue, the purer is the incense ofver. 36. good works we set forth. Hence it is well added, Andthou shall beat them all very small, and put of it before theTabernacle of the Testimony. We ' beat all the spices verysmall,' when we pound our good deeds as it were in themortar of the heart, by an inward sifting, and go over them-minutely, to see if they be really and truly good : andthus to reduce the spices to a powder, is to rub fine ourvirtues by consideration, and to call them back to the utmostexactitude of a secret reviewal ; and observe that it is said ofthat powder, and thou shall put of it before the Tabernacleof the Testimony: for this reason, in that our good worksare then truly pleasing in the sight of our Judge, when the

Strict self-examination an offering ofjine incense. 65mind bruises them small by a more particular reexaminatiou, Bookand as it were makes a powder of the spices, that the goodthat is done be not coarse' and hard, lest if the close hand' g^os-of reexamination^ .do not bruise..f,r sumit fine, it scatter not h'omitself the more refined odour. For it is hence that thevirtue of the Spouse is commended by the voice of the Bridegroom,where it is said. Who is this, that cometh out of the C^^at. 3,wilderness likea rod of smoJce of the perfume of myrrJi andfranJiincense, ivith all powders of the merchant? For holyChurch rises up like a rod of smoke from spices, in that bythe virtues of her Ufe she duly advances to the uprightness ofinward incense, nor lets herself run out into dissipatedthought, but restrains herself in the recesses of the heart inthe rod of severity :and while she never ceases to reconsiderand go over anew the things that she does, she has in thedeed myrrh and frankincense, but in the thought she haspowder. Hence it is that it is said again to Moses of thosewho offer a victim, And he shall flay the burnt oflering,'^Qy-'i,and cut it into his pieces. For we strip the skin of thevictim, when we remove from the eyes of the mind the overcastof virtue ; and we ' cut it in his pieces,' when we minutelydissect its interior, and contemplate it piecemeal. We musttherefore be careful, that when we overcome our evil habits,we are not overthrown by our good ones running riot, lestthey chance torun out loosely, lest being unheeded they betaken captive, lest from error they forsake the path, lestbroken down by weariness they lose the meed of pastlabours. For the mind ought in all things to keep a waryeye about it, aye and in this very forethought of circumspec-.tion to be persevering ; and hence it is rightly added,Thus did Job all the days.bb. For vain is the good that we do, if it be given overxxxvii.before the end of life, in that it is vain too for him to runfast, who fails before he reaches the goal. For it is hencethat it is said of the reprobate, Woe unto you that have lost 'Ecclns.patience. Hence Truth says to His elect, Ye are they ^^«^Luke22have continued with 3Ie in My temptations. Hence Joseph, 28.who is described to have remained righteous among hisbrethren until the very end, is the only one related to haveF

66 Historical sense nof to be slighted/or the other.Job 1,4^ had ' a coat reaching to the ancles ''.' For what is a coat thatGen. 37, reaches to the ancles but action finished? For it is as if the23.Vulg. extended coat covered the ancle of the body, when_welldoing covers us in God's sight even to the end of life.Hence it is that it is enjoined by Moses to oflfer upon theLev. 3, altar the tail of the sacrifice, namely, that every good actionVulg.'that we begin we may also complete with perseverance to theend. Therefore what is begun well is to be done every day,that whereas evil is driven away by our opposition, the veryvictory that goodness gains may be held fast in the hand ofconstancy.£ 56. These things then we have delivered under a threefoldsense, that by setting a variety of viands before theI fastidi- delicate* sense of the soul, we may offer it something tochoose by preference. But this we most earnestly entreat,that he that lifts up his mind to the spiritual signification, donot desist from his reverence for the history.1*Vulg. tunica talari^ where talari stands for the words that was on (or over) A??w,

(J^BOOKII.From the sixth verse of the first chapter to the end, he follows out theexposition according to the threefold interpretation.1. Holy Writ is set before the eyes of the mind like a kindof mirror, that we may see our inward face in it; for thereinwe learn the deformities, therein we learn the beauties thatwe possess; there we are made sensible what progress weare making, there too how far we are from proficiency. Itrelates the deeds of the Saints ^ and stirs the hearts of the' al.weak to follow their example, and while it commemorates ^ l^^>their victorious deeds, it strengthens our feebleness againstthe assaults of our vices ; and its words have this effect, thatthe mind is so much the less dismayed amidst conflicts asit sees the triumphs of so many brave men set before it.Sometimes however it notonly informs us of their excellencies,but also makes known their mischances, that both inthe victory of brave men we may see what we ought to seizeon by imitation, and again in their falls what we ought tostand in fear of For, (Observe how Job is described asrendered greater by temptation, but David by temptationbrought to the ground, that both the virtue of our predecessorsmay cherish our hopes, and the downfall of ourpredecessors may brace us to the cautiousness of humility,so that whilst we are uplifted by the former to joy, by thelatter we may be kept down through fears, and that thehearer's mind, being from the one source imbued with theconfidence of hope, and from the other with the humilityarising from fear, may neither swell with rash pride, in thatit is kept down by alarm, nor be so kept down by fear as todespair, in that it finds support for confident hope in aprecedent of virtue.F 2

(58 lAtile circumsfances siynijicaiire iii Holy [Vrit.Job1,c. Ver. 6. Now there was a day when the sons of God cameto present themselves before the Lord, and Satan came alsoamong them.ii. 2. It is interesting to observe the method followed byHoly Writ in delineating, at the commencement of its relations,the qualities and the issues of the particular cases.Forone while by the position of the place, now by the posture ofthe body, now by the temi^erature of the air, and now by thecharacter of the time, it marks out what ithas coming after concerningthe action which is to follow;as by the position of theplace Divine Scripture sets forth the merits of the circumstancesthat follow, and the results of the case, aswhere it relates ofEx. 19, Israel that they could not hear the words of God in the^''mount, but received the commandments on the plain ; doubtlessbetokening the subsequent weakness of the people whocould not mount up to the top, but enfeebled themselvesby living carelessly in the lowest things. By the posture ofthe body it tells of future events, as where in the Acts ofthe Apostles, Stephen discloses that he saw Jesus, WhoActs 7, sitteth at the right hand of the Power of God, in a standing55.56.posture; for standing is the posture of one in the act ofI'endering aid, and rightly is He discerned standing, Whogives succour in the press of the conflict. By the temperatureof the air, the subsequent event is shewn, as when theEvangelist was tellingtime to prove believersthat none out of Judaea were at thatin our Lord's preaching, he prefacedJohnio, it by saying, and it was ivinter, for it is written. Because*^^*5'^'*''y shall abound, the loveM 24ofmany shall icax cold. There-12. fore he took care to particularize the winter season, to indicatethat the frost of wickedness was in the hearers' hearts.Henceit is that it is beforehand remarked of Peter, when on theJohn 18,point of denying our Lord, that it was cold, and Peter stood'®- ivith them, and warmed himself. For he was now inwardlyunenlivened by the warmth of Divine love, but to the love ofthis present life he was warming up, as though his weaknesswere set boiling by the persecutors' coals. By the chai'acterof the time moreover the issue of the transaction is set forth,as it is related of Judas, who was never to be restored topardon, that he went out at night to the treachery of hisbetrayal, where upon his going out, the Evangelist says,

How Angels come to God, Whom they leave not. 69And it ivas night. Hence too it is declared to the wicked Bookrich man, This night shall thy soul be required of thee ; forJohnlS,-.that soul which is conveyed to darkness, is not recorded as30.required in the day time, but in the night. Hence it is that 2q^^ ''Solomon who received the gift of wisdom, but was not topersevere, is said to have received her in dreams and in thenight. Hence it is that tlie Angels visit Abraham at midday, Gen.is,but when proposing to punish Sodom, they are recorded tohave come thither at eventide. Therefore, because the trial Gen. 19,of blessed Job is carried on to victory, it is related to have^begunby day, it being said.Now there was a day, when the sons of God came topresent themselves before the Lord, and Satan came alsoamong them.3. Now who are called the sons of God, saving the elect iii. vAngels ?and as we know of them that they wait on the eyes ofHis Majesty, it is a worthy subject of inquiry, whence theycome to present themselves before God. For it is of these thatit is said by the voice of Truth, Their angels do always behold Mat. 18,the face of My Father, Which, is in heaven ? Of these the ^Prophet saith. Thousand thousands ministered unto Him, Dan. 7,and ten thousand times ion thousand stood before Him. Ifthen they ever behold and ever stand nigh, we must carefullyand attentively consider whence they are come, who nevergo from Him ; but since Paul says of them. Are they not all Heb. i,ministering spirits, sent forth to minister tothem that shallbe heirs of salvation ? in this, that we learn that they are sent,we discover whence they are come. But see, we add questionto question, and as it were while we strive to unloose the loop,(we are only fastening a knot. For how can they either alwaysbe in presence, or always behold the face of the Father, ifthey are sent upon external ministration for our salvation ?Which will however be the sooner believed, if we think ofhow great subtlety is the angelical nature. For they nevtrso go forth apart from the vision of God, as to be deprivedof the joys of interior contemplation; for if when they wentforth they lost the vision of the Creator, they could neitherhave raised up the fallen, nor announced the truth to those inignorance ;and that fount of light, which by departing theywere themselves deprived of, they could hi no wise proffer to^' ^**

70 How Satan could come before God.JoBi,6. the blind.Herein then is the nature of Angels distinguishedfrom the present condition of our own nature, that we areboth circumscribed by space, and straitened by the blindnessof ignorance ; but the spirits of Angels are indeed bounded byspace, yet their knowledge extends far above us beyond comparison;for they expand by external and internal knowing,since they contemplate the very source of knowledge itself.For of those things which are capable of being known, whatis there that they know not, who know Him, to Whom allthings are known ? So that their knowledge when comparedwith ours is vastly extended, yet in comparison with theDivine knowledge it is little. In like manner as their veryspirits in comparison indeed with our bodies are spirits, but'being compared with the Supreme and IncomprehensibleSpirit, they are Body. Therefore they are both sent fromHim, and stand by Him too, since both in that they arecircumscribed, they go forth, and in this, that they are alsoentirely present, they never go away. Thus they at thesame time always behold the Father's face, and yet come tous ; because they both go forth to us in a spiritual presence,and yet keep themselves there, whence they had gone out,by virtue of interior contemplation ; it may then be said,The sons of God came to present themselves before the Lordinasmuch as they come back thither by a return of the spirit,whence they never depart by any withdrawal of the mind.And Satan came also among tliem.iv. 4. It is a very necessary enquiry, how Satan could bepresent among the elect Angels, he who had a long timebefore been damned and banished from their number,as his pride required. Yet he is well described ashaving been present among them ; for though he lost hisblessed estate, yet he did not part with a nature like totheirs, and though his deserts sink him, he is lifted up bythe properties of his subtle nature. And so he is said to havecome before God among the sons of God, for Almighty God,with that eye with which He regards all spiritual things,beholds Satan also in the rank of a more subtle nature, asProv. Scripture testifies, when it says. The eyes of the Lord are in'every place, beholding the evil and the good; but this, viz.that Satan is said to have come before the presence of God,

Satan comes before God uithoiit seeing Him. 71comes under a grave question with us ; for it is written, PookBlessed are the pure in heart, for they shall see God. ButMatt. 6,Satan, who can never be of a pure heart, how could he haves,presented himself to see the Lord?5. But it is to be observed, that he is said to have comebefore the Lord, but not that he saw the Lord. For he cameto be seen, and not to see.He was in the Lord's sight, but theLord was not in his sight ; as when a blind man stands inthe sun, he is himself bathed indeed inthe rays of light, yethe sees nothing of the light, by which he is brightened. Inlike manner then Satan also appeared in the Lord's sightamong the Angels. For the Power of God, which by a lookpenetrates all objects, beheld the impure spirit, who saw notHim. For because even those very things which flee fromGod's face cannot be hidden, in that all things are naked tothe view of the Most High, Satan being absent came to Him,Who was present.Ver. 7. And the Lord said^ unto Satan, Whence comestthou ?6 How is it that it is never said to the elect Angels, whenthey come, Whence come ' ye ?' while Satan is questionedwhence he comes } For assuredly we never ask, but whatwe do not know ; but God's not knowing is His condemning^Whence at the last He will say to some, / know you nofLxikeVd,whence ye are ; depart from me, ye that work iniquity. Tnthe same way that a man of truth, who disdains to sin by afalsehood, is said not to know how to lie, not in beingignorant if he had the will to lie, but in disdaining to tella falsehood, from love of truth. What then is it to say toSatan, Whence comest thou? but to condemn his ways, asthough unknown. The light of truth then knows nought ofthe darkness, which it reproves ; and the paths of Satan, whichas a judge it condemns, it is meet that it should inquire afteras though in ignorance of them. Hence it is that it is saidto Adam in his sin by his Creator's voice, Adatn, where a/^Gen. 3,thou ? For Divine Power was not ignorant to what hidingplace His servant had fled after his offence, but for that Hesaw that he, having fallen in his sin, was now as it were hiddenunder sin from the eyes of Truth, in that He approves not thedarkness of his error, He knows not, as it were, where the

72 Satan, as fallenfrom heaven, ivalks on earth.Job 1,7. sinner is, and both calls him, and asks him, saying, Adam,where art thou?hereby, that He calls him, He gives a tokenthat He recalls him to repentance; hereby, that He questionshim. He plainly intimates that He knows not sinners, thatjustly deserve to be damned. Accordingly the Lord nevercalls Satan, but yet He questions him, saying. Whencecomest thou? without doubt because God never recalls therebel spirit to repentance, but in not knowing his paths of' discu- pride, He condemns him; therefore while Satan is examined'' "^ concerning his way, the elect Angels have not to be questionedwhence they come, since their ways are known to God in somuch as they are done of His own moving, and whilst theyare subservient to His will alone, they can never be unknownto Him, in so far as, by His approving eye, it is Himselffrom Whom and before Whom they are done.It follows,The7i Satan answered the Lord, and said. From going toand fro in the earth, andfrom walking up and down in it.vi. 7. The toilsomeness of labour is wont to be representedby the round of circuitous motion.Accordingly Satan vventtoiling round about the earth, for he scorned to abide atpeace in the height of heaven ; and whereas he intimatesthat he did not fly, but that he walked, he shews the weightof sin, by which he is kept down below. Walking then upand down, he went to and fro in the earth, for tumblingdown from that his soaring in spiritual mightiness, andoppressed by the weiglit of his own wickedness, he cameforth to his round of labour. For it is for no other reasonPs,i2,3. that it is said of his members also by the Psalmist, The"V. hi . .circuitu ivicked walk on every side ; for while they seek not thingswithin, they weary themselves with toiling at things without.It follows ;Ver. 8. And the Lord said unto Satan, Hast thou consideredMy servant Job, that there is none like him in the earth, aperfect and upjright man, one that feareth God, and eschenethevil ?vii, 8. Tliis point, viz. that blessed Job is by the voice of Godcalled a perfect and an upright man, one that feareth God,and escheiveth evil, having explained above minutely andparticularly, we forbear to rehearse what we have said, lestwhile wo go over points that have been already examined, we

How Spii'it speaks with Spirit. 73should be slovv in coming to those which have not. This BookII.then requires our discreet consideration, how it is either that _the Lord is said to speak to Satan, or that Satan is said toanswer the Lord, for we must make out what this speakingmeans. For neither by the Lord Who is the supreme andunbounded Spirit, nor by Satan, who is invested with nofleshly nature, is the breath of air inlialed by the bellows ofthe lungs, afterthe manner of human beings, so that by theorgan of the throat it should be given back in the articulationof the voice ;to an invisible nature, itbut when the Incomprehensible Nature speaksbehoves that our imagination risingabove the properties of our corporeal speech should be liftedto the sublime and unknown inethods of interior speech.Forwe, that we may express outwardly the things which we areinwardly sensible of, deliver these through the organ of thethroat, by the sounds of the voice, since to the eyes of otherswe stand as it were behind the partition of the body, withinthe secret dwelling place of the mind; but when we desire tomake ourselves manifest, we go forth as though through thedoor of the tongue, that we may shew what kind of personswe are within. But it is not so with a spiritual nature, whichis not a twofold compound of mind and body. But again wemust understand that even when incorporeal nature itself issaid to speak, its speech is by no means characterized byone and the same form. For it is after one method that Godspeaks to the Angels, and after another that the Angelsspeak to God; in one manner that God speaks to the soulsof Saints, in another that the souls of Saints speak to God;in one way God speaks to the devil, in another the devilspeaks to God.9. For because no corporeal obstacle is in the way ofa spiritual being, God speaks to the holy Angels in the veryact of His revealing to their hearts His inscrutable secrets,that whatsoever they ought to do they may read it in thesimple contemplation of truth, and that the very delights ofcontemplation should be like a kind of vocal precepts, for thatis as it were spoken to them as hearers which is inspired intothem as beholders. Whence when God was imparting totheir hearts His visitation'' of vengeance upon the pride of* or ' an obsei"v;int sense,' animadversionem.

74 God speaks to Angels by inward RevelationJob 1,8. man, He said, '' Come, let us go down, and there confound'^^^'^^ J their language. He saith to those who are close aboutRev. 5,Him, Come, doubtless because this very circumstance ofnever decreasing from the contemplation of God, is tobe always increasing in the contemplation of Him, andnever to depart from Him in heart, is as it were to bealways coming to Him by a kind of steady motion. Tothem He also says. Let us go doion, and there confoundtheir language. The Angels ascend in that they beholdtheir Creator; the Angels descend in that by a strictexamination they put down that which exalts itself in unlawfulmeasure. So then for God to say, Let us go down,and confound their speech, is to exhibit to them in Himselfthat which would be rightly done, and by the power ofinterior vision to inspire into their minds, by secret influences,the judgments which are fit to be set forth.10. It is after another manner that the Angels speak toGod, as in the Revelation of John also they say, Worthy is theLamb that was slain to receive power, and riches", andwisdom ; for the voice of the Angels in the praises of Godis the very admiration itself of inward contemplation. To bestruck dumb at the marvels of Divine goodness is to utter avoice, for the emotion of the heart excited with a feeling ofawe is a mighty utterance of voice to the ears of a Spirit thatis not circumscribed.This voice unfolds itself as it were in distinctwords, while it moulds itself in the innumerable modes ofadmiration. God then speaks to the Angels when His innerwill is revealed to them as the object of their perception;but the Angels speak to the Lord when by means of this,. which they contemplate above themselves, they rise to emotionsof admiration.11. In one way God speaks to the souls of Saints, inanother the souls of Saints speak to God ; whence too it isRev. 6, again said in the xlpocalypse of John, I saw under the altar"*the souls of them that icere slain for the word of God, andfor the testimony which they held: and they cried tvith aloud voice, saying. How long, O Lord, holy and true, dostTliounot judge and avenge our blood on them that dwell on•>Vulg. ' venite,' come. Engl. Vers. "^ Divinitaiem,' God/iead,' and soVa]g.fio to.for divifias.

God's will that we pray for mercies delayed. 75the earth ? Where in the same place it is added, And white Book.rohes icere given unto every 07ie of them, and it.was said unto^TTthem that they should rest for a little season, until their n,fellowservants also and their brethren that should he killed asthey were should be fulfilled ; for what else is it for souls toutter the prayer for vengeance, but to long for the day offinal judgment, and the resurrection of their lifeless bodies?For their great cry is their great longing ;for every one criesthe less, the less he desires ; and he utters the louder voicein the ears of an uncircumscribed Spirit in proportion as hemore entirely pours himself out in desire of Him, and so thewords of souls are their very desires-For if the desire werenot speech, the Prophet would not say, Thine ear hath heard Ps. lo,the desire of their heart ; but as the mind which beseeches 'is usually affected one way and the mind which is besoughtanother, and yet the souls of the Saints so cleave to God in thebosom of their inmost secresy, that in cleaving they findrest, how are those said to beseech, who it appears are inno degree at variance with His interior will ? How are theysaid to beseech, who, we are assured, are not ignorant, eitherof God's will or of those things which shall be ? Yet whilstfixed on Himself they are said to beseech any thing of Him,not in desiring aught that is at variance with the will ofHim, Whom they behold, but in proportion as they cleaveto Him with the greater ardour of mind, they also obtainfrom Him to beseech that of Him, which they know it is Hiswill to do ; so that they drink from Him that which theythirst after from Him. And' in a manner to us incomprehensibleas yet, what they hunger for in begging, they are filled withalin foreknowing ; and so they would be at variance with theirCreator's will, if they did not pray for that which they see tobe His will, and they would cleave less closely to Him, ifwhen He is willing to give, they knocked with less livelylonging. These receive the answer spoken from God, Restyet for a little season, till your fellowservants and yourbrethren be ful/illed. To say to those longing souls, rest yetfor a little season, is to breathe upon them amid theirburning desires, by the very foreknowledge, the soothingsof consolation ; so that both the voice of the souls is thatdesire which through lo\'e they entertain, and God's address in

76 Hoiv Satan carutol hut speak to Ood.Job 1,8. answer is this, that He reassures theni in their desires withthe certainty of retribution. For Him then to answer thatthey should await the gathering of their brethren to theirnumber, is to infuse into their minds the delays of a gladawaiting, that while they long after the resunection of theflesh, they may be further gladdened by the accession of theirbrethren who remain to be gathered to them.12, It is in one way that God speaks to the devil, and inanother that the devil speaks to God. For God's speakingto the devil is His rebuking his ways and dealings with thevisitation of a secret scrutiny, as it is here said. Whencecontest thou ? But the devil's answering Him, is his beingunable to conceal any thing from His Omnipotent Majesty;whence he says, From going to and fro in the earth, andfrom walking up and dotcn in it. For it is as it were forhim to say what he had been doing, that he knows that hecannot hide his doings from the eyes of That Being. But wemust understand that, as we learn in this place, God has fourways of speaking to the devil, and the devil has three ways ofspeaking to God. God speaks to the devil in four modes,for He both reprehends his unjust ways, and urges againsthim the righteousness of His Saints, and lets him by permissiontry their innocence, and sometimes stops him that he darenot tempt them. Thus he rebukes his unjust ways, as has beenjust now said. Whence comest Ihou ? He urges against himJob 1,8. the righteousness of His own elect, as He saith. Hast thouconsidered 3Iy servant Job, that there is none likelrim in allthe earth ? He allows him by permission to put theirver. 12. innocence to the test, as when He says. All thai he hath isin thy power. And again He prevents him from tempting,when He says. But upon hinisetf put not forth thy hand.But the devil speaks to God in three ways, either when hecommunicates to Him his dealing, or when he calumniatesthe innocence of the elect with false charges, or whenhe demands the same innocence to put it to trial. Forver. 7. he communicates his ways who says, From going to andfro in the earth, andfrom walking up and dozen in it. Hecalumniates the innocence of the elect, when he says,TeT.9 10. Doth Job fear God for nought? Hast not Thou madean hedge about him, and about all his house, and

IHe speaks against the Saints from envy. 77about all that he hath on every side ? He demands the Booksame innocence to be subjected to trial, when he says, 1—But put forth Thine hand now and touch all that hehath, and lie will curse Thee to Thy face. But God's saying,Whence comest thou? is His rebuking by virtue of Hisown goodness that one's paths of wickedness. His saying.Hast thou considered My servant Job, that there is none likehim in all the earth ? is His making the elect, by justifyingthem, such as a rebel angel might envy, God's saj'ing, Allthat he hath is in thy power, \?,^ for the probation of theSaints, His letting loose upon them that assault of thewicked one, by the secret exercise of His power.God's saying,Only upon himself put not forth thine hand, is His restraininghim from an excessive assault of temptation, evenin giving him permission. But the devil's saying, Fromgoing to andfro in, the earth, and from walking up anddown in it, signifies His inability to conceal from His unseeneyes the cunning of his wickedness. The devil's saying,Doth Job fear God for nought ? is his complaining againstthe just within the hiding places of his own thoughts, hisenvying their gains, and from envy searching out flaws fortheir condemnation. The devil's saying. Put forth Thinehand now and touch all that he hath, is his panting withthe fever of wickedness to afflict the just. For in thatthrough envy he longs to tempt the just, he seeks as it wereby entreaty to put them to the test. Now then, as we havebriefly described the methods of inward speaking, let usreturn to the thread of interpretation, which has been slightlyinterrupted.Ver. 8. Hast thou considered My servant Job, that thereis none like him in the earth, a perfect and an upright man,one that fearelh God, and escJteweth evil ?13. The point has been already discussed in the foregoingdiscourse, that the devil proposed a contest not with Job butwith God, blessed Job being set between them as the subjectof the contest ; and if we say that Job amid the blows erred inhis speech, we assert what it is impious to imagine, that Godwas the loser in His pledge. For, lo, here also it is to be remarked,that the devil did not first beg tlie blessed Job ofthe Lord, but the Lord commended him to the contempt of

78 Satan searches /'or rnatler oj' accusation.JoBi,8. the devil ;and unless He had known that he would continuiin his uprightness, He would not assuredly have undertakenfor him. Nor would He give him up to perish in the temptation,against whom, before the temptation was sent, thosefirebrands of envy were kindled in the tempter's mind fromGod's own commendations.14. But the old adversary, when he fails to discover anyevil of which he might accuse us, seeks to turn our very goodpoints into evil, and being beaten upon works, looks throughour words for a subject of accusation ; and when he finds notin our words either ground of accusation, he strives to blackenthe purpose of the heart, as though our good deeds did notcome of a good mind, and ought not on that account to bereckoned good in the eyes of the Judge. For because hesees the fruit of the tree to be green even in the heat, he seeksas it were to set a worm at its root.For he says,Ver. 9, 10. Doth Johfear Godfor nought? Hast Thou notmade an hedge ahout him, and about his house, and aboutall that he hath on every side? Thou hast blessed thework of his hands, and his substance is increased in theland.15. As if he said in plain terms, ' What wonder is it, if hewho has received so many blessings upon earth shouldbehave without offence in return for them ? He would thenbe really innocent, if he continued good in adversity; butwhy is he to be called great, whose every work has itsrecompense attending upon him, in all this abundance ofgood things ?' For the crafty adversary, when he bethinkshimself that the holy man had acted well in prosperity,hastens by means of adversity to prove him guilty before theJudge. Whence it is well said by the voice of the Angel inRev. 12, the Apocalypse, The accuser of our brethren is cast down,u'hich accused them before God day and night. Now holyScripture is often used to set the day for prosperity, and thenight for adversity.Accordingly he ceases not to accuse usby day and by night ; forasmuch as he strives to shevk' us tobe chargeable one while in prosperity, another while in adversity.In the day he accuses us, when he slanders usthat we abuse our good fortune ; in the night he accuses us,when he shews that we do not exercise patience in adversity ;

Trial by day or night. Satan tempts by Ood's power. 79and therefore because no strokes had as yet touched blessed ^«okJob, he was as it were still wholly without that whereof he ^—might be able to accuse him by night, but because in prosperityhe had thriven in a great holiness he pretended **,that itwas in return for his good fortune that he had done well, lyingin the crafty assertion, that he did not keep his substance forthe profit' of the Lord, but that he served the Lord for theiusumprofit- of his substance. For there are some who, to enjoy^usumGod, deal with this life like stewards, and there are some whoto enjoy this life would make use of God by the bye.When ^ S.Aug,then he describes the gifts of Divine bounty, he thinks to make ciir.rs!light of the acts of the resolute doer, that he might impeach * ^addicatthe heart of him as though on the scoTe of secret thoughts,whose life he was unable to reprove on the score of worksfalsely asserting that whatever outward innocence of life theremight be, was in compliance not with the love of God, butwith his longing after temporal prosperity. And so knowingnothing of the powers of blessed Job, and yet being well awarethat every one is most truly tried by adversity, he demandshim for trial, that he who throughout the day of prosperityhad walked with unfailing foot, at least in the night of adversitymight stumble, and by the offence of impatience might belaid low before the eyes of his commender. Whence he adds,Ver. 1 ] .But put forth Thine hand now, and touch all thathe hatli, and he will curse Thee toTJiyface.16. When Satan has a desire to tempt the holy man, and x.His hand againstyet tells the Lord that He must put forthhim, it is very deserving of notice that even he, who is soespecially lifted up against the Maker of all things, neverclaims to himself the power to strike ; for the devil knowswell that he is unable to do any thing of himself, for neitherin that he is a spirit does he subsist by himself Hence it isthat in the Gospel, the legion, which was to be cast out of theman, exclaimed, If Thou cast us out, suffer us to go aivay Matt. 8,into the herd of swine ; for what wonder is it if he, who^^couldnot by his own power enter into the swine, had nopower without the Creator's hand to touch the holy man'shouse ?17. But we must know that the will of Satan is always* Many Mss. read 'sanitate,' ' soundness.'

80 Salan^s evil will made to loork out good.joBi, evil, but his power is never unjust, for his will he derives^^'from himself, but his power he derives from God, Forwhat he himself unrighteously desires to do, God does notallow to be done except with justice. Whence it is well1 Sam. said in the book of Kings, the evil spirit of God came upon18, 10.g(jffi^You see that one and the same spirit is both called theLord's spirit and an evil spirit; the Lord's, that is, by theconcession of just power, but evil, by the desire of an anjustwill, so that he is not to be dreaded, who has no power butby permission;and, therefore, that Power is the only worthyobject of fear, which when It has allowed the enemy to venthis rage, makes even his unjust will serve the purpose of ajust judgment. But he requires that His hand should beput forth a little; they being external things, of which heseeks the hurt. For Satan even does not consider himselfto accomplish much, unless he inflicts a wound in the soul,that by so smiting he may bring one back from that country,from which he lies far removed, laid prostrate by the weaponof his own pride.SoVulff 1^- ^^^^ ^l^y '^^ ^* ^^^^t ^^ says, if he have not blessed Thee toThy face ? We look, it means, toward that we love, but that wewould be quit of, we turn away our face from it. What thenis the face of God, unless the regard of His favour is set beforeus to be understood? Accordingly he says, But put forth1Vulg. Thine hand a little^, and touch all that he hath, and he willpauiiti-(.^lygg Thee to Thy face. As if he had said in plain words,E. V. Withdraw the things which Thou hast given him, for if henmoXI.lose Thy gifts, he will no longer seek the regard of Thy favour,when his temporal good things are taken away. For if heno longer has the things in which he takes delight, he willdesi)ise Thy favour even to cursing Thee. By which craftyaddress The Truth Whom he challenges is inno wise overcome;but that is permitted the enemy to his own undoing,which may be reckoned to the faithful servant for the increaseof his reward;for which cause it is immediately subjoined,Ver. 12. Behold, all that he hath is in thy power ; onlyupon himself put notforth thine hand.19. We should mark in the Lord's words the dispensationsgo our enemy, and keeps himof heavenly pity, how He letsin ; how He looses, and yet bridles him. He allows him some

IVJiy Job''s person was spared at Jirst. 81things for temptation, but withholds him from others. All Bookthat he hath is in thy hand, only upon himselfput notforth -— -^—thine hand. His substance He delivers over, but still Heprotects his person, which notwithstanding after a while Hedesigns to give over to the tempter ;yet He does not loosethe enemy to every thing at once, lest he should crush Hisown subject' by striking him on every side. For whenever ' civemmany evils betide the elect, by the wonderful graciousness ofthe Creator they are dealt out by seasons, that what bycoming all together would destroy, may when divided beborne up against. Hence Paul says, God is faithful. Who i Cor.will not suffer you to be tempted above that ye are able, but'will with the temptation also make a way to escape, that yemay be able to bear it. Hence David says. Examine me, Ps.2G,2.O Lord, and prove me. As if he said in plain words, ' firstexamine my powers, and then, as I am able to bear, let meundergo temptation.' But this that is said, Behold, all thathe hath is in thy power, only upon himself put not forththine hand, is also capable of another sense, viz. that theLord knew well, indeed, that His soldier was brave, yetchose to divide for him his contests with the enemy, that,thoughvictory should in every case be sure to that staunchwarrior, yet that from one conflict first the enemy mightreturn to the Lord defeated, and that then he mightgrant him another encounter to be again worsted, so that hisfaithful follower might come forth the more incomparableconqueror, inproportion as the vanquished foe had repairedhis forces again for fresh wars with him. It follows.So Satan wentforthfrom the presence of the Lord.20. What is this, that Satan is said to go forthfrom the xii.presence of the Lord? For how is it possible io go forthfrom Him, Who is every where present.? Whence it isthat He says. Do not I fill heaven and earth? Hence it is Jer. 23,written comcerning His Spirit, For the Spirit of the Lord'^'-^^^^filleth the world. Hence it is that His Wisdom saith, / alone 7.compassed the circuit of heaven. Hence it is that the Lord 24^b.^'says again. The heaven is My throne, and the earth is Aly is. 66,1.footstool. And again it is written of Him, He meteth Is. 40,out heaven with the span, and comprehended the dust of the'" ^'earth in a measure, for He abides both within and withoutG

82 How Satan could leave God's Presence.Job 1, the seat, whereon He rules. By His ' meting out heaven^j-^— with a span, and comprehending the earth in a measure,' Heis shewn to be Himself on every side beyond the circuit ofall things which He has created.For that which is enclosedwithin is from without held in by that which encloseth it.By the throne, therefore, whereon He is seated, it is meantthat He is within and above; by the ' measure,' wherewith*He comprehends,' He is represented to be beyond andbeneath ; for whereas the same Being abides within allthings, without all things, above all things, beneath allthings, He is both above by virtue of His Dominion, andbeneath by virtue of His Upholding; without, by HisImmensity, and within, by His Subtlety; ruling from onhigh, holding together from below: encompassing without,penetrating within ;not abiding by one part above, by anotherbeneath, or by one part without, and by another part within,but One and the Same, and wholly every where, upholding inruling, ruling in upholding; penetrating in encompassing,encompassing in penetrating; whence He ruleth from above,thence upholding from beneath, and whence He enfoldethfrom without, thence filling up within ;ruling on high withoutdisquietude, upholding below without effort; within, penetratingwithout attenuation, without, encompassing withoutexpansion. So that He is both lower and higher, withoutplace ; He is wider without breadth ; He is more subtle withoutrarity.21. Whither then is there any ' going forth' from Him,Who being through the bulk of a body no where present, isthrough a Substance unlimited no where absent ? Still, solong as Satan, kept down by the power of His Majesty, wasunable to execute the longing of his wickedness, he, as itwere, stood in the presence of the Lord, but he ' went forth'from the presence of the Lord, because, being freed fromabove from the pressureof an inward withholding, he wentto the execution of his desire. He went forth from thepresence of the Lord, forasmuch as his evil will, long boundby the fetters of a severe control, did at length proceed tofulfilment. For, as has been said, whilst that which hedesired he had no power to fulfil, in a manner, he ' stood inthe presence of the Lord,' because the Supreme Providence

Satan's skill in choosing when and how to tempt. 83restrained him from the execution of his wickedness, but Book'he went forth from His presence,' because in receiving—'.—the power to tempt, he arrived at the goal, at which hiswickedness aimed. It goes on :Ver. 13, 14, 15. And there was a day when his sons andhis daughters were eating and drinking wine in their eldestbrothers house : And there came a messenger unto Job, andsaid, The oxen ivere plowing, and the asses feeding besidethem : And the Sabeans fell upon them, and took themaway; yea, they have slain the servants with the edge qf thesword; and I only am escarped alone to tell thee.22. We ought to observe what times are suited for xiii.temptations ; for the devil chose that as the time for tempting,when he found the sons of theblessed Job engaged infeasting ; for the adversary does not only cast about what todo, but also when to do it. Then though he had gotten thepower, yet he sought a fitting season to work hisoverthrow,to this end, that by God's disposal it might be recorded forour benefit, that the delight of full enjoyment is the forerunnerof woe.But we should observe the craft with whichthe losses that were inflicted by him are themselves relatedfor it is not said, ' the oxen have been carried off by theSabeans,' but ' the oxen, which have been carried away,were ploughing,' with the view doubtless that by mention ofthe profit of their labour, his cause for sorrow should beincreased; for the same reason also' among the Greeks it is' LXX.not only asses, but asses with young, that are reported to ^|.'||^/'"have been taken away, that while such insignificant animalsmight less hurt the mind of the hearer from their value, theymight from their productiveness inflict the sorer wound; andas misfortunes afilict the mind the more in proportion as,being many in number, they are also suddenly announced,the measure of his woes was enlarged even through thejunctures " at which the tidings arrived. For it follows,Ver. 16. While he uas yet speaking, there came alsoanother, and said. The fire of God is fallen from heaven,and hath burned up the sheep, and the servants, and consumedthem ; and I only am escaped alone to tell thee.e Articula, A. B. C.D.E., Ben. 'par- a misprint, and the true reading oftieulas', but the note shews this to be that Edition, articulas.G 2

84 Job seemed to suffer directly from God.Job 1, 23. Lest the loss of his property might not stir up sufficientgrief at the hearing, he urges his feelings to exceed bythe very words of the messengers. For it is to be remarkedXIV.how craftily it is said, the fire of God, as though it were said,thou art suffering the visitation of Him, Whom thou desiredstXV.to appease by so many sacrifices : thou art undergoing thewrath of Him, in Whose service thou didst daily weary thyself!For in signifying that God, Whom he had served,had brought upon him hismisfortunes, he mentions a sorepoint on which he may break forth ; to the end that hemight recall to mind his past services, and reckoning that hehad served in vain, might be lifted up against the injustice ofthe Author. For the godly mind, when it finds itself to meetwith crosses from the hands of man, finds repose in theconsolations of Divine favour ; and when it sees the stormsof trial gather strength without, then seeking the covert oftrust in the Lord, it takes refuge within the haven of theconscience. But that the cunning adversary might at one andthe same moment crush the bold heart of the holy man, bothby strokes from man and by despair^ in God, he bothbrought tidings at first that the Sabeans had made an irruption,and announced immediately afterwards that the fire ofGod had fallen from heaven, that he might as it were shutup every avenue of consolation, whereas he shews even Himto be against him, Who might have solaced his spirit amidsthis adversities ;so that considering himself in his trials to beon every side forsaken, and on every side in a strait, hemight burst into reviling with so much the more hardihoodas he did it in the greater desperation.It goes onVer. 17. While he was yet speaking, there came alsoanother, and said, The Chaldeans made out three hands, andfell iqjon the camels, and have carried them away, yea, andslain the servants with the edge of the sword ; and I onlyam escaped alone to tell thee.24. Lo again, lest any thing should be wanting to his grief forthe adversity that came of man, he brings tidings that bandsof the Chaldeans had broken in, and lest the calamity thatcame from above should strike him with too little force, he' ill aere shews that wrath is repeated in the heavens'. For it follows;fal. by a dispensation of God.

Satan's potter in the elements. Order of Job's trials. 85Ver. 18, 19, While he was yet speaking, there came also Bookanother, and said. Thy sons and thy daughters icereeatingand drinking nine in their eldest brother^ house: And,behold, there came a great nind from the wilderness, andsmote thefour corners of the house, and it fell upon the youngmen, and they are dead; and I only am escaped alone tofell thee.25. He who is not laid low by one wound is in consequencestricken twice and thrice, that at one time or another hemay be struck to the very core. Thus the blow from theSabeans had been reported, the Divine visitation by fire fromheaven had been reported, tidings are brought of the plunderingof the camels, by man again, and of the slaughter of hisservants, and the fury of God's displeasure is repeated, inthat a fierce wind is shewn to have smitten the corners ofthe house, and to have overwhelmed his children. For becauseit is certain that without the Sovereign dictate theelements can never be put in motion, it is covertly impliedthat He, Who let them be stirred, did Himself stir up theelements against him, though, when Satan has once receivedthe power from the Lord, he is able even to put the elementsinto commotion to serve his wicked designs. Nor should itdisturb us, if a spirit cast down from on high should havethe power to stir the air into storms, seeing that we knowdoubtless that to those even who are sentenced to the minesfire and water render service to supply their need. So thenhe obtained that tidings should be brought of misfortunes;he obtained that they "should be many in number; heobtained that they should come suddenly. Now the firsttime that he brought bad tidings he inflicted a wound uponhis yet peaceful breast, as upon sound members ; but whenhe went on smiting the stricken soul, he dealt wound uponwound, that he might urge him to words of impatience.26. But we should observe with what craftiness theancient foe busied himself to break down the patience of theholy man, not so much by the loss of his substance as bythe very order of the announcements. He, taking pains toannounce first the slight disasters, and afterwards the greaterones, last of all brought him intelligence of the death of hissons, lest the father should account the losses of his property

86 Worst trial last. Danger of elders' feasting.Job 1, of slight importance, if he heard of them when now childless,18. 19Histand lest it should the less disturb hira to part with his goods,after he had learnt the death of his children, consideringthat the inheritance were no more, if he firstthe way those who were reserved to inherit it.removed out ofSo beginningfrom the least, he announced the worst intelligence last;thatwhile worse disasters were made known to him in succession,every wound might find room for pain within his breast.Take notice of the craft with which so many a weight of illis announced, both separately and at the same time suddenly,that his grief being increased both of a sudden and in pointafter point, might not contain itself within the hearer's breast,and that it might so much the more inflame him to utterblasphemy, as the fire, kindled within him by those suddenand multiplied tidings, raged in a narrower space.27. Nor do I think that this ought to be lightly passedover, that the sons when they perish were feasting in thehouse of their elder brother.For it has been declared abovethat feasts can scarcely be gone through without transgression.To speak then of our own concerns and not of theirs,the lesson we ought to learn is, that what the younger onesdo for pleasure's sake is checked by the control of the elder,but when the elder are themselves followers of pleasure, then,we may be sure, the reins of license are let loose for theyounger; for who would keep himself under the control ofauthority, when even the very persons, who receive the rightof control, freely give themselves to their pleasures? And sowhile they are feasting in the house of their elder brother,they perish, for then the enemy gets more effective poweragainst us, when he marks that even those very persons, whoare advanced for the keeping of discipline,are abandoned tojoviality. For he is so much the more free and forward tostrike, as he sees that they too, who might intercede for ourfaults, are taken up with pleasure; But far be it from us tosuspect that the sous of so great a man were by devotednessto feasts given up to the gorging of the belly. But still weknow for certain that though a man, by the observance ofself control, may not pass the bounds of necessity ineating,yet the animated earnestness of the mind is dulled amidstfeasting, and that mind is less apt to reflect in what a conflict

Chastisement is to be Jell, but borne patiently. 87of temptations it is placed, which throws off restraint in a Booksense of security. In the eldest brother's day then he overwhelmedthe sons, for the old foe in compassing the death ofthe younger, seeks an inlet for their ruin through the carelessnessof the elder ones. But as we have marked withwhat piercing darts the tidings struck him, let us hear howour man of valour stands fast amid the blows. It proceeds ;Ver. 20. Then Job arose, and rent his mantle, and shavedhis head, andfell down upon the ground, and worshipped.28. There are some who account it a high degree of xvi.philosophical fortitude, if, when corrected by severe discipline,they ai'e insensible to the strokes, and to the pains ofthose stripes. And there are some who feel to such excessthe infliction of the blows, that under the influence of immediategrief, they even fall into excesses of the tongue. Butwhoever strives to maintain true philosophy, must go betweeneither extreme, for the weightiness of true virtue consists notin dulness of heart, as also those limbs are very unhealthy fromnumbness which cannot feel any pain even when cut. Again, hedeserts his guard over virtue, who feels the pain of chastisementbeyond what is necessary ; for while the heart isaffected with excessive sorrow, it is stirred up to the extentof impatient reviling, and he who ought to have amendedhis misdeeds by means of the stripes, does hiswickedness should be increased by the correction.part that hisAgreeablyto which, against the insensibility in the chastised, the wordsof the Prophet are, Thou hast stricken them, but they have Jer.5,3.not grieved; Thou hast consumed them, but they have revisedto receive correction.Against the faintheartedness ofthe chastened the Psalmist hath it, They will never ^^- ^'^o,lO.Vulg.Standfast in adversity ; for they would ' stand fast in adversity,'if they bore calamities with patience, but so soon asthey sink in spirit, when pressed with blows, they as it werelose the firmness of their footing, amidst the miseries inflictedon them.29. Thus because blessed Job observed the rule of thetrue philosophy, he kept himself from either extreme withthe evenness of a marvellous skill, that he might not bybeing insensible to the pain contemn the strokes, nor again,by feeling the pain immoderately, be hurried madly against

88 Job honoured God the more in that he grieved.Job 1, the visitation of the Striker, For when all his substance was- ^^' lost, all his children gone, he rose up, and rent his mantle,and shaved his head, and fell down upon the ground, andworshipped.In that he rent his mantle, in that he shaved hishead, and fell down upon the ground, he shews, we see,that he has felt the pain of the scourge; but in that it isadded that he worshipped, it is plainly shewn that even inthe midst of pain, he did not break forthagainst the decreeof the Smiter. He was not altogether unmoved, lest by hisvery insensibility he should shew a contempt of God; nor washe completely in commotion, lest by excess of grief heshould commit sin. But because there are two commandmentsof love, i. e. the love of God, and of our neighbourthat he might dischargethe love of our neighbour, he paidthe debt of mourning to his sons ; that he might not foregothe love of God, he performed the office of prayer amidsthis groans.There are some that use to love God in prosperity,but in adversity to abate their love of Him fi-om whom thestroke comes. But blessed Job, by that sign which heoutwardly shewed in his distress, proved that he acknowledgedthe correction of his Father, but herein, that he continuedhumbly worshipping, he shewed that even under pain hedid not give over the love of that Father. Therefore thathe might not shew pride by his insensibility, he fell downat the stroke, but that he might not estrange himself fromthe Striker, he so fell down as to worship. But it was thepractice of ancient times for every one, who kept up theappearance of his person by encouraging the growth of hishair, to cut it off in seasons of mourning; and, on the otherhand that he who in peaceful times kept his hair cut, shouldin evidencing his distress cherish its growth. Thus blessedJob is shewn to have preserved his hair in the season of rest,when he is related to have shaven his head for the purposeof mourning, that whereas the hand of the Most High wasfallen upon him in all the circumstances of his condition,the altered mien of penance might even by his own actovercloud him.But such an one, spoiled of his substance,bereft of his children, that rent his mantle, that shaved hishead, that fell down upon the gi'ound, let us hear what hef^ays

Job reflectsfor comfort on his tenure of earthly goods. 89Ver, 2 1 . Naked came I out ofmy mother's womb, and naked Bookshall I return thither._Hl__30. Oh ! upon how elevated a seat of the counsels of the xvii.heart does he sit enthroned, who now lies prostrate on theearth with his clothes rent ! For because by the judgmentof the Lord he had lost all that he had, for the preservinghis patience he brought to mind that time, when he hadnot as yet those things which he had lost, that, whilst heconsiders that at one time he had them not, he may moderatehis concern for having lost them ;for it is a high consolationin the loss of what we have, to recall to mind those times,when it was not our fortune to possess the things which wehave lost. But as the earth has produced all of us, we notunjustly call her our mother. As it is written, An heavy y.cc\v,&.yoke is upon the sons of Adam., from the day that they go^^' ^'out of their mother''s womb, tillthe mother of all things.the day that they return toBlessed Job then, that he might mourn with patience forwhat he had lost here, marks attentively in what conditionhe had come hither. But for the furtherance of preservingpatience, with still more discretion he considers, how he willgo hence, and exclaims. Naked came I out of my mothefswomb, and naked shall I return thither. As though hesaid, ' Naked did the earth bear me, when I came upon thisscene, naked it will receive me back, when I depart hence.I then who have lost what 1 had indeed given me, but whatmust yet have been abandoned, what have I parted with thatwas my own ?' But because comfort is not only to be derivedfrom the consideration of our creation', but also fi-om the'condijusticeof the Creator, he rightly adds,The Lord gave, and the Lord hath taken away; ^as ^7to^is.'hath pleased the Lord, so is it done.'^condi-andlxx.31. The holy man, under trial from the adversary, had xviii.lost every thing, yet knowing that Satan had no poweragainst him to tempt him, saving by the Lord's permission,he does not say, ' the Lord hath given, the devil hath takenaway,' but the Lord gave, the Lord hath taken away. Forperchance it would have been a thing to grieve for, if whathis Creator had given him, his enemy had taken from himbut when no other hath taken it away, saving He Who

. down90 God takes but His own. Satan shamed by patience.JoBi, Himself gave it, He hath only recalled what was His own,and hath not taken away what was ours. For if we haveHist.from Him all that we make use of in our present life, whatcause for grief that by His own decree we are made tosurrender, of Whose bounty we have a loan ? Nor is he atany time an unfair creditor, who while he is not bound toany set time of restitution, exacts, whenever he will, what helends out. Whereupon it is well added. As it hath pleasedthe Lord., so is it done; for since in this life we undergothings which we would not, it is needful for us to turn thenought that is unjust.bias of our will to Him, Who can willFor there is great comfort in what is disagreeable to us, inthat it comes to us by His disposal, to Whom nought butjustice is pleasing. If then we be assured that wliat is justis the Lord's pleasure, and if we can suffer nothing but whatis the Lord's pleasure, then all is just that we undergo, andit is great injustice, if we murmur at a just suffering.32. But since we have heard how the intrepid speaker putforward the vindication of his cause against the adversary,now let us hear how in the end of his speech he extols theJudge with benedictions. It follows, Blessed be the Nameof the Lord. See how he concluded all that he felt arightwith a blessing on the Lord, that the adversary might bothperceive hence, and for his punishment under defeat takeshame to himself, that he himself even though created inbliss had proved a rebel to that Lord, to Whom a mortaleven under His scourge utters the hymn of glory.13ut be it observed, that our enemy strikes us with asmany darts as he afflicts us with temptations ; for it is in afield of battle that we stand every day, every day we receivethe weapons of his temptations. But we ourselves too sendour javelins against him, if, when pierced with woes, weanswer humbly. Thus blessed Job, when stricken with theloss of his substance and with the death of his children, forasmuchas he turned the force of his anguish into praise ofhis Creator, exclaiming, The Lord gave., and the Lord hathtaken anay ; as it hath pleased the Lord, so is it done;blessed be the Name of the i^orfl?; by his humility^^truckthe enemy in his pride, and by his patience, laid low'tlie cruel one. Let us never imagine that our combatant

Job sinned not even in thought. 91received wounds, and yet inflicted none. For whatever BookIIwords of patience he gave forth to the praise of God, when'—he was stricken, he as it were hurled so many darts into thebreast of his adversary, and inflicted much sorer woundsthan he underwent;for by his affliction he lost the things ofearth, but by bearing his affliction with humility, he multipliedhis heavenly blessings. It follows,Ver. 22. In all this Job sinned not, nor charged Godfoolishly.33. Since, when we are laid hold of by distressing trials, xix.we may even inword of mouth, be guilty of sin ;the silent working of our thoughts, withoutthe testimony both of thelips and of the heart is given to blessed Job. For it is firstsaid, he sinned not, and then it is afterwards added, norcharged Godfoolishly :for he, who uttered nothing foolishly,kept offence from his tongue, and whereas the words, hesinned not, come before, it appears that he excluded thesin of murmuring even from his thought, so that he neithersinned nor spake foolishly, since he neither swelled withindignation in his silent consciousness, nor gave a loose tohis tongue in reviling. For he does ' charge God foolishly,'who, when the strokes of divine chastisement are fallen uponhim, strives to justify himself. For if he venture in pride toassert his innocence, what else does he, but impugn thejustice of the chastiser ? Let it suffice for us to have runthrough the words of the history thus far: let us now turnthe discourse of our exposition to investigate the mysteriesof allegory. And herein, that it is written,Ver. 6. Now there was a day when the sons of God camepresent themselves before the Lord, and Satan came alsotoamong them.34. It is first to be made out, wherefore any thing is said to xx.be done on a particular day before the Lord, whereas with Him Alleg.the progress of time is never marked by the variation of dayand night. For neither does that light, which without comingenlighteneth whatsoever it chooseth, and without going forsakeththose things which it rejects, admit any imperfectionof mutability ; for, while it abideth unchangeable in itself, itorders all things that are subject to change, and has in such

92 God's One Day Eternity. Knoicn things put for unknown.Job 1, sort created all transient beings in itself, that in it they are'-—incapable of transition, nor is there inwardly in His sightany lapse of time, which with us, without Him, has itscourse. Whence it comes to pass that those revolutions ofthe world remain fixed in His eternity, which, having no' ema- fixedness out of Him issue into existence '. Why then inrelation to Him is it said, one day, in that His one day is HisPs. 84," ^'eternity ? Which same the Psalmist perceived to be closedby no ending, and to open with no beginning, where hesays. One day in Thy courts is better than a thousand.35. But as Holy Scripture speaks to those who arebrought forth in time, it is meet that it should use wordssignificant of time, in order that it may lift us up by so condescending,and that while itrelates something that belongsto eternity after the manner of time, it may gradually transferto the eternal world those who are habituated to the thingsof time, and that that eternity, which is unknown, while it'blan- amuses' us with words that are known, may successfully""^'impart itself to our minds. And what wonder is it, if in Hol}'^Writ God isnot overhasty to disclose the unchangeablenessof His Nature to the mind of man, since after He had cele-3 solem- brated the triumph^ of His Resurrection, it was by certain progressivesteps that He made known the incorruptibility of theBody which He resumed again. For we have learnt from thetestimony of Luke, that He first sent Angels to some, thatwere seeking for Him in the tomb ; and again to thedisciples who were talking of Him by theway, He Himselfappeared, yet not so as to be known by them, Who indeedafter the delay of an exhortation did shew Himself to beknown of them in the breaking of bread ; but at last, enteringsuddenly, He not only presented Himself to be known bysight, but to be handled also. For because the disciples stillcarried about with them faint hearts, in coming to the knowledgeof this marvellous mystery they were to be nourishedby such a method of its dispensation, that by littleand littlein seeking they might find some portion, that finding theymight gain growth, and growing they might hold the fasterthe truths which they had learnt. Inasmuch then as we arenot led to the eternal world at once, but by a progression of

Salmi's darkness penetrated by God's Light. 93cases and of words as though by so many steps, this or that Bookis said to be done on a certain day before Him within, Who ^^i—views even time itself also out of time.36. Or forasmuch as Satan too was there, was it the aimof Holy Scripture, when itsays that this was done on a certainday, to point outthat in the light God beheld the darkness} For we are unable to embrace light and darkness inone and the same view, in that when the eye is fixed upondarkness, the light is put to flight, and when the eye isdirected to the glittering rays of light, the shades of darknessdisappear. But to that Power, Which in unchangeablenessbeholds all things changeable, Satan was present as in theday, in that It embraces undimmed thedarkness of the apostateAngel. We, as we have said, cannot survey at oneview both the objects which we choose in approval, andthose which we condemn in disapproval ; for while the mindis directed to the one subject, it is withdrawn from the other,and when it is brought back to this latter it is taken offfrom that, to which it had attached itself.37. But forasmuch as God without changing beholds allthings at the same instant, and without extensionembracesall, i. e. both the good that He aids, and the evil that Hejudges;both that which thus aiding He rewards, and thatwhich so judging He condemns;He is not Himself differentin the things which He sets in different order. AccordinglySatan is said to have come before Him on a day, in that thelight of His eternity is proof against the overclouding of anychange; and herein, that the darkness is made present toHim, he is said to have presented himself among the sonsof God, because in fact the impure spirit is penetrated bythe self-same Power of Righteousness, wherewith the heartsof pure spirits are replenished ; and that being is piercedthrough with the same ray of light, which is so shed abroadin them as that they shine.38. He came among the sons of God, in that, though theyserve God in rendering aid to the elect, he does this, in puttingthem to trial. He presented himself among the sons ofGod, in that, although they dispense the succours of mercyto all that labour in this present life, this one unwittinglyserves the ends of His secret justice, while he strives to

94 An evil spirit served to deceive Ahab.Job 1, accomplish the ministry of their condemnation. Whence itAll'eg ^^ J"^^^y ^^i^ ^y *^^^ Prophet in the books of Kings, I saw1 Kings the Lord sitting upon His throne^ and all the host of Heaven^^' standing by Hi7n, on His right hand and on His left. Andit was said, Wherewith shall I deceive Ahab, that he maygo up and fall at Bamoth Qilead?And one said on thisma?iner, and another said on that manner. And therecame forth one and stood before the Lord, and said, I willdeceive him. And it was said, Wherewith ? and he said, Iwill go forth, and I will be a lying spirit in the mouth of allhis prophets.For what is the throne of the Lord, unless we understandthe Angelic Powers, in whose minds enthroned on high Hedisposeth all things below ? And what is the host of heaven,unless the multitude of ministering Angels is set forth?Why then is it, that the host of heaven is said to stand onHis right hand and on His left? For God, Who is in such sortwithin all things, that He is also without all, is neitherbounded on the right hand nor on the left. However, theright hand of God is the elect portion of the Angels, andthe left hand of God signifies the reprobate portion of Angels.For not alone do the good serve God by the aid which theyrender, but likewise the wicked by the trials which theyinflict ; not only they who lift upward them that are turningback from transgression, but they who press down those whorefuse to turn back. Nor because it is called the host ofheaven, are we hindered from understanding therein thereprobate portion of the Angels, for whatsoever birds weknow to be poised in the air, we call them ' the birds of heaven.'Ephes. And it is of these same spirits that Paul saith, Against''spiritual wickedness in high places. And describing theirEphes. iiead, he says, According to the prince of the power of the'air. On the right hand and on the left hand of God, then,stands the Angelic Host, forasmuch as both the will of theelect spirits harmonizes with Divine mercy, and the mind ofthe reprobate, in serving their own evil ends, obeys thejudgment of His strict decrees. Hence too it is said, that aspiritof falsehood immediately leaped forth in the midst, todeceive king Ahab, as his deserts called for. For it is notright to imagine that a good spirit would ever have served

Satan rebuked in Ihe Day of our Lord's Incarnation. 95the ends of deceit, so as to say, / icill go forth, and 1 will hea lying spirit in the mouth of all liis prophets. But becauseking Ahab by his previous sins had made himself worthy tobe cursed with such deception, in order that he who hadmany times willingly fallen into sin, might for once unwillinglybe caught for his punishment, leave is given by a secretjustice lo the evil spirits, that those whom with willing mindsthey strangle in the noose of sin, they may drag to thepunishment of that sin even against their will. What thenit is there to describe the Host of heaven as having stood onthe right hand and on the left hand of God, the same it ishere to declare Satan to have presented himself among thesons of God. So on the right hand of God there stoodAngels, for that the sons of God are named ; so on His lefthand Angels are standing, because Satan presented himselfamong them.39. But as we have determined to search out the hiddensenses of the allegory, we not unfitly take it to mean, thatthe Lord beheld Satan in the day, in that He restrained hisways in the Incarnation of His Wisdom ; as though it werenot to have seen him, to have for so long borne with hiswickedness in the ruin of the human race. Whence it isstraightway said to him by the voice of God,Ver. 7. Whence comest thou ?BookII.40. In the day Satan is demanded of his ways, for that in xxi.the light of revealed Wisdom the snares of the hidden foeare discovered. Because, then, the devil is rebuked bythe Incarnate Lord, and restrained from hisbaneful license,it is well subjoined, And the Lord said unto Satan, Whenceearnest thou? For He then by arraigning attainted theways of Satan, when by the Advent of the Mediator restrainingthe wickedness of his persuasions. He rebuked the same.And it is not without reason that the sons of God ai'e relatedto have stood in the presence of the Lord on this day, forasmuchas it is by the light of Wisdom illuminating them thatall the elect are gathered to the calling of their eternalcountry. Who, though Incarnate Wisdom came to assemblethem in actual deed, were yet by virtue of His foreknowledgealready inwardly present to His Divinity. But since the

96 Satati''s work on earth. Christ described in Job.Job 1, old enemy > at the coming of the Redeemer, is questioned of7 ft •-11 his ways, let us hear what he says.Ver. 7. From going to and fro in the earth, and fromwalking up and down in it.xxii. 41. For from the time of Adam till the coming of the5 Lord, he drew after him all the nations of the Gentiles; hewent to andfro in the earth, and walked up and down in it,in that he stamped the foot-prints of his wickedness throughoutthe hearts of the Gentiles. For when he fell from onhigh he gained lawful possession of the minds of men, becausehe fastened them as willing captives in the chains ofhis iniquity ; and he wandered the more at large in the world,in proportion as there was no one found who was in allthings free from that his guilt. And his having gone to andfro in the world as with power, is his having found no manwho could thoroughly resist him. But now let Satan returnback, i. e. let the Divine power withhold him from the executionof his wickedness, since He has now appeared in theflesh, Who had no part in the infection of sin from theinfirmity of the flesh. He came in humility for the proudenemy himself to wonder at, that he who had set at nought allthe mightiness of His Divinity, might stand inawe even ofthe very infirmities of His Humanity. Wherefore also thisvery weakness of His human natureis immediately set forthagainst him with wonderful significance as an object toconfound him ;whereas it is said,Ver. 8. Hast thou considered My servant Job, that thereis none like him in the earth ?xxiii. 42. That Job means by interpretation, ' Grieving,' wehave already said a little above. And He is truly called* Grieving' in figure. Who is declared by the testimony ofIs.63,4.the Prophet ' to bear our griefs.' Who has not His like onthe earth ; for every man is only man, but He is both Godand Man. He has not His like on earth, because thoughevery son by adoption attains to the receiving of the Divinenature, yet none ever receives so much, as to be, by nature,God.He was even rightly styled a servant, because He didnot disdain to take the form of a servant. Nor did Histaking the humility of the flesh injure His sovereignty, for in

ClirUCs perfect Humanity a rebuke to Satan.J>'/order that He might both take upon Him that which He Bookwas to save, yet not undergo alteration in that which He had,'-—He neither lessened the Divine by the Human, nor swallowedup the Human in the Divine ; for although Paul hathit, Who being in the form of God thought it not robbery to Phil. 2,be equal with God; but ^emptied Himself and took uponHim the form of a servant; yet to Him it is ' emptyingHimself,' of the greatness of His Invisible Being to manifestHimself as Visible ; so that the form of a servant should bethe covering of That Which without limitation enters intoall things by virtue of Godhead. Again, God's saying toSatan in figure, Hast Thou considered My servant Job, is Hisexhibiting in his despite the Only-Begotten Son as an objectof wonder in the form of a servant. For in that He madeHim known in the flesh as of so great virtue, He as it werepointed out to the adversai-y in his pride what it wouldgrieve him to contemplate; but now that He had broughtbefore him a perfect object for him to admire, it remains thatin order to strike down his prideenumerate its excellencies.he should further go on toIt goes on,Ver. 8. A perfect and an upright man, one that fearethGod, and escheweth evil.43. For there came among men the Mediator between xxiv.God and Man, the Man Christ Jesus, for the giving anexample oi\\vm^, perfect^; in respect of His rigour towards 'simplexthe evil spirits, upright; for the exterminating ^x\Ac,feari7igGod; and for the wiping qfF impurity of life in His Elect, departingfrom evil.For it is said of Him by Isaiah in a specialmanner. And shall make him of quick understanding in thels.u,3.fear of the Lord. And He did in a special manner departfrom evil, who refused to imitate the actions which He foundamong men, since, as Peter bears witness, He did no sm, iPet. 2,neither was guile found in His mouth.It followsVer. 9, 10. Then Satan answered the Lord, and said.Doth Job fear God for nought? Hast not Thou made anhedge about him, and about his house, and about all that hehath on every side? Thou hast blessed the work of hishands, and his substance is increased in the land.The old enemy knew that the Redeemer of mankind was^'^''E. V. made Himself of no reputation, which is less literal.H

98 Sdinn understood not our Lord\s humiliation.Job I, come to be the conqueror of himself; and hence it is said by—— - the man possessed in the Gospel, What have ive to do ivithThee, Jesus, Thoit Sonqf God? Art Thou come hither to tor-Matt. si^^'mentus before the time? Yet before, when he perceived Himto be subject to passion, and saw that He might suffer all themortal accidents of humanity, all that he imagined concerningHis Divinity became doubtful to him from his exceedingpride. For savouring of nothing else but pride, whilst hebeheld Him in humility, he doubted of His being GodMatt. 4, and hence he has recourse to proof by temptation, saying, If^'Thou be the Son of God, command that these stones be madebread.In this way, because he saw that He was subject topassion, he did not believe Him tobe God by birth, but tobe kept by the grace of God. And for the same reason toohe is in this place said to allege,Ver. 10. Hast not Thou made an hedge about him, andabout his house, and about all that he hath on every side?Thou hast blessed the work of his hands, and his substanceis increased iu tJie land.XXV. 44. For he urges that both himself and his house arehedged about by God ; because he could not find anentrance to His conscience by tempting him. He declareshis substance to be hedged about, in that he dares not toattack His elect servants. He complains that God hadblessed tJie work of Iris hands, and that his substance wasincreased in the land, for this reason, that he pines atbeholding that faith in Him enlarges its bounds, in man'scoming to the knowledge of Him by the preaching of theApostles.For His substance is said to be increasing, all thetime that by the labours of the preachers the number of thefaithful daily waxes larger. Satan's saying this to God, ishis seeing these things with an envious eye. Satan's sayingthis to God, is his grieving at these things with a piningspirit.It proceedsVer. 11. But put forth Thine hand a little, and touch allthat he hath, and. lie uill curse Thee to Thyface.xxvi. 45. For He, Whom he thought in time of tranquillity to beunder the keeping of God's grace, he imagined might be ledto sin by means of suffering ;'as though he had plainly said,One, Who for the miracles which He works is accounted God,

Tlta Jetvish Cliurvh Christ's heritage and Jirst-boru. 99being m\i to the test by afflictions, is discovered to be a Book• 'sinner, and nothinfj better.'.So the Lord said to Satan,IIVer. 12. Behold, all that he hath is in thy poicer ; onlyupon himself put not forth thine hand.i6. Whereas we are examining Holy Scripture under its xxvii.figurative import, by the liand of Satan is to be understoodnot his power, but the extent of his tempting.All, then, thathe hath is given into the hand of the Tempter, and he isonly forbidden to put forth his hand upon him, whichnevertheless, when his substance is gone, is permitted himfor that first Judaea, which was His possession, was takenfrom Him in unbelief, and that afterwards His flesh wasnailed to the stock of the Cross. He then Who first underwentthe oppositionof Judaea, and afterwards came even tothe Cross, in a manner first lost that He had, and then inHis own Person endured the wickedness of the adversary.So Satan went forth from the presence of the Lord.47. Just as it was said above, Satan went forth from //iexxviii.presence of the J.ord, in that he attained the objects of hisdesire ;for he was in a certain sense in His presence, all thetime that on account of Him, he failed to accomplish all thathe mischievously thirsted after.Ver. 13. And there was a day, when his sons and hisdaughters were eating and drinking wine in their eldesthrotherh house.48. We have said that the sons and daughters of blessed xxix.Job were a representation either of the order of the Apostles,or of the whole multitude of the faithful. Now the LordIncarnate first chose a few out of Judaea unto faith, andafterwards He gathered to Himself the multitude of theGentile people. But who was the eldest son of the Lord,unless the Jewish people is to be imderstood, which hadbeen a long time born to Him by the teaching of the Lawwhich He gave } and who the younger son but the Gentilepeople, which at the very end of the world was gatheredtogether ? And therefore whereas, when Satan was unwittinglycontributing to the welfare of the human race, and havingcorrupted the hearts of those persecutors was demandingwarrant for the Passion of the Lord, the Holy Apostles wereas yet ignorant that the Gentile world were to be gatheredH 2'-—

100 The simple near to the wise hy obedience and charity.JoBi, to God, and preached to Judaea alone the mysteries of the~—^ Faith. AVhen Satan is said to have gone out from the Lord,Alleg. °, . . ,the sons and daughters are described to be feasting m thehouse of their elder brother. For it had been commandedMat. 10, them, Qo not into the way of the Gentiles. Now after the^'Death and Resurrection of our Lord, they turned to preachingto the Gentiles, for which reason too in their Acts we findActs 13, them saying, It was necessary that the word of God shoidd^^'first have been spoken to you, hut since ye put it from yon,and judge yourselves unu'orthy of everlasting life, lo, weturn to the Gentiles. And thus these children of the bridegroom,of whom it is declared, and that by the voice ofMatt. 9, the same Bridegroom, The children of the bridechamber shall^^'notfast as long as the bridegroom is with them, are feastingin the house of their elder brother, for this reason, that theApostles still continued to be fed with the sweets of HolyScripture in the gathering of the single people of the Jews.Ver. 14, 15. And there came a messenger unto Job, andsaid, The oxen were ploughing, and the asses feeding besidethem ; And the Sabeansfell upon them, and took all awayyea, they have slain the servants with the edge of the sword,and I only am escaped alone to tell thee.XXX. 49. What else do vve take the oxen to mean in figure, butwell-doers; what the asses, but certain men of simple ways ?These are properly described to be feeding beside the oxen,because simple souls, even when they are incapable ofcomprehending deep mysteries, are near to the great % inasmuchas they account the excellencies of their brethren to betheir own also by force of charity ; and while envy of the knowisensi- ledges' of others is a thing unknown, they are never divided^"'^at pasture. The asses then take their food in company withthe oxen, in that duller minds, when joined with the wise, arefed by their understanding. Now the Sabeans mean byinterpretation ' captivators ;' and who are signified by thename of ' captivators,' but the impure spirits who lead allmen captive to infidelity, whom they make subject to2 pueros themselves? These too strike the youths^ with the sword,in that they inflict grievous wounds, with the darts of temptation,upon those whom the constancy of manhood does not» Mss. A. B. D. H. M. read ' magnis' for ' magis.'

The messenger thai escapes is Prophecy. 101yet maintain in freedom and hardiness. These indeed enter Bookfairly upon well-doing, but while still in the delicate statea first beginning, they are prostrated beneath the uncleanspirits that take captive ; these are stricken with the swordof the enemy, in that he pierces them with despair of lifeeternal.50. But what is this, that the messenger comes with thesewords, and 1 only am escaped alone ? Who is this messenger,who, when the rest are destroyed, ' escapes alone,' but theprophetic word, which, whilst all the evils happen, which itforetold, alone returns as it were unharmed to the Lord?For when it is known to speak the truth concerning the fateof the lost, it is in a certain sense shewn to live among thedead. It is hence that the servant is sent to bring downRebecca, on the occasion of Isaac's marrying ; doubtlessbecause the intervening Prophecy does service inofespousingthe Church to the Lord. So when the Sabeans made theirassault, one servant alone escaped to give the tidings, becauseby means of malignant spirits leading captive weak minds,that declaration of Prophecy was confirmed, which, in foretellingthe same captivity, saith, Therefore My peojjle are ^^^^ ji3,gone into captivity, because they have no knowledge. Theprophecy therefore is in a manner preserved safe, when thecaptivity, which it foretold, is brought to light.It proceeds,Ver, 16. While he was yet speaking, there came alsoanother, and said, The fire of God is fallen from Heaven,and hath burned up the sheep, and the servants, and consumedthem ; and I only Um escaped alone to tell thee.51. All, who held the office of preaching in the Synagogue,were rightly named, * the heavens,' plainly because theywere supposed to be imbued with heavenly wisdom; and forthis reason, when Moses was urging the Priests and thepeople to take heed of his words of admonition, he exclaimed,Qive ear, ye Heavens, and I will speak; and hear, O earth, -q^^^the words of my mouth; evidently signifying by the Heavens 32, i.the order of rulers, and by the earth the people under them.There is then in this place no unfitness in interpreting theHeavens to mean either the Priests or the Pharisees, or theDoctors of the Law, who, to the eyes of men, while theyattended on heavenly duties, seemed as it were to shed liglit'—

102 The sheep, the simple ; thejire, the Rulers' envy.Job I, from on high. Now because they were greatly stirred up- '— in opposition to our Redeemer, it was as though ' fire fellfrom heaven;' whilst from those very men, who were accountedteachers of the truth, the flames of envy burstout, to the deceiving of the ignorant people. For weknow from the testimony of the Gospel, that throughenvy at the truths which He taught they sought anopportunity for His betrayal, but that from fear of thepeople they dared not make known what they went about.Hence too it is therein written, that in order to dissuade theJohn 7, people they say. Have any of the nilers or of the Phariseesbelieved on Him? hut this people, lojto knoweth not the Law,are cursed. But what do we understand by the sheep andthe servants, save all inoffensive, but still as yet faintheartedpersons, who, while they feared to undergo the persecution ofthe Pharisees and the Rulers, were devoured by the fires ofinfidelity. So let it be said ; The Jive of God is fallen fromHearen, and, hath hurned. up the sheep and the servants ; i. e.the flame of envy has como down from the hearts of therulers, and burnt up all that there was of good springing upin the people; for while the wicked rulers are claiminghonour to themselves in opposition to the Truth, the heartsof their followers are turned from every right way. And heretoo it is well added, And I only am escaped alone to tellthee; for whereas the predicted case of wickedness is fulfilled,that word of prophecy escapes the extinction of falsehood,Is. 26, wherein it is said, yea, tJie Jire of thine enemies shall devourn them; as though it were plainly expressed, ' not only are thewicked afterwards tormented by fire sent in vengeance, buteven now they are consumed therewith through envy;' inthat they who are hereafter to be visited with the punishmentof just retribution, inflict upon themselves here the torturesof envy. And thus the servant flies and returns alone, andannounces that the sheep and the servants have been destroyedby fire, when Prophecy in forsaking the Jewish peopleIs. 26, shews that she has declared the truth, saying. Jealousy has11. Ixx.taken hold of a people nithout knowledge; as though it saidin plain words, ' when the people would not make out thewords of the Prophets, but gave their belief tothe words ofthe envious, the fire of jealousy consumed them, seeing

Chaldeans fierce enemies ; Camels ^ half-helievers. 103that they were burnt in the fire of other men's envy.' It Bookgoes on,Ver. 17. Whilst he was yet speaking, there came alsoanother, and said, The Chaldeans made out three hands, andfell upon the camels, and have carried them away, yea, andslain the servants witli the edge of the sword; and I only amescaped alone to tell thee.II.-zz.—52. Knowing that the Chaldeans are to be interpreted xxxii.*fierce ones,' who else are represented by the name of Chaldeansbut the stirrers of that of the persecution, who burst outeven in open cries of malice, saying, Crucify Him !Crucify LukeHim! These i7iade themselves into three bands, when the j;^/[^r^Pharisees, Herodians, and Sadducees came severally to put ^^j 13.questions. Assuredly they were vanquished by the mouthof Wisdom, but forasmuch as we must suppose that theydrew some foolish ones after them, having made themselvesinto bands, they carried away the camels; for each set ofthem poisoned the hearts of the foolish according to the evilnotions, with which it was itself embued ;and while by theirpersuasions they drag them to destruction, it was as if theyled captive the crooked' minds of the weaker sort. Thus'tortuwhenthe Lord preached in Samaria, there were many of the°^^^Samaritans that were joined to the heritage of that ourE-edeemer. But did not they, who, on the ground of theseven husbands of one woman that were dead, tempted theLord against the hope of resurrection, do their best to bringback the believing Samaritans from their faith, who plainlyknew nothing of the hope of a resurrection ? Who, while theyreceive some things out of the Law, and disregard others, doas it were, after the manner of camels, ruminate indeed like aclean animal, but like an unclean animal do not cleave thehoof. Though camels which ruminate, yet do not cleave thehoof, are likewise a representation of those in Judaea, whohad admitted the historical fact after the letter, but couldnot spiritually discern the proper force thereof. Upon thesethe Chaldeans seize in three bands, in that the Pharisees,Herodians, and Sadducees, by their evil persuasions, turnthem aside from all right understanding. And at the sametime they smite the servants with the sword ;for though therewere those among the people who were now capable of

104 The wilderness, men or spirits forsaken of God.Job 1, exercising reason, yet these they met not with force of——1^ reasoning, but with authoritativeness of power; and while"they desire to be imitated as rulers by their subjects, notwithstandingif their followers can understand somewhat,yet they drag them to destruction by the prerogative ofassumed authority. And it is fitly that one servant escapesfrom them to bring the tidings, in that when the Pharisees,Herodians, and Sadducees do wickedly, that word of Prophecy,whilst forsaking them, is established sure, which saith,The accountJer.2,8. J«fZ they that handle the Law knew me not.proceeds,/ Ver. 18, 10. While he teas yet speaking, there came alsoanother, and said, Thy sons and thy daughters were eatingand drinking wine in their eldest brother''s house: And,behold, there came a great wind from the wilderness, andsmote the four corners of the house, and it fell upon thychildren, and they are dead.xxxiii. 53. We have said a little above that by the sons and thedaughters we understand the Apostles that preached, andthe people under them ; who are said to be feasting in theireldest brother^s house, for that it was in the lot of the Jewishpeople stilltruths preached.that they were fed with the sweets of the sacredAnd, behold, there came a great windfromthe icilderness. The wilderness is the heart of unbelievers,which being forsaken by the Lord is without an inhabitantto tend it. And what is the great wind, but strong temptation? Accordingly there came a great wind from thetvilderness; for at the Passion of our Redeemer there camefrom the hearts of the Jews strong temptation against Hisfaithful followers. The wilderness may likewise not unaptlybe taken for the forsaken multitude of impure spirits, fromwhom came a wind and smote the house, in that they werethe source whence the temptations proceeded, and overturnedthe hearts of the persecutors.54, But this house wherein the sons were feasting wasbuilded on four corners. Now we know the three orders ofRulers in the Synagogue, viz. the Priests, the Scribes, andthe Elders of the people ; to whom if we add the Phariseeslikewise, we shall have found the four corners in this house.There came then a wind from the wilderness, and smote the

Four corners, four orders. Job's rising, Christ's Judyi?i(/. 105four corners of the house ; in that temptation burst forth Bookfrom the unclean spirits and stirred up the minds of the fourorders to the wickedness of persecution. That house felland overwhelmed His children, forasmuch as when Judaeafell into the cruelty of persecuting our Lord, it overwhelmedthe faith of the Apostles with fears of despair. For they hadonly to see tlieir Master laid hold of, and, lo, they fled everyway, denying Him. And though the Hand within did byforeknowledge hold their spirits in life, yet meanwhile carnalfear cut them off from the life of faith. They then whoforsook their Master, when Judaea raged against Him, wereas if killed by the house being overthrown, when its comerswere smitten. But what do we think became of the flock ofthe faithful at that time, when, as we know, the very ramstook to flight? Now in the midst of these events oneescaped to bring tidings, in that the word of Prophecy,which had given warning of these things, approves itself tohave been confirmed in saying of the persecuting people,M(/ beloved one hath done many crimes in Mine house; of Jei. u,the preachers, who though good yet fled at the Passion, My ^ gg'^*neighbours stood afar off; saying again of the whole number, 12.who were greatly afraid. Smite the shepherd, and the sheep 137'shall be scattered. It proceeds *^att.26 31Ver. 20. Then Job arose, and rent his mantle.55. When his sons were destroyed in the ruin of thexxxiv,house. Job arose, because when Judeea was lost in unbelief,and when the Preachers were fallen in the death of fear, thePedeemer of mankind raised Himself from the death of Hiscarnal nature ^ ;His persecutors to themselves.He shewed in what judgment He abandonedFor His rising is the shewingwith what severity He forsakes sinners, just as His lyingdown is the patient endurance of ills inflicted *. He risesthen, when He executes the decrees of justice against thereprobate. And hence He is rightly described to have renthis mantle. For what stood as the mantle of the Lord, butthe Synagogue, which by the preaching of the Prophets'—? Many Mss. omit ' raised Himself, ^ Several Mss. omit ' just as' &e.&c.' An old edition reads ' in that Ben. doubts if the clause be genuine.He shewed.' Ms. K. ' as indeed He That in the last note is perhaps notdid rise in that He shewed.' M. ' in less doubtful,that He raised &c ;shewed.'

1 06 Judcea rent. Head of Priesthood, Beard of Royalty, shorn.Job], clung to the expectation of His Incarnation? For in thesame way that He is now clothed with those by whom He isAlleg.Eph. 5, loved, as Paul is witness, who says, TJiat He iniijht present^'*it to Himself a glorious church, not haviny spot nor wrinkle;(for that which is described as having neither spot or itrinkle1 vestis is surely made appear as a spiritual robe '; and at once[j^ '°°'^' clean in practice, and stretched in hope;) so when Judaeabelieved Him as yet to be made Incarnate, it was no lessa garment through its clinging to Him.56. But because He was looked for before He came, andcoming, taught new truths, and teaching, wrought wonders,and working wonders, underwent wrongs, He rent His mantle,which He had put on Him, seeing that in Judsea some hewithdrew from unbelief, whilst some He left therein. Whatthen is the rent manj,le but Judaea divided in contraryopinions ? For, if His mantle had not been rent, theEvangelist would not have said that, at the preaching of ourJohn 7, Lord, there arose strife among the people ; For some said, Heis a good man; others said, N ay, hut He deceiveth the people.For that mantle of His was rent, in that being divided inopinions it lost the unity of concord'. It proceeds;And shared his head, andfell down upon the ground, andworshipped.XXXV, 57. What is signified by the hair that was shorn but the2 suljtiii. minuteness^ of Sacraments ? what by the head but the High*?^ Priesthood ? Hence too it is said to the prophet Ezekiel, And1. thou, son of man, take thee a sharp knije, take thee a barber srazor, and cause it to pass upon thine head, and upon thybeard;clearly that by the Prophet's act the judgment of theRedeemer might be set out, Who when He came in the flesh'shaved the head,' in that He took clean away from theJewish Priesthood the Sacraments of His commandments'and shaved the beard,' in that in forsaking the kingdom ofIsrael, He cut off the glory of its excellency. And what ishere expressed by the earth, but sinful man } For to theGen. 3, first man that sinned the words were spoken ; Dust thou art,19and unto dust shall thou return. By the name of the earth'Some Edd. and one Ms. in marg. some that would not believe P" Thishere add, " Whereas after His Resur- seems out of place, and of a piecerection He appeared to some that with the two doubtful clauses justwould believe, and hid Himself from mentioned.

Our Lord fell down to sinners and Gentiles. 107then is signified the sinful Gentile world ; for whilst Judsea Bookthought herself righteous, it appears how damnable she ^thought the Gentile world, as Paul is witness, who saith.We who are Jews by nature, and not sinners 0/ the Gentiles. Gal. 2,Therefore our Mediator, as it were, shaved His head, and felldown upon the earth, seeing that in forsaking Judaja, whilstHe took away His Sacraments from her Priesthood, Hecame to the knowledge of the Gentiles. For He shaved'the hair from His Head,' because He took away from thatHis first Priesthood the Sacraments of the Law. And He/ell upon the earth, because He gave Himself to sinnersfor their salvation ; and while He gave up those who appearedto themselves righteous, He took to Himself those, who bothknew and confessed that they were unrighteous. And henceHe Himself declares in the Gospel, For judgment I «»? John 9,come into this world, that they that see not might see, and^^thatthey ichich see might he made blind. And hence thepillar of the cloud, which went before the people in thewilderness, shone with a radiant flame of firenot in the daybut in the night; for this reason, that our Pedeemer, ingiving guidance to those that followed Him by the example oflife and conduct, yielded no light to such as trusted in theirown righteousness, but on those who acknowledged the darknessof their sins. He shone with the fire of His love.Nor, becauseJob is said to fall on the earth, let us account this tobe an unworthy representation of our Redeemer. For it iswritten. The Lord sent a Word into Jacob, and it hath is. 9,8.fallen^ upon Israel. F6r Jacob means one that overthrows 1e, V.another, and Israel, one that sees God. And what is signi- ''^'^'^'^fied by Jacob but the Jewish people, and by Israel but theGentile world ?For in that very One Whom Jacob aimed tooverthrow by the death of the flesh, the Gentile world, bythe eyes of faith, beheld God. And thus the Word, thatwas sent to Jacob, lighted upon Israel ; for Him whom theJewish people rejected when Ho came to them, the Gentileworld at once owned and found. For concerning the HolySpirit it is written, The Spirit of God fell upon them. Acts 11,58. And for this reason either the Word of God or the'"''-Holy Spirit is said to fall in Holy Scripture, to describe theFor whatever rushes down orsuddenness of His coming.'

108 The Sytiagogue our Lord's Mother in the Flesh.Job ij falls, comes to the bottom directly. And therefore it is as if21.the Mediator had fallen upon the earth, that without anyAlleg.previous signs He unexpectedly carae to the Gentiles. Andit is well said, that He fell down upon the earth andworshipped, in that whilst He Himself undertook the lowestateof the flesh. He poured into the hearts of believersthe breathings of humility. For He did this, in that He taughtthe doing of it, in the same way that it is said of His HolyRom. 8, Spirit, But the Spirit itself maketh request^ for ns with^^Vulg.(jroanings ichich cannot he uttered. Not that He petitions,posiuiat Who is of perfect equality, but He is said to make requestfor no other reason than that He causes those to makerequest whose hearts He has filled : though our Redeemer,moreover, manifested this in His own Person, Who evenbesought the Father when He was drawing nigh to HisPassion. For what wonder if, in the form of a servant, Hesubmitted Himself tothe Father by pouring out His supplicationsto Him, when in the same He even underwent theviolence of sinners, to the very extremity of death. ItproceedsVer. 21. Naked came I out of my mother's womb, andnaked shall I return thither.59. The mother of our Redeemer, after the flesh, was theSynagogue, from whom He came forthby a Body. But she kept Him to herself veiled underthe covering of the letter, seeing that she neglected to opento us, made manifestthe eyes of the understanding to the spiritual import thereof.Because in Him, thus veiling Himself with the flesh of anhuman Body, she would not see God, she as it were refusedto behold Him naked in His Divinity. But He ' came nakedout of His mother's womb,' because when He issued from theflesh of the Synagogue^ He came openly manifest to theGentiles; which is excellently represented by Joseph'sleaving His cloak and fleeing. For when the adulterouswoman would have used him to no good end, he, leaving hiscloak, fled out of the house; because when the Synagogue,believing Him to be simply man, would have bound Him asit were in an adulterous embrace. He too left the coveringof the letter to its eyes, and manifested Himself to the Gentiles^ al.coming forth from the Synagogue in the Flesh.

How our Lord received,

110 Christ iypijied in Job as sttjfering without sin.Job 1, Gospel is witness, when He...is described to be drawing near-—'-—to His Passion, He is said to have taken bread and given'Alleg.thanks.^And so He gives thanks Who is bearing the stripesof the sins of others. And He, Who did nothing worthyof strokes, blesses humbly under the infliction of them,doubtless that He miglit shew from hence what each manought to do in the chastisement of his own transgressions, ifHe thus bears with patience the chastisement of the transgressionsof others, that He might shew hence what theservant should do under correction, if He being equal givesthanks to the Father under the rod. It proceeds;Ver. 22. In all this Job sinned not, nor charged Godfoolishly.62. ' That he neither sinned, nor charged God foolishly,'Peter, as we have said, above testifies of Him in plain terms,^^*' saying. Who did no sin, neither was guile found in Hismouth.For guile in the mouth is so much the more senselessfolly with God, the more that in the eyes of men it passes for1 Cor.3, crafty wisdom, as Paul bears witness, saying. The icisdom ofthis ivorld is foolishness ivith God. Forasmuch then asthere was no guile in His mouth, verily He said nothingfoolishly. The Priests and the Rulers believed that Hecharged God foolishly, when, heiug questioned at the timeof His Passion, He testified that He was the Son of God.^^gg And hence they question, saying, U hat further need havewe of witnesses ?Behold now we have heard His blasphemy.But He did not charge God foolishly, in that speaking thewords of truth, even in dying He brought before the unbelieversthat concerning Himself, which He soon aftermanifested to all the redeemed by rising again.Moral 63. We have briefly gone through these particulars, re-SKNSE.gg^j.(-]g(j under the view of representing our Head. Now, asthey tend to the edification of His Body, let us explain themto be considered in a moral aspect; that we may learn howthat, which is described to have been done in outward deed,is acted inwardly in our mind.Now when the sons of Godpresent themselves before God, Satan also presents himselfamong them, in that it very often happens that that old enemycraftily blends and unites himself with those good thoughts,which are sown in our hearts through the instrumentality of

Salan tralhs up and down in earlfdy minds. J 1the coming of the Holy Spirit, to disorder all that is rightly Bookconceived, and tear in pieces what is once wrongly disordered.But He, Who created us, does not forsake us in our temptation.For our enemy, who hid himself in ambush againstus, He makes easy tobe discovered by us, through the illuminationof His light. Wherefore He saith to him immediately,Whence comest thouf64. For His interrogating the crafty foe is the discovering xxxix.to us his ambush, that where we see him steal into theheart, we may watch against him with resolution and withcaution.Ver. 7. Then Satan answered the Lord, and said, Fromgoing to and/ro in the earth, andfrom walking up and downin it.65. Satan's going to and/ro in the earth is his exploring xl.the hearts of the carnal, and seeking diligently whence hemay find grounds of accusation against them. He ' goeth Vulg.round about the earth,' for he comes about the hearts of men, ^'^'""that he may carry off all that is good in them, that he maylodge evil in their minds, that he may heap up on that hehas lodged, that he may perfectthat he has heaped, that hemay gain as his fellows in punishment those whom he has perfectedin sin. And observe that he does not say that he hasbeen flying through the earth, butthat he has been walkingup and down in it; for, in truth, he is never quick to leavewhomsoever he tempts; but there where he finds a soft heart,he plants the foot of his wretched persuasion, so that byresting thereon, he may< stamp the prints of evil practice,and by a like wickedness to his own may render reprobateall whom he is able; but in despite of him blessed Job iscommended in these words;Ver. 8. Hast thou considered My servant Job, that thereis none like him in the earth, a perfect and an upright man,one thatfeareth God, and escheweth evil ^QQ. To him, whom Divine Inspiration makes strong to xli.meet the enemy, God gives praise as it were in the ears ofSatan ; for His giving him praise is the first vouchsafingvirtues, and afterwards preserving them when vouchsafed.But the old enemy is the more enraged against the righteous,the more he perceives that they are hedged around by the

112 God upholds ike Elect, hut inicardly.Job 1, favour of" God's protection. And hence he rejoins, and10— i2.Ver. 10. Doth Job fear Godfor nought? Hast not Thoumade an hedge about hmi, and about his house, and aboutall that he hath 0)i every side ? Thou hast blessed the workof his hands, and his substance is increased in the land.xlii. 67. As though he plainly said ;'Wherefore dost Thouextol hira whom Thou stablishest with Thy protection ? forman would deserve Thy praises, while Thou despisest me, ifhe withstood me by his own proper strength.' Hence alsohe immediately demands on man's head with evil intent,what man's Defender concedes though with a merciful design.For it is added,Ver. 11. Btit put forth Thine hand now, and touch allthat he hath; and he will curse Thee toThyface.xliii. 68. For when we yield plentifully the fruits of virtue, andwhen we are flourishing in uninterrupted prosperity, the mindis somewhat inclined to be lifted up, so as to imagine thatall the excellency that she hath comes to her from herself.This same excellency, then, our old enemy with evilintentdesires to lay hands on, whilst God no otherwise than in mercyallows it to be tried ;that while the mind, under the force oftemptation, is shaken in the good wherein it exulted, learningthe powerlessness of its own frail condition, it may becomethe more strongly established in the hope of God's aid; andit is brought to pass by a marvellous dispensation of HisMercy, that from the same source, whence the enemy temptsthe soul to destroy it, the merciful Creator gives it instructionthat it may live ;and hence it is rightly added,Ver. 12. Behold^ all that he hath is in thy power ; onlyupjon himselfput not forth thine hand.xliv. 69- As if He said in plain words; ' I give thee so to trythe good that is in each one of Mine Elect by temptationfrom without, that thou mayest acquaint thine own self thatI keep him holding on to Me by the inward root of themind ; and hence it is rightly added,So Satan went outfrom the presence of the Lord.xlv. 70. For in that he is not suffered to prevail so far as towithdraw the heart, being thus shut out from the interior, heroams without. Who, even if he very often work confusion

Thelvirtuesfeasted by the eldest born in us, Faith. 113ill the virtues of the soul, herein does it without, in that, Bookthrough God's withholding him, he never wounds theheartsof the good to their utter ruin. For he is permitted so farto rage against them as may be necessary, in order thatthey, thus instructed by temptation, may be stablished, thatthey may never attribute to their own strength the goodwhich they do, nor neglect themselves in the sloth of security,loosing themselves from the bracings of fear, but that inkeeping guard over their attainments they may watch with somuch the greater prudence, as they see themselves to beever confronting the enemy in the fight of temptations.Ver. 13, 14, 15. And there was a day when his sons andhis daughters were eating and drinking wine in their eldestbrothefs house : And there came a messenger unto Job, andsaid, The oxen were ploiving, and the asses feeding besidethem: and the Sabeansfell upon them ;yea, they have slainthe servants with the edge of the sword ; and I only amescaped alone to tell thee.71. In the hearts of the Elect wisdom is first engendered, xlvi.before all the graces that follow ; and she comes forth as itwere a first born offspring by the gift of the Holy Spirit.Now this wisdom is our faith, as the Prophet testifies, saying,If ye will not believe, surely ye shall not understand^. For is. 7, 9-then we are truly wise to understand, when we yield the assent ^^ ^^^^1of our belief to all that our Creator says. Thus the sons are blishedfeasting in their eldest brothefs house, when the other virtuesare feasted in faith. But if this latter be not first producedin our hearts, all besides cannot be good, though itmay seem to be good. The sons feast in their eldestbrothefs house, so long as our virtues are replenished withthe good of holy writ, in the dwelling place of faith ;for it iswritten, withoutfaith it is impossible to please God; and so?®^*^''our virtues taste the true feasts of life, when they begin to besustained with the mysteries^ of faith. The sons feast ^^njends"their eldest brother's house, in that except the other virtues,filling themselves with the feast of wisdom, do wisely all thatthey seek to do, they can never be virtues.72. But observe, while the good that we do is fed with therich fare of wisdom and of faiih, our enemy carries off theoxen that are plowing, and the asses feeding beside them,I

114 The oxen are serious thouyhtu toward labours of love.Job 1, and kills the servants with the sword. What are the oxen^^-plowing, except we understand our serious thoughts, which» confi. while they wear ' the heart with diHgent tillage, yield abundantfruits of increase? and what do we take to be the assesfeeding beside them, but the simple emotions of the heart,which, whilst cai-efully withheld from straying in double ways,we feed in the free pasture of purity? But oftentimes thecrafty enemy, spying out the serious thoughts of our heart,corrupts them under the cloak of that beguiling pleasurewhich he insinuates ;and when he sees the simple emotionsof the heart, he displays the subtleties and refinements ofdiscoveries, that while v\'e aim at praise for subtlety, we maypart with the simplicity of a pure mind; and though he hasnot the power to draw us to a deed of sin, nevertheless bysecret theft' he spoils the thoughts of good things throughhis temptations, that while he is seen to trouble the goodthat is in their mind, he may seem as though he had completelymade spoil of it. By the oxen ploughing may alsobe understood the intentsof charity, whereby we endeavourto render service to others, when we desire to cleave thehardness of a brother's heart by preaching ;and by the assesalso, for that they never resist with a mad rage those that areloading them, may be signified the meekness of patience,and oftentimes our old enemy, seeing us anxious to benefitothers by our words, plunges the mind intoa certain sleepystate of inactivity, that we are not disposed to do good toothers, even though our own concerns leave us at liberty.Accordingly he canies away the oxen that are ploughing,when, by insinuating sloththe forcethat causes negligence, he breaksof those inward purposes, which were directed toproduce the fruit of a brother's welfare, and although thehearts of the Elect keep watch within the depths of their ownthoughts, and, getting the better of it, take thought of themischief, which they receive at the hands of the tempter,yet by this very circumstance, that he should prevail overthe thoughts of good things though but for a moment, themalicious enemy exults in having gotten some booty.73. Now oftentimes, when he sees the mind in a readiness' Subripiens. Some Edd. here read ' subrepens,' ' creeping in secretly,' aswell as in some other places.

The asses are our innocent affections. 115to endure, he contrives to find out what it loves the best, and Bookthere sets his traps of offence ; that the more the object isbeloved, our patience may be the sooner disquieted by meansof it. And indeed the hearts of the Elect ever return heedfullytothemselves, and chastise themselves sorely, even forthe slighest impulse to go wrong, and whilst by beingmoved they learn how they should have stood fast, they aresometimes the more firmly established for being shaken.But the ancient enemy, when he puts out our purposes ofpatience, though but for a moment, exultswere, carried off the asses from the field of the heart.that he has, as itNow inthe things which we determine to do we careflilly consider,with the watchfulness of reason, what is proper, and to whatcases. But too often the enemy, by rushing upon us withthe sudden impulse of temptation, and coming unawaresbefore the mind's looking out, slays as it were with thesword the very servants that are keeping watch, yet oneescapes to tell that the rest' is lost ; for in whatsoever the mind 'aliais affected by the enemy, the discernment of reason everreturns to it, and she doth in a certain sense shew that shehath escaped alone, which doth resolutely consider withherself all that she has undergone. So then all the restperish, and one alone returns home, when the motions ofthe heart are in the time of temptation put to rout, andthen discernment comes back to the conscience ; that whateverthemind, which has been caught by a sudden onset,calculates that she has lost, she may recover, when boweddown" with heartfelt contrition.Ver. 16. While he was yet speaking^ there came alsoanother, and said, The fire of Ood is fallen from heaven,and hath burned up the sheep and the servants, and consumedthem ; and I only am escaped alone to tell thee.74. What is signified by sheep but the innocency of our xlvii.thoughts?what is signified by sheep, but cleanness of heartin the good? Now we have said a little above that we speakof the aerial ' heaven,' whence too we name the birds ofheaven. And we know that the impure spirits, that fellfrom the ethereal heaven, roam abroad in the midspacebetween this heaven and earth. These are the more envious"^ afflicta. Some Mss. afflata, ' inspired.'I 2

116 Fire ofenvyfrom devils suffered to try our purity.Job 1, that the hearts of men should mount up to the realms of11— heaven, that they see themselves to have been cast downfrom thence by the impurity of their pride. Forasmuch thenas the glances of jealousy burst forth from the powers of theair against the purity of our thoughts, ' fire fell from heavenupon the sheep ;' for oftentimes they inflame the pure thoughtsof our minds with the fires of lust, and they do as it wereconsume the sheep with fire, when they disorder the chastefeelings of the mind with the temptations of sensuality.This is called iho, fire of God, for it owes its birth, thoughnot to the making, yet to the permission of God. And becauseby a sudden onset they sometimes overwhelm the verycautions of the mind, they slay vvith the sword asit were theservants that are their keepers. Yet one escapes in safety,so long as persevering discernment reviews with exactness allthat the mind suffers, and this alone escapes the peril ofdeath ; for even when the thoughts are put to rout, discretiondoes not give over to make known its losses to the mind, andas it were to call upon her lord to lament.Ver. 17. While he ivas yet speaking there came alsoanother, and said, The Chaldeans made out three bands,and fell upon the camels, and have carried them away, yea,and slain the servants with the edge qf the sword; andI only am escaped alone to tell thee.75. By the camels, which have a clean mark, in that theyruminate, and an unclean, in that they do not cleave thehoof, are meant, as we have already said above, the godlystewardships of temporal things, in which in proportion asthe charge is more extensive, the more doth the enemymultiply his plots against us. For every man who is setover the management of temporal affairs, isthe more largelyopen to the darts of the hidden foe. For some thingshe aims to do with an eye to the future, and often whilst,thus cautious, he forecasts future events with exactness,he incautiously neglects to regard present evils. Oftenwhile his eye is on the present, he is asleep to the anticipationof coming events. Often in doing some things slothfully,he neglects what should be done with energy.Oftenin shewing himself overactive in the execution, by the veryrestlessness of his mode of acting he hurts the more the

The camels, or secular charges, assailed by three bands. 117interests of his charge. Again, sometimes he strives to put Bookrestraint upon his lips, but is prevented keeping silence by ^^'the requirements of his business. Sometimes, whilst herestrains himself with excessive rigour, he is silent evenwhen he ought to speak. Sometimes, while he gives himselfmore hberty to communicate necessary things, he says atthe same time what he should never have given utterance to.And for the most part he is embarrassed with such vastcomplications of thoughts, that he is scarce able to bear themere things, which with foresight he ponders in his mind,and while he produces nothing in deed, he is grievouslyoverburdened' with the great weight upon his breast. ForUnsudatas that is hard to bear which he is subject to within his ownbosom, even while unemployed and atrest from work without,he is yet wearied. For very frequently the mind as itwere views coming events, and every energy is strung tomeet them ; a vehement heat of contention is conceived,sleep is put to flight, night is turned into day, and while thebed holds our limbs which are outwardly at rest, the cause isinwardly pleaded with vehement clamours in the court ofour own heart. And it' very often happens that nothingcomes to pass of the things foreseen, and that all that thinkingof the heart, which had so long been strung up in preparationto the highest degree of intensity, proves vain, andis stilled in a moment. And the mind is so much the longerdetained from necessary concerns, as it thinks on trifles to awider extent. Forasmuch therefore as the evil spirits onewhile deal a blow against the charges of our steward shijD by aslothful or a headlong mode of action, at another time throwthem into disorder by a backward or an unchecked use ofspeech, and arealmost always burthening them with excessiveloads of care, the Chaldeans in three bands carry off"the camels.For it is as it were to make three bands againstthe camels, to spread confusion amidst the business of earthlystewardship, now by unwarranted deed, now by overmuchspeech, now by unregulated thought, so that while the mindis striving to direct itself effectually to outward ministrations,it should be cut off" from the consideration of itself, andknow nothing of the injuries which it sustains in itself, inthe same proportion that it exerts itself in the affairs of others

1 ISDiscretion, the one that escapes. T7ie Wilderness, evil spirits.Job 1, with a zeal above what is befitting. But when a right mind—'—^undertakes any charge of stewardship, it considers what is'due to self and what to neighbours, and neither by excess ofconcern for others overlooks its own interests, nor by attentionto its own welfare, puts behind the affairs of others.But yet it very often happens that while the mind is discreetlyintent upon both, while it keeps itself clear for theutmost precautions, both as regards itself and the thingswhich have been entrusted to it, still being thrown intoconfusion by some unexpected point in any casethat arises,it is so hurried away headlong, that all its precautions areoverwhelmed thereby in a moment. And hence the Chaldeansstrike with the sword the servants that were thekeepers of the camels. Yet one returns ; for amidst all thisthe rational thought of discretion meets the eyes of our mind,and the soul, taking heed to herself, is led to comprehendwhat she has lost within by the sudden onset of temptation.It follows ;Ver. 18, 19. While he was yet sp€aki}ig, there came alsoanother, and said, Thy sons and thy daughters uere eatingand drinking wine in their eldest hroiher''s house: And,behold, there came a great wind from the wilderness, andsmote the four corners of the house, and it fell upon theyoung men, and they are dead; and I only am escaped aloneto tell thee.xlix. 76. As we have before said, ' the wilderness' is the desertedmultitude of impure spirits, which when itforsook the felicityof its Creator, as it were lost the hand of the cultivator.Andfrom the same there came a strong wind, and overthrew thehouse ;in that strong temptation seizes" us from the uncleanspirits, and overturns the conscience from its settled frameof tranquillity. But this house stands by four corners forthis reason, that the firm fabric of our mind is upheld byPrudence, Temperance, Fortitude, Justice. This house isgrounded on four corners, in that the whole structure of goodpractice is raised in these four virtues. And hence do fourrivers of Paradise water the earth. For while the heart iswatered with these four virtues, it is cooled from all the heat" K. ' Steals on us,' which is justified by the mention of' hidden impulses' a,tthe end of the paragraph.

Corners ofthe house, Cardinal Virtues. Children,seven Gifts . 119of carnal desires. Yet sometimes when idleness steals on ° Bookthe mind, prudence waxes cold ; for when it is weary and '—turns slothful, it neglects to forecast coming events. Sometimeswhile some delight is stealing on ^ the mind, ourtemperance decays ''. For in whatever degree we are led totake delight in the things of this life, we are the less temperateto forbear in things forbidden. Sometimes fear works its wayinto the heart and confounds the powers of our fortitude,and we prove the less able to encounter adversity, the moreexcessively we love some things that we dread to part with.And sometimes self-love invades the mind, makes it swerveby a secret declension from the straight line of justice: andin the degree that it refuses to refer itself wholly to its Maker,it goes contrary to the claims of justice. Thus ' a strongwind smites the four corners of the house,' in that strongtemptation, by hidden impulses, shakes the four virtuesand the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscienceis brought to trouble.77. Now it is within these four corners of the house thatthe sons are feasting, because it is within the depths ofthe mind, which is carried up to the topmost height ofperfection in these four virtues especially, that the otherslike a kind of offspringof the heart take their food together.For the gift of the Spirit, which, in the mind It works on,forms first of all Prudence, Temperance, Fortitude, Justice,in order that the same mind may be perfectly fashioned toresist every species of assault, doth afterwards give it atemper in the seven virtues, so as against folly to bestowWisdom, against dulness, Understanding, against rashness,Counsel, against fear. Courage, against ignorance, Knowledge,against hai'dness of heart. Piety, against pride. Fear.78. But sometimes, whilst the mind is sustained with theplenitude and richness of a gift so large, if it enjoys uninterruptedsecurity in these things, it forgets fi'om what sourceit has them, and imagines that it derives that from itself,° ' Surripit menti,' but K. ' surrepit/ also, p. 114, where K. does not.which has been followed here as giving P or ' stealing from,' as above,the better sense. Ed. Par. 1523, has

1 20 Seeming loss of Gifts leaches whence Ihey come.Job 1, which it sees to be never wanting to it. Hence it is that* —^— this same grace sometimes withdraws itself for our good,18 19 . ...and shews the presumptuous mind how weak it is in itself.For then we really learn whence our good qualities proceed,when, by seemingly losing them, we are made sensible thatthey can never be preserved by our own efforts. And soforthe purpose of tutoring us in lessons of humility, it veryoften happens that, when the crisis of temptation is upon us,such extreme folly comes down upon our wisdom, that themind being dismayed, knows nothing how to meet the evilsthat are threatened, or how to make ready against temptation.But by this very folly, the heart is wisely instructedforasmuch as from whatever cause it turns to folly for amoment, it is afterwards rendered by the same the morereally, as it is the more humbly, wise ; and by these verymeans, whereby wisdom seems as if lost, it is held in moresecure possession. Sometimes when the mind lifts itself upin pride on the grounds of seeing high things, it is dulledwith a remarkable obtusei:iess in the lowest and meanestsubjects ; that he, who with rapid flight penetrated into thehighest things, should in a moment see the very lowest closedto his understanding. But this very dulness preserves tous, at the very time that it withdraws from us, our power ofunderstanding. For whereas it abases the heart for amoment, it strengthens it in a more genuine way to understandthe loftiest subjects. Sometimes while we are congratulatingourselves that we do every thing with grave deliberation,some piece of chance takes us in the nick, and we are carriedoflf with a sudden precipitancy ; and we, who believed ourselvesalways to have livedby method, are in a moment laidwaste with an inward confusion. Yet by the discipline ofthis very confusion we learn not to attribute our counsels to,?^our own powers ; and we hold to gravity with the morematured endeavours, that we return to the same as if oncelost. Sometimes while the mind resolutely defies adversity,when adverse events rise up, she is struck with violent alarm.But when agitated thereby, she learns to Whom to attributeit, that on any occasion she stood firm ; and she afterwardsholds fast her fortitude the more resolutely, as she sees itnow gone as it were out of her hand the moment that terror

The Virtues of good men never really destroyed. 121came upon her. vSometimes whilst we are congratulating Bookourselves that we know great things, we are stunned withblindness of instantaneous ignorance '^. But in so far as theeye of the mind is for a moment closed by ignorance, it isafterwards the more really opened to admit knowledge, inthat in fact being instructedby tbe stroke of its blindness, itmay know also from Whom it has its very knowing. Sometimeswhile ordering all things in a religious spirit, when wecongratulate ourselves that we have in abundant measure thebowels of pious tenderness, we are struck with a sudden fit ofhardness of heart. But when thus as it were hardened, welearn to Whom to ascribe the good dispositions of piety whichwe have ; and the piety, which has been in a manner extinguished,is recovered with more reality, seeing that it isloved with fuller affection as having been lost. Sometimeswhile the mind is overjoyed that it is bowed under the fearof God, it suddenly waxes stiff under the temptations ofpride. Yet immediately conceiving great fears that it shouldhave no fear, it speedily turns back again to humility, whichit recovers upon a firmer footing, in proportion as it has feltthe weight of this virtue by seeming to let it go.79. When the house, then, is overthrown, the sons perishbecause when the conscience isdisturbed under temptation,the virtues that are engendered in the heart, for any advantagefrom ourselves knowing them, are speedily and inthe space of a moment overwhelmed. Now these sons livea'1 This passage will remind the and study, for God will endue thee withreader of what is related of Albertus such abundance of His wisdom, thatMagnus by LouisofValleoletum, "while by the boots of thy learning the wholeMaster Albert, spent with age, was one Church will be enlightened. And lestday lecturing in the schools in the thou shouldest have the power to wavermonastery at Cologne in the presence in the faith, before thy death all sylloofa full auditory, and was bringing gistic cunning shall be taken fromtogether and urging certain arguments, thee, and God shall remove thee fromhis memory wavered. All were asto- this world in thy boyish innocence andnished at this not a little; he however sincerity and truth of faith. Thoubut for a little while remaining silent, shalt know the time from this, thatthen with rallied spirits said before thy memory phall fail thee in publicthem all, "Listen, dearest brethren, .. . lecture,' &c. &c. This said, amid thewhen I was but young I entered this tears of all, he descended from the chair,order of Preachers at the admonition of and thenceforth never wrote or lecturedthe glorious Virgin Mother of God" . . . again, but as if a boy lived for five years(some sentences followinvolving prayers among the brethren all his remaining'to St. Mary which cannot fitly be in- time, innocent and dove-like, devotingtroduced here,) " She deigned to say, himself to continual prayers," &c.*Be faithful and persevering in virtue

122 Job's rising is the mind's mvakening by trial.Job 1, inwardly by the Spirit, though they perish outwardly in the——^ flesh; because, forsooth, although our virtues in the time oftemptation be disordered in a moment, and fall from thesafety of their seat, yet by perseverance in endeavourthey hold on unimpaired in the root of the mind.With these the three sisters likewise are slain, for in theheart, sometimes Charity is ruffled by afflictions, Hopeshaken by fear, Faith beaten down by questionings. Foroftentimes we grow dull in the love of our Creator, while weare chastened with the rod beyond what we think suitablefor us. Often while the mind fears more than need be, itweakens the confidence of its hopes. Often while the intellectis exercised with endless questionings, faith beingstaggered grows faint, as though it would fail. But yet thedaughters live, who die when the house is struck. For notwithstandingthat in the seat of the conscience the disorderby itself tells that Faith, Hope, and Charity, are almost slain,yet they are kept alive in the sight of God, by perseverancein a right purpose of mind ; and hence a servant escapesalone to tell these things, in that discretion of mind remainsunhurt even amid temptations. And the servant is the causethat Job recovers his sons by weeping, whilst the mind, beinggrieved at what discretion reports, keeps by penitence thepowers which it had in a manner begun to part with. By amarvellous dispensation of Providence are we thus dealtwith, so that our conscience is at limes struck with theV smitings of guilt. For a person would count himself possessedof great powers indeed, if he never at any time within the1 see S. depth of his mind felt the failure of them \ But when therjyg mind is shaken by the assaults of temptation, and is as itHorn,were more than enough disheartened, there is shewn to itXV.the defence of humility against the arts of its enemy, andfrom the very occasion, whence it fears to sink powerless, itreceives strength to stand firm. But the person tempted notonly learns from Whom he has his strength, but is made tounderstand with what great watchfulness he must preserve it.For oftentimes one, whom the conflict of temptation had notforce to overcome, has been brought down in a worse wayby his own self-security. For when any one awearied relaxeshimself at his ease, he abandons hismind without restraint

Rending Ihe mantle, chastening our actions. 123to the corrupter. But if, by the dispensations of mercy Bookfrom above, the stroke of temptation falls upon him, not soas to overwhelm him with a sudden violence, but to instructhim by a measured approach, then he is awakened to foreseethe snares, so that with a cautious mind he girds himself toface the enemy in fight. And hence it is rightly subjoined,flict.Ver. 20.Then Job arose.80. For sitting betokens one at ease, but rising, one in a con- 1.His rising, then, when he heard the evil tidings, is settingthe mind more resolutely for conflicts, after the experience oftemptations, by which very temptations even the power ofdiscernment is the gainer, in that it learns the more perfectlyto distinguish good from evil. And therefore it is well added,~^And rent his mantle.'81. We rend our mantle,' whenever we review with a li.discriminating eye our past deeds; for unless with God ourdeeds were as a cloak that covered us, it would never havebeen declared by the voiceof an Angel, Blessed is he thatRex.ie,watcheth, and keepeth his garments, lest he walk naked, and ^'they see his shame; for ' our shame' is then ' seen,' when ourlife, appearing worthy of condemnation in the eyes of therighteous in judgment, has not the covering of after goodpractice. But because, as often as we are tempted withguilt, we are prompted to mourning, and being stirred byour own lamentations, open the eyes of the mind to the moreperfect perception of the light of righteousness, we as it wererend our mantle in grief, in that in consequence of ourweeping discretion being strengthened, we chastise' all thatwe do with greater strictness, and with wrathful hand. Thenall our high-mindedness comes down, then all our overcunningnessis dropped from our thoughts ;and hence it is added.And shaved his head, andfell down upon the ground, andworshipped. \82. For what do we understand in a moral sense by hair, lii.but the wandering thoughts of the mind ? and hence it iselsewhere said to the Church, Thy lips are like a thread o/Cant. 4,scarlet, and thy speech is comely ; for a thread ' binds the hairs iVittaVulg.•vindicamus.' so some Mss. ap.Ben. camiis, ' we judge,' which hardly suitsas well as A.B.C.D.H. Ben. has judi- ' irata manu.'

1 24 Shaving the head, cutting off self-assurance.Job 1, of the head. So the lips of the Spouse are like a thread,^"-in that by the exhortations of Holy Church all dissipated°"*^' thoughts in the minds of her hearers are put in bauds, thatthey may not roam atlarge, and be spread abroad amongstforbidden objects, and thus spread abroad, lie heavy on theeyes of the mind, but may as it were gather themselves toone direction, in that the thread of holy preaching bindsthem. Which also is well represented to be of scarlet;for the preaching of the Saints glows only with charity.And what is signified by the head, but that very mind,which is principal in every action ? Whence it is else-Eccl. 9,where said, And let thy head lack no ointment; for oint-®"ment upon the head is charity in the heart; and there islack of ointment upon the head, when there is a withdrawalof charity from the heart. The shaving of the headthen is the cutting off all superfluous thoughts from themind. And he shaveth his head and falls upon the earth,who, restraining thoughts of self-presumption, humbly acknowledgeshow weak he is in himself.83. For it is hard for a man to do great things, and not toharbour confident thoughts in his own mind on the score ofhis great doings. For from this very fact, that we are living instrenuous opposition to our vices, presumptuous imaginationsare engendered in the heart; and while the mind valorouslybeats down the evil habits without her, she is very ofteninwardly swoln within herself; and now she accounts herselfto have some special merits, nor ever imagines that she sins inthe conceits of self-esteem.But in the eyes of the severe Judgeshe is so much the worse delinquent, as the sin committed,in proportion as it is the more concealed, is well nighincorrigible; and the pit is opened the wider to devour, themore proudly the life we lead glories in itself. Hence, as'^we have often said before, it is brought to pass by themerciful dispensations of our Creator, that the soul thatplaces confidence in itself is struck down by a providentialtemptation; that being brought low it may find out whatit is,and may lay aside the haughtiness of self-presumption.For as soon as the mind feels the blow of temptation, all thepresumption and swelling of our thoughts abates.

Grace kept by confessing our own nakedness. 12584. For when the mind is lifted up in pride, it breaks out Bookas it were into usurpation '. And it has for the attendants'—of its tyrannical power, its own imaginations that flatterit. But if an enemy assaults the tyrant, the favour ofthose attendants is speedily at an end. For when theadversary finds entrance the attendants fly, and fall awayfrom him in fear, whom intime of peace they extolled withcunning flattery. But, when the attendants are withdrawn,he remains alone in the face of the enemy ; for when highthoughts are gone, the troubled mind sees itself only and thetemptation, and thus upon hearing of evil tidings, the head isshaved, whensoever under the violent assault of temptationthe mind is bared of the thoughts of self-assurance. Forwhat does it mean that the Nazarites let their hair grow long,saving that by a life of special continency proud thoughtsgain ground ? And what does it signify, that, the act ofdevotion over, the Nazarite is commanded to shave his Numb,head, and cast the hair into the sacrificial fire, but that we^'^'then reach the height of perfection, when we so overcomeour external evil habits, as to discard from the mind eventhoughts that are superfluous ? To consume these in thesacrificial fire is, plainly, to set them on fire with the flameof divine love ; that the whole heart should glow with thelove of God, and burning up every superfluous thought,should as it were consume the hair of the Nazarite in completinghis devotion. And observe that he /ell upon the earthand worshipped; for he sets forth to God the true worship,who in humility sees that he is dust, who attributes nogoodness to himself, who owns that the good that he does isfrom the mercy of the Creator; and hence he says well andfitly,Ver. 21. Naked came I out of my mother's womb, andnaked shall I return thither.85. As if the mind when tempted and taken in the power- liiilessnessof its weak condition were to say, ' Naked I was bygrace first begotten in the faith, and naked I shall be savedby the same grace in being taken up into heaven^.' For it issump-' ' Tyrannidem.' The natural ex- the Emperors. St, Chrysostom callspression for a rebellion that would set Absalom's rebellion by this name, onup a new king, such as were all under Stat. Horn. xiv. Tr. p. 244.' in as-

1 26 We may take all of extraordinary Gifts.Job 1, a great consolation to a troubled mind, when, smitten with—r-^— the assaults of sin, it sees itself as it were stripped of allMoral. . •„ m-Virtue, to fly to the hope of Mercy alone, and prevent itselfbeing stripped naked in proportion as it humbly thinks itselfto be naked and bare of virtue, and though it be perchancebereaved of some virtue in the hour of temptation, yetacknowledging its own weakness, it is the better clad withhumility itself, and is stronger as it is laid low than as it wasstanding, in that it ceases to ascribe to itself without the aidof God whatever it has. And hence it also at once owns withhumility the hand of Him Who is both Giver and Judge,saying.The Lord gave, and the Lord hath taken away.liv. 86. Observe how he grew great by the discipline of temptations,who both in the possession of the virtue acknowledges thebounty of the Giver, and in the disorderment of his fortitude,the power of the Withdrawer; which fortitude nevertheless isnot withdrawn, but is confounded and loses heart, that theassaulted mind, while it dreads every instant to lose thequality as it seems, being alway made humble, may neverlose it.As it hath pleased the Lord, so is it done ; Blessed be theName of the Lord.1^' 87. In this circumstance, viz. that we are assaulted withinward trouble, it is meet that we refer the thing to thejudgment of our Creator, that our heart may resound thelouder the praises of its Maker, from the very cause thatmakes it, on being smitten, the more thoroughly to considerthe impotency of its frail condition. Now it is justly said,Ver. 22. Ln all this Job sinned not, nor charged QodfoolishlyIvi. 88. In that the mind in grief ought to watch with warinessand diligence, lest, when the temptation prompts itwithin, it break forth inwardly into the utterance ofand lest the fire,forbidden words, and murmur at the trial;which burns it like gold, by the excesses of a lawless tongue,may tum it to the ashes of mere chaff.89. Now nothing hinders that all that we have said concerningvirtues, be understood of those gifts of the Holy Spirit which' vid. are vouchsafed in ' manifestation of virtue, for to one is givenchap.9l.

The Spirit always fully in Christ alone. 127the gift of Prophecy, to another different kinds of tongues, toanother the gifts of healing. But forasmuch as these giftsare not always present inthe mind in the same degree, it isclearly shewn that it is for our good that they are sometimeswithdrawn, lest the mind should be lifted up in pride. Forif the Spirit of Prophecy had always been with the Prophets,Bookplainly the Prophet Elisha would never have said, Let /ierg Kings^"•alone, for her soul is vexed within her, and the Lord hath ^^hid it from me, and hath not told me. If the Spirit ofProphecy had been always present to the Prophets, theProphet Amos when asked would never have said, / am^-^nios7,no Prophet; where he also adds, neither a Prophet's son, isobut L am an hersdnian and a gatherer of sycamore fruit. ^"'^"How then was he no Prophet, who foretold so many truethings concerning the future ? or in what way was he aProphet, if he at the time disowned the truth concerninghimself? Why, because, at the moment that he was called inquestion', he felt that the Spirit of Prophecy was not with him, 2 requihebore true testimony concerning himself, in saying ;/ am ^'*"^not a Prophet. Yet he added afterwards, Now therefore hear ver. I6,thou the word of the Lord.Therefore thus said the Lord, Thywife shall be an harlot in the city, and thy sons and thydaughters shallfall by the sword, and thy land shall be dividedby line ; and thou shall die in a pyolluted land. By thesewords of (he Prophet it is plainly shewn, that while he wasbearing that testimony about himself he was filled, and onthe instant rewarded with the Spirit of Prophecy, because hehumbly acknowledged hintself to be no Prophet. And if theSpirit of Prophecy had always continued withthe Prophets,the Prophet Nathan would never have allowed King David,when he consulted him about the building of the Temple,what a little while after he was to refuse him.90. And hence, how justly is it written in the Gospel,Upon Whom thou shall see the Spirit descending, and re- 3ohn\,maining on Him, the same is He Which haptizeth with the ^^'Holy Ghost. For the Spirit descends into all the faithful,but remains in the Mediator alone, in a special manner.He has never leftForthe Human Nature of Him, from WhoseDivine Nature He proceedeth. He remains therefore inHim, W^ho only can both do all things and at all times.'-—

128Gifts of Virtue necessary, of Power sometwies ivithdrawn.Job 1, Now the faithful, who receive Him, since they cannot always'— retain the gifts of miracles, as they desire, testify that theyhave received Him as it were in a passing manifestation.But whereas on the other hand it is said by the mouth ofJohni4, Truth concerning the same Spirit to the Disciples, For Hedwelleth with you, and shall be in you, how is it, that thissame abiding of the Holy Spirit is by the voice of Goddeclared to be the sign of the Mediator, where it is said,Upon Whom thou shall see the Spirit descending, andabiding on Him? If then according to the words of theMaster He abideth in the disciples also, how will it be anylonger a special sign, that He abides in the Mediator ? Nowthis we shall learn the sooner, if we discriminate betweenthe gifts of the same Spirit.91. Now there are some of His gifts, without which life isnever attained;and there are others whereby holiness of lifeis made known for the good of other men. For meekness,humility, faith, hope, charity, are gifts that come fromHim, and they are such as man can never reach to life without.And the gift of Prophecy, healing, different kinds» sermo- of tongues, the interpretation of tongues *, are His gifts ;yetsuch as shew forth the presence of His power for the improvementof all beholders. In the case of these gifts then,without which we can never attain to life, the Holy Spirit forever abides, whether in His preachers, or in all the Elect; butin those gifts whereof the object is not the preservation of ourown life, but of the lives of others through the manifestationof Him, He by no means always abides in the Preachers.For He is indeed always ruling their hearts to the end ofgood living, yet does not always exhibit the signs of miraculouspowers by them, but sometimes, forall manifestation ofmiracles. He withdraws Himself from them, in order thatthose powers, which belong to Him, may be had with greaterhumility, in the same degree that being in possession theycannot be retained.92. But the Mediator of God and men, the Man ChristJesus, in all things hath Him both always and continuallypresent. For the same Spirit even in Substance proceedsfrom Him. And thus, though He abides in the holyPreachers, He is justly said to abide in the Mediator in a

External (jifis may he ivithdratvn to aid Jtiimility, 129special manner, for that in them He abides of grace for a Bookparticular'—object, but in Him He abides substantially for allends. For as our body is cognizant of the sense of touchonly, but the head of the body has the use of all the fivesenses at once, so that it sees, hears, tastes, smells, andtouches; so the members of the Supreme Head shine forthin some of the powers, but the Head Itself blazes forth in allof them. The Spirit then abides in Him in another sort,from Whom He never departs by reason of His Nature.Now those of His gifts, by which life is attained, can neverwithout danger be lost, but the gifts, whereby holiness oflife is made evident, are very often withdrawn, as we havesaid, without detriment. So then the first are to be kept forour own edification, the latter to be sought for the improvementof others. In the case of the one let the fear alarmus, lest they perish, but in the other, when they are withdrawnfor a season, let humility be our consolation, for thatthey may chance to lift up the mind to entertain pride.Accordingly when the power of miracles which had beenvouchsafed is withdrawn, let us exclaim as is right, The Lordgave, and the Lord hath taken away; blessed be the Nameof the Lord. For then, and only then, we really shew thatwe have held in a right spirit all that we had given us, whenwe bear with patience the momentary withdrawal thereof.

BOOK III.The whole of the second chapter of the Book of Job is explained after themanner of the former Books, historically, allegorically, and morally.1.1. Blessed Job, though aimed at for death in his tempta-H^^'^- tion, gained growth unto life by the stroke. And our oldenemy grieved to find that he had only multiplied hisexcellences by the very means, by which he had thought todo away with them, but whereas he seesthat he has beenworsted in the first struggle, he prepares himself for fi*eshassaults of temptations, and still has the boldness to augurevil of that holy man ; for one that is evil can never believegoodness to exist, though proved by his experience. Nowthose circumstances, which were premised in the first infliction,are again subjoined, when it is said,Ver. 1, 2, 3. Again there teas a day ivhen the sons ofGod came to j) resent themselves before the Lord, and Satancame also among them, to 'present himself before the Lord.And the Lord said unto Satan, Wlietice earnest thou ? AndSatan answered the Lord, and said, From going to a7id froin the earth, and from walking up and down in it. Andthe Lord said unto Satan, Hast thou considered My servantJob, that there is none like him in the earth, a perfect andan upright man, one that fearelh God, and escheweth evil?Because we have discussed these particulars very fullyabove, we the rather pass them over in silence, lest, whilstwe often repeat points once gone into, we delay too long incoming to such as are untouched; although what is said toSatan by the Lord's voice, Whence comest thou ? I cannotconsider to be addressed to him just as it was before;for whereas he returns defeated from that contest upon whichhe had been let loose, and yet is asked ' whence he comes,'

Job smitten without cause, yet with cntiso. 131when it is known from whence he comes, what else is this Bookbut that the impotency of his pride is chidden ? As though —the voice of God openly said, ' See, thou art overcome by asingle man, and him too beset with the infirmities of theflesh ; thou, that strivest to set thyself up against Me, theMaker of all things !' Hence when the Lord immediatelywent on to declare the excellences of Job, as He did before,it is together with the triumphs of his victory that He enumeratesthis, and adds.And still he holdeth. fast his integrity,2. As if He said explicitly, ' Thou indeed hast wrought ii.thy malice, but he has not lost his innocence ; and thou artforced to serve to his advancement by the very means whencethou thoughtest to lessen his advancement. For that inwardinnocency, which he honourably maintained when atrest, he has more honourably preserved under the rod. ItfollowsAlthough thou movedst Me against him, to destroy himwithout cause.3. Whereas God is a just and a true God, it is important iii.to enquire how and in what sense He shews that He hadafflicted Job without cause. For because He is just. Hecould not afilicthim without cause, and again, because Heis true, He could not have spoken other than what He did.So then that both particulars may concur in Him that isjustand true, so that He should both speak truth, and not actunjustly, let us know, that blessed Job was both in one sensesmitten tcithout cause, and again inanother sense, that hewas smitten not without cause. For as He that is just andtrue, says the thing of Himself, let us prove both that whatHe said was true, and that what He did was righteous. Forit was necessary that the holy man, who'was known to Godalone and to his own conscience, should make known toas a pattern for their imitationallwith what preeminent virtuehe was enriched. For he could not visibly give to othersexamples of virtue, if he remained himself without temptation.Accordingly it was brought to pass, both that thevery force of the infliction should exhibit his storesof virtuefor the imitation of all men, and that the strokes inflictedupon him should bring to light what in time of tranquillityk2

132 God not so moved as to change in Himself.Job 2, lay hidden. Now by means of the same blows the virtue of'patience gained increase, and the gloriousness of his rewardwas augmented by the pains of the scourge. Thus, that wemay uphold the truth of God in word, and His equity indeed, the blessed Job is at one and the same time notafflicted without cause, seeing that his merits are increased,and yet he is afflicted tcHliout cause, in that he is notpunished for any offence committed by him. For that manis stricken without cause, who has no fault to be cut awayand he is not stricken without cause, the merit of whosevirtue is made to accumulate.4. But what is meant when it is said. Thou movedst Meagainst him ? Is ' the Truth' then inflamed by the words ofSatan, so that at his instigation He falls to torturing Hisservants ? Who could imagine those things of God whichhe even accounts unworthy of a good man ? But becausewe ourselves never strike unless when moved, the stroke ofGod itself is called the moving' Him. And the voice of'God condescends to our speech, that His doings may in oneway or another be reached by man's understanding. Forthat Power which without compulsion created all things, andwhich without oversight rules all things, and without laboursustains all, and governs without being busied, corrects alsowithout emotion. And by stripes He forms the minds ofmen to whatsoever He will, in such sort still that He neverpasseth into the darkness of change from the light of HisUnchangeable Being. It followsVer. 4, 5. And Satan answered the Lord, and said, Skinfor skin, yea, all that a man hath uill he give for his life.But put forth thine hand noio, and touch his hone and hisJiesh, and he will curse Thee to Thy face.iv. 5. The old enemy derives from outward things the chargewhich he urges against the blessed man's soul. For heaffirms that ' skin is given for skin ;' as it often happens thatwhen we see a blow directed against the face, we put ourhands before our eyelids to guard the eyes from the stroke,and we present our bodies to be wounded, lest they bewounded in a tenderer part. Satan then, who knew that suchthings are customarily done, exclaims, SJdn for skin, andall that a man hath will he give in exchange for his life.

AndJob, in Satan's hand, still in the Hand qf God. 133As if he said in plain words, ' It is for this reason that Job Book^^^causehe fears lest he should be smitten himself, and so it iscare of the flesh that makes him unmoved by hurt doneto the feelings of the flesh ; for while he fears for his ownperson, he feels the less the hurt of what belongs to hira.And hence he immediately requires his flesh to be smitten,in these wordsBut put forth Thine hand now, and touch his bone andhisjlesh, and he will curse Thee to Thy face.He had said above. Touch all that he hath, and he will j^hicurse Thee to Thy face. Now, as if forgetting his former ^^•proposal, being beaten upon one point, he demands another.And this is justly allowed him by God's dispensation, thatthe audacious disputer, by being over and over again overcome,may be made to keep silence.It proceedsVer. 6. And the Lord said unto Satan, Behold, he is inihine hand; but save his life.6. Here again, the safeguard of protection goes along with y-.the permission tosmite, and the dispensation of God bothwhile guarding, forsakes his elect servant, and while forsaking,guards him. A portion of him He gives over, aportion He protects. For if he had left Job wholly in thehand of so dire a foe, what could have become of a mere.''man so with the very justice of the permission thereis mixed a certain measure of pity, that in one and the samecontest, both His lowly servant might rise by oppression,and the towering enemy be brought down by the permission.Thus the holy man is given over to the adversary's hand,but yet in his inmost soul he is held fastHelper.by the hand of hisFor he was of the number of those sheep, concerningwhom Truth itself said in the Gospel, Neither shall anyman pluck them out of My hand. And yet it is said to the 28.enemy, when he demands him, Behold, lie is in thine hand.The same man then is at the same time in the hand of God,and in the hand of the devil. For by saying, he is in thinehand, and straightway adding, but save his life, the pitifulHelper openly shewed that His hand was upon him whomHe yielded up, and that in giving He did not give him,bears with composure so many strokes falling without, be-

Job 2,134 Salan forced to save life. Strokes many and sore.whom, while He cast him forth, He at the same time hid fromthe darts of his adversary.^ani- ' 7. But how is that it is said to Satan, but save his li/e^?mambreak inFor how does he keep safe, who is ever longing toupon things under safe keeping? But Satan's saving isspoken of his not daring tobreak in, just as, conversely, weMatt. 6, petition The Father in prayer, saying. Lead us not intotemptation ; for neither does The Lord lead us intotemptation, Who is ever mercifully shielding His servantstherefrom. Yet it is as it were for Him ' to lead us intotemptation,' not to protect us from the allurements of temptation.And He then as it were ' leads us not into the snareof temptation,' when He does not let us be tempted beyondwhat we are able to bear. In like manner then as God is saidto ' lead us into temptation,' if He suffers our adversary to lead2 aniusthereinto, so our adversary is said to ' save our soul-,'mam, as . ....above, when he is stayed irom overcoming it by his temptations.Ver. 7. So Satan went forth from the presence of tlie Lord.How ' Satan goes forth from the presence of the Lord,'3 some is shewn by the remarks which have been already ^ madeMss.add ,r^'often.' above. It goes on ;And smote Job with sore boils, from the sole of his foolunto his crown.VI- 8. Strokes are to be estimated in two ways, viz. to considereither of what kind, or how great.often made right by theirFor being many they arequality, and being heavy by theirquantity, i. e. when, if they be many, they be not heavy, andif they be heavy, they be not many ; in order to shew, then,how by the sharpness of the stroke the adversary flamedagainst the holy man, not only in the badness of the kind,but also in the heaviness of the amount: to prove thequality, it is said. And smote Job tvith sore boils; and toleach the quantity, from the sole of his foot unto his crown.Plainly, that nothing might be void of glory in his soul,in whose body there is no part void of pain. It goes on ;Ver. 8. And he took him a potsherd to scrape himselfwithal; and he sat down among the ashes.vu. 9. What is a potsherd made from, excepting mud ? andwhat is the humoui- of the body, but mud }Accordingly he

. Job humbles himself by the dunghill and potsherd. 135is said ' to scrape the humour with a potsherd/ as if it were Bookplainly said, he wiped away mud ' with mud.' For the holyman reflected, whence that which he carried about him hadbeen taken, and with the broken piece of a vessel of clay hescraped his broken vessel of clay. By which act we have itopenly shewn us, in what manner he subdued under himthat body of his when sound, which even when stricken hetended with such slight regard ; how softly he dealt with hisflesh in its sound state, who applied neither clothing, norfingers, but only a potsherd to its very wounds. And thushe scraped the humour with a potsherd, that seeing himselfin the very broken piece, he might even by the cleansing ofthe wound be taking a remedy for his soul.10. But because it often happens that the mind is swelledby the circumstances that surround the body, and by theway men behave toward us the frailty of the body is removedfrom before the eyes of the mind, (as there are some of thosethat are of the world, who while they are buoyed up withtemporal honours, whilst they rule in elevated stations, whilstthey see the obedience of multitudes yielded to them at will,neglect to consider their own frailty, and altogether forget,nor ever take heed, how speedily that vessel of clay whichthey bear, is liable to be shattered,) so blessed Job, that hemight take thought of his own frailty from the things abouthim, and increase the intensity of his self-contempt in hisown eyes, is described to have seated himself not any whereon the earth, which at most in every place is found clean,but upon a dunghill. He set his body on a dunghill, thatthe mind might to its great profit consider thoroughly what^^^'~was that substance of the flesh, which loas taken from the Gen. 3,ground. He set his body on a dunghill, that even from thestench of the place he might apprehend how rapidly thebody returneth to stench.11. But see, while blessed Job is undergoing such lossesin his substance, and grieving over the death of so manychildren whereby he is smitten, while he is suffering suchnumberless wounds, while he scrapes the running humourwith a potsherd, whilst, running down in a state of corruption,he sat himself upon a dunghill, it is good to consider howit is that Almighty God, as though in unconcern, aflGlicts so'

generation136 If Saints suffer thus, how shall the ungodly f1Job 2,r^grievously those, whom He looks upon as so dear to Him forall eternity. But, now, while I view the wounds and theHist.torments of blessed Job, I suddenly call back my mind'seye to John, and I reflectnot without the greatest astonishment,that he, being filled with the spirit of prophecywithin his mother's womb, and who, if 1 may say so, beforeJohns, i^jg birth, was born again, he that «as the friend of theMatt. Bridegroom, he than whom none hath arisen greater among^^' ^^"those horn of women, he that was so great a Prophet, that hewas even more than a Prophet, he is cast into prison bywicked men, and beheaded, for the dancing of a damsel, anda man of such severe virtue dies for the merriment of thevile ! Do we imagine there was aught in his life which that.f*most contemptible death was to wipe offWhen, then, didhe sin even in meat, whose food was but locusts and wildhoney? How did he offend even by the quality of hisclothing, the covering of whose body was of camel's hair?How could he transgress in his behaviour, who never wentout from the desert.? How did the guilt of a talkative tonguedefile him, who was parted far from mankind ? When dideven a fault of silence attach to him, who so vehementlyMatt. 3,.f*charged those that came to him of vipers,who hath warned you to fleefrom the wrath to come fHowis it then, that Job is distinguished above other men by thetestimony of God, and yet by his plagues is brought downeven to a dunghill } How is it that John is commended bythe voice of God, and yet for the words of a drunkardsuffers death as the prize of dancing ? How is it, thatAlmighty God so utterly disregards in this present state ofbeing those whom He chose soexaltedly before the worlds,saving this, which is plain to the religious sense of the faithful,that it is for this reason He thus presses them below,because He sees how to recompense them on high ? AndHe casts them down without to the level of things contemptible,because He leads them on within to the height ofthings incomprehensible. From hence then let every onecollect what those will have to suffer There, that are condemnedby Him, if here He thus torments those whom Heloves, or how they shall be smitten, who are destined to beconvicted at the Judgment, if their life is sunk so low, who

Satati useth to tempt hy uomari^s persuasiofi. 137are commended by witness of the Judge Himself. It pro- BookceedsVer. 9. Then said his wife ttnto him, Dost thou stillretain thine integrity'?curse God, and die.12. The old adversary is wont to tempt mankind in two viii.ways ; viz. so as either to break the hearts of the stedfast bytribulation, or to melt them by persuasion.Against blessedJob then he strenuously exerted himself in both; for firstupon the householder he brought loss of substance ; the fatherhe bereaved by the death of his children ; the man that wasin health he smote with putrid sores. But forasmuch ashim, that was outwardly cornipt, he saw still to hold onsound within,and because he grudged him, whom he hadstripped naked outwardly, to be inwardly enriched by thesetting forth of his Maker's praise, in his cunning he reflectsand considers, that the champion of God is only raised upagainst him by the very means whereby he is pressed down,and being defeated he betakes himself tosubtle appliancesof temptations. For he has recourse again to his arts ofancient contrivance, and because he knows by what meansAdam is prone to be deceived, he has recourse to Eve. Forhe saw that blessed Job amidst the repeated loss of hisgoods, the countless wounds of his strokes, stood unconquered,as it were, in a kind of fortress of virtues.For he had set his mind on high, and therefore themachinations of the enemy were unable to force an entranceon it. The adversary then seeks by what steps hemay mount up to this well-fenced fortress. Now the womanis close to the man and joined to him. Therefore hefixed his hold on the heart of the woman, and as it werefound in it a ladder whereby he might be able to mount upto the heart of the man. He seized the mind of the wife,which was the ladder to the husband. But he could donothing by this artifice. For the holy man minded that thewoman was set under and not over him, and by speakingaright, he instructed her, whom the serpentset on to speakwrongly. For it was meet that manly reproof shouldhold in that looser mind ; since indeed he knew even bythe first fall of man, that the woman was unskilled to teacharight. And hence it is well said by Paul, / permit not «iTim.212.^

138 Job ieacheth Iter by u-hom Salan icauld mislead.Job 2, tcoman to teach. Doubtless for that, when she once taught,she cast us off from an eternity of wisdom. And so the old»perdi- enemy was beaten by* Adam on a dunghill, he that con-*quered Adam in Paradise; and whereas he inflamed theEcclus.wife, whom he took to his aid, to utter words of mispersuasion,he sent her to the school of holy instruction ; and shethat had been set on that she might destroy, was instructedthat she should not ruin herself Yes, the enemy is sostricken by those resolute men of our part, that his very ownweapons are seized out of his hand. For by the same means,whereby he reckons to increase the pain of the wound, he ishelping them to arms of virtue to use against himself13. Now from the words of his wife, thus persuading himamiss, we ought to mark with attention, that the old enemygoes about to bend the upright state of our mind, not onlyby means of himself, but by means of those that are attachedto us. For when he cannot undermine our heart by his ownpersuading, then indeed he creeps to the thing by thetongues of those that belong to us. For hence it is written ;Beware ofthuie own children ^and take heed to tliyself fromVulff ^^*y servants. Hence it is said by the Prophet; Take yeJer.9,4. Ji(,ecl every one of his 7ieigJiboi(r, and trust ye not in anyMatt, brother. Hence it is again written; And a man''s foes shalliO> 36.^^ f^j^^y ^j.- j^-g Qj^j^ household. For when the crafty adversarysees himself driven back from the hearts of the good, heseeks out those that they very much love, and he speakssweetly to them by the words of such as are beloved bythem above others, that whilst the force of love penetratesthe heart, the sword of his persuading may easily force away in to the defences of inward uprightness. Thus afterthe losses of his goods, after the death of his children, afterthe wounding and rending of his limbs, the old foe put inmotion the tongue of his wife.14. And observe the time when he aimed to corrupt themind of the man with poisoned talk. For it was after thewounds that the words were brought in by him ; doubtlessthat, as the force of the pain waxed greater, the frowarddictates of his persuasions might easily prevail. But if weminutely consider the order itself of his temptation, we seewith what craft he worketh his cruelty.For he first directed

Earthen vessel broken, Treasure within safe. 139against him the losses of his goods, which should be at once, Bookas they were, out of the province of nature, and without the'—body. He withdrew from him his children, a thing now nolonger indeed without the province of nature, but still insome degree beyond his own body. Lastly, he smote evenhis body. But because, by these wounds of the flesh,he could not attain to wound the soul, he sought out thetongue of the woman that was joined to him. For becauseit sorely grieved him tobe overcome in open fight, he flunga javelin from the mouth of the wife, as if from a place ofambush : as she said, Dost thou still retain thine integrity?Bless God and die. Mark how in trying him, he took awayevery thing, and again in trying him, left him his wife, andshewed craftiness in stripping him of every thing, but infinitelygreater cunning, in keeping the woman as his abettor,to say, Dost thou still retain thine integrity f Eve repeatsher own words. For what is it to say, ' give over thineintegrity,' but * disregard obedience by eating the forbiddenthing?' And what is it to say, Bless God and ' die, but ' liveby mounting above the commandment, above what thouBut our Adam lay low upon a dunghillwast created to be ?'in strength, who once stood up in Paradise in weakness.For thereupon he replied to the words of his evil counsellor,saying,Ver, 10. Thou speakest as one of th^ foolish womenspeaketh. Whatf shall we receive good at the hand ofGod, and shall we not receive evil ?' see p.15. See the enemy is every where broken, every where ix.overcome, in all his appliances of temptation he has beenbrought to the ground, in that he has even lost that accustomedconsolation which he derived from the woman.Amid these circumstances it is good to contemplate theholy man, without, void of goods, within, filled with God.When Paul viewed in himself the riches of internal wisdom,yet saw himself outwardly a corruptible body, he says, We 2 Cor.have this treasure in earthen vessels. You see, the earthen 'vessel in blessed Job felt those gaping sores without, butthis treasure remained entire within. For without he crackedin his wounds, but the treasure of wisdom unfailingly springingup within issued forth in words of holy instruction,

140 In what sense God sends us Evil.Job 2, saying, If we have received good at the hand of the Lord,-r=-^— shall we not receive evil ? meaning by the good, either thetemporal or the etenial gifts of God, and by the evil, denotingthe strokes of the present time, of which the Lord saith by!«• 45j the Prophet, / am the Lord, and there is none else. Iform the light, and create darkness; I make peace, andcreate evil. Not that evil, which does not subsist by itsown nature, is created by the Lord, but the Lord shewsHimself as creating evil, when He turns into a scourge thethings that have been created good for us, upon our doingevil, that the very same things should at the same time bothby the pain which they inflict be to transgressors evil, andv^ yet good by the nature whereby they have their being. Andhence poison is to man indeed death, but life to the serpent.For we by the love of things present have been led awayfrom the love of our Creator ; and whereas the froward mindsubmitted itself to fondness for the creature, it parted fromthe Creator's communion, and so it was to be smitten by itsMaker by means of the things which it had erringly preferredto its Maker, that by the same means whereby man in hispride was not afraid to commit sin, he might find a punishmentto his correction, and might the sooner recover himselfto all that he had lost, the more he perceived that the thingswhich he aimed at were full of pain. And hence it is rightlysaid, Iform the light, and create darkness.For when thedarkness of pain is created by strokes without, the light ofthe mind is kindled by instruction within. / make peace,and create evil. For peace with God is restored to us then,when the things which, though rightly created, are notrightly coveted, are turned into such sort of scourges asevil to us.areFor we are become at variance with God by sin.Therefore it is meet that we should be brought back topeace with Him by the scourge, that whereas every beingcreated good turns to pain for us, the mind of the chastenedman may be renewed in a humbled state to peace with theCreator. These scourges, then, blessed Job names evil,because he considers with what violence they smite the goodestate of health and tranquillity.16. But this we ought especially to regard in his words,viz. with what a skilful turn of reflection he gathers himself

His gifts a comfort in sorrow. Woman's nature fiot evil. 141up to meet the persuading of his wife, saying, I/' we have Bookreceived good at the hand of the Lord, shall we not receive —evil? For it is a mighty solace of our tribulation, if, whenwe suffer afflictions, we recall to remembrance our Maker'sgifts to us. Nor does that break down our force, which fallsupon us in the smart, if that quickly comes to mind, whichlifts us up in the gift. For it is hence written, In the dag ^Ecelus.prosperity be not nnmindful of affiiction, and in the day of ' *affiiction be not unmindful of prosperity. For whosoeverreceives God's gifts, but in the season of gifts has no fear ofstrokes, is brought to a fall by joy in his elation of mind.And whoever is bruised with scourges, yet, in the season ofthe scourges, neglects to take comfort to himself from thegifts, which it has been his lot to receive, is thrown downfrom the stedfastness of his mind by despair on every hand.Thus then both must be united, that each may always havethe other's supjjort, so that both remembrance of the giftmay moderate the pain of the stroke, and misgiving anddread of the stroke may bite down the joyousness of the gift.And thus the holy man, to soothe the depression of his mindamidst his wounds, in the pains of the strokes weighs thesweetness of the gifts, saying,Jf ue have received good atthe hand of the Lord, shall we not receive evil ? And hedoes well in saying first, Thou hast spoken like one of thefoolish women. For because it is the sense of a bad woman,and not her sex, that is in fault, he never says, ' Thou hastspoken like one of the women,' but ' of the foolish women,'clearly that it might be shewn, that whatsoever is of illsense cometh of superadded folly, and not of nature soformed. The account goes on ;In all this did 7iot Job sin. with his lips.unjust things, or withhold the just.17. We sin with our lips in two ways; either when we say x.For if it were not sometimesa sin also to be silent, the Prophet would never say,Woe is me, that I held my peace. Blessed Job, then, in all is. 6, 5.that he did, sinned no wise with his lips ; in that he neither ^^*spake proudly against the smiter, nor withheld the rightanswer to the adviser.Neither by speech, therefore, nor bysilence did he offend, who both gave thanks to the Fatherthat smote him, and administered wisdom of instruction to

l-i--}Satfoi's last resource Job'' sfriends, Ihoiirjh good men.Job 2, the ill-advising wife. For because he knew what he owed11Hist.to God, what to his neighbour, viz. resignation to his Creator,wisdom to his wife, therefore he both instructed her by hisBututtering reproof, and magnified Him by giving thanks.which is there of us, who, if he were to receive any singlewound of such severe infliction, would not at once be laid lowSee, that when outwardly prostrated by thein the interior?wounds of the flesh, he abides inwardly erect in the fencesof the mind, and beneath him he sees every dart fly pastwherewith the raging enemy transfixes him outwardly withunsparing hand; watchfully he catches the javelins, nowcast, in wounds, against him in front, and now, in words, asit were from the side. And our champion encompassed withthe rage of the besetting fight, at all points presents hisshield of patience, meets the darts coming in on every hand,and on all virtue's sides wheels round the guarded mind tofront the assailing blows.18. But the more valiantly our old enemy is overcome, themore hotly is he provoked to further arts of malice. Forwhereas the wife when chidden was silent, he forthwith seton others to rise up in insults till they must be chidden'.For as he essayed to make his blows felt, by the oftenrepeated tidings of the losses of his substance, so he nowbusies himself to penetrate that firm heart by dealing reiteratedstrokes with the insults of the lips. It proceeds ;Ver. 11.Now when JoJjs three friends heard of all thisevil that was come upon him, they came every one from hisown place ; Eliphaz the Temanite, and Bildad the Shuhite,and Zophar the Naamathite: for they had made an appointmenttogether to come to mourn with him and to comforthim.xi. 19. We have it proved to us how great a love they entertainedboth for each other, and for the smitten man, in thatthey came by agreement to administer consolation to himwhen afflicted. Though even by this circumstance, viz. thatScripture bears witness they were the friends of so greata man, it is made appear that they were men of a goodspirit and right intention ; though this very intention of* Ben. increpandi. Some Mss. ' in- in their chiding should rise even to increpando,'which gives the sense, ' who suits.'

Tlieij make themselves like li/f/i hi Kytuptillnj. 14-'?mind, when they break forth into words, upon indiscretion Bookarising, becomes clouded in the sight of the strict Judge.goes onVer. 12. And when they lifted up their eyes afar off, andknew him not, they lifted up their voice, and wept; and theyrent every one his mantle, and sprinkled dust upon theirheads toward heaven.20. Because the scourge had altered the appearance of xii.the stricken man, his friends ' lift up their voice and weep,'' rend their garments,''sprinkle dust upon their heads;' thatseeing him altered to whom they had come, their voluntarygrief might likewise alter the very appearance even of thecomforters also. For the order in consolation is, that whenwe would stay one that is afflicted from his grief, we firstessay to accord with his sorrow by grieving. For he cannever comfort the mourner w^ho does not suit himself to hisgrief, since from the very circumstance that his own feelingsare at variance w ith the mourner's distress, he is rendered theless welcome to him, from whom he is parted by the characterof his feelings; the mind therefore must first be softeneddown, that it may accord with the distressed, and by accordingattach itself, and by attaching itself draw him. Foriron is not joined to iron, if both be not melted by theburning effect of fire, and a hard substance does not adhereto a soft, unless its hardness be first made soft by tempering,so as in a manner to become the very thing, to which ourobject is that it should hold. Thus we neither lift up thefallen, if we do not bend from the straightness of our standingposture.For, whereas the uprightness of him that standethdisagreeth with the posture of one lying, he never can lifthim to whom he cares not to lower himself; and so thefriends of blessed Job, that they might stay him underaffliction from his grief, were of necessity solicitous to grievewith him, and when they beheld his wounded body, they setthemselves to rend their own garments, and when they sawhim altered, they betook themselves to defiling their headswith dust, that the afflicted man might the more readily giveear to their words, that he recognised in them somewhat ofhis own in the way of affliction.21. But herein be it known, that he who desires to comfortIt'—-

1J4Job's friends even too much f/riered for him.Job 2, the afflicted, must needs set a measure to the giief, to whichJ^' he submits, lest he should not only fail of soothing the»/ •-Hist.mourner, but, by the intemperance of his grief, shouldsink the mind of the afflicted to the heaviness of despair.For our grief ought to be so blended with the grief of thedistressed, that by qualifying it may lighten it, and not byincreasing weigh it down. And hence perhaps we oughtto gather, that the friends of blessed Job in administeringconsolation gave themselves up to grief more than wasneeded, in that while they mark the stroke, but are strangersto the mind of him that was smitten, they betake themselvesto unmeasured lamentation, as if the smitten man who wasof such high fortitude, under the scourge of his body, hadfallen in mind too. It pi'oceeds ;Ver. 13. So they sat down with him upon the groundseven days and seven nights, and none spake a tvord untohim ; for they saw that his grief was very great.xiii. 22. Whether they sat with the afflicted Job for seven daysand seven nights together, or possibly for seven days and asmany nights kept by him in assiduous and frequent visiting,we cannot tell. For we are often said to be doing any thingfor so many days, though we may not be continually busiedtherein all those days. And often holy Scripture is wont toput the whole for a part, in like manner as it does a part forthe whole. Thus it speaks of a part for the whole, as where,Gen.46, in describing Jacob's household, it says, All the souls of the^''house of Jacob which came into Egypt were threescore andten. Where indeed, while it makes mention of souls, itclearly takes in the bodies also of the comers. Again itputs in the whole for a part, as where at the tomb MaryJohn 20, complains, saying. They have taken away my Lord, and I2-knoio not where they hare laid Him. For it was the Bodyof the Lord only that she had come to seek, and yet shebewails the Lord as though His whole Person had been1 tul turn altogether taken away'; and so in this place too it isdoubtful whether the whole is put for a part.23. Yet this circumstance, viz. that they were a longwhile silent, and yet in speaking after all were condemned,must not be passed over carelessly. For there are somejTien who both begin to speak with precipitation, and follow

Job\'i friends sinned by doing a good work ill. 145out that unchecked beginning with still less check. While "Bookthere are some who are indeed backward to begin to speak,but having once begun know not how to set limits to theirwords.Accordingly the friends of blessed Job, upon seeinghis grief, were for long silent, yet, whilst slow to begin, theyspoke with indiscretion, because they would not spare himin his grief. They held their tongue that it might not beginover-hastily, but once begun they never ruled it, that it mightnot let itself out from imparting consolation so far as to offerinsults. And they indeed had come with a good intentionto give comfort ;yet that which the pious mind offered toGod pure, their hasty speech defiled. For it is written. If thou Gen. 4,offerest rightly, hut dividest not rightly, thou hast sinned.For it is rightly offered, when the thing that is done is donewith a right intention. But it is not ' rightly divided,' unlessthat which is done with a pious mind be made out withexact discrimination. For to ' divide the offering aright' isto weigh all our good aims, carefully discriminating themand whoso puts by doing this, even when we offerguilty of sin.aright, is24. And so it often happens, that in what we do with agood aim, by not exercising careful discrimination therein,we know nothing what end it will be judged withal ',and^quojusometimesthat becomes ground of accusation, which isfjneaccounted an occasion of virtue. But whoever considers thedoings of blessed Job's friends, cannot but see with what apious intention they came to him. For let us consider, whatgreat love it shewed to have come together by agreement tothe stricken man ; what a preeminent degree of longsuJTeringit proved to be with the afflicted, without speaking, sevendays and nights ; what humility, to sit upon the earth somany days and nights ; what compassion, to sprinkle theirheads with dust ! But yet when they began to speak, by thesame means, whereby they reckoned to win the price of areward, it was their lot to meet with the arraignment ofrebuke; for to the unwary even that which is begun for theobject of recompense alone, oftentimes turns to an issue insin. Observe ! byhasty speech they lost that good which itcost them so much labour to purchase. And unless thegrace of God had bidden them to offer sacrifice for their

146 Godjudges good works, much more evil ones.Job 2, guilt, they might have been justly punished by the Lord, on-—-^— the very grounds whereon they reckoned themselves exceedingwell-pleasing to Him. By the same proceeding theydisplease the Judge, whereby, as if inthat Judge's defence,they please themselves through want of self-control.Nowit is for this reason that we speak thus, that we may recall tothe recollection of our readers, for each one to considerheedfully with himself, with what dread visitations the Lordpunishes the actions which are done with an evilthose which are begun with a good aim,design, ifbut mixed with theheedlessness of indiscretion, are chastised with such severerebuke. For who would not believe that he had securedhimself ground of recompense, either if in God's defence hehad said aught against his neighbour, or at all events if insorrow for a neighbour he had kept silence seven days andnights? And yet the friends of blessed Job by doing this werebrought into sin for their pains, because while the good aim ofcomforting which they were about was known to them, yetthey did not know with what a balance of discretion it wasto be done. Whence it appears that we must not onlyregard what it is that we do, but also with what discretionwe put it in execution. First indeed, that we may never doevil in any manner, and next, that we may not do our gooddeeds without caution ; and it is in fact to perform thesegood deeds with carefulness, that the Prophet admonishesJer. 48, us when he says, Cursed he he that doeth the work of theVule.Lord negligently. But let these things stand us in stead tothis end, that before the exact and incomprehensible scrutinyof the Awful Judge shall be, we may not only fear forall that we have done amiss, but if there be in us aught ofthe kind, for the very things that we have done well; foroftentimes that is found out to be sin at His Judgment,which before the Judgment passes for virtue, and from thesame source, whence we look for the merciful recompenseof our works, there comes upon us the chastisement ofrighteous vengeance.Alleg. 25. We have run through these particulars thus briefly/ considered according to the letter of the history, now let usturn our discourse to the mystical sense of the allegory.But as, when, at the beginning of this work, we were

Sufferings of the Body typified with those qf the Head. 147treating of the union betwixt the Head and the Body, we Bookpremised with earnest emphasis how close the bond of lovewas between them, forasmuch as both the Lord in fact stillsuffers many things by His Body, which is all of us, and HisBody, i. e. the Church, already glories in its Head, viz. theLord, in heaven ; so now we ought in such sort to set forththe sufferings of that Head, that it may be made appear howmuch He undergoes in His Body also. For if the tormentsthat we endure did not reach our Head, He would never cryout to His persecutor even from heaven in behalf of Hisafflicted Members, Saul, Saul, why persecutest thou Me ? Acts 9,If our agony were not His pain, Paul, when afflicted after ^"his conversion, would never have said, I Jill up that whichCohi,is behind of the ajffiictions of Christ in iny Jiesh. And yetbeing already elevated by the resurrection of his Head, hesays. And hath raised us up ioyether, and made us 677Eph. 2,together in heavenly places ; in this way, namely, that thetorments of persecution had enchained him on earth, yetwhile sunk down with the weight of his pains, lo, he wasalready seated in heaven, through the glory of his Head.Therefore because we know that in all things the Head andthe Body are one, we in such wise begin with thesmiting ofthe Head that we may afterwards come to the strokes of theBody. But this, viz. that it is said, " that on a day Satancame to present himself before the Lord ;" that he isinteiTogated ' whence he comes ?' that the blessed Job isdistinguished by his Creator's high proclaim; forasmuch aswe have already made it ojit more than once, we forbear toexplain again. For if the mind is a long time involved inpoints that have been examined, it is hindered in coming tothose which have not been, and so we now put the beginningof the allegory there, where, after often repeated words, wefind something new added. So then He says,Ver. 3. Though thou movedst Me against him, to destroyhim without cause.26. If blessed Job bears the likeness of our Redeemer in xiv.His Passion, how is it that the Lord says to Satan, Thoumovedst 3Ie against him? Truly the Mediator betweenGod and man, the Man Christ Jesus, came to bear thescourgesof our mortal nature, that He might put away thel2

1^8 The Father how 'moved' againfit Christ ' tvithoiit cause.'Job 2, sins of oiir disobedience; but forasmuch as He is of one and^1— the self-same nature with the Father, how does the Father'declare that He was moved by Satan against Him, when it isacknowledged that no inequality of power, no diversity ofwill, interrupts the harmony between the Father and the Son?Yet He, that is equal to the Father by the Divine Nature,came for our sakes to be under stripes in a fleshly nature.Which stripes He would never have undergone, if he hadnot taken the form of accursed man in the work of theirredemption. And unless the first man had transgressed, thesecond would never have come to the ignominies of thePassion. When then the first man was moved by Satan from>com- the Lord, then the Lord was moved' against the second Man.motus^^^^^1 gQ Satan then moved the Lord to the affliction of thislatter, when the sin of disobedience brought down the firstman from the height of uprightness. For if he had notdrawn the first x\dam by wilful sin into the death of the soul,the second Adam, being without sin, would never have comeinto the voluntary death of the flesh, and therefore it is withjustice said to him of our Redeemer too, Thou movedst Me2 E, V. against him to afflict^ him without cause. As though it weredestroyg^j^j jj^ plainer words ; 'Whereas this Man dies not on His ownaccount, but on account of that other, thou didst then moveMe to the afflicting of This one, when thou didst withdrawthat other from Me by thy cunning persuasions.' And of Himit is rightly added, without cause. For ' he was destroyedwithout cause,' who was at once weighed to the eai-th by theavenging of sin, and not defiled by the pollution of sin.He 'was destroyed without cause,' Who, being made incarnate,had no sins of His own, and yet being without offence tookupon Himself the punishment of the carnal. For it is hencePs. 69, that speaking by the Prophet He says, Then I restored that*which I took not away.Paradise would in hisFor that other that was created forpride have usurped the semblance ofthe Divine power, yet the Mediator, Who was without guilt,discharged the guilt of that pride. It is hence that a WiseWisd. Man saith to the Father; Forasmuch then as Thou artVuig^' righteous Thyself, Thou orderest all things righteously;Thou condemnest Him too that deserveth not to be punished.27. But we must consider how He is righteous and ordereth

God Just in affilctiiiy Cltriat. Salau rjilajudged llini. 149all things righteously, if He condemns Him that deserveth Booknot to be punished. For our Mediator deserved not to be 1—punished for Himself, because He never was guilty of anydefilement of sin. But if He bad not Himself undertakena death not due to Him, He would never have freed us fromone that was justly due to us. And so whereas ' The Fatheris righteous,' in punishing a righteous man, He ' ordereth allthings righteously,' in that by these means He justifies allthings, viz. that for the sake of sinners He condemns Flim Whois without sin; that all the Elect' might rise up to the height i electaof righteousness, in proportion as He Who is above all°"^°'*underwent the penalties of our unrighteousness.What thenis in that place called ' being condemned without deserving,'is here spoken of as being ' afilicted without cause.' Yetthough in respect of Himself He was ' afflicted withoutcause,' in respect of our deeds it was not ' without cause.'For the rust of sin could not be cleared away, but by thefire of torment. He then came without sin, Who shouldsubmit Himself voluntarily to torment, that the chastisementsdue to our wickedness might justly loose the parties theretoobnoxious, in that they had unjustly kept Him, Who wasfree of them. Thus it was both without cause, and notwithout cause, that He was afflicted, Who had indeed nocrimes in Himself, but Who cleansed with His blood thestain of our guilt.Ver. 4, 5. And Satan answered the Lord, and said, Skinfor skin ; yea, all that a man hath will he give for his life.Bui put forth Thine hand now, and touch his bone and hisflesh, and lie will curse Thee to Thy face.28. When the evil spirit sees our Redeemer shine forth by xv.miracles, he cries out. We know Who Thou art, the Holy Luke 4,One of God. And in saying this, he dreads, whilst he owns,^^'the Son of God. Yet being a stranger to the power ofheavenly pity, there are seasons when, beholding Him subjectto suffering, he supposes Him to be mere man. Now hehad learnt that there were many in the pastoral station,cloked under the guise of sanctity, who, being very farremoved from the bowels of charity, held for very little othermen's ills. And thus as though judging of Him by othermen, because after much had been taken from Him, he did

'body150 Satan hotv let loose against the Flesh of our Lord.Job 2, not see him subdued, he so flamed against Him even to. His very flesh, in applying the touch of suff'ering, as to say,Skin for skin;yea, all that a man hath will he give for hislife. But put forth Thine hand now, and touch his boneand his Jlesh, and he u'ill curse Thee to Thy face. Asthough he said in plain terms, ' He does not care to be movedby the things that are without Him, but it will then be reallyknown what He is, if He shall experience in Himself whatmay make Him grieve.' This Satan expressed in his ownperson not by words, but by wishes, when he desired to have itbrought to pass ; in his members he brought it on both bywords and wishes at once. For it is himself that speaks,when, according to the words of the Prophet, his followersJer. 11 say. Let us put the wood in his bread^, and let us raze himy- outfrom the land of the living. For ' to put the wood intoxvi.the bread,' is to apply the trunk of the cross to His body inaffixing Him thereto; and they think themselves able to'raze out' His life from the land of the living, Whom whilethey perceive Him to be mortal mould, they imagine to beput an end to by death.Ver. 6. And the Lord said unto Satan, Behold, he is inthine hand, but save his life.29. What fool even would believe that the Creator of all thingswas given up into ' the hands of Satan ?' Yet who that isinstructed by the Truth can be ignorant that of that verySatan all they are members who are joined unto him by livingfrowardly ? Thus Pilate shewed himself a member of him,who, even to the extremity of putting Him to death, knewnot the Lord when He came for our Redemption. Thechief priests proved themselves to be his body, who stroveto drive the world's Redeemer from the world, by persecutingHim even to the cross. W^hen then the Lord for our salvationgave Himself up to the hands of Satan's members, whatelse did He, but let loose that Satan's hand to rage againstHimself, that by the very act whereby He Himself outwardly\ fell low, He might set us free both outwardly and inwardly.If therefore the hand of Satan is taken for his power. Hebore the hand of him, whose power over theafter the fleshHe endured even to the spitting, the buflfetting, the*>E, V. Let us destroy the tree with the fruit thereof.

Our Lord 'permitted as God tvhat He hore as Man. 151stripes, the cross, the lance;and hence when He cometh to BookHis Passion He saith to Pilate, i. e. to the body of Satan,Thou couldest have no power at all against 3Ie except itu,were given thee from above ; and yet this power, which Hehad given to him against Himself without, He compelled toserve the end of His own interest within. For Pilate, orSatan who was that Pilate's head, was held under the power ofthat One over Whom he had received power ;in that beingfar above He had Himself ordained that which now condescendingto an inferior condition He was undergoing fromthe persecutor, that though it arose from the evil mind ofunbelievers, yet that very cruelty itself might also serve tothe weal of all the Elect, and therefore He pitifully ordainedall that within, which He suffered Himself to undergo thusfoully without. And it is hence that it is said of Him at thesupper, Jesus knowing that the Father had given allthings Johnis,into His hands, and that He ivas come from God, and went^'to God; He risethfrom supper, and laid aside His garments.Behold how, when He was about to come into the hands ofthose that persecuted Him, He knew that those very persecutorseven had been given into His own hand. For He,Who knew that He had received all things, plainly held thosevery persons by whom He was held, that He should Himselfinflict on Himself, for the purposes of mercy, whatsoever theirpermitted wickedness should cruelly devise against Him.Let it then be said to him, Behold, he is in thine hand, inthat when ravening thereafter he received permission to smiteHis flesh, yet unwittingly he rendered service to the Powerof that Being.30. Now he is ordered to ' save the life of the soul%' notthat he is forbidden to tempt it, but that he is convicted ofbeing unable to overcome it. For never, as we that are meremen are oftentimes shaken by the assault of temptation,was the soul of your Redeemer disordered by its urgency.For though our enemy, being permitted, took Him up intoan high mountain, though he promised that he would giveHim the kingdoms of the earth, and though he shewed Him* The word is *anima,' which sig- tained in us: ' the life of the soul' maynifies the soul as well as that union serve to include both those senses,with the body, by which life is main-'

152 Satan forced to spare ClirisVs Elect, as Job's life.1Job 2, stones as to be turned into bread, yet he had no power to—^— shake by temptation the mind of the Mediator betwixt Godand man. For He so condescended to take all this uponHimself externally, that His mind, being still inwardlyestablished in His Divine Nature, should remain unshaken.John 11, And if He is at any time said to be trouhied and to have^^^ groaned in the spirit. He did Himself in His Divine naturess'ordain how much He should in His Human nature betroubled, unchangeably ruling over all things, yet shewingHimself subject to change in the satisfying of human frailty;and thus remaining at rest in Himself, He ordained whatsoeverHe did even with a troubled spirit for the settingforth of that human nature which He had taken uponHimself.31. But as, when we love aright, there is nothing amongcreated things that we love better than the life of our soul,and like as we say that we love those as our soul towardwhom we strive to express the weight of our love, it may beIper that by the life of His SouP, is represented the life^ of theanimam EJect. And while Satan is let loose to smite the Redeemer's- vitaflesh, he is debarred the soul, forasmuch as at the sametime that he obtains His Body to inflict upon it the Passion,he loses the Elect from the claims of his power. And whileThat One's flesh suffers death by the Cross, the mind of theseis stablished against assaults. Let it then be said. Behold,lie is in thine hand; but save his life. As if he had heardin plain woi'ds, ' Take permission against His Body, andlose thy right of wicked dominion over His Elect, whomforeknowing in Himself beforefor His own.'the world began He holdethVer. 7, So went Satan forth from the presence of theLord, and smote Job with sore boils, from the sole of hisfoot unto his croivn.xvii. 32. No one entereth into this life of the Elect, that hasnot undergone the contradictions of this enemy. And theyall have proved themselves the members of our Redeemer,who, from the first beginning of the world, whilst livingrighteously, have suffered wrongs. Did not Abel provehimself His member, who not only inhis sacrifice, but alsopropitiating God byby dying without a word, was a figure

Christ cleanses away sin by Flesh, as with Job's potsherd. 153of Him, of whom it is written, He is brought as a lamb to Bookthe slaughter, and as a sheep before her shearers is dumb, _1H:_so He openeth not His mouth. Thus from the very begin- 7^*'ning of the world he strove to vanquish the Body of ourRedeemer ; and thus He inflicted wounds from ' the sole of"^the foot to His crown,' in that beginning with mere men, hecame to the very Head of the Church in his raging efforts.And it isVer. 8.withal.well said;And he took him a potsherd to scrape the humour33. For what is the potsherd in the hand of the Lord, but xviii.the flesh which He took of the clay of our nature ?For thepotsherd receives firmness by fire. And the Flesh of ourLord was rendered stronger by His Passion, in so far asdying by infirmity, He arose from death void of infirmity.And hence too it is rightly delivered by the Prophet, My Ps. 22,strength is dried up like a potsherd. For His ' strength ^^*was dried up like a potsherd,' Who strengthened the infirmityof the flesh which He took upon Him by the fire ofHis Passion. But what is to be understood by humour ' ' saniemsaving sin For .'' it is the custom to denote the sins of theflesh by flesh and blood. And hence it is said by thePsalmist, Deliver me from blood. Humour then is theps. 51corruption of the blood. And so what do we understand by ^^'humour but the sinsof the flesh, rendered worse by lengthof time ? Thus the wound turns to humour when sin, beingneglected", is aggravated by habit. And so the Mediatorbetween God and man", the Man Christ Jesus, in givingup His Body into the hands of those that persecuted Him,scraped the humour with a potsherd, forasmuch as He putaway sin by the flesh ;for He came, as it is written, in the Rom. 8,likeness of sinful Jlesh, that He might condemn sin of ^^^^'sin.And whilst He presented the purity of His own Flesh to theenemy. He cleansed away the defilements of ours. And bymeans of that flesh whereby the enemy held us captive. Hemade atonement for us whom He set free. For that which

154 Christ rests on the dunghill by coming to the Penitent.Job 2, was made an instrument of sin by us, was by our Mediator'-^ converted for us into the instrument^ of righteousness. Andso ' the humour is scraped with a potsherd,' when sin isovercome by the flesh. It is rightly subjoinedAnd he sat down upon a dunghill.xix. 34. Not in the court in which the law resounds, not inthe building which lifts its top on high, but on a dunghill hetakes his seat, which is because the Redeemer of man on1 Cor. coming to take the flesh, as Paul testifies, hath chosen the' 'weakthings of the world to confound the mightg. Does notHe, as it were, sit down upon a dunghill, the buildings beingruined. Who, the Jews in their pride being left desolate,rests in that Gentile world, which He had for so long timerejected ? He is found outside the dwelling all in His sores,Who herein, that He bore with Judaea, which set itself againstHim, suffered the pain of His Passion amid the scorn ofJohn 1, His own people; as John bears witness, who says. He cameunto His own, but His own received Him not. And howHe rests Himself upon a dunghill, let this same Truth sayLuke for Himself; for He declares. Likewise I say unto you,andVo ^bere is Jog in the presence of the angels of God over onesinner that repenteth, more than over ninety and nine justpersons which need no repentance. See, He sits upon adunghill in grief, Who, after sins have been committed, iswilling to take possession of penitent hearts. Are not thehearts of penitent sinners like a kind of dunghill, in thatwhile they review their misdoings with bewailing, they are,as it were, heaping dung before their eyes in abusing themselves? So when Job was smitten he did not seek a mountain,but sat down upon a dunghill, in that when ourRedeemer came to His Passion, He left the high minds ofthe proud, and rested in the lowliness of the heavy laden.And this, while yet before His Incarnation, He indicated.Is. 66,2. when He said by the Prophet, But to this man will I look,even to him. that is poor, and of a contrite spirit, andtremblelh at My word.35. But who can think what numberless outrages Heunderwent at the hands of men. Who shewed to men such^ arma, Gr. either arms or instruments.

JoVs Wife a type of the Carnal in the Church* 155unnumbered mercies ? Who can think how great those are Book• III '—which He even yet undergoes, yea now that He reigns fromabove over the hearts of the faithful? For it is He thatendures daily all wherein His Elect are racked and rent by thehands of the reprobate. And though the Head of this Body,which same are we, already lifts itself free above all things,yet He still feels in His Body, which He keeps here below,the wounds dealt it by reprobate sinners. But why do wespeak thus of unbelievers, when within the very Churchitself we see multitudes of carnal men, who fight against thelife of our Redeemer by their wicked ways. For there aresome, who set upon Him with evil deeds, because theycannot with swords, forasmuch as when they see that whatthey go after is lacking to them in the Church, they becomeenemies to the just, and not only settle themselves intowicked practices, but are also busy to bend the uprightnessof good men to a crooked course. For they neglect to lifttheir eyes to the things of eternity, and in littleness of mindthey yield themselves up to the lustof temporal things, andthey fall the deeper from eternal blessings, in proportion asthey look upon temporal blessings as the only ones. Thesimplicity of the righteous is displeasing to these, and whenthey find opportunity for disturbing them, they press themto lay hold of their own duplicity. Hence also this is in justaccordance, which is added,Ver. 9. Then said his wife unto him, Dost thou stillretain thine integrity ?Curse God, and die.36. For of what did that mispersuading woman bear the xx.likeness, but of all the carnal that ai'e settled in the bosomof Holy Church, who in proportion as by the words of the Faiththey profess they are within the pale, press harder on all thegood by their ill-regulated conduct. For they would perchancehave done less mischief, if Holy Church had notadmitted in and vv-elcomed to the bed of faith those, whom,by receiving in a profession of faith, she doubtless puts italmost out of her power to eschew. It is hence that in thepress of the crowd one woman touched our Redeemer, whereuponthe same our Redeemer at once saith. Who touchedMe? And when the disciples answered Him, The multitudethrong Thee and press Thee, and sayest Thou, Who touched

IbQThecarnalpresSybut touchnol Christ. Mot ivesfor ill advice.Job 2, Me f He therefore subjoined, Somehodij hath touched Me,-—'-—for I perceive that virtue is gone out of Me.37. Thus many press the Lord, but one alone touchesHim ; in that all carnal men in the Church press Him, fromWhom they are far removed, while they alone touch Him,who are really united to Him in humility. Therefore thecrowd presses Him, in that the multitude of the carnallyminded, as it is within the pale, so is it the more hardlyborne with. It ' presses,' but it does not ' touch,' in thatit is at once troublesome by its presence, and absent by itsway of life. For sometimes they pursue us with bad discourse,and sometimes with evil practices alone, for so atone time they persuade to what they practise, and at another,though they use no persuasions, yet they cease not to affordexamples of wickedness. They, then, that entice us to doevil either by word or by example, are surely our persecutors,to whom we owe the conflictsto conquer at least in the heart.of temptation, which we have38. But we should know that carnal men in the Churchset themselves to prompt wickedness at one time from aprinciple of fear, and at anotherthemselves go wrong either from littlenessof audacity, and when theyof mind or prideof heart, they study to infuse these qualities, as if out oflove, into the hearts of the righteous. So Peter, before theDeath and Resurrection of our Lord, retained a carnal mind.It was with a carnal mind that the son of Zeruiah held tohis leader David, whom he was joined to. Yet the one wasled into sin by fear, the other by pride. For the first, whenMatt, he heard of his Master's Death, said. Be it far from Thee,16 22.' "Lord;this shall not he unto Tliee. But the latter, not en-2 Sam. during the wrongs offered to his leader, says, Shall not' 'Shimei be put to death for this, because he cursed the Lord'sMatt, anointed ? But to the first it is immediately replied, Get16 23.'tJiee behind Me, Satan. And the.other with.his brother2 Sam. immediately heard the words ; Wliat have I to do with you,./19 22.'ye sons of Zeruiah, that ye are this day turned into a\^° Satan^ unto me? So that evil prompters are taken forV ulg.. .E. V. apostate angels in express designation, who, as if in love,Jdver- (jya^y^T xaen to unlawful deeds by their enticing words. Butsartes,•'they are much the_worse, who give_into ° _this_sin not from-'./7

The Elect resist foes hy patience, sustainfriends by counsel. 1 57fear but from pride, of whom the wife of blessed Job bore ''["""^the figure in a special manner, in that she sought to prompthigh thoughts to her husband, saying, Dost thou stillretainthine inteyrify ? Curse God, ana die. She blames thesimplicity in her husband, that in contempt of all thingstransitory, with a pure heart, he longs after the eternal only.As though she said, Why ' dost thou in thy simplicity seekafter the things of eternity, and in resignation groan underthe weight of present ills ? Transgress ', and contemn ' Exceeternity,and even by dying escape from present woes.'But when any of the Elect encounter evil within comingfrom carnal men, what a model ^of uprightness they exhibit^ forinthemselves, let us learn from thewords of him, wounded'"^"'and yet whole, seated yet erect, who says,Ver. 10. 77/0//' speakest as one of the foolish womenspeaketh. What? shall we receive good at the hand cf theLord, and shall ue not receive evil?39. Holy men, when fastened upon by the war of afflic- xxi,tions, when at one and the same moment they are exposedto this party dealing them blows and to that urging persuasions,present to the one sort the shield of patience, atthe other they launch the darts of instruction, and lift themselvesup to either mode of warfare with a wonderful skill invirtue, so that they should at the same time both instructwith wisdom the froward counsels within, and contemn withcourage the adverse events without;that by their instructionsthey may amend the one sort, and by their endurance putdown the other. For ,the assailing foes they contemn bybearing them, and the crippled citizens they recover to astate of soundness, by sympathizing with them. Those theyresist, that they may not draw off others also ; they alarmthemselves for these, lest they should wholly lose the life ofrighteousness.40. Let us view the soldier of God's camp fighting againsteither sort. He says, Without were fightings, within ivere

Job 2,158 St. Paul, himself suffering, carefulfor others.the foe, let him add, In, weariness and painfulness, in patchingsoften, in hunger and thirst, in fastings often, in coldand nakedness. And let him say, when caught amidst suchnumerous assaults, with what a watchful defence he at thesame time guarded the camp too. For he forthwith proib.28. ceeds, Beside those things that are without, that whichconieth upon me daily, the care of all the churches. Seehow bravely he takes upon himself those fights, how mercifullyhe spends himself in defending his neighbours. Hedescribes the ills which he suffers, he subjoins the good thathe imparts. So let us consider how toilsome it must be, atone and the same time to undergo troubles without, and todefend the weak within. Without, fightings are his lot, inthat he is torn with stripes and bound with chains;within hesuffers alarm, in that he dreads lest his sufferings do amischief, not to himself but to his disciples. And hence1 Thess. he writes to those same disciples, saying, That no man should*'be moved by these affiictions; for yourselves know that iceare appointed thereunto. For in suffering himself hefeared for the fate of others, lest while the disciples perceivehim to be afflicted for the faith with stripes, they be backwardto confess themselves to be of the faithful. Oh ! bowelsof boundless love ! All that he suffers himself, he disregards,and is concerned lest the disciples should sufferought of evil prompting within the heart. He slights thewounds of the body in himself, and heals the wounds of thesoul in others. For the righteous have this proper to themselves,that in the midst of the painof their own woe, theynever give over the care of others' weal, and when in sufferingafflictions they grieve for themselves, still by giving needfulinstruction they provide for others, and are like some greatphysicians, that being smitten are brought into a state ofsickness. They themselves suffer from the lacerations of thewound, yet they proffer the salves of saving health to others.But it is very far less toilsome, either to instruct when youare not suffering, or to suffer when you are not giving instruction.Hence holy men skilfully apply their energies toboth objects, and when they chance to be stricken withafflictions, they so meet the wars from without, that they takeanxious thought that their neighbour's interior be not rentand torn. Thus holy men stand up courageously in the line,

Holy Church, looking above, reviles not when wronged. 159and on the one hand smite with the iaveUn the breasts Bookadvanced against them, and on the other cover. Til. '—with theshield their feeble comrades in the rear. And thus with arapid glance they look out on either side, that they may atthe same time pierce their daring foes in front, and shieldfrom wounds their trembling friends behind. Therefore,because holy men then are skilled so to meet adversitieswithout, that they are at the same time able to correct frowardcounsels within, it may be well said, Thou speakest asone of the foolish women speaketh. For as it is said to theElect, Act like men, and He shall comfort your heart; soPs.si,the minds of carnal men, which serve God with a yielding y^jpurpose, are not undeservedly called women.''41. What? shall we receive good at the hand of God, andshall we not receive evil ? As though he said, ' If we arebent upon eternal blessings, what wonder if we meet withtemporal evils?' Now these blessings Paul had his eye fixedon with earnest interest, when he submitted with a composedmind to the ills that fell upon him, saying. For /Rom. 8,reckon that the sufferings of this present time are not worthy ^^'to he compared with the glory which shall he revealed in us.In all this did not Job sin with his lips. When holy men .undergo persecution both withinand without, they not onlynever transgress in injurious expressions against God, butthey never launch words of reviling against their veryadversaries themselves; which Peter, the leader of the good,rightly warns us of when he says. But let none of you^ Pet. 4,suffer as a murderer, or as a thief, or as an ' evil speaker, igoFor the evil speaker's way of suffering is, in the season of his ^"-h'suffering, to break loose in abuse at least of his persecutor.But forasmuch as the Body of our Redeemer, viz. HolyChurch, so bears the burthen of her sorrows, that she nevertransgresses the bounds of humility by words, it is rightlysaid of this sorrowerIn all this did not Job sin with his lips.Ver. 11. Now when Job's three friends heard of all thisevil that was come upon him, they came every one fromhis own place; Eliphaz the Temanite, and Bildad theShuhite, and Zophar the Naamathite.^42. In the Preface to this work we said that the friends xxii.

160 Heretics comefrom ' their oicn place^ i. e. pride.Job 2, of blessed Job, though they come together to him with aT— 7— good purpose, yet do for this reason bear the Hkeness ofheretics, in that they fall away into sin by speaking withoutdiscretion ; and hence it is said to them by blessed Job,Job 13, Surely 1 would speak to the Almighty^ I desire to reasonwith God; but ye areforgers of lies, a7idfollowers of corruptdoctrines. Thus Holy Church, which is set in the midst oftribulation all this time of her pilgrimage, whilst she sufferswounds, and mourns over the downfall of her members,has other enemies of Christ besides to bear with, underChrist's name. For to the increasing of her grief, hereticsalso meet together in dispute and strife,and they pierce herwith unreasonable words like as with a kind of dart.43. And it is well said, they came every onefrom his ownplace. For ' the place' of heretics is very pride itself. Forexcept they first swelled with pride in their hearts, theywould never enter the lists of false assertion. For the placeof the wicked is pride, just as reversely humility is ' theEccles. place' of the good. Whereof Solomon saith, If the spirit of'the ruler rise up against thee, leave not thy place. As thoughhe said in plain words, ' If thou perceivest the spirit of theTempter to prevail against thee in aught, quit not the lowlinessof penitence ;'and that it was the abasement of penitencethat he called ^ our place,' he shews by the words that follow,' ib. ^diymg,for healiftg^ pacifieth great offences. For what else" ^*is the humility of mourning, save the remedy of sin.Hereticstherefore ' come each from his place,' in that it is from pridethat they are urged to attack Holy Church.44. And their froward conduct, moreover, is collectedfrom an interpretation of their names. For they are named'Eliphaz,' ' Baldad,' ' Sophar;' and as we have said above,Eliphaz is, by interpretation, rendered, contempt 'of God.'For if they did not condemn God, they would never entertahiwrong notions concerning Him. And Baldad is rendered'oldness alone,' For while they shrink from being fairlydefeated, and seek to be victorious with froward purpose,they pay no regard to the conversation of the new life, andall that they give heed to is'of oldness alone.' AndSophar, ' dissipating prospect;' for they that are set inHoly Church hiunbly contemplate with true faith the mysteries

Meaning of the several habitations of JoVs friends. 161of their Redeemer, but when heretics come to them with Bookfalse statements, they ' dissipate tlie j^rospect,' in that theyturn aside from the aim of right contemplation the minds ofthose, whom they draw over to themselves. ./45. Now the places from whence they come are describedin fitting accordance with the practices of heretics. P'orthere is aThemanite, and a Suhite, and a Naamathite named.Now Thema is by interpretation ' the south ;' Suhi, ' speaking;'Naama, ' comeliness.' But who does not know that the southis a hot wind; so heretics, as they are over ardent to bewise, study to have heated wits beyond what needs. Forsloth goes with the torpor of cold, whilst reversely therestlessnessof unrestrained curiosity accords with unabatedteeming heat, and so because they long to feel the heat ofwisdom beyond what they ought, they are said to comefrom ' the south.' Paul busied himself to cool the minds ofthe faithful to this heat of unrestrained wiseness, when hesaid. Not to be overwise beyond what he ought to be wise, Rom.but to be wise unto sobriety. It is hence that David smites ^y^t.at the valleys of salt, viz. in that our Redeemer, by the 2 Sam.piercing of His severity, extinguishes the foolishness of unre-sti'ained wit in all that entertain wrong notions i-egardingHim. And Suhi is rendered ' talking,' for they desire to bewarm-witted, not that they may live well, but thattalk high;they maythus they are said to come from Thema and Suhi,i. e. from ' heat,' and ' talkativeness,' for herein, viz. that thevshew themselves as studious of Scripture, they teem withwords of talkativeness, but not with bowels of love. AndNaama is interpreted ' comeliness,' for because they aimnot to be, but toappear learned, by words of deep learningthey put on the guise of well living, and by their teemingwit in talk, exhibit in themselves a form of ' comeliness,'that by the comeliness of the lips they may more easilyrecommend evil counsels, in proportion as they commonlyhide from our senses^ the foulness of their lives. But neitherare the very names of the places set down in undistinguishedorder in the relation. For Thema is set first, then Suhi, andnext Naama; in that first an excessive warmth of wit setsthem on fire, next smartness of speech lifts them up, and? al. as they hide by the cunning of their thought.M'

162 Heretics kindly called friends. Tliey know not the Church,Job 2, then, finally, dissimulation presents them comely to the eyesof men.Alleg. _,,,,,_. ,For they had made an ajopointment together to come anamourn with him and to comfort him.xxiii. 46. Heretics ' make an appointment together,' when theyhold in common certain false opinions contrary to the Church,and in the points wherein they are at variance withthe truthagree together in falsehood. But all they that give usinstruction concerning eternity, what else are they doing, saveamid the tribulations of our pilgrimage administering consolationto us ? And forasmuch as heretics desire to impartto Holy Church their own opinions, they come to her asthough to comfort her. Nor is it strange if they who setforth a figure of enemies, are called friends, when it is saidMat.26,to the very traitor, Friend, wherefore art thou come'?and the"^"^^Lukeie vasxi that is consumed in the fire of hell, is called son25- by Abraham. For though the wicked refuse to be amendedby us, yet it is meet that we style them friends, not of theirwickedness, but by virtue of our own lovingkindness.^^ Ver. 12. And when they lifted up their eyes afar off, andknew him not, they lifted up their voice, and wept.xxiv. 47. All heretics, in contemplating the deeds of HolyChurch, lift up their eyes, in that they are themselves downbelow, and when they look at her works, the objects, whichthey are gazing at, are set high above them. Yet they do notknow her in her sorrow, for she herself covets to * receiveevil things' here, that so being purified she may attain to thereward of an eternal recompence, and for the most part shedreads prosperity, and joys in the hard lessons of her training.Therefore heretics, who aim at present things as somethinggreat, know her not amidst her wounds. For that, whichthey see in her, they recognise not in the reading of theirown hearts. While she then is gaining ground even by heradversities, they themselves stick fast in their stupefaction,because they know not by experiment the things they see.And they rent every one his mantle, and sprinkled dustupon their heads toward heaven.XXV. 48. Like as we take the garments of the Church for thewhole number of the faithful ;(and it is hence that theIs. 49, Prophet saith, 21wu shall clothe thee with thein all as with18.

They rend those they put on. Their thoughia like dust, lb'3an ornament ;) so the garments of lieretics are all they that Bookattachmg themselves with one accord to them are hnplicated ——in their errors. But heretics have this point proper tothemselves, that they cannot remain stationary for long inthat stage wherein they leave the Church, but they are dayby day precipitated into further extremes, and by hatchingvs^orseopinions they split into manifold divisions, and are inmost cases parted the wider from one another by their contentionand disorderment. Thus because all those, whomthey attach to their ill faith', are further torn by them in ' perfiendlesssplitting, it may well be said that the friends who comerend their garments^, but when the garments are rent, the body ^ rumisshewn through; for it oftentimes happens, that when the^""followers are rent and torn, the wickedness of their imaginingsisdisclosed, for discord to lay open the artifices, which theirgreat guilt in agreeing together had heretofore kept close.49. But now, they ' sprinkle dust upon their heads toheaven.' What is represented by dust, saving earthly senseswhat by the head, saving that which is our leading principle,viz. the mind ? What is set forth by ' heaven,' but the lawof heavenly revelation.? So, to ' sprinkle dust upon the headto heaven,' is to corrupt the mind with an earthly perception,and to put earthly senses upon heavenly words. Now theygenerally canvas the words of God more than they takethem in, and for this reason they sprinkle dust upon theirheads, forasmuch as they strain themselves in the preceptsof God, following an earthly sense, beyond the powers oftheir mind.Ver. 13.days and seven nights.So they sat down with him upon the ground seven50. In the day we make out the objects that we look at, xxvi.but in the night, either from the blindness we discern nothing,or from the uncertainty we are bewildered. Accordingly by' ' understanding' represented, and by ' day' we have night,''ignorance.' And by the number seven the sum of com- ^pleteness is expressed; and hence in seven days, and no more,the whole of this transitory period is accomplished. Howthen is it that the friends of blessed Job ai-e said to sit withhim seven days and seven nights, saving that heretics,whether in those things wherein they admit the true light,M 2

164 Sitting tciih Job is a partial right belief.Job 2, or in those wherein they are under llie darkness of ignorance,-^^: as it were feign to let themselves down to Holy Church inher weakness, while under colour of caresses, they are preparingtheir snares to catch her withal? and though, whetherin the things which they do understand, or in those whichthey are unable to understand, through the swelling'' of abloated self-elation, they account themselves great in theirown eyes, yet sometimes in semblance they bend to HolyChurch, and while they make soft their words, they insinuate'their venom. To sit upon the earth,' then, is to exhibitsomewhat of the figure of humility, that whilst their exteriorappears humble, they may recommend the proud doctrineswhich they teach.51. But it is possible that by ' the earth' may be alsorepresented the Incarnation of our Mediator. And hence itT. J is said to Israel, An altar of earth shall thou then make unto20, 24. Me. For to make an altar of earth for the Lord is to trustin the Incarnation of our Mediator. For then our gift isreceived by God, when our humility has placed upon HisAltar, i. e. upon the belief of our Lord's Incarnation, all theworks that it performs. Thus we place our offered gift uponan altar of earth, if our actions be firmly based upon faithin the Lord's Incarnation. But there are some heretics,who do not deny that the Incarnation of the Mediator tookplace, but either think otherwise concerning His Divinitythan is true, or in the character of the Incarnation itself areat variance with us. They then that with us declare the trueIncarnation of our Redeemer, as it were sit alike with Jobupon the earth, and they are described as sitting upon theground seven days and seven nights ; forasmuch as whetherin this very thing that they understand somewhat of the fulnessof truth, or in this that they are thoroughly blinded by thedarkness of their foolish minds, they cannot yet deny themystery of the Incarnation. And so to sit upon the earthwith blessed Job, is to believe in the true Flesh of ourRedeemer in unison with Holy Church.5'2. Now sometimes heretics wreak their animosity againstus in punishments as well, sometimes they pursue us withwords only. Sometimes they provoke us when quiet, buth typo. There can be no doubt that' typho' is meant.

Heretics keep silence till opportunity. 165sometimes, seeing us hold our peace, they remain quiet, and Bookthey are friendly to the dumb, but hostile to them that open —their lips, and hence forasmuch as blessed Job had not asyet said aught to them in converse, it is rightly added, Andnone spake a word unto him. For we find our adversarieshold their peace, so long as we forbear by pi'eaching to begetsons of the true faith. But if we begin to speak aright, weimmediately feel the weight of their reviling by their reply ;forthwith they start into hostility, and burst out intoa voiceof bitterness against us, doubtless because they fear lest thehearts, which the weight of folly presses down beneath,should be drawn up on high by the voice of him thatspeaketh aright. Therefore, as we have said, because ourenemies love us when mute, and hate us when we speak, it isrightly said in the case of Job keeping silence,And none spake a word unto him.53. Yet sometimes when they see the hearts of believers xxvii.vacant through sloth, they do not cease to scatter the seedsof en-or by speech. But when they see the minds of thegood busied on high, seeking the way back to theircountry,earnestly sorrowing over the toils of this place of exile, theyrein in their tongues with anxious heed ; in that they seethat whilst they assail those sorrowing hearts with fruitlesswords, they are speedily made to hold their peace. Andhence whereas it is well said, none spake a word unto him^the cause of their silence is immediately brought in by implication,when it is said.For they saiv that his grief was very great.54. For when our hearts are pierced with violent grief xxviii.fi'om the love of God, the adversary fearsat random, for he sees that by provoking the fixedto sjjeak frowardlymind, henot only has no power to draw it to untoward ways, but thatby its being stirred up, he may chance to lose even thosewhom he held bound.55. Perhaps it may influence some that we have so madeout these particulars, that what was well done by the friendsshould denote that which was to be ill done by heretics.Yet in this way it very often happens that a circmnstancc isvirtue in the historical fact, evil in its meaning and import, justas an action is sometimes in the doing ground of condenm-

166 Da Old i/i his sh/ a type of Christ.Job 2, alioii, but in the writing, a prophecy of merit, which we shall'-— the sooner shew, if we shall bring forward one testimony ofHoly Writ to prove both points. For who, that hears of it,not only among believers but of unbelievers themselves also,does not utterly loathe this, that David walking upon hissolar' lusteth after Beershebah the wife of Uriah ? Yet whenhe returns back from the battle, he bids him go home to2 Sam. w^ash his feet. Whereupon he answered at once, The Arkof the Lord ahideth in tents, shall I then take rest in myhouse'^ David received'' him to his own board, and deliversto him letters, through which be must die. But of whomdoes David walking upon his solar bear a figure, saving ofPs. 19, Him, concerning Whom it is written, He hath set his taher-'nacle in the sun ? And what else is it to draw Beersheba tohimself, but to join to Himself by a spiritual meaning theLaw of the formal letter, which was united to a carnalpeople ? For Beersheba is rendered ' the seventh well,'assuredly, in that through the knowledge of the Law, withspiritual grace infused, perfect wisdom is ministered unto us.And whom does Uriah denote, but the Jewish people, whosename is rendered by interpretation, ' My light from God ?'Now forasmuch as the Jewish people is raised high byreceiving the knowledge of the Law, it as it were glories ' inthe light of God.' But David took from this Uriah his wife,and united her to himself, sui'ely in that the strong-handedOne, which is the rendering of ' David,' our Redeemer,shewed Himself in the flesh, whilst He made known that theLaw spake in a spiritual sense concerning Himself. Hereby,that it was held by them after the letter. He proved it tobe alienated from the Jewish people, and joined it to Himself,in that He declared Himself to be proclaimed by it. YetDavid bids Uriah ' go home to wash his feet,' in that whenthe Lord came Incarnate, He bade the Jewish people turnback to the home of the conscience, and wipe off with theirtears the defilements of their doings, that it should underiVulg. solarium, which S. Greg. 1. xxii. c. 87. Corn, a Lapide ad loc.derives from ' sol,' though perhaps it quotes also St. Ambrose, hut says theis rather to be deduced from 'solum,' allegory is of the less perfect kind. St.like 'terrace' from * terra.' Still the Ephraim, in Sam. t. i.p. 409. c.speaksevent seems typical. St. Augustine of Uriah in a similar way. See also p.has a similar interpretation, with some 443. A.difference in particulars, Contr. Faust.i

Uriah, in uell doing, a type of erring Jews. 167stand the precepts of the Law in a spiritual sense, and find-booking the fount of Baptism after the grievous hardness of the.^IIicommandments,have recourse to water after toil.But Uriah, who recalled to mind thatthe ark of the Lordwas under tents, answered, that he could not enter into hishouse. As if the Jewish people said, I view the precepts ofGod in carnal sacrifices, and 1 need not to go back to theconscience in following a spiritual meaning. For he, as itwere, declares ' the ark of the Lord to be under tents,' whoviews the precepts of God as designed forno other end thanto shew forth a service of carnal sacrifice. Yet w'hen hewould not return home, David even bids him to his table, inthat though the Jewish people disdain to return home intothe conscience, yet the Kedeemer at His coming avouchesthe commandments to be spiritual, saying. For had ye he- John 6,lieved 3Ioses, ye would ^ have believed 3Ie : for he tcrote off^y^-^3Ie. And thus the Jewish people holds that Law, vfYnchwouiutells of His Divinity, whereunto that people deigns not to^^^'^^^^give credence. And hence Uriah is sent to Joab with letters,according to which he is to be put to death, in that theJewish people bears itself the Law, by whose convictingtestimony it is to die. For whereas holding fast the commandmentsof the Law it strives hard to fulfil them, clearlyit does itself deliver the judgment whereupon it is condemned.What, then, in respect of the fact, is more foul than David?What can be named purer than Uriah } What again inrespect of the mystery can be discovered holier than David,what more faithless than Uriah ?Since the one by guiltinessof life prophetically betokens innocency, and the other byinnocency of life prophetically represents guilt. Whereforeit is with no inaptitude that by the things that are well doneby the friends of Job we have represented to us those to bedone amiss by heretics, in that it is the excellency of HolyWrit so to relate the past as to set forth the future; in suchwise to vindicate the case in the fact, that it is against it inthe mystery; so to condemn the things done, that they arecommended to us as fit to be done in the way of mystery.56. So then as we have completed the allegorical mys-MouAL.teries, unravelling them piece by piece, let us now proceedto follow out the sense of the moral truth, hastily touching

168 Job's sores like invohiaianj ill Ihoiiyhls from Satan.Job 2, thereupon, for the mind hastens forward to make out the- parts of greater difficulty, and if it is for long wrapped up inthe plain parts, it is hindered from knocking as it were fit atJ. J—those which are closed.Oftentimes our old enemy, after hehas brought down upon our mind the conflictof temptation,retires for a time from his own contest, not to put an end tohis wickedness, but that upon those hearts, which he hasrendered secure by a respite, returning of a sudden, he maymake his inroad the more easily and unexpectedly. It ishence that he returns again to try the blessed man, anddemands pains on the head of him, whom nevertheless theSupreme Mercy while keeping fast yields up to him, saying,Ver. 6. Behold, he is in thine hand: but save his life.xxix. 57. For He so forsakes us that He guards us, and soguards us that by the permitted case of temptation, He shewsus our state of weakness. And he immediately went forthfrom be/ore the face of the Lord, and by smiting him whomHe had thus gotten he wounded him from the sole of hisfoot even to his croivn.permission, beginning withThus, viz. in that when he receivesthe least, and reaching even tothe greater points, he as it were rends and pierces all the• CO) pus body of the mind ' with the temptations which he bringsmentis . , . .. . .,, •^ i oani- upon it, yet he does not attain to the smiting of the soul , in"'"'"that deep at the bottom of all the thoughts of the heart, theinterior purpose of our secret resolution holds out, in themidst of the very wounds of gratification which itreceives,so that although the enjoyment may eat into the mind, yetit does not so bend the set intent of holy uprightness as tobring it to the very softness of consenting. Yet it is ourduty to cleanse the mere wounds of enjoyment themselvesby the sharp treatment of penance, and if aught that isdissolute springs up in the heart to refine it with thechastening hand of rigorous severity. And hence it is rightlyadded immediately,Ver. 8. And lie took him a potsherd to scrape the humourwithal.XXX. 58. For what do we understand by the ' potsherd,' savingforcibleness of severity, and what by the ' humour,' savelaxity of unlawful imaginations ? And thus we are smitten,and ' scrape oflC the humour with a potsherd,' when after

Ill thoughts to be cleansed off by self-chastisement. 169the defilements of unlawful thoughts, we cleanse ourselves Bookby a sharp judgment. By the potsherd too we may under —stand the frailness of mortality. And then to ' scrape thehumour with a potsherd,' is to ponder on the course andfrailty of our mortal state, and to wipe off therottenness ofa wretched self-gratification. For when a man bethinkshimself how soon the flesh returns to dust, he readilygets the better of that which originating in the fleshfoully assails him in the interior. So, when bad thoughtsarising from temptation flow into the mind, it is as if humourkept running from a wound. But the humour is sooncleansed away, if the frailty of our nature be taken up in thethought, like a potsherd in the hand.59. For neither are these suggestions to be lightlyesteemed, which though they may not draw us on so far asto the act, yet work in the mind in an unlawful way. It ishence that our Redeemer was come, as it were, ' to scrapethe humour from our wounds,' when He said, Ye have heard Ma.tt. 5,'that it was said by them of old time, Thou shall not commitadultery. But I say unto you, that whosoever looketh on awoman to lust after her, hath committed adultery with heralready'in his heart. The humour,' therefore, ' is wipedoff",' when sin is not only severed from the deed, but also'from the thought. It is hence that Jerubbaal saw^ the Angel Judg. 6,^^' ^'^'when he was winnowing corn from the chaff", at whosebidding he forthwith dressed a kid and set it upon a rock,and poured over it the broth of the flesh, which the Angeltouched with a rod, and 'thereupon fire coming out of therock consumed it. For what else is it to beat corn with arod, but to separate the grains of virtues from the chaff" ofvices, with an upright judgment.? But to those that are thusemployed the Angel presents himself, in that the Lord ismore ready to communicate interior truths in proportion asmen arc more earnest in ridding themselves of externalthings. And he orders a kid to be killed, i. e. everyappetite of the flesh to be sacrificed, and the flesh to be setupon a rock, and the broth thereof to be poured upon it.Whom else does the rock' represent, saving Him, of Whom''it is said by Paul, And thai rock was Christ? Weset flesh i Cor.then upon the rock,' when in imitation of Christ we crucify ''*'

170 Care of thouyhts to be practised with Itinnllitij,Job 2, our body. He too pours the juice of the flesh over it, who,——'-—in following the conversation of Christ, empties himself evenof the mere thoughts of the flesh themselves. For ' thebroth' of the dissolved flesh is in a manner poured upon 'therock,' when the mind is emptied of the flow of carnalthoughts too. Yet the Angel directly touches it with a rod,in that the might of God's succour never leaves our strivingforsaken. And fire issues from the rock, and consumes thebroth and the flesh, in that the Spirit, breathed upon us bythe Redeemer, lights up the heart with so fierce a flame ofcompunction, that it consumes every thing in it that isunlawful either in deed or in thought. And therefore it isthe same thing here ' to scrape the humour with a potsherd,'that it is there to ' pour the broth upon the rock.' For theperfect mind is ever eagerly on the watch, not only that itmay refuse to do bad acts, but that it may even wipe off" allthat is become foul and soft in it, in the workings of imagination.But it often happens that war springs up fi:om thevery victory, so that when the impure thought is vanquished,the mind of the victor is struck by self-elation. Thereforeit follows that the mind must be no otherwise elevated inpurity, than that it should be heedfully brought under inhumility. And hence, whereas it was said of the holy man.And he took a potsherd, and scraped the humour withal,it is forthwith fitly added.And he sat down upon a dunghill.xxxi. 60. For ' to sit down upon a dunghill' is for a man toentertain mean and abject notions of himself. For us to ' situpon a dunghill,' is to carry back the eye of the mind, in aspirit of repentance, to those things which we have unlawfullycommitted, that when we see the dung of our sinsbefore our eyes, we may bend low all that rises up in themind of pride. He sits upon a dunghill, who regards hisown weakness with earnest attention, and never lifts himselfup for those good qualities, which he has received thi'oughgrace. Did not Abraham sit by himself upon a dunghill,Gen. 18, when he said. Behold, now, I have taken upon vie to speakunto the Lord, which am but dust and ashes ? For it isplain to see in what place he had set himself, who, at thevery moment that he was speaking with God, reckoned him-

Humility aided by close examination. 171self to be ' dust and ashes.' If he then thus despises him- Bookself who is raised to the honour of converse with the Deity '—even, we should consider with earnest thoughts of heartwith what woes they are destined to be stricken, who, whilethey never advance a step towards the highest things, areyet lifted up on the score of the least and lowest attainments.For there are some, who, when they do but little things,think great things of themselves. They lift their minds onhigh, and account themselves to excel other men in thedeserts of virtue.For surely, these inwardly quit the dunghillof humility within themselves, and scale theheights ofpride ; herein following the steps of him, the first thatelevated himself in his own eyes, and in elevating broughthimself to the ground, following the steps of him, who wasnot content with that dignity of a created being, which hehad received, saying, / will ascend ijito heaven ; I will exaUA'^- 14,my throne above the stars of God.. ,And it is hence that she,13.which is united to him by an evil alliance, even Babylon,i.e. ' the confused multitude of sinners,' says, / am, andls.^7,Qnone else beside me, I shall not sit as a widow. Whosoeverthen swells within him, has sethimself on high by himself.Yet doth he sink himself so much the deeper below, inproportion as he scorns to think the lowest things of himselfaccording to the truth. There are some too that labour notto do aught that is virtuous, yet when they see otherscommit sin, they fancy themselves righteous by comparisonwith them. For all hearts are not wounded by the same ora similar offence.For this one is entrapped by pride, whilethat perchance is overthrown by anger, and avarice is thesting of one, while luxury fires another. And it very oftenchances that he, who is brought down by pride, sees howanother is inflamed with anger ; and because anger does notspeedily influence himself, he now reckons that he is betterthan his passionate neighbour, and is as it were lifted up onthe score of his righteousness in his own eyes, in that heforgets to lake account of the fault, by which he is moregrievously enchained. And it very often happens that hewho is mangled by avarice, beholds another plunged in thewhirlpool of luxury, and because he sees himself to be astranger to carnal pollution, he never heeds by what defile-

172 Affliction does not always keep out had ihouyliis.Job 2, meiits of the spiiilual life he is himself inwardly polluted--—— and while he considers well the evil in another, which he is'himself without, he forgets to take account in his own caseof that which he has; and so it is brought to pass, that whenthe mind to be pronounced upon goes off to the cases ofother men, it is deprived of the light of its own judgment,and so much the more cruelly vaunts itself against others'failings, in proportion as it is from negligence in ignoranceof itsown.61. But, on the other hand, they that really desire to riseto the heights of virtue, whenever they hear of the faults ofothers, immediately recall the mind to their own; and themore they really bewail these last, so much the more rightly dothey pronounce judgment on those others. Therefore, forasmuchas every elect person restrains himself in the considerationof his own frailty, it may be well said that theholy man in his sorrow sits down upon a dunghill. For hethat really humbles himself as he goes on his way, markswith the eye of continued observation all the filth of sinwherewith he is beset.But we must know that it is in prosperitythat the mind is oftenest touched with urgent temptations,yet that it sometimes happens that we at the sametime undergo crosses without, and are wearied with theurgency of temptation within, so that both the scourgetortures the flesh, and yet suggestion of the flesh pours in uponthe mind. And hence it is well, that after the many woundsthat blessed Job received, we have yet further the words ofhis illadvising wife subjoined also, who says,y^ Ver. 9. Dost thou still retain thine integrity? Curse God,and die.xxxii. 62. For the illadvising wife is the carnal thought goadingthe mind, since it oi'ten happens, as has been said above,that we are both harrassed with strokeswithout, and weariedwith carnal promptings within. For it is hence that JeremiahLam. 1 bewails, saying, Abroad the suord bereavetli; at liome there^^isas death. Since ' the sword bereaveth,' when vengeanceoutwardly smites and pierces us, and ' at home there is asdeath,' in that indeed he both undergoes the lash, and yetthe conscience is not clear* of the stains of temptation within.Ps.35,6. Hence David says, Let them he as chaff before the icind,

Jlie Elect treat ill sin/(/estlons as Job hift wife. 1 73and let the angel of the T.orcl peraecnte them. For he that is Bookcaught by the blast of temptation in the heart, is lifted uplike dust before the face of the wind; and when in the midstof these strokes the rigour of God smites them, what else isit, but the Angel of the Lord that persecutes them ?//63. But these trials are carried on in the case of thereprobate in one way, and of the Elect in another. Thehearts of the first sort are so tempted that they yield consent,and those of the last undergo temptations indeed, but offerresistance. The mind of the one is taken captive with afeeling of delight, and if at the moment that which isprompted amiss is displeasing, yet afterwards by deliberationit gives pleasure. But these so receive the darts of temptation,that they weary themselves in unceasing resistance,and if at any time the mind under temptation is hurriedaway to entertain a feeling of delight, yet they quickly blushat the very circumstance of their delight stealing upon them,and blame with unsparing censure all that they detectspringing iip in themselves of a carnal nature. Hence it isrightly added immediately,Ver. 10. Thou speakest as one of the foolish womenspeaketh. What ? shall we receive good at the hand ofGod, and shall we not receive evil ?64, For it is meet that the holy mind restrain by spiritual xxxiiicorrection whatever of a carnal nature within it utters rebelliousmuttering, that the flesh whether by speaking severethings may not draw it into impatience, nor yet by speakingsmooth ones melt it to th^ looseness of lust. Therefore letmanly censure, reproving the dictates of unlawful imaginations,hold hard the dissolute softness of what is basein us, by saying, Thou speakest as one of the foolish'women speaketh. And, on the other hand, let the considerationof the gifts repress the discontent of bitter thought,saying, Shall we receive good at the hand of God, and shallwe not receive evil ? And whoever desires to get the masteryof his vices, and goes forward to the eternal heights ofinwai'd recompense ' with the steps of a true purpose, the 'retribumorehe sees himself to be on every hand beset with thewar of thevices, the more resolutely he arrays himself withthe armour of the virtues, and fears the darts the less, in

174 Disguised temptations come like Job's friends.1Job 2, proportion as he defends his breast bravely against their11.12.-;1.assault.1 1 -1 • •65. Yet it very oiten happens, that whilst we are strivingJMoUAli. ^^,/-Ito stay ourselves in this fight of temptation by exaltedvirtues, certain vices cloak themselves to our eyes under thegarb of virtues, and come to us as it were with a smooth face,but how adverse to us they are we perceive upon examination.And hence the friends of blessed Job as it vv'ere come togetherfor the purpose of giving comfort, but they burst out intoreviling, in that vices that plot our ruin assume the look ofvirtues, but strike us with hostile assault. For often immoderateanger desires to appear justice, and often dissoluteremissness, mercy; often fear without precaution wouldseem humility, often unbridled pride, liberty. Thus thefriends come to give consolation, but fall off into words ofreproach, in that vices, cloaked under the guise of virtues, setout indeed with a smooth outside, but confound us by abitter hostility. And it is rightly said,Ver. 11. For they had made an appointment together tocome to mourn with him and to comfort him.xxxiv. Q^S. For vices make an appointment together under thecloak of virtues; in that there are certain ones, which arebanded together against us by a kind of agreement, such aspride and anger, remissness and fear. For anger is neighbourto pride, and remissness to cowardice. Those thencome together by agreement, which are allied to one anotherin opposition to us, by a kind of kinship in iniquity ; but ifwe acknowledge the toilsomeness of our captivity, if we grievein our inmost soul fi'om love of our eternal home, the sins thatsteal upon the inopportunely joyful, will not be able to prevailagainst the opportunely sad. Hence it is well added,Ver. 12. And when they lifted up their eyes afar off, andknew him not, they lifted up their voice, and wept.XXXV. 67. For the vices do not know us in our afflictions, in thatso soon as they have knocked at the dejected heart, beingreproved they start back, and they, which as it were knewour joy, because they made their way in, cannot knowus inus in our sadness, in that they break their edge on ourvery rigidity itself. But our old enemy, the more he seesthat he is himself caught out in them, and that with a good

Spiritual compimcfion detects t/teir falsehood. 175courage, cloaks them with so mucli the deej)ev disguise Bookunder the image of virtues ; and hence it is added,T/iei/ lifted up their voice, and wept ; and they rent everyone his mantle, and sprinkled dust upon their heads towardheaven.Ver, 13. So they sat down with him upon the ground sevendays and seven nights.68. For by the weeping pity is betokened, discretion by xxxvi.the cutting of the garments, the affecting' of good works by' a'-the dust upon the head, humility by the sitting. For some- ing.'^^"times the enemy in plotting againstus feigns somewhat thatis full of pity, that he may bring us down to an end of cruelty.As is the case, when he prevents a fault being con-ected bychastisement, that that, which is not suppressed in this life,may be stricken with the fire of hell. Sometimes he presentsthe form of discretion to the eyes, and draws us on to snaresof indiscretion, which happens, when at his instigation weas it were from prudence allow ourselves too much nourishmenton account of our weakness, while we are imprudentlyraising against ourselves assaults of the flesh.Sometimes hecounterfeits the affecting of good works, yet hereby entailsupon us restlessness in labours, as it happens, when a mancannot remain quiet, and, as it were, fears to be judged foridleness. Sometimes he exhibits the form of humility, thathe may steal away our affecting of the useful, as is the casewhen he declares to some that they are weaker and moreuseless than indeed they arc, that whereas they look upon themselvesas too unworthy, they may fear to administer the thingswherein they might be able to benefit their neighbours.69. Bui these vices which the old enemy hides under thesemblance of virtues, are very minutely examined by the handof compunction. For he that really grieves within, resolutelyforedetermines what things are to be done outwardly, andwhat are not. For if the virtue of compunction moves us inour inward parts, all the clamouring of evil dictates is mademute ; and hence it follows.And none spake a ivord unto him; for they saw that hisgrief was very great.70. For if the heart feels true sorrow, the vices have no xxxvii.tongue against it. And when the life of uprightness is

176 Thoughts that tempt may yet be turned to good.Job 2, sought with an entire aim, the fruitless prompting of evil^ closedMoral/up. But oftentimes if we brace ourselves withstrong energy against the incitements of evil habits, weturn even those very evil habits to the account of virtue.For some are possessed by anger, but while they submitthis to reason, they convert it into service rendered to holyzeal. Some are lifted up by pride. But whilst they bow downthe mind to the fear of God, they change this into the fi'eetone of unrestrained authority in defence of justice.Strengthof the flesh is a snare to some ; but whilst they bring underthe body by practising works of mei'cy, from the samequarter, whence they were exposed to the goading of wickedness,they purchase the gains of pitifulness. And hence itis well that this blessed Job, after a multitude of conflicts,sacrifices a victim for his friends. For those whom he hasfor long borne as enemies by their strife, he one day makesfellow-countrymen by his sacrifice, in that whilst we turn allevilthoughts into virtues, bringing them into subjection, bythe offering of the intention, we as it were change the hostileaims of temptation into friendly dispositions.Let it suffice for us to have gone through these thingsin three volumes in a threefold method. For in the verybeginning of this work we set firm the root of the tongue,as a provision against the bulk of the tree that should springup, that we might afterwards produce the boughs of expositionaccording as the several places require.

BOOK IV.Wherein Gregory, having in the Preface set forth in few words that theletter of Scripture is at times at variance with itself, and that the imprecationsof Joh, as of Jeremiah and David, cannot he understoodwithout absurdity according to the sound which they convey, explainsthe words of Job in historical, mystical, and moral sense, from thecommencement of the third chapter to the twentieth verse of the same.THE PREFACE.He who looks to the text and does not acquaint hhnselfwith the sense of the holy Word, is not so much furnishinghimself with instruction as bewildering himself in uncertainty,in that the literal words sometimes contradict themselves;but whilst by their oppositeness they stand at variance withthemselves, they direct the reader to a truth that is to beunderstood. Thus, how is it that Solomon says, Titere is Ecc. 2,nothing better for a man than that he should eat and drink;and adds not long after, It is better to go to the house q/'Ecc. 7,"mourning than to the house of feasting? Wherefore did heprefer mourning to feasting, who had before commendedeating and drinking ? for if by preference it be good ' to eatand drink,' undoubtedly it should be a much better thingto hasten to the house of mirth than to the house ofmourning. Hence it is that he says again, Rejoice, O young 'Ecc.li,man, in thy youth; yet adds a little after,ybr youth o^'^^ver. lo.'pleasure are vanity. What does this mean, that he should Vulg.either first enjoin practices that are reprehensible, or afterwardsreprehend practices that he has enjoined, but that bythe literal words themselves he implies that he, who findsdifficulty in the outward form, should consider the truth to beunderstood, which same import of truth, while it is soughtwith humility of heart, is penetrated by continuance inreading. For as we see the face of strange persons, andknow nothing of their hearts, but if we are joined to themN

Pref. in178 Some things in Holy Writ cannot he taken literally.familiar communication, by frequency of conversation weeven trace their very thoughts; so when in Holy Writ thehistoricalnarration alone is regarded, nothing more than theface is seen. But if we unite ovuselves to it with frequentassiduity, then indeed we penetrate its meaning, as if by theeffect of a familiar intercourse.truths from various parts, we easily see inFor whilst we gather variousthe words thereofthat what they import is one thing, what they sound likeanother. But every one proves a stranger to the knowledgeof it,in proportion as he is tied down to its mere outside,ii. See here, for instance, in that blessed Job is described as3°'having cursed his day, and said, Let the day perishwherein I was born, and the night in which it was said.There is a man child conceived; if we look no further thanthe surface, what can we find more reprehensible than thesewords ? But who does not know that the day, in which hewas born, could not at that time be in existence, for it is thecondition of time to have no stay of continuance. P'orwhereas by way of the future it is ever tending to be, soin going out by the past, it is ever hastening not to be.Wherefore then should one so gi'eat curse that, which heis not ignorant hath no existence ? But perchance itmay be said, that the magnitude of his vii-tue is seenfrom hence, that he, being disturbed by tribulation, imprecatesa curse upon that, which it is evident has no existenceat all. But this notion is set aside the moment thereasonableness of the thing is regarded, for if the objectexisted, which he cursed, it was a mischievous curse ; butif it had no being, it was an idle one : but whoso is filledMat. 12, with His Spirit, Who declareth, that every idle word thatmen shall speak, they shall give account thereof in theDay of Judgment; fears to be guilty of what is idle,even as of what is mischievous. To this sentence it isfurther added, Let that day be turned into darkness; let notGod regard it from above, neither let the light shine uponit. Let darkness and the shadow of death stain it; let acloud dwell upon it; let it be enfolded in bitterness. Asforthat night, let darkness seize upon it. Lo, let that night besolitary, let no joyful voice come therein: let it look for light,and have none; neither let it see the dawning of the day.is

JoVs curse, and wish,if literal, were impious or immeaning. 1 79How is it that that day, which he knows to have gone by Bookwith the flight of time, is said ' to be turned into darkness ?' '—And whereas it is plain that it has no existence, wherefore isit wished for that ' the shadow of death might stain it ?' orwhat cloud dwells upon it, what envelopement of bitternessenfolds it? or what darkness seizes upon that night, whichno stay holds in being? Or how is it desired that that maybe solitary, which in passing away had already becomenought? Or how does that look for the light, which bothlacks perception, and doth not continue in any stay of itsown self? To these words he yet further adds.Why died I rtot from the icomhf why did I not give w/? Jobs,the ghost tvhen I came out of the belly? Why did the knees ~prevejit me ? or why the breasts that 1 should suck ? Fornow I should have lain still and have been quiet, I shouldhave slept, and been at rest.If he had died at once from the womb, would he have got "^•by this very destruction a title to a reward ? Do abortivechildren enjoy eternal rest ? For every man that is notabsolved by the water of regeneration, is tied and bound bythe guilt of the original bond. But that which the water ofBaptism avails for with us, this either faithalone did of old «eein behalf of infants, or, for those of riper years, the virtue of ^, 54.sacrifice, or, for all that came of the stock of Abraham, themystery of circumcision. For that every living being isconceived in the guilt of our first parent the Prophetwitnesses, saying. And in sin hath my mother conceived me.V^. 51,And that he who is not 'washed in the water of salvation,"does not lose the punishment of original sin, Truth plainlydeclares by Itself in these words, Except a man be born o/'john 3,water and of the Spirit, he cannot enter into the kingdom of 'God. How is it then, that he wishes that he had ' died inthe womb,' and that he believes that he might have hadrest by the boon of that death, whereas it is clear that ' therest of lifecould in no wise be for him, if the Sacraments ofDivine knowledge " had in no wise set him free from the guilt» 'St. Gregory, b. ix. c.20,21. speaks Now' (§. 34.)'tbe Mediator, whenof some suffering eternal torments with- manifested, would have the Sacramentout actual sin. St. Aug. ad Dardanum, of our Regeneration manifest. But forEp. 187. says that an actual incorpora- the righteous of old there was somewhattion into the kingdom of God, after hidden, while still they too were savedbirth,wasalwaysnecessary to salvation, by the same faith, which was to beN 2'^

Pref.Job 3,14.1 Vulg.solitudinesWisd.6, 6.Luke12, 48.180 Death in original sin could not be wished for.of original sin } He yet further adds with whom he mighthave rested, saying, With kings and counsellors of the earthwhich huilt desolate^ places for themselves. Who does notknow that the kings and counsellors of the earth are hereinfar removed from ' solitude,' that they are close pressed withinnumerable throngs of followers?and with what difficulty dothey advance to rest, who are bound in with the tightenedknots of such multifarious concerns ! As Scripture witnesses,where it says, But mighty ine)i shall be mightily tormented.Hence Truth utters these words in the Gospel ; unto whomsoevermucJi is given, of him shall be much required. Heimplies besides, whom he would have had as fellows in thatmade known in its own time. For wedare not prefer the believers of ourown day to [he friends of God, throughwhom those things were prophesied tous, when God so calls Himself the Godof Abraham^ and the God of Isaac, andthe God of Jacob, as to say that this isHis name for ever. But if circumcisionis believed to have been to the ancientSaints instead of Baptism, what is to besaid of those who pleased God beforethis was enjoined, not however withoutfaithP'&c. DeC.D.xvi.27. Heprovesoriginal sin by Gen. xvii. 14. whereLXX add the eighth day. Vasq. alsocites De Pec. Or. Contr. Pel. etCcel. ii.30. Cont. Jul. iii. 18. De Nupt. et Cone.iii. (see also on Ep. to Rom. 1. iv.)Euseb. Dem. i. 10. Hist. i. 1. (c. 2.§. 29?) S. Ath. on Matt. xi. 22, (Hemeans De Sab. et Circ. §. 6. Ben. t. 2.p. 59. where he says it was that menmight not be under the curse Dust thouart, &c. but adds that it was done ' inpart and as in a shadow.') S. Epiph. c.Hffir. viii. (1. i. c. 6. he calls circumcision'carnal,' and opposes it to Baptismwhich cuts us off from sin.) S. Chrys.Hom. xxvii. in Gen. Ben. t. iv. p. 258.and Horns, xxxix. xl. and de Prod.Judae, (?) and on Rom. Hom. vii. (vi.Ben. t. ix. p. 474. Tr. p. 76. where thewords should be stronger, and from'many othei*things one may see that itwas not very necessary.') and on Heb.Hom. xiv. (?) S. Cyr. Al. against Jul.1. X. (t. V. p. 352 sqq. Theod. q. 67. inGen. and 1. vii. ad Gr. Damasc, 1. iv. deFide 10. 14. and 26. (26.) Theophyl.on Rom. ii. El. Cret. on S. Greg. Naz.Or. 1. (see also Or. xl. c. 28.) Andone can hardly suppose that St. Gregorymeant to speak of it as having any suchdirect and covenanted efficacy. It isallowed to be a prophetic sign or type ofRegeneration, (see S. Aug. Ep. Ixxxii.)and of course obedience to the La,w wasii. 10. (which last St. Greg, seems tohave had in mind here, as there is thelike mention of Faith, which St. A. says' saved those of o\d,' pnsillos cum maj'oribus,thus including infants.) also S. Fulg. required in order to the acceptance ofde Inc. c. 15. The Fathers in general those undertheLaw. Again, as theFaithdeny this power to circumcision. See bespeaks of as availing for infants mustVasquez in 1, 2^*. Disp. 130. c. 2. be that of the Parents, (Justinian onwho cites Tertul. adv. Jud. 2 and 3. Rom. iv. 11. takes the punishment ofS. Cypr. contr. Jud. i. 8. (Tr. p. 28.) neglect to be theirs, and St. Aug. thinksS. Ambr. Ep. 72, De Abr. 1. i. c. 4, it may, q, xi. on Exod.) he may considerDe Sacr. i. 4 and 5, De iis qui initianturcircumcision as the act embodying such(De Myst.) c. 8, and 9. (in c. faith. And if he means it also of adults,iv. ad Rom. is not genuine.) S. Jer. on the same may be said of willinglyGal. (iii, 5. and v, 5.) S. Just. Mart. D. choosing the state of obedience to thecum Tryph. c. 23. S. Iren. iv. 30. Orig. Eaw. If St. Aug. is wrong in takingcont. Cels. 1. ii. (v. 28 ?) in Gen. Hom. eternal punishment to be threatened toinfants uncircumcised, his argumentstill holds as analogical, and perhapsin that circumcision was even a directacknowledgment of original, as sacrificeby bloodshedding of actual, sin. On thewhole subject of original sin, see Bull'sdiscourse on the state of man beforethe Fall ; Taylor on Repentance, capp.vi. vii ; Wall on Inf. Bapt. c. xix.

Some imprecations in Holy Writ Jigurative. 181rest, in the words, Or with princes that had gold, that JiltedBooktheir houses with silver. It is a rare thing for them that-'—have gold to advance to rest, seeing that Truth saith by Itself,They that have riches shall hardly enter into the kingdom Matt.of heaven. For what joys in the other life can they lookj^^^^,f*for, who here pant after increase of riches ? Yet that ourRedeemer might further shew this event to be most rare,and only possible by the supernatural agency of God, Helo, 23.saith. With men this is impossible ; but with God all things Matt.are possible. Therefore because these words are, on the sur-'face, at variance with reason, the letter itself thereby points out,that in those words the Saint delivers nothing after the letter.But if we shall first examine the nature of other curses in iv.Holy Writ, we may the more perfectly trace out the import ofthis one, which was uttered by the mouth of blessed Job.For how is it that David, who to those that rewarded himevil, returned it not again, upon Saul and Jonathan fallingin war, curses the mountains of Gilboa in the followingwords.Ye mountains of Gilboa, let there be no deio, neither'! Sam.let there be rain upon you, nor fields of offerings; for there ' 'the shield of Saul is vilely cast away, as though he had notbeen anointed with oil ? How is it that Jeremiah, seeing thathis preaching was hindered by the hardness of his hearers,utters a curse, saying, Cursed be the man, ivho brought 3er. 20,tidings to myfather, saying, A man child is born unto thee ?What then did the mountains of Gilboa offend when Sauldied, that neither dew nor rainshould fall on them, and thatthe words of his sentencfe against them should make thembarren of all produce of verdure ? Why, forasmuch as Gilboais by interpretation running 'down,' while by Saul's anointingand dying, the death of our Mediator is set forth, by themountains of Gilboa we have no unfit representation of theuplifted hearts of the Jews, who, while they let themselvesrun down in the pursuit of the desires of this world, weremingled together in the death of Christ, i. e. of ' the Anointed.'And because in them the anointed King dies the death ofthe body, they too are left dry of all the dew of grace; ofwhom also it is well said, that they cannot be fields of firstfruits. Because the high minds of the Hebrews bear no* first fruits;' in that at the coming of our Redeemer, persisting"'^

182 Our sinning is a birth of children to the world.IPref. for the most part in unfaithfulness, they would not followIs. 10,^^*'her firstthe first beginnings of the faith ; for Holy Church, which forfruits was enriched with the multitude of the Gentiles,scarcely at the end of the world will receive into herbosom the Jews, whom she may find, and gathering nonebut the last, will put them as the remnant of her fruits.Of which very remnant Isaiah hath these words. For thoughthy people Israel shall be as the sand of the sea, yet aremnant of them shall return. However, the mountains ofGilboa may for this reason be cursed by the Prophet'smouth, that whilst, the land being dried up, no fruit isproduced, the possessors of the land might be stricken withthe woe of that baiTenness, so that they might themselvesreceive the sentence of the curse, who had obtained as thejust reward of their iniquities to have the death of the Kingtake place among them. But how is it that, from the lips ofthe Prophet, that man received the sentence of cursing, whobrought* to his father the tidings of his birth?Doubtless thisis so much the more full of deeper mystery within, as it lackshuman reason without. For perchance, if it had sounded atall reasonable without, we should never have been kindledto the pursuit of the interior meaning; and thus he the morefully implies something within, that he shews nothing thatis reasonable without. For though the Prophet had comeinto this world from his mother's womb to be the subject ofaffliction, in what did the messenger of his birth do wrong?But what does the person of the Prophet represent ' carriedfluctu- hither and thither',' except the mutability of man, which cameby the dues of punishment, is thereby signified ? and what is^"'>'*expressed by his ' father' but this world whereof we are born?And who is that man, who ' brings tidings of our birth to ourfather,' savingoiu- old enemy, who, when he views us fluctuatingin our thoughts, prompts the evilminded, who by virtueof this world's authority have the preeminence, to persuadingus toour undoing, and who, when he has beheld us doing2 favoii- acts of weakness, commends these with applause^ as brave,^"^and tells as it were of male children being born, when he givesjoy that we have turned out corrupters of the truth by lying?He gives tidings to the father that a man child is bom, whenhe shews the world him, wliom he has prevailed with, turned

JoVs 'opening his mouth.'' He cursed not from passion. 183into a corrupter of innocence. For when it is said to any Bookone committing a sin or acting proudly, ' Thou hast acted —like a man,' what else is this than that a man child is toldof in the world? Justly then is the man cursed, who bringstidings of the birth of a man child; because his tidingsbetoken the damnable joy of our corrupter. Thus by these^imprecations of Holy Scripture we learn what, in the case ofblessed Job, we are tolook for in his words of imprecation,lest he, whom God rewards after these wounds and thesewords, should be presumptuously condemned by the mistakenreader for his words. As then we have in some sort clearedthe points, which were to be the objects of our enquiry inthe preface, let us now proceed to discuss and to follow onthe words of the historical form.Ver. 1, 2, 3. After this Job opened Ids mouth, and cursedhis day. And Job spake, and said, Let the day perishwherein I was born.1. That which is here said, He opened his mouth, must not i.be gone into neghgently. For by the things which HolyScripture premises but slightly, we are apprised that whatcomes after is to be expected with reverence. For as weknow nothing what vessels that are closed contain inside, butwhen the mouth of the vessels is opened, we discover whatis contained within; so the hearts of the Saints, whichso long as their mouth is closed are hidden, when theirmouth is opened, are disclosed to view. And when theydisclose their thoughts, they are said to open their mouth,that with the full bent of our mind we may hasten to find out,as in vessels that are set open, what it is that they contain,and to refresh ourselves with their inmost fragrance. Andhence when the Lord was about to utter* His sublimeprecepts on the Mount, the words precede. And He opened Ma.tt. 5,His mouth, and taught them; though in that place this too^*should be taken as the meaning, that He then opened Hisown mouth in delivering precepts, wherein He had longwhile opened the mouths of the Prophets.But it requires verygreat nicety in considering the expression. After this, namely,in order that the excellence of allthat is done may be perceivedin its true light by the time. For first we have de-" Dicturo, al. ' daturo,' ' to give,' as whom St. Greg, seems here to follow.St. Aug. 1, i. on Serm. on the Mount, (Ben.)

184 Cursing is either malicious or judicial.Job 3, scribed the wasting of his substance, the destruction of hischildren, the pain of his wounds, the persuasions of his wife,the coming of his friends, who are related to have rent theirgarments, to have shed tears with loud cries, to have sprinkledtheir heads withdust, and to have sat upon the groundfor long in silence, and afterwards it is added. After this Joby/ opened his mouthy and cursed his day ; clearly that from thevery order of the account, duly weighed, it might be concludedthat he could never have uttered a curse in a spirit ofimpatience, who broke forth into a voice of cursing whilsthis friends were as yet silent. For if he had cursed underthe influence of passion, doubtless upon hearing of theloss of his substance, and upon hearing the death of hissons, his grief would have prompted him to curse. But whatJob 1, he then said, we have heard before. For he said. The Lordgave, and the Lord hath taken away. Again, if he hadcursed under the impulse of passion, he might well haveuttered a curse when he was stricken in his body, or whenBut what answerhe was mischievously advised by his wife.Job 2 lie then gave we have already learnt ; for he says, Thoti^^- speakest as one of the foolish ivomen speaketh. What ?shall we receive good at the hand of God, and shall we notreceive evil? But after this it is set forth that his friendsarrive, shed tears, seat themselves, keep silence, whereuponthis is immediately subjoined, that he is said tohave cursedhis day. It is, then, too great an inconsistency to imaginethat it was from impatience that he broke out into a voice ofcursing, no man setting him on, no man driving him thereto,when we know that amidst the loss of all his goods, and thedeath of his children, amidst bodily afflictions, the evilcounsels of his wife, he only gave great acknowledgments tohis Creator with a humble mind. It is plain, then, withwhat feelings he spoke this when he was at rest, who evenwhen stricken uttered such a strain of praise to God. Forafterwards, when no longer stricken, he could not be guilty ofpride, whom even his pain under the rod only shewed to befull of humility. But as yve know for certain that holyScripture forbids cursing, how can we say that that is sometimesdone aright, which yet we know to be forbidden ^ bythe same Holy Writ.''b Ben. as most Mss. ' vitari,' ' shunned,' old Edd. as A. ' vetari,' ' forbidden.'

St. Peter's and Elijah^s curse proved right by the event. 1852. But be it known that Holy Writ makes mention of Bookcursing in two ways, namely, of one sort of curse which it—-—commands, another sort which it condemns. For a curse isuttered one way by the decision of justice, in another wayby the malice of revenge. Thus a curse was pronounced bythe decree of justice upon the first man himself, when he fellinto sin, and heard the words. Cursed is the ground for thy Gen. 3,sake. A curse is pronounced by decree of justice, when itis said to Abraham, / will curse them that curse thee.Again, forasmuch as a curse may be uttered, not by awardof justice, but by the malice of revenge, we have this admonitionfrom the voice of Paul the Apostle in his preaching,where he says, Bless, and curse not ; and again, nor revilers Rom.shall inherit the kingdom of GSd. So then God is said to \^q^^'curse, and yet man is forbidden to curse, because what man 6, lo.does from the malice of revenge, God only does in theexactness and perfection of justice. But when holy mendeliver a sentence of cursing, they do not break forth thereinfrom the wish of revenge, but in the strictness of justice, forthey behold God's exact judgment within, and they perceivethat they are bound to smite evils arising without with acurse ;and are guilty of no sin in cursing, in the same degreethat they are not at variance with the interior judgment.It is hence that Peter flung back the sentence of a curseupon Simon when he offered him money, in the words, May Acts 8,thy money perish iviih thee; for he who said,'not does, butmay, shewed that he spoke this, not in the indicative, but irHthe optative mood. Hence Elias said to the two captains ofjfifty that came to him. If I he a man of God, then let fire 2 Kingscome down from heaven, and consume thee.And upon what 'reasonable grounds of truth the sentences of either of the twowere established, the issue of the case demonstrated. Forboth Simon perished in eternal ruin, and fire descendingfrom above consumed the two captains of fifty. Thus thesubsequent miracle ' testifies with what mind the sentence of ivirtusthe curse is pronounced. For when both the innocence ofhim that curseth remains, and he that is cursed is by thatcurse swallowed up tothe extent of utter destruction, firomthe end of either side we collect, that the sentence is takenup and launched against thewhat is within.offender from the sole Judge of''

186 The ''day'Job cursed is th is mortal life^wUich hisfrietidsloved.Job 3, 3. Therefore if we weigh with exactness the words ofblessed Job, his cursing cometh not of the malice of oneHist.guilty of sin, but of the integrity of a judge, not of oneagitated by passion, but of one sober in instruction ; for he,who in cursing pronounced such righteous sentence, did notgive way to the evil of perturbation of mind, but dispensedthe dictates of wisdom. For, in fact, he saw his friendsweeping and wailing, he saw them rending their garments,he saw how they had sprinkled their heads with dust, he sawthem struck dumb at the thought of his affliction ; and theSaint perceived that those whose hearts were set upon temporalprosperity, took him, by a comparison with their own feelings,for one brokenhearted with his temporal adversity. Heconsidered that they would never be weeping for him indespair, who was stricken with a transient ill, except theyhad themselves withdrawn their soul in despair from the hopeof inward soundness ; and while he outwardly burst forth intothe voice of grief, he shewed to persons inwardly woundedthe virtue of a healing medicine, saying,Ver. 3.Let the day perish wherein I tvas born.4. For what is to be understood by ' the day of our birth,'save the whole period of our mortal state ?So long as thiskeeps us fast in the corruptions of this our mutable state ofbeing, the unchangeableness of eternity does not appear tous. He, then, who already beholds the day of eternity,endures with difficulty the day of his mortal being. Andobserve, he saith not, ' Let the day perish wherein I wascreated,' but, let the day perish tvherein I was born. Forman was created in a day of righteousness, but now he isborn in a time of guilt ; for Adam was created, but Cain wasthe first man that was born. What then is it to curse the dayof his birth, but to say plainly, ' May the day of changeperish, and the light of eternity burst forth ?'5. But inasmuch as we are used to bid perish in two ways,(for it is in one way that we bid perish, when we desire toany thing that it should no longer be, and in another waythat we bid it perish, when we desire that it should be illtherewith,) the words that are added concerning this day,' Vuig. Let a cloud dwell upon it : let it be enveloped in bitterness ' ;clearly shew, that he wishes not this day to perish in suchsort as not to be, but so that it may go ill with it ; for that

Satan is day in shew, night in result. 187can never be ' enveloped in bitterness,' which is so wholly Bookdestroyed as not to be at all. Now this period of our.mutable condition is not one day to perish, (i. e. to passaway,) in such a way, as to be in an evil plight, but so as tocease to be altogether, as the Angel bears witness in HolyWrit, saying, By Him that livethfor ever and ever, that there Rev.io,should be time no longer.For though the Prophet hath it,Their time shall endure for ever, yet because time comes Ps. 81,to an end with every moment, he designated their coming toan end by the name of ' time,' shewing that without everyway ending" they come to an end, that are severed from thejoys of the inward Vision. Therefore because this periodof our mortal condition does not so perish as to be inevil plight, but so as not to be at all, we must enquire whatit means that he desires it may perish, not so that it may notbe, but that it may be in ill condition. Now a humansoul, or an Angelic spirit, is in such sort immortal, that itis capable of dying, in such sort mortal, that it can never die.For of living happily, it is deprived whether by sin or bypunishment ; but its essential living it never loses, either bysin or punishment: it ceases from a mode of living, butit is not even by dying susceptible of an end to everymode of being. So that I might say in a word, that it isboth immortally mortal, and mortally immortal. Whereasthen he wishes that theday may perish, and soon after it issaid that it is ' to be enveloped in bitterness,' whom should wethink the holy man would express by the name of ' day,'except the Apostate Spirit) who in dying subsists in the life ofessential being ? Whom destruction does not withdraw fromlife, in that in the midst of pains eternal an immortal deathkiUs, while it preserves, him whose perishing, fallen as he isalready from the glory of his state of bliss, is stiU longed forno otherwise than that being held back by the punishments,which he deserves, he may lose even the hberty of tempting.6. Yea, he presents himself as the day, in that he alluresby prosperity ; and his end is in the blackness of night, forthat he leads to adversity ; thus he displayed day when hesaid. In the day ye eat thereof, then your eyes shall be Gen. 3^6."=i. e. ' without a total uessation of ' that without end they come to an endbeing.' Some Mss. have ' sine fine,' by an utter finishing.'

188 False day darkened ivhen Satan is detected.Job 3, opened, and ye shall be as Gods; but he brought on night,„ ' when he led to the blackness of mortality ; the day, therefore,is the proffered promise of better things, but the nightis the very manifested experience of evils. The old enemyis the day, as by nature created good, but he is the night, asby his own deserts sunk down into darkness. He is day,when by promising good things he disguises himself as anAngel of hght to the eyes of men, as Paul witnesses, saving,2 Cor. jTQf Satan himself is transformed as an angel of liyht ; hut''he is night, when he obscures the minds of those that consentto him with the darkness of eiTor. Well then may the holyman, who in liis own sorrows bewailed the case of the wholehuman race, and who viewed nothing in any wise special tohimself in his own special affliction, well may he recal tomind the original cause of sin, and soften the pain of theinfliction by considering its justice. Let him look at man, andsee whence and whither he has fallen, and exclaim. Let the dayperish itherein I was horn, and the night in which it wassaid, There is a man child conceived. As if he said inplain words, Let the hope 'perish, which the apostate Angelheld forth, who, disguising himself as day, shone forth withthe promise of a di\dne nature, but yet again shewing himselfas night, brought a cloud over the light of om* immortalnature.Let om* old enemy perish, who displayed the lightwho as it wereof promises, and bestowed the darkness of sin;presented himself as day by his flattery, but led us to a nightof utter darkness by sealing our hearts with blindness.' Itproceeds^ Ver. 4. Let that day be turned into darkness.ii. 7. This day sliines as it were in the hearts of men, whenthe persuasions of his wickedness are thought to be for ourgood, and what they are within is never seen; but when hiswickedness is seen as it is, the day of false promises is asit were dimmed by a kind of darkness spread before tlie eyesof om* judgment, in this respect, that such as he is in intrinsicworth, such he is perceived to be in his beguilement, and so'the day becomes darkness,' when we take as adverse eventhe very things, which he holds out as advantageous whilstpersuading them. ' The day becomes darkness,' when our oldenemy, even when lurking under the cloak of his blandish-

Tlie shadow of deaili on it is Satatisjinal perdition. 189ments, is perceived by us to be such as he is when ravening Bookafter us, that he may never mock us with feigned prosperity, -as though by the hght of day, dragging us by real misery tothe darkness of sin.It proceeds;Let not God regard it from above, neither let the lightshine upon it.8. As Almighty God was able to create good things out of iii.nothing, so, when He would, He also restored the goodthings that were lost, by the mystery of His Incarnation.Now he had made two creations to contemplate Himself, viz.the Angelic and the human, but pride smote both, and dashedthem from the erect station of native uprightness. But onehad the clothing of the flesh, the other bore no infirmityderived from the flesh. For an angelical being is spirit Comp,alone, but man is both spirit and flesh. Therefore when the ^" 'Creator took compassion to work redemption, it was meet thatHe should bring back to Himself that creature, which, in thecommission of sin, plainly had something of infij-mity ; and itwas also meet that the apostate Angel should be drivendown to a farther depth, in proportion as he, when he fell fi'omresoluteness instanding fast, carried about him no infiiinityof the flesh. And hence the Psalmist, when he wastelling of the Redeemer's compassionating mankind, at thesame time justly set forth the cause itself of His mercy, inthese words, And he remenihered that they were hut flesh. Ps. 78,As if he said, ' Whereas He beheld their infirmities, so Hewould not punish their offences with severity.' There is yetanother respect wherein it was both fitting that man whenlost should be recovered, and impossible for the spirit that sethimself up to be recovered, namely, in that the Angel fell byhis own wickedness, but the wickedness of another broughtman down. Forasmuch then as mankind is brought to thelight of repentance by the coming of the Redeemer, but theapostate Angel is not recalled by any hope of pardon, orwith any amendment of conversion, to the light of a restoredestate, it may well be said. Let not God regard it fromabove, neither let the light shine upon it. As though it wereplainly expressed, For ' that he hath himself brought on thedarkness, let him bear without end what himself has made,nor let him ever recover the light of his former condition,

190 Klerital bitter iiesf^ of Judynioit. The dark whirluind.Job 3, since he parted with it even without being persuaded thereto.'hI^It goes onLet darkness and the shadow of death stain it.iv. 9. ' By the shadow of death,' we must understand ' oblivion,'for as death ends hfe, so obUvion puts an end to memory.As therefore the apostate Angel is delivered over to eternaloblivion, he is overclouded with the shadow of death.Therefore let him say, Let darkness and the shadow of deathstain it; i. e. ' So let him be overwhelmed with the blindnessof error, that he never more rise up again to the light ofrepentance by recollection of God's regard. The wordsfollow^ Vulg. Let fi cloud dwell upon it ' : and let it be enveloped inbitterness.V. 10, It is one thing that our old enemy suffers now, boundby the chains of his own wickedness, and another that hewill have to suffer at the end. For in that he is fallen fromthe rank of the interior light, he now confounds himselfwithin with the darkness of error; and hereafter he isinvolved in bitterness, in that by desert of a voluntary blindness,he is tortured with the eternal torments of hell. Let itbe said then, What *is it that he, who has lost the calm of thehght interior, now endures as the foretaste of his final punishment?Let a cloud dwell upon it. Moreover let thatsubsequent doom be added also, which preys upon himwithout end.'thing folded up, shews, as itLet him be folded up in bitterness; for everywere, no end any where, for asit shews not where it begins, so neither does it discover whereit leaves off. The old enemy then is said to be folded up inbitterness, in that not only every kind of pvmishment, butpunishment too without end or limit awaits his pride ; whichsame doom then receives its beginning when the righteousJudge cometh at the last Judgment ; and hence it is welladded,Ver. 6. Asfor that night, let a dark whirlwind seize upon it.vi. 11. For it is written, Onr God shall come, and shall notPs.50,3. j^^^p silence;a fire shall devour before Him, and it shall be9 Vulg. t'ery tempestuous round about Him. Thus^ a dark whirlwind*msturho seizes upon that night, in that theapostate Angel is by thatfearful tempest carried off from before the strict Judge to

Fear of (/race, and months, wherein Satan is not counted. 191suffer eternal woe ; thus this night is seized by a whirlwind, Bookin that his blind pride is smitten with a strict visitation. Itgoes onLet it not be joined unto the days of the year ; let it notcome into the number of the montlis.12. By year we understand not inapplicably the preaching vii.of supreme grace. For as in a year the period is completedby a connected series of days, so in heavenly grace is acomplex life of virtue made complete. By a year loo wemay understand the multitude of the redeemed. For as theyear is produced by a number of days, so by the assemblageof all the righteous there results that countless sum of theElect. Now Isaiah foretells this year of a completed multitude,in these words; The Spirit of the Lord is upon ilfe, ls.6i,i.because the Lord hath anointed Me topreach good tidingsunto the meek : He hath sent Me to bind up the brokenhearted,to proclaim liberty to the captives, and the openingof the prison to them that are bound ; To proclaim theacceptable year of the Lord. For ' the acceptable year of theLord is proclaimed,' in that the future multitude of the faithfulis foretold as destined to be illumined with the light oftruth. Now what is meant by ' the days,' but the severalminds of the Elect ?What by the months, but their severalChurches, which constitute one Catholic Church ? So thenlet not that night be joined unto the days of the year, neitherlet it come into the number of the months. For our oldenemy, hemmed in with the darkness of his pride, sees indeedthe coming of the Redeemer, but never returns to pardonwith the Elect. And hence it is written, For verily He took Heb. 2,not on Him thenature of Angels, but He took on Him theseed of Abraham. For it was on this account that ourRedeemer was made not Angel, but Man, because He mustneeds be made of the same nature as that which He redeemed,that He might at once let go the lost angel, by nottaking his nature, and restore man, by taking his nature inHimself. These days, which abide in the interior light, mayalso be taken for the angelic spirits, and the months, for theirorders and dignities.For every single spirit, in that he shines,is a ' day,' but as they are distinguished by certain setdignities, so that there are some that are Thrones, some'-—

19'2 Satan, loseth praise,— is cursed both as night and as day.Job 3, Dominions, some Principalities, and some Powers, according-1l^ to this distribution of ranks, they are entitled'months.'But forasmuch as our old enemy is never brought back tomerit light, and is never restored to the order of the ranksabove, he is neither reckoned in the days of the year, nor inthe months. For the blindness of the pride that he has beenguilty of is so settled upon him, that he no more returns tothose heavenly ranks of interior brightness. He no longernow mixes with the ranks of light that stand firm and erect,for that, in due of his own darkness, he isever borne downwardsto the depth. And for that he remains for ever analien to the company of that heavenly land, itjustly added,is yet furtherVer. 7. Lo, let that night be solitary, let it be worthy ofno praise.viii. 13. That night is made solitary, in that it is divided by aneternal separation from the company of the land above.Yet this may be also taken in another sense, viz. that heloses man, whom he had made his fellow in ruin, and that'i.e. the the enemy perishes alone together with his body ^ whilewicked, ^^^^y ^y^jj^^ \^Q Ijad destroyed are restored by the Kedeemer'sgrace. The night then is made solitary, when they thatare Elect being raised up, our old enemy is made overalone to the eternal flames of hell. And it is well said,Let it be worthy of no praise. For when mankind, encompassedwith the darkness of error, took stones for gods, inthis, that they worshipped idols, what else did they butpraise the deeds of their seducer? Hence Paul rightly1 Cor. remarks, We know that an idol is nothing. But I say that^'i' the things which the Gentiles sacrijice, they sacrifice to10, 20. devils. How else then is it with those that have bowedthemselves to the worship of idols, but that they have'praised the darkness of night ?' But, lo ! wesee now thatthat night is known to be unworthy ' of any praise,' sincenow the worship of idols is condemned by the human raceredeemed; and that ' night is left solitary,' in that there isnone that goeth with the damned apostate spirit to suffertorments.It proceedsVer. 8. Let thhn curse it that curse the day, that areready to rouse up Leviathan.

Satan's false light cursed of God and yood Aiujels. 19314. In the old translation it is not so written, but, Let ^ Bookhim curse it that hath cursed the day, even him uho shall takeIV.ix.the great whale. By which words it is clearly shewn, that theig^destruction of Antichrist, to be at the end of the world, is LXX.foreseen by the holy man.For the evil spirit, who by rightsis night, at the end of the world passes himself for the day,in that he shews himself to men as God, while he takes tohimself deceitfully the brightness of the Deity, and exalteth'^'^^^^^'himself above all that is called God, or that is tvorshipped.The same therefore that curseth the day, curseth the nightin that He at this present time destroys his wickedness,Who will then by the light of His coming also extinguishthe power of his strength. And hence it is well subjoined,Who iiill take the great whale. For the strength of thiswhale is taken as a prey in the water, in that the wilinessof our old enemy is overcome by the Sacrament ofBaptism.15. But that which in the Old Translation is spoken ofthe Author of all things, in this translation, which we getfrom the Hebrew and ^ Arabian tongues, is related of Hiselect Angels. For it is of them that it is said. Let themcurse it that curse the day. For that spirit in his pridedesired to pass himself for day even with the Angelic Powers,at that time when as though in the power of the Deity heexalted himself above the rest, and drew after him suchcountless legions to destruction. But they, truly, who withhumble spirits stood firm in the Author of their being, whenthey saw there Vv-as night' in his perverse ways, trod underfoot the day of his brightness by thinking humbly of themselves,who do now point out to us the*darkness of hisdisguise,and shew us how we should contemn his false glare.So let itbe said of the night of darkness, which blinds theeyes of human frailty; L^et them curse it that curse the day;i. e. ' Let those elect Spirits by condemning denounce thedarkness of his erring ways, who see the grandeur of hisshining already from the first a deceit.' And it is well added,•^ " Jerome professes in the Pref. to Pref. to the Book of Daniel, he saysthe Book of Job to have translated it that Job has a most close connection'from the Hebrew and Arabic, and with the Arabic tongue." Note Ed,sometimes from the Syriac' In the Ben. 1. xxxv. §. 43.O

194 Leviathan cruel yet /latter uuj. At that time hound.Jobs, Who are ready to rouse up^ Leviathan. For ' Leviathan' is-rjT-^— interpreted to be ' their addition.' Whose ' addition,' then,> Vulg. but the ' addition' of men ? And it is properly styled ' their* '^^ addition;' for since by his evil suggestion he brought intothe world the first sin, he never ceases to add to it day byday by prompting to worse things.Or indeed it is in reproach that he is called Leviathan, i.e.styled ' the addition of men.' For he found them immortalin Paradise, but by promising the Divine nature to immortalbeings, he as it were pledged himself to add somewhat tothem beyond what they were. But whilst with flatteringlips he declared that he would give what they had not, herobbed them cunningly even of what they had. And henceSaLThethe^ Prophet describes this same Leviathan in these words,thJpJ Leviathan, the bar-serpent^: even Leviathan that crooked^s^7, 1-serpent. For this Leviathan in the thing, which he engagedserpen to add to man, crept nigh to him with tortuous windingstemvec-£Q^. ^y\^\\Q jjg falsely promised things impossible, he reallystole away even those which were possible. But we mustenquire why he that had spoken of a serpent,' subjoining inthat very place the epithet ' crooked,' inserted the word ' bar,'except perhaps that in the flexibility of the serpent we havea yielding softness, and in ' the bar,'' the hardness of anobstinate nature. In order then to mark him to be bothhard and soft, he both calls him ' a bar' and ' a serpent.'For by his malicious nature he ishard, and by his flatteries* E. V. he is soft; so he is called ' a bar^,' in that he strikes even toi,ig death ; and ' a serpent,' in that he insinuates himself softlyby deceitful acts.16. Now this Leviathan at this present time elect Spiritsof the Angelic host imprison close in the bottomless pit.Eev. 20, Whence it is written, And I saw an Anqel come down fromheaven, having the key of the bottomless pit, and a greatchain in his hand; and he laid hold on the dragon, that oldserpent, which is the Devil and Satan, and bound liim athousand years; and cast him into the bottomless pit. Yetat the end of the world they call him back to more openconflicts, and let him loose against us in all his power. Andhence it is written again in the same place; Till the thousand

To be loosed by Anyels at last /or meris trial. 195years should he fuljilled, and after tJuit he must he loosed. Book'—For that apostate Angel, whereas " he was created so thathe shone preeminent among all the other legions of theAngels, fell so low by setting himself up, that he is nowprostrated beneath the rule of the orders of Angels thatstand erect, whether that being put in chains by them, asthey minister toour welfare, he should now lie buried fromsight, or that they at that time setting him free for our probation,he should be let loose to put forth all his poweragainst us.Therefore, because the proud apostate Spirit isrestrained by those elect Spirits, who being humble wouldnot follow him, and, they being the executioners, it is ordered,that he shall one day be recalled forthe purpose of an openconflict, that he may be utterly destroyed, let it be well said,who are ready to rouse up Leviathan; but forasmuch as theartful adversary is not yet raised to wage open war, let himshew how that night now by hidden influences overshadowsthe minds of some men.Ver. 9.It follows;Let the stars be darkened with the shadow thereof.17. In Holy Scriptm^e by the title of stars we have set x.forth sometimes the righteousness of the Saints whichshineth in the darkness of this life, and sometimes the falsepretence of hypocrites, who display all the good that theydo, that they may win the praise of men ; for if welldoers were not stars, Paul would never say to hisdisciples,Ln the midst of a crooked and perverse nation, among whomye shine like lights in the world. Again, if among those thatseem to act aright, there Were not some that sought by theirconduct to win the reward of man's esteem, John would neverPhil. 2,have seen stars falling fi-om heaven, where he says. The dragon Rev. 12,putforth his tail, and drew the thirdpart of the stars of/ieaven.Now a portion of the stars is drawn by the dragon's tail, inthat, in the last efforts of Antichrist to win men, some thatappear to shine will be earned off".For to draw the stars ofheaven to the earth is by the love of earth to involve thosein the froward ways of open error, who seem to be devoted tothe pursuit of the heavenly life. For there are that as it were^ Ben. quia, but there is good Ms. years means the times of the Church ofauthority for qui. whatever duration." Book xxxii. §,22. he says the 1000o 2

196 Secret sinners justly let fall into open guilt.Jobs, shine before the eyes of men by extraordinary deeds; butjj^g^— forasmuch as these very deeds are not the offspring of a pureheart, being ^struck blind in their secret thoughts, they areclouded with the darkness of this night, and these often losethe more outward deeds, tvhich they do not practise with anypurity of heart. And so because the night is permitted toprevail, whenever even amidst good works the purpose of theheart is not cleansed, let it be said with justice, Let the starsbe dark with the shadow thereof; i. e. ' let the dark malice ofour old enemy prevail against those who in the sight of menshew as bright by good works, and that light of praise, whichin the eye of man's judgment they had taken, let them layaside ;' for they are ' overshadowed with the darkness of night,'when their life is brought to shame by open error, so thatverily they may also appear outwardly such in practice, asthey do not shrink from appearing to the Divine eye in theirsecret hearts.It proceeds;Ver. }). Let it look for light, but have none; neither let itsee the daaning of the day.xi. 18. In the Gospel Truth declares, 1 am the light of theJohn 8, jpQfid^ Now as this same Saviour of us men is one Personwith the assembly of the good, for He is Himself the Headof the Body, and we all are the Body of this Head, so our oldenemy is one person with the whole company of the damned;in that he as a head out-tojjs them all in iniquity, and they,whilst they minister in the things he prompts, hold fast tohim like a body joined below to the head. And so it ismeet that all that is said of this night, i. e. of our old enemy,shoidd be applied to his body, i. e. to all wicked persons.Wherefore because our Redeemer is the light of mankind,how is it that it is said of this night, Let it look for light, andhave none; but that there are some, who exhibit themselvesas maintaining by words that faith, which they undo byTit. 1 works.? Of whom Paul saith. They profess that they know16. God, but in uorks they deny Him ; with these, indeed, eitherthe things which they do aredeeds with no good heart.bad, or they foUow after goodFor they do not seek everlastingrewards as the fruit of their actions, but transitory partiahty.And yet, because they hear themselves praised as Saints, they* Or perhaps' caught,''capt.'

Satan and his body see none of t fie light of Christ. 197believe themselves to be really Saints, and in proportion as Bookthey account themselves unblameable according to the esteem ^^'they arc in with numbers, they await in greater security theDay of strict account. Of whom the Prophet well says, Woe Amos^^"unto you that desire the day af the Lord. To these blessed 'Job utters the sentence due to them, saying in the temperof one foretelling the thing, and not as the wish of one thatdesired it, Let it look for light, but have none. For thatnight, I mean the adversary of darkness, in his membersdoth look for the light, but seeth none; in that whether it bethey who retain the faith without works, these, trusting thatthey maybe saved at the final Judgment by right of the samefaith, will find their hope prove vain, because by their life S. Aug.they have undone the faith, which in the confession of the ^nd^^^lijjs they have maintained ;or they, who for the sake of human works.applause make a display of themselves in doing well, theyvainly look for a reward of their good deeds at the hand of theJudge, when He cometh; for that whereas they do them outof regard to the notoriety of praise, they have already hadtheir reward from the lips of men. As the Truth testifies,Whichsaith, Verily Isay unto you, tlieyliave^ their reward; and Matt. 6,here it is justly added, Neither let it see thedawning of the day. ' '19. For the daum is the title of the Church, which ischanged from the darkness of its sins into the light ofrighteousness. And hence the Spouse, admiring her in theSong of Solomon, saith*". Who is she that goeth forth a6'Cant.6,the morning arising ? for like the dawn doth the Chm-ch of ^^'the Elect arise, in that she quits the darkness of her formeriniquity, and converts herself into the radiance of newlight. Therefore in that light, which is manifested at thecoming of the strict Judge, the body of our enemy whencondemned seeth no dayspring of the rising dawn, in thatwhen the strict Judge shall come, every sinner, being overlaidwith the blackness of his own deserts, knows not with whatwonth'ous splendour Holy Church rises into the interiorlight of the heart. For then the mind of the Elect is transportedon high, to be illuminated with the rays of the DivineNatui'e, and in the degree that it is penetrated with the light ofthat Countenance, it is lifted above itself in the refulgence5 Viilg. < Receperunt,' ' have received,' which is borne out b)- the Greek.

198 The Righteous noio not understood by the nicked.Job 3, of grace. Then doth Holy Church become a full dawn,Hist.20when she pai'ts wholly and for ever with the darkness of herstate of mortality and ignorance. Thus at the Judgment sheis still the dawn, but in the Kingdom she is become the day.For though together with the renewal of om* bodies she alreadybegins to behold the light at the Judgment, yet her visionthereof is more fidly consummated in the Kingdom. Thusthe rising of the dawn isthe commencement of the Churchin light, which the reprobate can never see, because theyare closed in upon and forced down to darkness by theweight of their evil deeds from the sight of the RighteousIs. 26, Judge. And hence it is rightly said by the Prophet, Let theLXX.wicked he taken out of the way, that he see not the glory ofGod. It is hence that these words are uttered by the PsalmistPs. 31, concerning this dawn, Thou shalt hide them in the secret ofTliy Presence from the pride of men.For eveiy Elect one atthe Judgment is hid in the countenance of the Godhead ininterior vision, whereas the blindness of the reprobate withoutis banished and confounded by the strict visitation ofjustice.20. And this too we not iiTelevantly interpret with referenceto the present time likewise, if we minutely search the heartsof dissemblers. For the proud and hypocritical look on thedeeds of the good on the outside, and they find that such arecommended by men for their doings, and they admire theirhigh repute, and thej" see that these receive praises fortheir good deeds, but they do not see how studiously theyeschew such praises; they regard the overt acts, but areignorant that these proceed from the principle of the interiorhope alone. For all that shine with the tixie light of righteousnessare first changed from the darkness of the inwardpurpose of the heart, so that they wholly forsakethe interiordimness of earthly coveting, and entirely turn their heartsto the desire of the light above, lest while they seem to beftiU of light to others, they be in darkness to themselves;thus persons that assume, because they regard thedeeds ofthe righteous, but do not survey their hearts, imitate them inthe things from whence they may obtain applause without,but not in the things whereby they may inwardly arise tothe light of righteousness; and they as it were are blind to

Blindness of the Jetos. First birth of sin. 199see tlie dayspring of the rising dawn, because they do not Boorthink it worth then- while to regard the rehgious^^'mind's intent.21. The holy man, who was filled with the virtue of the Ali-eg.prophetic Spirit, may also have his eye fixed upon the faithlessnessof Judaea at the coming of the Redeemer, and inthese words he may be speaking prophetically of the mischievouseffec'Csjj'f'Eer Blindness, as though in the characterof one expressing a wish, so as to say. Let it look for light,biif~7iave~7'iOHe ; neither let it see the dawning of the day.For Judasa ' looked for the light but had none;' since by prophecyshe waited indeed for the Redeemer of Man that shouldcome, but neverlmewHim when He caniej and the eyes of the~mmd, whiclTshFljpenecr w^icle to the expec tation, she closedto the presence of the Light; neither did she see the dayspringof the rising dawn7in that she scorned to j)ay hoxaage to_thOse~Srst_beginnings of H oly Chnrr^Kj nnd wKilp. she. sup- _posed her to be undone by the deaths of her members, wasignorant~to~wKat strength she was attaining. But as, whenspeaking of the faithless, he signified the members of thewicked head, he again turns his discourse to the head of thewicked itself, saying,Ver. 10. Because it shut not up the doors of my motherswomb, nor hid sorroivfrom mine eyes.22. What the womb of his mother is to each individual xii.man, that the primary abode in Paradise became to thewhole human race. For from it came forth the family ofman as it were from the womb, and tending to the increaseof the race, as if to the growth of the body, it issued forthwithout. There our conception was cemented, where theMan, the origin of mankind, had his abode, but the serpentopened the mouth of this womb, in that by his cunningpersuading he broke asunder the decree of heaven in man'sheart. The serpent opened the mouth of this womb, in thathe bm'st the barriers of the mind which were fortifiedwithadmonitions from above. Let the holy man then in thepunishment which he suffers, cast the eyes of his mind farback to the sin. Let him mourn for this, which the neglectof darkness, that is, the dark suggestions of our old enemylodged in man's mind ; for this, that man's mind consentedto his cunning suggestions to his own betrayal, and let him

Job 3,200 Day of eartJdij prosperUij accursed.saj, Because it shut not up the doors of my mother's womh,Alleg **^^ ^'*^ sorrow from mine eyes. Nor let this disturb us, thathe coinplains that he only did not shut up, whom he abhorsMouAL.for having opened the gate of Paradise. For ' he opened,'he calls sliut not vp ; and he ' entailed it,' ??or hid sorrowfrom me. For he would as it were have hid ' soitow,' if hehad kept quiet, and have ' shut up,' if he had forborne frombursting in. For he is weighing well who it is he speaks of,and h