100. In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has akeady begun to suffer what it feared. But hell both ' the shadow of death' darkens and ' everlasting hoiTor inhabits;' in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread what they are suffering. For it is written concerning them, For their worm shall not die, neither their fire he quenched,]^- ^^?
Here the flame that burns gives light; There, as we have shewn by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afi*aid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments both torture those that are plunged therein beyond their povvers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end. Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the 570 Hdl has liyht to shew companions in misery.
Job 10, present life, the uiinisliments are without order, in that they do not retain their own character through all particulars.
Hist, 101. Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a ])urpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation.
Which doubtless we gather from the testimony of the Gospel, wherein, as ' Truth' declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time. Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain, might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we shew it from the reverse.
102. For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chalda3a, were cast into it with hands and feet tied. Yet when that king commiserating them sought them in the fire Fire changed to the Three Chihlren. Bad meii Satan s graves. 571 of the furnace, he saw them walkinsr about with untouched Book garments. Where it is plain to infer, that by the wonderful — ^-^ dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may shew how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast oflf are brought to torments along with their leader.
103. And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is tJiere and all his company: Ezek. his graves are about him. For who is set forth by the title ^"^j 22. of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now ' graves' are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life? And when human hearts admit him in this state of death, assuredly they become his graves. Now ' his graves are about him,' in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within 572 Good icorhs to be done in time.
Job 10, themselves by committintr unlawful deeds, then the graves will burn together with the dead.
104. See how we are iniormed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, hov/ great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness. But what does it advantage us to foreknow these things, if it is not our lot to escape them \ Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Eccles. Whatsoever thy hand JindetJi to do^ do it with thy might; ' for there is no work, nor device, nor knowledge^ nor wisdom, ls.55 6.in the grave, whither thou goest. Hence Isaiah saith. Seek ye the Lord while He may be found, call ye upon Him 2 Cor. while He is near. Hence Paul says, Behold now is the ' ' accepted time; behold now is the day of salvation. Hence Gal. 6, he says again. Whilst we have opportunity, let us do good unto alt men.
105. But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above. When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn ' Truth' uproots with the hand of holy exhorta- Matt. tion by Himself, saying, Take therefore no thought for the Ron! morroiv. And in opposition to this, it is said by Paul, Make 13, 14. jiot provision for the flesh to fulfil the lusts thereof. But in these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein.
The flesh to be subordinate, as Sarah to Abraham. 573 106. For whilst we still live in mortal flesh, conceni for Book IX. the flesh is not wholly cut away from us; but it is regulated '— so that it should serve the mind as discretion dictates. For whereas ' Truth' forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most cer-I^om.
tainly he does permit it to be made in things of necessity. ' Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off" at a beck of the heart; that it may scarcely shew itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham isG^en.is, related to have met the three Angels. For he met them by ' * himself, as they were coming, without the door of the tent, but vSarah stood behind the door; for the Man and the master as it were of the spiritual house, i. e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below; but let care of the flesh, as a woman, not shew herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the vSpirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty. But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fmitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived 574 Joy comes of trusting God only. Danger of Pride. Job 10, in a withered womb; in that when care of the flesh has — — '— ceased to entertain confidence in self, by promise from God it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i. e. ' laughing,' in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be ' the useful' that we owe to life. And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrance of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God wdth temporal heed, we may escape the woes of ^ everlasting horror.'
BOOK X.
BOOK X.
The whole of the eleventh chapter of the Book of Job, and the five first verses of the twelfth, being made out, he closes the Second Part of this work.
1. As often as a mighty wrestler is gone down into the i. arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fi'esh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and xVngels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says, Chap. xi. 2. Should not he that talketh much hear in his turn? and should a man full of words be Justified?
2. It is the practice of the impertinent ever to answer by ii. the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ' much,' in that as they cut their evil habits 576 Job''s words too true to suit with Zophar's vanity.
Job 1], to the quick, they fall heavy iipou the hearing, whence that -^ — is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish.
For fro ward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ' that a man full of words could never be justified,' in that so long as any one lets himself out in words, the gravity of silence being gone, he parts with the safe keeping Isa. 32, of the soul. For hence it is written, And the work of Prov. righteousness, silence. Hence Solomon saith, He that hath 25, 28. no rule over his own spirit in talking, is like a city that is broken down, and without ivalls. Hence he says again, Prov. In the multitude of words there ivanteth not sin. Hence the Ps'. 140 Psalmist bears witness, saying. Let not a mail full of words ii.Vulg. be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. Thus it is a certain truth, that ' a man full of words cannot be justified,' but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us, in that he subjoins; Ver. 3. Should men hold their peace at thee only? and when thou mockest at others, shall no man confute thee? iii. ii. The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is The froward think to be dear by charging others. 577 touched with consciousness within, it is stirred up to eager- Book ness in gainsaying without; it cannot bear the voice, in that '■— being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity, so the froward reckon it to be the insult of mocker3^ The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence * Truth' says by Solomon in commendation of the righteous man. Give instruction to a wise Prov. 9, man, and he will hasten to receive it; hence he makes nothing of the obstinacy of the wicked, saying. He that^^"^' 7.
reproveth a scorner getteth to himself wrong. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips, Ver. 4. For Thou hast said. My speech is pure, and I am clean in Thine eyes.
4. Whoso remembers the words of blessed Job, knows how iv. falsely this charge is fastened upon his voice. For how 578 Zophar pretends a kind wish that Job were instructed.
Job 11, could he call himself pure, who says, If I justify myself mine own mouth shall condemn me; but there is this in the Job 9,* wickedness of the unrighteous, that, while it refuses to ^^* bewail real evil things in itself, it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection. Whence too Zophar forthwith subjoins, saying, But oh that God would speak with thee, and open His lips nnto thee! V. 5. For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Di\ine Being from the sense of carnal wisdom; when the flesh puts forth a sense, and inviting the mind as it were to the understanding of it, sends it forth abroad. And hence ' Truth' Mark8,saith to Peter, who was still full of earthly notions, For ^^' thou savour est not the thinys that he of God, but the things that be of men. Yet, when he made a good confession, the Mat.16, W'Ords are spoken. Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. Now what do we understand by * the lips' of God saving His judgments? For when the lips are closed the voice is kept in, and the meaning of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the person speaking is found out. So ' God opens His lips' when He manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbears to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing. Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and shew what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he docs not know to be so, saying, Bict ok that God tcould God*s secret Judgments^ icken He leaves us to be tried. 579 speak with thee, and open His lips with thee. As if he were Book to say in plain words, * I feel for thy uninstructedness — -— more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.' And because when Almighty God raises us to take a view of His judgments. He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shews by adding in the words, Ver. 6. And that He would shew thee the secrets of wisdom, and that her law is manifold.
6. The public works of Supreme Wisdom are when vi. Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty. He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us. He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed. He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.
7. Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be hidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible 580 Zophar''s presumption. God's law of Charity is manifold.
Job 11, nature, in that though we fail in the actual investigation of --^^ — His secret counsels, yet by that very failure we more thoroughl}^ learn Whom we should fear. Paul had strained to Rom. reach these secrets of that Wisdom, when he said, 0 the depth ' ' of the riches both of the wisdom and knowledge of God! Hoiv unsearchable are His judgments^ and His ways past finding out! For who hath known the mind of the Lord?