perish^ yet the inwafd man i& renewed day by day: Let the te'^ holy man who is eager to draw ne^r to God even through shait fttrokes^ exclaim in the spirit of humility, them, Ver. fi^. That He That hath hequn would bruise m^! ^2S' 20.- For very oiien the Lord begins to Work m us ihns/mii brtiising of our vicious habits, but when the mind is lifted np^^^^^' fet the very first step of its progress, and when it already xvii# exalts itself as on the ground of its virtuous attainmentSj it opens ari entrancei to the adversaryj that rages against it^ whd p^iife(fatin^ intd the depths of the heart, dashes in piece??
378 God men wish self-confidence cured by suffering.
Job 6, all that he may find therehi spnnging fi'om the earnestness —?J of a good beginning, and shews himself the more violent in the breaking of it in proportion as he is the sorer grieved that it had made progress, though but a little way. Whence too, as the Gospel is witness, by the voice of ' Truth,' the unclean spirit, which went out alone, returns with seven other spirits to the neglected dwelling-place of the conscience. Lest then, after the beginnings of divine coii'ection, the old adversary snatch him unawares, and drag him along for the breaking in pieces of his virtues, the holy man fitly beseeches, saying. That He That hath begun would bruise me. As if he said in plain words, ' That which He has begun in me may He not cease to perfect by smiting me, lest He deliver me over forsaken to the adversary to bruise me.' Hence it is fitly subjoined, Tliat He ivould let loose His hand, and cut tne off.
xviii. 21. For oftentimes being swoln with the confidence of lengthened prosperity, we are lifted up in a certain kind of frame of self-elation, and when our Creator sees that we are lifted up, but does not exercise His love towards us by stripes. He as it were keeps His hand hid, as to the smiting of our evil ways. Did He not tie the hand of His affection, when He said to the people, when guilty of transgression, Ezek. / ii;ill twt any more be wroth with thee; and, 3Iy ' * jealousy is departed from thee. Therefore, * That He w^ould let loose His hand,' means, ^ that He would exercise His affection.' And it is rightly added, ' and cut me off.' For whenever either the sudden pain of the scourge, or the trial of our weakness, falls upon us in a state of security, and elated with the abundance of our virtuous attainments, the pride of our hearts, being cut down, is precipitated from the height of its seat, so that it dares do nothing of itself, but levelled by the blow of its frailty, seeks the hand of one to lift it. Hence it is that, when holy men are looked upon with admiration on the grounds of the secret dispensation of God's providence towards them, they the more dread their very prosperity itself: they long to be subjected to trial, they covet to be stricken, that fear and pain may discipline the unwary mind, lest when an enemy brcaketh out of ambush on this road of our pilgrimage, its self-security cause its gi'cater downfal. Hence the Psalmist Correction desired here for fear of future Judgment. 379 says, Examine me, O Lord, and prove me. Hence he says Book again, For I am ready for the scourges. For because holy men see that the wound of their inward con*uption^ cannot 38, 17. be without putridity, they gladly set them under the hand of the physician for lancing, that the wound being opened, the venom of sin may run out, which, with a whole skin, was inwardly working their destruction. Hence it is yet further added; Ver. 10. And let this be my consolation, that afflicting me with pain He spare not.
22. The Elect, when they know that they have done unlawful things, but find upon careful examination that they have met with no afilictions in return for those unlawful deeds, with the immense force of their fear, are in a ferment with alarm, and labour and travail with dark misgivings, lest grace should have forsaken them for ever, seeing that no recompensing of their ill-doing keeps them safe in the present life; they fear lest the vengeance which is suspended be stored to be dealt in heavier measure at the end; they are eager to be stricken with the correction of a Father's hand, and they reckon the pain of the wound to be the medicine of saving health. Therefore it is rightly said in this place, Let this he my consolation, that afflicting me with grief He spare not. As if it were in plain words, * May He, Who spares people here for this cause, that He may strike them for ever and ever, therefore strike me here, that, by not sparing me. He may spare me for ever. For I console myself in being afflicted, in that conscious of the rottenness of human corruption, by being wounded I gain assurance for the hope of saving health.' And that he uttered it not with a svvoln but with a humble mind, he makes plain, as we have before said, by the addition, in the words, Neither will I gainsay the tvords of the Holy One. 23. Most often the words of God to us are not the sounds xx, of speech, but the enforcement of deed. For He speaks to us in that which He works upon us in silence. Blessed Job then would be gainsaying the words of God, if he murmured at His blows; but what feelings he entertains for his smiter b Ben. * correptionii?,' which seems to be a misprint. Tr.
380 Strength of the Elect patience^ of the wicked stubbornness.
Job 6, is shewn by him, who, as we have ah*eady said, calls Him ' Holy One' from whom be is submitting to blows. It goes nn on Ver. 11- What is my strength that I should hold up? And what is mine end that I should deal patiently?
xxi- 24. It is necessary to bear in mind, that the * strength' of the righteous is of one sort, and the strength of iho reprobate of another. For the strength of the righteous is to subdue the flesh, to thwart our own wills, to annihilate the gratifi* cation of the present life, to be in love with the roughnesses of this world for the sake of eternal rewards j to set at nought the allurements of prosperity, to overcome the dread of adversity in our hearts. But the strength of the reprobate is to have the affection unceasingly set on transitory things, to hold out with insensibility against the strokes of our Creator, not even by adversity to be brought to cease from the lovg of temporal things, to go on to the attainment of vain glory even with waste of life, to search out larger measures of wickedness, to attack the life of the good, not only with Words and by behaviour, but even with weapons, to put their trust in themselves, to perpetrate iniquity daily without any diminution of desire. Hence it is that it is said by the Ps*3l, Psalmist to the Elect, Be of good courage^ and let your heart he strengthened^ all ye that hope in the Lord* Hence it is Is* 5, d2, declared by the Prophet to the reprobate, Woe unto yon, that are vitghty to drink wine^ and men of siren glh to mingle strong drink> Hence it is declared by Solomoti, that all the holy without any weakening of desire cOiitem* Cani.5:plate the interior rest. Behold his hed^ ichich is ^otomon^s, threescore valiant men are about it^ of fh^ most valiant of Israel. Hence the Psalmist directing his meaning agaiinst the children of perdition in the Voice of the lledemnel' in Ph\59,3. His Passion, saith, Zoj they ham surprised my souli the mighty have rushed forth against me, Mo^ Well did l^ai^lh Is. 4o, Cditiprehend both sorts of ^t^'ength in the WOrds, But th^y ^uni in thsit he said not they will * take/ but they Will * 4,'liange/ talrg- ^^ eleftrly made kndwn that that Which is laid ftside 1^ «f Oiie sort, and that which is entel'4?d lipdn df Another mti, Good men loiJl not suffer for rvorldlij ends. 381 pains in running after the concupiscence of this world, boldly Book expose themselves to perils, welcome insults for the sake of '- gain, never give back from the hist of their appetites conquered by any opposition, grow obdurate with scourges, and for the sake of the world undergo the ills of the world, and so to say in seeking the pleasures thereof are parting with them, nor yet in parting with them ever weary. Whence it is well said by Jeremiah in the voice of mankind, iJeLan:, 3, hath made me drmtken with normwood. For one that'^* is drunk knows nothing what he is undergoing. He then is ' drunken '«ith wormwood,' who alienated from the faculty of reason through the love of the present life, whilst whatsoever he undergoes for the sake of the world he accounts but light, is blind to the bitterness of the toil which he is enduring, in that in enjoyment he is led on to the several things in which in chastisement he is wearied out. But on the other hand the righteous man makes it his aim to be weak for undergoing the perils of the world for the world's sake, looks to his own end, marks how transitory the present life is, and refuses to undergo toils without for the sake of that, the enjoyment of which he has overcome within.
Let blessed Job then, pressed by the adversities of the present life, say in his own voice, yea, in the voice of all the righteous, WAal u my strength that I should hold up? And what is mine end tfixit I should rleal patiently? As if he made it known in plain words, saying, ' I cannot submit to the ills of the world for the sake of the world, for now I am lio longer strong in the desire tliereof. For while I look to the end of the present life, why do I bear the burthen of that, the longing for which 1 tread under my feet?' And because the unrighteous severally, as we have said, bear the toils thereof with stronger resolution in proportion as they feed with greater avidity on its enjoyment, therefore he rightly subjoins without delay that same strength of the reprobate, in the words, Ver. 12» Neither is my strength the strength qf stones^ nor is myjlesh of brass 9 t^6v For what have vve here denoted bv * brass^ and ^ stones^ xxiU save the hearts of the insensate, who oftentimes even receive llie strokes of the Most High, and yet they are not softened 382 Stones stricken sound not, brass sounds without life.
Job 6, by any strokes of discipline? Contrary vvhereunto, it is said v^ — '- — to the Elect through the Prophet, by promise from the Lord, Ezek. I will take the slony heart out of you, and will give you an i^Cof ^^^^1^1 of flesh, Paul also says, Though I speak with the 13, 1. tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinklmg cymbaL For we know that stones when struck cannot give a clear sound, but when brass is struck a very sonorous sound is made by the striking of it; which, because like stones it is without life, has no sense contained in the sound. And there be some, who, like to stones, have become so hardened as to the precepts of religion, that, when the stroke of the visitation of the Most High is proving them, they never return the sound of humble confession. But some differing in no respect from the metallic nature of brass, when they receive the strokes of the smiting of the Most High, give forth the sound of devout confession; but because they do not send out the tones of humility from the heart, when they have been brought back to a state of sound health, they know nothing what they have vowed. The one then, being struck like stones, have no tones at all, while the other in nothing omit the resemblance of brass, who when under the stroke utter good things which they do not feel. The one sort refuse even words to the worship of the smiter. The other sort, in promising what they never fulfil, cry out without any life.
Let the holy man then, who amidst the scourges eschewed the hardness of the reprobate, exclaim, Neither is my strength the strength of stones, nor is my flesh of brass. As though he made open confession in plain words, saying,' Under the lash of discipline I keep clear of similarity to the reprobate. For neither have I become like stones so hardened, that under the impulse of the stroke I turned dumb in the duty of confession; nor again, like brass do I give back the voice of confession, while I know not the meaning of the voice.' But because under the scourge the reprobate are strong unto weakness, and the Elect weak unto strength, blessed Job, while he declares that he is not strong of a diseased sense, makes it plain that he is strong of a state of saving health. So let him instruct us whence he received this same strength, lest if he ascribes to himself the powers that he has, Job not self'trustinc/. Love of God and man help each other. 383 he be running vigorously to death. For very often virtue Book possessed kills worse than if it were wanting, for while it lifts up the mind to self-confidence, it pierces it with the sword of self-elation, and while as it were it quickens by imparting strength, slays by filling with exaltation, i. e. it forces on to destruction the soul, which, through selftrust, it uproots from trust in the interior strength. But forasmuch as blessed Job is both rich in virtue, and yet has no confidence in himself, and, that I may say so, in powerlessness is possessed of powers, he fitly subjoins these words, saying, Ver. 13. Lo, there is do help to me in myself.
27. It is now made clear to whom the mind of the stricken xxiii. man had recourse for hope, seeing that he declares that there was no hope to him in himself; but because he intimates that in himself he was weak, for the earning' of yet greater^ o^ ' to Strength, let him add how he was even forsaken by his neigh- the hours, ^Mf/ friends also departed from me. But mark, he ™^,"* that was despised without, is seated within upon the throne 2 v. thus of judgment. For at the moment that he declares himself forsaken, he forthwith breaks out into pronouncing sentence, in the words, Ver. 14. Whoso taketh away pity from his fr lend, forsaketh the fear of the Lord.
28. Who else is here denoted by the name of a fi-iend, xxiv. saving every neighbour, who is united to us in a faithful attachment in proportion as, having received from us good service in this present time, he effectually aids us toward attaining hereafter the eternal country.? For because there are two precepts of charity, viz. the love of God and the love of our neighbour, by the love of God the love of our neighbour is brought into being, and by the love of our neighbour the love of God is fostered. For he that cares not to love God, verily knows nothing how to love his neighbour, and we then advance more perfectly in the love of God, if in the bosom of this love we first be suckled with the milk of charity towards our neighbour. For because the love of God begets the love of our neighbour, the Lord, when going on to say in the voice of the Law the words. Thou shall love thy neighbour, prefaced Matt. it by saying. Thou shall love the Lord thy God; for this 39.' reason, that in the soil of our breast He might first fix the I?^"'* ^' 384 A friend not true who fails in adversity.
Job 6, root of His lov^e, so that afterwards in the branches the love of our brethren should shoot forth. As^ain, that the love of God grows to strength by the love of our neighbour, is I John testified bj John, where he says, For he thai hveth not his * ' brother, whom he hath seen^ how can he love God, Whom lie hath not seen? Which love of God, though it has its birth in fear, yet it is changed by growing into affection.
29. But oftentimes Almighty God, to make known how far any one is from the love of Him and of his neighbour, or what proficiency he has made therein, regulating all things in a marvellous order, puts down some by strokes, and sets up others by successes; and as often as He forsakes certain persons in their temporal estate and condition, He shews the evil that lurks in the hearts of certain others. For very often the persons that courted us in the season of prosperity without an equal, are the very ones to persecute us in distress. For when a man in a prosperous condition is beloved, it is very doubtful whether his good fortune or the individual be the object of love. But the loss of prosperity puts to the test the force of the affection. Whence a certain wise man saith Ecclus. rightly, A friend cannot be known in prosperity; and an ' ' enemy cannot be hidden in adversity* For neither does prosperity shew a friend, nor adversity hide an enemy, in that both the first is often hidden by awe for our high fortune, and the latter is disclosed to view from presuming on our adverse condition. Let the holy man then, set in the midst of scourges, exclaim. He that taketh away pity from his friend^ forsaketh the fear fif the Lord; in that doubtless he that contemns his neighbour in consequence of his adversity, is clearly convicted never to have loved him in his prosperity.
And since Almighty God vSmites some for this reason, that He may both discipline the individuals stricken, and afford to those that are not stricken opportunity for doing good, whosoever disregards one that is smitten, puts away from him an occasion of virtue, and lifts himself up the more wickedly against his Makef, ill pi-oportion as he views Him tis neither merciful in the saving of himself, nor just in the wounding of another. But wc must obseiTe that blessed JTob in such sort describes his own case, lliat llie life of all the i^lect People is at the same time set forth by him. Fot T/tg wicked like the torrent that fails in summer. 385 seeinsr that he is a member of that People, when he describes Book what he himself undergoes, he is also relating what that '- People is subject to, saying, Ver. 15. 3Iy brethren have passed hy me like a hrook which passelh hy rapidly in the hollows.
30. Because the mind of the reprobate is set on present xxv things alone, for the most part it proves a stranger to the scourge now, in proportion as hereafter it remains an exile from the inheritance. But oftentimes the lost hold the same faith by which we live, receive the same Sacraments of faith, are bound in the unity of the same religion, yet they are unacquainted with the bowels of compassion; of the force of that love, with which we are inflamed, both towards God and our neighbour^ they know nothing. Therefore they are rightly called both * brethren,'' and those that * pass by,' in that by faith they come forth from the same mother's womb with ourselves, but are not rooted in one and the same eaiTiestness of charity towards God and our neighbour.
Whence they are also fitly likened to a ' brook which passes by rapidly in the valleys.' For a brook flows from the highlands down below, and while it gathers its waters from the winter rains, is dried up by the summer heats; for they that from love of earthly objects quit the hope of the land above, seek the valley as it were from the uplands, and these are replenished with the winter season of the present life; but the summer of the Judgment to come dries them up, in that so soon as the sun of the rigour of the Most High waxes hot, it turns the joy of the reprobate into drought. Therefore it is rightly said, Rapidly passeth by in the valleys. Since for a torrent to pass by rapidly" to the valleys, is for the mind of the froward, without any pains or hindrance to descend to the lowest aims. For all ascending is in painstaking, but all descending is in pleasure, in that in effect the step is strained to reach a higher level, but in relaxation, it is let down to a lower one. For it is a matter of much toil to get a stone up to the top of a mountain, but it is no labour to let the same down from the top to the bottom. Surely, that same is propelled down without let, which did not reach the top without mighty pains. The crop is sown by long " Ben. thus: A. B. D. E. ' in the valley.'
386 Uie wicked pass easily and swiftly to depths ofm isery Job 6, application, it is nourished by a long course of shower and -- — '■ — sunshine, yet it is consumed by a single instantaneous spaik. By little aiid little buildings mount to a height, but by instantaneous falls they come to the ground. A vigorous tree lifts itself in the air by slow accessions of growth, but all that it has in a long course reared on high, is brought down at once and together. Therefore forasmuch as ascending is with pains and descending with pleasure, it is rightly expressed in this place. My brethren have passed by me like a brook which passeih by rapidly in the valleys; which too may be taken in another sense likewise.
31. For if we understand the valleys to be the regions of punishment below, then all the unrighteous ' pass away rapidly like a brook to the valleys,' in that in this life, which they go after with all tlie desire of their heart, they can never stay for long, since for all the days that they add to their age, they are as it were daily tending by so many steps to their end. They wish for the periods to be lengthened to them, but forasmuch as when granted they cannot hold; for as many additions as they are allowed to their. Hfe, they are losing just so many from their period of living; therefore the moments of time, in so far as they pursue, they are fleeing from; in so far as they get them, they are parting with them. Thus they ' pass away rapidly to the valleys,' who indeed draw out to a great length their desires for the pleasures, but on a sudden are brought down to the dungeons of hell. For because even that period which is protracted by any length of life whatever, if it be closed by an ending, is not long, those wretched persons learn from the end that that was but short, which they held only in letting go.
Eccl^es. Whence also it is well said by Solomon, But if a man live many years^ and rejoice in them all; yet let him remember the days of darkness; for they shall be many: and when they have come, the past shall be convicted of vanity. For when the foolish mind meets on a sudden with evil which never passes away, it is made to understand by undergoing the eternal durations thereof, that the thing which could pass away was vain. I>ut we should know that the greater number desire to do. right, but there arc some things calculated to cross and thwart their weak minds arising Irom the present Earthly fears the way to spiritual davigers. 387 life; and whereas they fear to undergo crosses in the lowest Book things, they offend against the rule of right set by the decree ^V' above. Whence it is rightly subjoined, Ver. 16. Over those that fear the frost, the snow rushes down, 32. For the frost congeals below, but the snow falls down xxvi. from above. And often there are persons, who, while they ' fear temporal adversities, expose themselves to the severity of everlasting visitation. Concerning whom it is rightly declared by the Psalmist, There were they in great'' fear Vb.u,5. where no fear was. For this man already longs to defend the truth with freedom, yet being affrighted in that very longing that he feels, he shrinks from the indignation of 'a human power, and while on earth he fears man in opposition to the truth, he undergoes from heaven the wrath of Truth.
That man, conscious of his sins, is already desirous to bestow upon the needy the things which he is possessed of, yet dreads lest he himself come to need them so bestowed, \yhen, being alarmed, he provides with reservation for his own use succours of the flesh for the future, he starves the soul from the sustenance of mercy, and when he fears want on earth, he cuts off from himself the eternal plenitude of the heavenly cheer. Therefore it is well said. Over those that fear the frost, the snow rushes down. In that all who apprehend from below what ought to be trodden under the feet, undergo from above what is deserving of apprehension, and when they will not pass by what they might have trodden beneath them, they meet with a judgment from heaven which they can in no sort sustain. Now by acting thus they attain the glory of the world in time, but what will they do in the hour of their call, when terror-stricken they quit at once all the things which they kept here with grievous apprehensions? And hence it is rightly subjoined, Ver, 17. WJiat time they he dissipated they shall perish. 33. For all persons that are ruled by concern for the xxvii. present life, are brought to nought by the loss of it, and then they are undone without, who have for long been undone within by disregarding the things of eternity. Concerning whom it is rightly added, When they have become hot, they shall he dissolved from their place. For every 388 Fruitless repentance. Way of falling hack.
Job 6, wicked man when he * has become hot is dissolved from his ~ — '■ — place,' in that, in drawing near to the Judarment of the Interior Severity, when he has now begun to be heated ni the knowledge of his punishment, he is severed from that gratification of his flesh whereunto he had long time clung. Hence it is that it is delivered by the Prophet against the Is. 28, reprobate, And rexalion alone shall onhj give tinder standing to the hearing; in that verily they never understand the things of eternity, saving when they are already made to undergo punishment for those of time without remedy. Thus the mind is heated, and inflames itself with the fires of a fruitless repentance, it shrinks from being led to punishment, and holds fast to the present life in desire, but it is dissolved fi'om its place, in that panting from the gratification of the flesh, its hardness is melted by suffering chastisement. But seeing that we have heard what all the wicked will undergo in the hour of their removal, let us hear further some of the ways in which their course is perplexed in the career of their freedom. It goes on, • V. in- Ver. 18. TJie paths of their steps are involved^.
34. All that is involved is folded back into itself And there are some who as it were resolve, with all the purpose of their heart, to resist the vicious habits that mislead them, but when the crisis of the temptation comes full upon them, they do not hold out in their purposed resolution. For one swoln with the bad daring of pride, when he sees that the rewards promised to humility are great, lifts himself up against himself, and as it were puts away the swelling and turgid bigness of pride, and vows to prove himself humble under whatever insults; but when he has been suddenly assailed with the injuriousness of a single word, he straightway returns to his accustomed haughtiness, and is brought into such a swelling temper of mind, that he does not at all remember that he had made it his object to win the blessed attainment of humility. Another, fned with avarice, is out of breath with eagerness in adding to his means. When he sees that all things speedily pass away, he arrests his mind, which is roaming abroad through covetous desires, he determines henceforth not to set his heart on any thing, and to hold what he has already gotten only under the reins of great XXV ni.
The wicked seem to conquer a sin, but relapse. 389 control; but when objects that delight him are suddenly Book presented to his eyes, thereupon the heart beats high in the '—