He condemns for all eternity. Yet sometimes He strikes quickly, in that He hastens to the succour of the pusillani- Eliphaz says of this world what is true of the next. *269 mity of the innocent. Tlierefore Almighty God sometimes Book permits the wicked to have their own way for long, that 1the ways of the righteous may be more purely cleansed. Yet sometimes He slays the unrighteous with speedy destruction, and by their ruin He strengthens the hearts of the innocent. For if He were now to smite all that do evil, on whom would He yet have to shew forth the final Judgment? And if He never at any time smote any man, who would ever have believed that God regarded human affairs.'' Sometimes then He strikes the bad, that He may shew that He does not leave wickedness unpunished. But sometimes He bears with the \vicked for long, that He may teach the heedful what judgment they are reserved for.
36. Thus this sentence of the cutting off of the wicked, if it be not spoken of all men in general at the end of this present state of being, is undoubtedly to a great degree made void of the force of tnuh; but it will then be true, when iniquity shall no longer have reprieve. And perchance it may be more rightly taken in this sense, since neither ^ the innocent perishes' nor ' the u])right is cut off,' in that though here he is worn out in the flesh, yet in the sight of the eternal Judge he is renewed with true health. And they that ^ sow and reap griefs,' * perish by the blast of God,' in that in proportion as they go on here deeper in doing wickedly, they are the more severely stricken with the damnation to follow. But whereas he premises this sentence with the word. Remember, it is clearly evident that something past is recalled to mind, and not any thing future proclaimed. Then therefore Eliphaz would have spoken more truly, if he had believed that these things were wrought on the head of the wicked in general by final vengeance.
37. But this point, that God is said to ' breathe,' claims to be more particularly made out. For we, when we * breathe,' draw the air from the outside within us, and, tluis drawn within, we give it fortli without. God then is said to ' breathe' in recompensing vengeance, in that from occasions without He conceives the puqiose of judgment within Him, and from the internal pur^iose sends forth the sentence without. When God ' breathes' as it were, somewhat is drawn in iVoni things without, when He sees 270 What is meant by the blast of God's breath.
Job 3, our evil ways without, and ordains judgment within. And — -^ — again as if by God ' breathing,' the breath is sent forth from within, when from the internal conception of the purpose, the outward decree of condemnation is delivered. And so it is rightly said that they, that ^ sow griefs,' perish ' by the breath of God,' for wherein they execute wicked deeds outwardly, they are deservedly stricken from within. Or, surely, when God is said to ' breathe,' in that the breath of His wrath is immediately introduced, by the designation of His ' breathing' may be denoted that very visitation of His. For when we are wroth, we kindle '^ with the breath of rage. To shew the Lord then meditating vengeance, He is said to ' breathe' in His indignation, not that in His own Nature He is capable of turning or change, but that after long endurance, when He executes vengeance upon the sinner. He, Who continueth tranquil in Himself, seems in commotion to them that perish. For whereas the condemned soul sees the Judge ari'ayed against its doings, He is exhibited to it as troubled, in that it is itself troubled by its own guiltiness before His eyes. But after he had in appearance exhorted him with clemency, he openly subjoins language of reproach, saying, Ver. 10. The roaring of the lio?t, and the voice of the ^y. thus ^lioness, and the teeth of the young lions are broken. xix. 38. For what does he call the roaring of the lion but, as we have said a little above, the severe character of that man? what the voice of the lioness^ but his wife's loquacity? what the teeth of the young lions, but the greediness of his children? For because his sons had perished when feasting, they are denoted by the term of ' teeth;' and while unsparing Eliphaz rejoices that they are all * broken,' he denounces them as deservedly condemned. And he yet further doubles the cruelty of his reproaches, when he adds; sv.thus Ver. 11. ^The tiger perisheth for lack of prey, and the stout lions' whelps are scattered abroad.
XX. 39. For whom does he denote by the name of ' tiger' but blessed Job, marked with the stamp of chaugeableness or covered with the spots of dissimulation? For every dis- Isembler, in that he desires to appear righteous, can never shew himself pure in all things; for while he assumes ^ Mss. Norm. ap. Ben. and Oxon. ' we are inflated.'
Hypocrilefi cannot have all virtues. 271 some virtues in hypocrisy, and secretly gives way to vicious Hooi habits, some concealed vices speedily break out upon the - surface, and exhibit the hide of overlaid hypocrisy, like a coat for sight, varied with their admixture, so that it is very often a marvel how one, who is seen to be master of such great virtues, should be at the same time stained with such damnable deeds. But truly every hypocrite is a tiger, in that while he derives a pure colour from pretence, it is striped with the intermediate blackness of vicious habits. For it often hap])ens that while he is extolled for pureness of chastity, he renders himself foul by the stain of avarice. Often while he makes a fair shew by the good quality of bountifulness, he is stained with spots of lust. Often while he is clad in the bright aiTay of bountifulness and chastity, he is blackened by ferociousness in cruelty, as if fi'om a zealous sense of justice. Often he is arrayed in bounty, chastity, piti fulness, in a fair outside, but is marked with the interspersed darkness of pride. And thus it comes to pass, that whereas by the intermixture of vicious habits, the hypocrite does not ])resent an unstained appearance in himself, the tiger, as it were, cannot be of one colour. And this same ' tiger' seizes the prey, in that he usurps to himself the glory of human applause. For he, that is lifted up by usurped praise, is as it were glutted with the prey. And it is well that the applause that hypocrites have is called * prey.' For it is nought else than a prey, when the things of another are taken away by violence. Now every hypocrite, in that by counterfeiting the life of righteousness he seizes for himself the praise that belongs to the righteous, does in truth carry off what is another's. Thus Kliphaz, who knew that blessed Job had walked in ways worthy to be praised in the period of his wcllbeing, concluded from the stroke that came after that he had maintained these in hypocrisy, saving, 77/r tifjrr pet islteth Jor lack (tf prey. As if he liad said plainly, ' The sliifling of thine hypocrisy is at end, because the homage of applause is also taken from thee, and thine hypocrisy is in * lack of prey,' in that being stricken by the hand of (iod, it lacks the favourable regards of man.'
40. But in the translation of the Septuagint, it is not said * the tiger,' but * the Myrmicoleon perisheth for lack qf 272 Job, why called Ant'lion? Our Lord, why a Lion?
Job 3, prey.'' For the Myrmicoleon is a very little creature, a foe to ~ — ^— ants, which hides itself under the dust, and kills the ants laden with grains, and devours them thus destroyed. Now ' Myrmicoleon' is rendered in the Latin tongue either ' the ants' lion,' or indeed more exactly ' an ant and lion at once.' Now it is rightly called ' an ant and lion;' in that with reference to winged creatures, or to any other small-sized animals, it is an ant, but with reference to the ants themselves it is a lion. For it devours these like a lion, yet by the other sort it is devoured like an ant. When then Eliphaz says, the Ajil-lion perisheth, what does he censure in blessed Job under the title of ' Ant-lion' but his fearfulness and audacity? As if he said to him in plain words, ' Thou art not unjustly stricken, in that thou hast shewn thyself a coward towards the lofty, a bully towards those beneath thee.' As though he had said in plain terms, ' Fear made thee crouch towards the crafty sort, hardihood swelled thee full towards the simple folk, but ' the Ant-lion' no longer hath *prey,' in that thy cowardly selfelation, being beaten down with blows, is stayed from doing injury to others.' But forasmuch as we have said that the friends of blessed Job contain a figure of Heretics, there is a pressing necessity to shew how these same words of Eliphaz are to be understood in a typical sense likewise.
Alleo. Ver. 10. The roaring of the lion, and the voice of the lioness, and the teeth of the young lions, are broken. xxi. 41. Forasmuch as the nature of every thing is compounded of different elements, in Holy Writ different things are allowably represented by any one thing. For the lion has magnanimity, it has also ferocity: by its magnanimity then it represents the Lord, by its ferocity the devil. Hence it is Rev. 5, declared of the Lord, Behold, the Lion of the tribe of Jiidah, the Root of David hath prevailed. Hence it is written of the 1 Pet. devil. Your adversary, the devil, like a roaring lion, walketh about seeking tinhorn he may devour. But by the title of a ' lioness' sometimes Holy Church, sometimes Babylon is represented to us. For on this account, that she is bold to encoimter all that withstand, the Church is called a ' lioness,' as is proved by the words of blessed Job, who in pointing out Judaea forsaken by the Church, says, The sons of the Heretics fancy they conquer Babylon and her children. 27:3 traders have not trodden^ nor the lioness passed by it. And Book sometimes under the title of a lioness is set forth the citv of — this world, which is Babylon, which ravins against the lifes. Vulg. of the innocent witli terribleness of ferocity, which being wedded to our old enemy like the fiercest lion, conceives the seeds of his froward counsel, and produces from her own body reprobate sons, as cruel whelps, after his likeness. But the * lion's whelps' are reprobate persons, engendered to a life of sin by the misleading of evil spirits, who both all of them together constitute that great city of the world which we have declared before, even Babylon; and yet these same sons of Babylon severally are called not * a lioness' but ' a lioness's whelps.' For as the whole Church together is denominated Sion, but the several individual Saints the sons of Sion, so both the several individuals among the reprobate are called the children of Babylon, and all the reprobate together are designated the same Babylon.
42. But so long as good men remain in this life, they keep watch over themselves with anxious heed, lest the lion that goeth about surprise them by guile, i. e. lest our old enemy slay them under some shew of virtue; lest the voice of the lioness stun their ears, i. e. lest the glon* of Babylon catch away their minds from the love of the heavenly countiy; lest * the teeth of the young lions' bite them, i. e. lest the promptings of the reprobate gain power in their heart. But, on the other hand, heretics are already as if secured touching holiness, because they fancy that they have surmounted all obstacles by the preeminent merit of their life. And hence it is said here. The roaring of the liony and the voice of the lioness^ and the teeth of the young lions are broken. As though it were expressed in plain words; * We for this reason are never beaten and bruised with any strokes, for that we tread under at once the might of the old enemy, and the lust of earthly gloiy, and the promptings of all the reprobate, overcoming them by the preeminence of our life.' Hence it is further added; Vcr. 11. The tiyrr perishcth for lack of prey ^ and theVulg. lions' whelps are scattered abroad.
43. By the title of a' tiger' he again represents him, whom xxii.
r •274 Satan^ like the ant-lion^ terrible to the weak.
Job 4, he formerly designated by tlie name of a ' lion.' For Satan '- — both for his cruelty is called ' a lion ' and for the variousness of his manifold cunning he is not unsuitably designated ' a tiger.' For one while he presents himself to man's senses lost as he is, one while he exhibits himself as an Angel of light. Now by caressing lie works upon the minds of the foolish sort, now by striking terror he forces them to commit sin. At one time he labours to win men to evil ways without disguise, at another time he cloaks himself in his promptings under the garb of virtue. This beast, then, which is so variously spotted, is rightly called ' a tiger,' being with the LXX called an * Ant-lion,' as we have said above. Which same creature, as we have before shewn, hiding itself in the dust kills the ants can-ying their corn, in that the Apostate Angel, being cast out of heaven upon the earth, in the very pathway of their practice besets the minds of the righteous, providing for themselves the provender of good works, and whilst he overcomes them by his snares, he as it were kills by surprise the ants canying their grains. And he is rightly called ' Ant-lion,' i. e. ' a lion and ant.' For as we have said, to the ants he is ' a lion,' but to the birds of the air, * an ant,' in that our old enemy, as he is strong to encounter those that yield to him, is weak against such as resist him.
For if consent be yielded to his persuasions, like a lion he can never be sustained, but if resistance be offered, like an ant he is ground in the dust. Therefore to some he is * a lion,' to others ' an ant,' in that carnal minds sustain his cruel assaults with difficulty, but spiritual minds trample upon his weakness with virtue's foot. Heretics then, because they are full of pride by pretension to sanctity, say as it were in exultation, TJie Ant-lion^ or probably, the tiger perisheth for lack of prey. As though the words were plainly expressed, ' The old foe has no prey in us, in that, as far as regards our purposes, he already lies defeated.' Now it is for this reason that he is again mentioned under the title of * an Ant lion,' or of * a tiger,' who had been already set forth by the ' roaring of the lion broken,' because whatever is said in joy, is repeated over and over. For when the mind is full of exultation, it redoubles the expressions. And hence the Psalmist, from true joy, frequently repeats this, that he was The Prmidfear not. Heretics pretend secret knoicledge. 275 assured that he had been lieard, saying, The Lord hath Book lieard the voice of my iceepiug. The Lord hath heard my supplications. The Lord hath received my prayer. 9.
44. But when holy men are glad of heart that they have been rescued from some evil habits, they possess* themselves' I-it.
' shake ' with great fear even in that very gladness. For though they be now rescued from the commotion of any single storm, yet they call to mind that they are still tossing in tlie treacherous waves of an uncertain sea, and they so exult in hope that they tremble in fear, and so tremble in fear that they exult in confidence of hope. Whence it is said by the same Psalmist, Serve the Lord with fear, and rejoice with P^. 2, trembling. But on the other hand, they, whom a specious shew of sanctity fills with big thoughts, when they get the better of any one evil habit, immediately erect their heart in pride, and as it were glory in the perfection of their lives, and for this, that perchance they have been once snatched from the perils of the storm, they already forget that they are still at sea, they look upon themselves as great in all things, and imagine that they have wholly overcome their old adversary; they regard all men below them, in that they believe that their wisdom places them above all. Whence it is added; Now a secret irord was spoken to me. Vulg.
45. * A secret word,' heretics pretend to hear, that they xxiii. may bring a certain reverence for their preaching over their hearers' minds. And hence they preach with a secret meaning, that their preaching may seem to be holy, in proportion as it is at the same time hidden. Now they are loath to have a common sort of knowledge, lest they should be placed on a par with the rest of their fellowcreatures, and they are ever making out new things, which whilst others know nothing of, they plume their own selves on the preeminence of their knowledge before inexperienced minds. And this knowledge, as we have said, they teach is occult; for, that they may be able to shew it to be wonderfiil, they aflirni that they obt;iined it by secret means. Hence with Solomon the woman, bearing the semblance of heretics, says, Stolen waters are ' sweeter^ and bread eaten in secret P^ov. 9, is more pleasant. Whence in this place too it is added; i Vulg.
'276 Ileal door of Truth^ the Church's public tencJiing. Job 4, And mine ear as it ii'ere by stealth received the veins^ of -r—^ — tJte ichispering thereof I Vulg. They ' receive the veins of whispers by stealth,' in that abandoning the grace of knowledge in fellowship, they do not enter thereinto by the door, as the Lord witnesses, Who John saith, He that entereth not by the door into the sheepfold, ' * but climbeth up some other icay, the same is a thief and a robber; But lie that enteretli in by the door is the shepherd of the sheep. Therefore he ' receives the veins of divine whispers by stealth,' who, whilst the door of public preaching for receiving the knowledge of His excellency is forsaken, searches out the gaps and chinks of a froward understanding. But because the thief and robber, who enters by another way, both loves the darkness, and abhors the clearness of the light, it is properly added; Ver. 13. In the horror of a vision of the nighty when deep sleep falleth on men, xxiv. 46. It often happens, that while heretics are bent to discourse of things above them, they become their own witnesses against themselves, that what they deliver is not true. For in a vision of the night the sight is uncertain.
^ rimas Therefore they declare that they received * the inklings^ of whispers' in ' the terror of a vision of the night,' for, that the things, which they teach, may be made to appear sublime to others, they declare that they themselves can scarcely comprehend them. But it may be inferred from hence how far that can be rendered certain to their hearers, which they themselves beheld but dubiously. And so is it marvellously ordered, that while they run on speaking of sublime things, in the exposure of folly, they are entangled in the very words of their sublimity. Now to what height they rear themselves for singtdarity of wisdom, is shewn, when he adds in the same breath, when deep sleep falleth upon men. As if it were openly said by heretics, * When men are asleep beneath, we wake to receive heavenly truths, in that to us all that is known, to. the knowledge whereof the dull hearts of men cannot arise.' As if they said in plain words, * In things, wherein our understanding rises erect, the faculties of the rest of the world lie asleep.' But sometimes, when they see that this is disregarded by the hearer, they feign Pretended awe in Heretics. Sensible notions of God, 277 that they are themselves in fear of what they say. Whence Book it is added; '— Ver. 14. Fear came upon me and trembling, which made all my boftes to shake.
47. For because they desire to appear objects of wonder xxvi. for the loftiness of tlieir instructions, they affect to be awed at the accounts which they make up. And whilst it is a less difficulty to hear than to speak, they are bold enough to put forth that, which, forsooth, they feign that they the very same persons were scai'cely able to hear. Whence it is added yet further; Ver. 15, 16. And when a spirit passed be/ore mij face, the hair of nnj flesh stood up. Tliere stood one, but I knew twt the face of him.
48. That they may shew that they have been made acquainted with incomprehensible mysteries, they relate, not that * a spirit' stood still, but that it * passed by before their face.' And they pretend that they beheld a countenance they knew not, that they may prove themselves to bo known to Him, Wliom the human mind is not equal to know. And here it is further added; An image teas before mine eyes, and 1 heard the voice as it were of a light breath of air.
49. Heretics often picture God to themselves by a sensible xxvii. form*, seeing that they are unable to behold Him spiritually.' imagi-And they tell that they hear His ' voice as of a light breath °^^ ^^ of air,' in that for the obtaining the knowledge of His secret things, they delight to have as if a ])articu]ar freedom of intercourse with Him. Tor they never teach the things, which God reveals openly, but such as are breathed into their ears in a secret manner. All this, then, we have said, to indicate what we are to look for in the words of Eliphaz, as be bears the semblance of heretics. But forasmuch as tlie friends of blessed Job would never have been the friends of one so great, unless they had evidently learned something of tnith, which same, while they go wrong in uttering sentences of rebuke, yet do not altogether totter in the knowledge of the truth, let us return upon these same words a little way back, that we may make out more exactly how the, things which are said concerning the perception of 278 Knowledge of Eliphaz. The Hidden Word.
Job 4, truth, may be delivered in a true sense by persons viewing Y— — - things aright. Now sometimes heretics utter things both true and lofty, not that they themselves receive them from above, but because they have learnt them in the controversy of Holy Church, nor do they apply them to the furtherance of conscientious living, but to the display of scientific skill. Whence it very commonly happens, that by knowing they tell high truths, yet in living they know nothing what they tell. Therefore, whether as they represent heretics, who hold, not the life, but the words of knowledge, or whether in the person of the friends of blessed Job, who, doubtless, with regard to their knowledge of the truth, might in seeing realize what they aimed in teaching to give utterance to, let us more minutely examine these sayings which we have gone through, that, while the words of EHphaz are carefully gone into, it may be shewn what knowledge he possessed, though in that knowledge he failed to retain humiUty, who appropriated to himself peculiarly a benefit common to all. For he says, Ver. 12. Now a hidden word was spoken to me. xxviii. 50. For the invisible Son is called ' the hidden Word,' John 1, concerning Whom John saith, In the beginning was the ^' Word. Which he the same person teaches to be ' hidden' in that he adds, and the Word was with God, and the Word was God. But this ' hidden Word' is delivered to the minds of the Elect, when the power of the Only-Begotten Son is made manifest to believers. By ' the hidden word' we may also understand the communication of inward Inspiration, I John concerning which it is said by John, His anointing teacheth ' ' you of all things. Which same inspiration on being communicated to the mind of man lifts it up, and putting down all temporal interests inflames it with eternal desires, that nothing may any longer yield it satisfaction but the things that are above, and that it may look down upon all, that, from human corruption, is in a state of uproar below. And so to hear * the hidden word' is to receive in the heart the utterance of the Holy Spirit. Which same indeed can never be known save by him, by whom it may be possessed. And hence it is said by the voice of Truth concerning Johiiiijthis hidden utterance. And I will pray the Father, and He Real secret teaching of the Holy Spirit. 279 shall give you another Comforter^ that He may abide icith B«)ok you for ever; even The Spirit of Truth, whom the irorld '— cannot receive. For as that ' Comforter,' after the Ascension of the Mediator, being another Consoler of mankind, is in Himself invisible, so He inflames each one that He has filled to long after the invisible things. And because worldly heeirts are set upon the things that are seen alone, the wo^ld receiveth Him not, because it doth not rise up to the love of the things that are unseen. For worldly minds, in proportion as they spread themselves out in interests without, contract the bosom of the heart against the admission of Him. And because out of mankind there are few indeed, who, being purified from the pollution of earthly desires, are opened by that purification to the receiving of the Holy Spirit, this word is called ' a hidden word,' since, surely, there are particular persons that receive th'at in the heart, which the generality of men know nothing of. Or tiiily this same inspiration of the Holy Spirit is * a hidden word,' in that it may be felt, but cannot be expressed by the noise of speech. Wlien, then, the inspiration of God lifts up the soul without noise, * a hidden word' is heard, in that the utterance of the Spirit sounds silently in the ear of the heart. And hence it is added; And mine ear as it were stealthily received the veins of the whispering thereof 51. The ear of the heart * receives stealthily tlie veins of xxix. heavenly whispering,' in that both in a moment and in secret the inspired soul is made to know the subtle quality of the inward utter.ince. For except it bury itself Irom external objects of desire, it fails to enter into the intemal things. It is both hidden that it may hear, and it hears that it may be hidden; in that at one and the same time being withdrawn from the visible world its eyes are upon the invisible, and being replenished with the unseen, it entertains a |>erfect contempt for what is visible. Hut it is to be observed that he does not say. Mine ear received as it were by stealth the whispering thereof y but the veins of the whispering thereof; for * the whispering of the hidden word' is the very utterance of inward Inspiration itself; but * the veins of the whispering' is the name for the sources of the occasions whereby that 280 Our knoioledge of God hut dark and imperfect.
Job 4, inspii'atioii itself is conveyed to the mind. For it is as if It '- — opened ' the veins of its whispering,' when God secretly communicates to us in what ways He enters into the ear of our understandings. Thus at one time He pierces us with love, at another time with terror. Sometimes He shews us how little the present scene of things is, and lifts up our hearts to desire the eternal world, sometimes He first points to the things of eternity, that these of time may after that grow worthless in our eyes. Sometimes He discloses to us our own evil deeds, and thence draws us on even to the point of feeling sorrow for the evil deeds of others also. Sometimes He presents to our eyes the evil deeds of others, and reforms us from our own wickedness, pierced with a wonderful feeling of compunction. And so to ' hear the veins of Divine whisperinf^ by stealth,'' is to be made to know the secret methods of divine Inspiration, at once gently and secretly.
52. Though we may interpret whether ' the whispering' or ' the veins of whispering' in another way yet. For he that ' whispers' is speaking in secret, and he does not give out, but imitates a voice. We, therefore, so long as we are beset by the corruptions of the flesh, in no wise behold the brightness of the Divine Power, as it abides unchangeable in itself, in that the eye of our weakness cannot endure that which shines above us with intolerable lustre from the ray of His Eternal Being. And so when the Almighty shews Himself to us by the chinks of contemplation, He does not speak to us, but whispers, in that though He does not fully develope Himself, yet something of Himself He does reveal to the mind of man. But then He no longer whispers at all, but speaks, when His appearance is manifested to us in certainty. It is hence that Truth saith in the Gospel, Johnie, J ^j^^^ii fififJiQ you plainly of the Father. Hence John saith, 1 John For we shall see Him as He is. Hence Paul saith, Then I'cor. f^^i^ill I know even as also I am known. Now in this present 13, 12. time, the Divine whispering has as many veins lor our ears as the works of creation, which the Divine Being Himself is Lord of; for while we view all things that are created, we are lifted up in admiration of the Creator. For as water that flows in a slender stream is sought by being bored for through veins, with a view to increase it, and as it pours JVfiiht we have sin. Divine Lijht is terrible. -281 forth the more copiously, in proportion as it finds the veins Book more open, so we, whilst we heedfully gather the knowledge '— of the Divine Being from the contemplation of His creation, as it were open to ourselves the ' veins of His whispering,' in that by the things that we see have been made, we are led to marvel at the excellency of the Maker, and by the objects that are in public view, that issues forth to us, which is hidden in concealment. For He bursts out to us in a kind of sound as it were, whilst He displays His works to be considered by us, wherein He betokens Himself in a measure, in that He shews how Incomprehensible He is. Therefore, because we cannot take thought of Him as He deserves, we hear not His voice, yea, scarcely His whispering. For because we are not equal to form a full and perfect estimate of the very things that are created, it is rightly said, Mine ear as it were by stealth received the veins of whispering; in that being cast forth from the delights of paradise, and visited with the punishment of blindness, we scarcely take in * the veins of whispering;' since His very marvellous works themselves we consider but hastily and slightly. But we must bear in mind, that in proportion as the soul being lifted up contemplates His excellency, so being held back it shrinks from His righteous perfectness'. 'rectita-And hence it is rightly added; Ver. 13. In the horror of a vision qf the night.
53. The horroi' of a vision of the niyht is the shuddering xxx. of secret contemplation. For the higher the elevation, whereat the mind of man contemplates the things that are eternal, so nuich the more, terror-struck at her temporal deeds, she shrinks with dread, in that she thoroughly discovers herself guilty, in proportion as she sees herselt to have been out of harmony with that light, which shines in the midst of darkness* above her, and then it happens that the mind being -interenlightened entertains the greater fear, as it more clearly sees™*^** by how much it is at variance with the rule of truth. And she, that before seemed as it were more secure in seeing nothing, trembles with sore afl'right from her very own proficiency itself. Though, whatever her ])rogress in virtue, she does not as yet compass any clear insight into eternity, but still sees with the indistinctness of a certain shadowy imagining. And hence this same is called a vision of the niyht. For as 282 Contemplation. Sleep used for bodily deatk^for Job 4, we have also said above, in the night we see doubtfully, but — — — in the day we see steadily. Therefore because, as regards the contemplating the ray of the interior Sun, the cloud of our corruption interposes itself, nor does the unchangeable Light burst forth such as It is to the weak eyes of our mind, we as it were still behold God ' in a vision of the night,' since most surely we go darkling under a doubtful sight. Yet though the mind may have conceived but a distant idea concerning Him, yet in contemplation of His Greatness, she recoils with dread, amd is filled with a greater awe, in that she feels herself unequal even to the very skirts of the view of Him. And falling back upon herself, she is drawn to Him with closer bonds of love. Whose marvellous sweetness, being unable to bear, she has but just tasted of under an indistinct vision. But, because she never attains to such an height of elevation, unless the importunate and clamorous throng of carnal desires be first brought under governance, it is rightly added.
When deep sleep falleth upon men.
xxxi. ^4. Whoever is bent to do the things which are of the world, is, as it were, awake, but he, that seeking inward rest eschews the riot of this world, sleeps as it were. But first we must know that, in holy Scripture, sleep, when put figuratively, is understood in three senses. For sometimes we have expressed by sleep the death of the flesh, sometimes the stupefaction of neglect, and sometimes tranquillity of life, upon the earthly desires being trodden underfoot. Thus, by the designation of sleep or slumbering the death of the iThess. flesh is implied; as when Paul says, And I would not ' * have you to he ignorant^ brethren, concerning them which ver. 14. are asleep. And soon after. Even so them also ivhich sleep in Jesus will God bring with Him. Again, by sleep is designated the stupefaction of neglect; as where it is said Bom. 13, by that same Paul, Now it is high time to awake out i^Cor ^ sleep. And again. Awake, ye righteous^, and sin not.
15, 34. By sleep too is represented tranquillity of life, when the "^" caraal desires are trodden down; as where these words are uttered by the voice of the spouse in the Song of CanU5,Songs, 1 sleep, but my heart waketh. For, in truth, in proportion as the holy mind withholds itself from the turmoil of mental quiet, for listless inactivity. 283 temporal desire, the more ihorouglily it attains to know the Book things of the interior, and is the more quick and awake to inward concerns, the more it withdraws itself out of sight from external disquietude. And this is well represented by Jacob sleeping on his journey. He put a stone to his head and slept. He beheld a ladder from the earth fixed in heaven, the Lord resting upon the ladder, Angels also ascending and descending. For to ' sleep on a journey' is, in the passage of this present life, to rest from the love of things temporal. To sleep on a journey is, in the course of our passing days, to close those eyes of the mind to the desire of visible objects, which the seducer opened to the first of mankind, saying. For God doth knoic iJiat in the day ye eat Gen. 3, thereof, then your eyes shall be opened. And hence it is soon altenvards added. She took of the fruit thereof ^and <iiV/ver.6,7. eat J and ga re also unto her husband with her, and he did eat. And the eyes qf them both were opened. For sin opened the eyes of concupiscence, which innocence kept shut. But to * see Angels ascending and descending,' is to mark the citizens of the land above, either with what love they cleave to their Creator above them, or ^nth what fellow-feeling in charity they condescend to aid our infirmities.