in good works, sometimes temporal rest; for what is meant Rook by what our Lord said in the Gospel to a certani one who --was healed, Arise, take up thy bed, and go n?ito thine house, Mat. 9, except that bodily pleasure is signified by bed? And he is ^^.^^.j^ 2 specially commanded, when restored to health, to carry that lion which he had lain when sick, since every one, who still 24. ' delights in sin, lies overpowered with fleshly pleasures. But he carries that, when healed, on which he had lain when sick, because when rescued by Divine assistance from his sins, he afterwards endures the insults of that very flesh, in the indulgence of which he used to rest content. But again, by bed, or couch, is designated a resting in good works. Wlicnce the Apostle Peter sa3's, in the Acts of the Apostles, JEneas, may the Lord Jesus Christ make thee whole; arise, Acts 9, and make thy bed. For what is meant by rise, but leave ^'** off' the sins which thou hast committed? and what by make thy bed, but engage in those means of grace, in which thou oughtest to rest.^ So that by rising he was to forsake what he had done, and by making his bed, find after what he should have done. And both these points the Prophet briefly sums up, in saying, Turn aside from evil, and do good. ps. 37, For to turn aside from evil is to rise from that whereon he ^7.
lay; but to do good, is to make ready those works that win reward, in which he should rest. But he who turns aside from evil, but does not as yet do what is good, has risen from that whereon he lay, but has not yel made for himself a place wherein he is to rest. And again, bed, or couch, is taken for temporal rest; as it is written. Thou hast turned «//?«. 4i 3. his bed in his sickness. For when any one, worn out by secular cares, is urged on by Divine grace to forsake the toilsome ways of this world, he is wont to consider how to avoid the attractions of the present life, and to rest from its labours. He presently seeks for himself the station of rest which he desired, and wishes to find a place of cessation firom all his labours, as though it were a kind of bed. But because a man while still in this life, in whatever situation, cannot in the secresy of any retirement whatever live without temptations; the pain of temptation is found to press more heavily on that spot, which is contrived for the sake of rest. Whence it is well said by the Prophet, Thoic hast 40 Rent not allowed us lest we slop on our way.
Job 33, turned all his bed in his sickness. As if he were to say, AH ^tbat lie lias licrc contrived for liimself for the sake of rest, Thou hast by secret judginont converted to liis disturbance.
And this is so ordained by tlie merciful design of God, in order that, in the season of his sojourning, the life of the I^lect may be exposed to confusion.
47. For our present life is the road by which we journey *patriam on to our home *: and we are harassed here by frequent disturbances, in the secret judgment of God, ex])ressly that we may not love our road instead of our home. For some travellers, if they see by accident some pleasant meadows on their road, are wont to delay, and to turn aside from the straight path on which they have entered. And the beauty of the road delays their steps, while it affords them pleasure.
The Lord then makes the way of this world rugged to His Elect, who are journeying towards Him: in order that no one when enjoying the rest of this present life, as if it were some beauteous road, might take greater pleasure in prolonging the journey than in speedily arriving at its end; or forget, when delighted by the way, wdiat he used to long for in his home. But because all the rest, which we have happened to secure for ourselves in this world, is liable to disturbance, it is well said, He chastens him also with pain upo7i his bed, that is, He disturbs us in the rest of this world, either by the stings of temptation, or by the affliction of the scourge. For if the mind of man has been engaged in virtuous pursuits for ever so short a time, without temptation, it is often, in consequence of those very pursuits, in which it is tranquilly engaged, soon elated by those very virtues, which it is endeavouring to multiply within, from being conscious of the progress it is making. It is therefore exposed to the assaults of temptations, by the merciful dispensation of our Ruler, that thus pride, at the advance it is making, may be checked within it. Wherefore after he had said. He chastens him also ivith pain on his bed, he fitly subjoined, And makes all his bones to waste away, 48. By bones in holy Scripture we understand virtues; as Ps. 34 it is written, The Lord keepeth all his bones; not one of ^^' them shall be broken. Which is specially understood not of the bones of the body, but of the powers of the mind. For J ^ Bones ivastecV in temptation bring down our pride. 41 we know assiiiedly, that the bones of many Martyrs were Book broken in a bodily sense, and the persecutors of the Lord _ broke the bones of that thief, to whom it was saidj To-day -^^^ ' shalt thou be with Me in Paradise, as well as those of the T;^"^e23, other thief on the cross. When He chastens us then with pain on our bed, He makes all our bones to waste away; because when we are assailed with the scourge of temj^tation, in that rest which we secure for ourselves from this world, we, who might perhaps have been puffed up by our virtues, are brought low by being sore vexed at the knowledge of our infirmity. For when vve are advancing as we wish towards God, if no temjitation checked our progress, we should believe that we were persons of some strength. But since the Divine dispensation thus deals with us, in order that we may remember our infirmity when tempted, because we forget it when we are advancing, we learn when we advance what vve are by the divine gift; and in our temptation what we are by our own strength. But this temptation would in truth entirely hurry us away, did not heavenly protection keep us up. But it strikes us without breaking, it presses on us without moving us, it staggers, but does not cast us down: that we may feel that it is all owing to our own weakness that we are shaken, but that it is the gift of God that we stand firm. But because a soul which is conscious of any good quality in itself, frequently revels in a kind of delight, on calling its virtues to mind, and is bloated as it were by congratulating itself on its own fulness, it is well said that the bones waste away under the assault of temptation. Because while our own weakness is ascertained by the questionings of temptation, all that, as it were, bloated and florid self-congratulation on our own strength, is dried up by the sudden pain of anxiety. And we who, on weighing our good deeds, believed them to be of some value, when smitten somewhat more heavily are afraid that we are about to perish immediately. It is then that all satisfaction at our goodness is changed into fear of punishment. We then discover ourselves to be guilty, though, but just before, we believed ourselves to be saints. Our mind wastes away, our eyes become dull, all tlie prosperity which used to smile on us vanishes away; the light itself is loathsome, and the darkness 42 Mystical 7ne(iiun(jfi of ' Jhciul.'' Heacciily contemplalion.
Job 33, of sorrow alone spreads itself over the iniiid. We see nolhing ^ — to please us, every thing which comes before us is full of sorrow. Whence it also ])ropcrly follows, Ver. 20. His bread becomes abominable to him in his lips, and to his soul the food which before it desired.
XXX. 49. As if he were to say in so many words; A mind under affliction believes that every thing which used easily to satisfy, and give it pleasure, is turned into bitterness. For by bread is understood in holy Scripture sometimes the Lord Himself, sometimes spiritual grace, sometimes the instruction of divine teaching, sometimes the preaching of heretics, sometimes sustenance for this present life, sometimes the agreeableness of worldly ])leasure. The Lord is signified by John 6, bread, as He Himself says in the Gospel, / am the living ^^' Bread, Who came down from heaven.
Again, by bread is understood the grace of spiritual gifts, as is Is. 33, said by the Prophet, Who stoppeth his ears, that he should, not ^^' ^^' hear of blood ^and shutteth his eyes that he should not see evil, he shall dwell in high places, his high place shall be the munitions of rocks, bread is given to him. For w^hat is to close his ears, not to hear blood, except to refuse consent to those persuasive sins which spring from flesh and blood? or what to close his eyes, not to behold evil, but to disapprove of every thing which is contrary to uprightness? Such an one will dwell in high places; for though the flesh still confines him to things below, he has already fixed his mind on things above. His high place is the munitions of rocks, because he who tramples beneath his feet his longings for worldly conversation, raises himself to his heavenly country by the patterns of the fathers who have gone before. And because he is satisfied with spiritual grace through the gift of contemplation, it is rightly subjoined, Bread is given him; that is, he enjoys the refreshment of spiritual grace, because he has raised himself above the goods of the world, by hoping for those of heaven. Hence also the Lord says of Holy Ps. 132, Church by David, / will satisfy her poor vsith bread; because the humble-minded who dwell therein are filled with the refreshment of spiritual gifts. x4gain, by bread is set forth the instruction of heavenly doctrine, as is said by the Prophet, Is. 21, Ye who dwell in the land of the South, meet with bread him Teaching, true or false; support of nature. 43 that isjfying away. For tliey dwell in the land of the South Rook who, placed within Holy Church, are breathed upon by the-^ - love of the vSpirit from on high. But he is flying, who is wishing to escajic from the evils of this world. He then who dwells in the land of the South, should meet with bread him that is flying; that is, he who is already full of the Holy Spirit within the Churcli, should console with words of instruction the man who is endeavouring to escape from his evil ways. To meet with bread him that is flying, is surely to ofler the food of sound doctrine to one who is in fear of eternal punishments, and at one while to restrain his pride by fear, and at another to comfort liis fears by encouragement. But because by bread is not unfitly understood the refreshment of holy Scripture, it is said by the same Prophet to the Jews who looked only to the letter. Wherefore do ye spend Is. 55,2. your money, but not in bread. As though he were saying. Ye consider the holy words, but not for refreshment, because while ye carefully guard the outward letter alone, ye lose that richness of inward refreshment which results from the spiritua meaning. Whence it is ])roperly subjoined in that passage, And your labour for that ivhich satisfieth not.
But again by bread is designated the preaching of heretics; as by Solomon the woman who typifies the congregation^ of \ecciethe heretics, and calls together the foolish, says. Eat ye gladly bread in secret. Or, as is written in our translation. Stolen Prov. 9, waters are sweeter, and hidden bread is more pleasant. For ^^' there are some heresies which are afraid to preach their views openly, and give a greater flavour to their words in condiunt the minds of the weak the more they keep them back, as if through greater reverence. Whence it is not improperly said. Eat ye gladly 'bread in secret. For the secret words of the heretics are more relished by miserable hearts, the more they are not possessed by them in common with other people.
But again, by bread is understood the support of this present life; as Jacob, on his way to Laban, says, 0 Lord Gen. 28^ God, if Thou shalt have given me bread to eat, and raiment ' to put on. And as the Lord says in the Gospel to the crowds which were following Him, Ye seek Me, not because ye saw John 6, the miracles, but because ye did eat of the loaves, and were ^^* 44 Bread put Jar sustenance, or, as here, for pleasure.
Jon 3'i, filled. For tboy had been filled of the seven loaves. And in ^— their ])crsons tlio Loid expresses His detestation of those within Jloly Cliurch, who approaehing to the Lord by holy ministrations, do not by those ministrations seek to gain higljer virtue, but only sustenance for this present life: nor do they think wliat example they should imitate in tlieirl conduct, but what gains they may obtain so as to be satisfied. For to follow the Lord from being filled with the loaves, is to have gained temporal support from Holy Church. And to seek the Lord not for the miracles' sake, but for bread, is for people to be eager for religious offices, not for the sake of increasing their virtues, but of acquiring a means of support.
Again, by bread is understood the agreeableness of human pleasure. Whence the Prophet Jeremiah said, while lament-Lam. 1, ing the abandoned habits of the congregation; All her people sighs and seeks for bread; they have given all their precious things for food to revive the soul. For the people sighs and seeks for bread, whilst the wicked multitude of men is afflicted, because it is not satisfied, to its heart's desire, with the pleasantness of the present life. And it gives all its precious things for food, because it bows down the virtues of its mind to the desire of transitory pleasure. And it endeavours to revive the soul: because it strives to satisfy its own perverse desires. And hence he immediately w^ell adds in the words of that elect multitude, See, O Lord, and consider, that I am become vile. For the People of God becomes vile, when, as the number of the ungodly increases, it engages, in their persons, not in high and heavenly employments, but in worthless and worldly pursuits.
50. What else then does Eliu mean by bread, but the pleasures of this life? For after having stated the power of temptation, he immediately subjoined. His bread becomes abominable to him in his life, and to his soul the food which before it desired: because, in truth, all the sweetness he used before to enjoy from the prosperity of his life, afterwards becomes bitter by the power of temptation. For sometimes whatever joy, and whatever virtue seemed to smile on him, is suddenly lost through fear of temptation, and the sorrowful mind, as if deprived of these very virtues, is possessed by i Temptation and cJiastlseinent make pleasure distasteful. 45 ffrief alone. For when it is assailed somewhat more violently Book by the force of temptation, because it cannot pat forth the ~ '- strength of its usual courage, it laments for it as if it were already lost; and feeling itself emptied of itself, it learns its own weakness, from this its emj/tiness. And thence it is immediately broken off, as it were, from every pleasure, and loatiiing the dainty morsels of former delight, takes its fill of that grief which alone it eagerly desires. For every one, when success in holy living smiles favourably on him, is full of mirth: and this very mirth refreshes the mind like pleasurable food. But when he is assailed more sharply by imminent temptation, all joy is through the loathing of grief rejected by his mind, though it used before to rejoice as though fully satisfied with that very joy. Because then a man, when tempted, casts out from the mouth of his heart all pleasurable food, and nothing else gives him pleasure but knowing and lamenting himself, it is well said, Bread hecomes abominable to him in his life, and to his soul the food uhich before it desired.
51. But, as we said before, we are allowed to be thus tempted under the government of the secret dispensation, in order that we, who by the Divine gift are making progress in virtue, may call to mind what we are by our own natural infirmity: and that all who produce the deeds of virtue, from ha\ing received of the gift, may offer the sacrifice of humility from a remembrance of our own weakness. But sometimes, after we have increased in strength, not only are we assailed by sins, but chastised by scourges. But when we are assailed by sins, we are dealt with by a merciful dispensation, to keep us from being elated by those virtues, in which we are making progress. But when we are scourged with the rod, we are warned, by the chastisement of evil, not to be led away with the blandishments of the world. Whilst our sins tempt us, they bring low the virtues, which are gaining strength within us; whilst scourges try us, they root out the pleasures of this world which are rising in our heai't. We learn by our sins, which tempt us, what we arc of ourselves; by the scourges, which smite us, what we should avoid in this world. We are restrained by the one from inward pride, we are kept back by the other from desiring any thing without us.
4() Boiiefi of inward Virtue laid Jxirc hi/ sconrf/tJif/. .loD;{3, As loiiL' then as we arc in this life, we must needs be scourged '■ — by the rod, and at times tempted by our sins. For both in the tortures of llic scourge, and in our struggle with our sins, not only does our weakness become known to us, but we learn also what progress we have made in virtue. For no one, when at rest, is conscious of his powers. For if there is no contest, no opportunities arise for making trial of our virtues. He who boasts of his bravery in peace, is but a short-sighted warrior. Since then the quality of our strength is often made known by sufferings of the rod, Eliu appropriately adds, saying, Ver. 21. Hisjlesh shall waste away, and his bones which were covered shall he laid bare.
xxvi. 52. For when every outward pleasure is worn away by the pressure of the rod, the bones of inward firmness are laid bare. For what is meant in this place by the word flesh, but fleshly pleasure itself? Or what by bones, but the virtues of the soul? The flesh therefore wastes away, and the bones are laid bare, because while carnal pleasure is brought to nought by the reproof of scourges, those sturdy virtues are laid open, which had long been concealed, as it were, beneath the flesh. For no one learns what progress he has made, except in adversity. For in prosperity, the evidences of strength cannot be discerned. Whence it is written elseps.42,8. where, The Lord commanded His loving kindness in the day time, and declared it in the night. Because, in truth, it is in tranquil rest that each man obtains the grace of the heavenly gift, but it is in trouble and adversity that he gives proof how much he has received. Let our flesh then waste away, that our bones may be laid bare. Let us be smitten with the reproofs of a father, that we may know what progress we are making. For by the scourge of the Lord the rankness of carnal pleasure is worn down, but the bones of our virtues are laid bare. Oui' outward beauty is tarnished by this world's sufierings, but that which was concealed within is Acts 5, made manifest. For when the Apostles had been scourged, they were directed to speak no more in the Name of Jesus.
But they rejoiced with exceeding joy, that they were counted worthy to suffer shame for the Name of Jesus: and they Acts 5, confidently replied to their adversaries, We ought to obey Wasting of the Jlesh. Drairing near to destruction. 47 God rather than man. See bow the slrengtli of their failli Book shone forth more vigorously in adversity. See how tlie - '- soundness of the flesh was cut through, but the bones of their virtues were laid open. It is hence said of them by Wisdom, God proved them ^ and found them worthy for Him- Wisd.3, self. For, though tried by the blows of adversity, they are^* found worthy by the laying bare of their bones. For that the trial of their scourging is here meant, is plainly declared by what follows. As gold in the furnace He tried thern^ rt;/c?ibid. 6. received them as a victim of a burnt offering. Because, then, each man's strength is made known only by adversity, it is well said, His flesh shall waste away, and his bones ichich icere covered shall he laid bare. For the flesh wastes away, while every thing which is perishable and weak is worn away by the scourge. The bones are laid bare, while by these means our latent strength is also made manifest. As we have before said, not merely is the strength of our resolution made known, but also the weakness of our nature laid bare, by the very trials of adversity; and every one shews indeed under trial the progress he has made through God, but also confesses under the very inflictions of the scourges, how weak he is in himself; because not only are the bones laid bare, but the flesh also wastes away. It is appropriately subjoined, Ver. 2*2. His soul shall draw near to corruption, and his life to the destroyers.
53. For the soul of every just man when tempted is said xxvii. to draw near to corruption, when, for fear his virtue should elate him, he is compelled by the rod to feel what he is in his own natural infirmity. He approaches, in truth, to corruption, because he learns that by his own strength he is not far from destruction, in order that he may ascribe not to himself but to the Lord, that he is far from that destruction. But he approaches to the destroyers, because he sees that, through the infirmity of the flesh, he is very near to sins which cause death: and from these he is the farther removed by the Divine goodness, the more he is conscious that by his own deserts he is very near them. By contemplating his own condition, David had drawn near to corruption, when he said, Remember, Lord, that we are dust; as for man his day Ps. 103, 48 Help uyitJtdraitn thai iva may know ourselves. An instance.
Job 33, is orass. Paul also had, by contemplating liis own infirmity, L. ai)proaclie(l the dcslroycrs, vvlion he said, / see anolJier law 23.24. m my members warring ay ainsl the law of my mina, and leading me captive to the law of sin wIricJi is in my members. iVre/ched man. that I am! who shall deliver me from the body of this deatJt? To a])proach then to corruption, and to the destroyers, is for a man, on considering the infirmity of our human nature, to see that he is a sinner, as far as concerns his deserts, and that he possesses, of his own » arro- Strength, no ground of boasting' in himself. For what are ^^° ^^"^w'e, when bereft of the protection of our Maker? a protection which is considered to be less necessary, if always enjoyed. But it is withdrawn, generally, for our good, that it may be shewn to a man's own self how worthless he is without it. The hand of God, then, which bears us up, even an hen we know it not, in prosperity, brings us to a true knowledge of ourselves in adversity. And when we begin to fall, from being deprived of it, we are yet supported by its aid. It is a warning to us, that we are trembling to our fall, and His protection, that we remain stedfast.
{ 54. Let no one consider then that he has any real virtues, 1 even if he is able to display any resolution: since, if Divine protection leave him to himself, he is suddenly unnerved and overpowered in that very point in which he used to boast that he was standing firm. For what is meant by the man of God, 1 Kings when directed to prophesy against the altar at Samaria, exerting 2^' ~ in. the king's presence the authority of bold speaking, by his miraculously withering the extended arm of the rash king, which he afterwards restored to health of his tender pity? by his refusing when invited, to eat in his house, because he kept the commands of the Lord, which forbade him to eat by the way? But yet he was afterwards seduced to eat on the same wa}^, and perished when he had eaten. What do we gather from an accurate examination of this matter, what (if I may so speak) do we fear and suspect, except that he was perhaps silently boasting in himself that he had put conteuipt on the king in obeying the commands of the Lord? Hence it was that he was soon shaken from his inward stedfastness, and that sin stole on him in his work, from the same source as pride sprang up in his heart; in order that he might learn Danger of deal h drives to the true safeguard of life. 49 when deceived by the false prophet, that it was not of his Book own strength that he had withstood the commands of the — - — ' king. But he rightly received the sentence of death from the mouth of that very person, by whose seduction he had tnmed away from the precept of life, in order that he might receive the true announcement of his punishment, from the same quarter by which he had through carelessness admitted a fault. Because then the grace of God more especially guards and instructs crxh of His Elect, at the very time when He seems to smite and forsake them, let it be rightly said. His soul shall approach to corruption, and his life to the destroyers; that so the more he is led by adversity to consider that he is in his own strength nigh unto death, he may, in all cases in which he has acted with resolution, have surer^ ground of life, by flying to the protection which comes from trust in God.
VOL. III.
BOOK XXIV.
The last eleven verses of the ihirty- third chapter and the eighteen first verses of the thirty-fourth chapter are expounded, and striking truths are taught concerning Christ the Mediator, contemplation, the course of conversion, and the pastoral office.
Job 33, 1. It was in speaking of the power of the Divine dis-— 1 — 1 pensation, that Eliu observed of the sufferings of each of the Elect, saying, His soul will draw jiigh io corruption^ and his life lo the destroyers. And in speaking of the trials of a single person, he shews in what condition of trial the whole human race is placed; and in mentioning what specially befals individuals, he plainly intimates what takes place generally in all. For he so described the temptation of certain persons, taken in themselves one by one, that the temptation of all men in a body might be also understood thereby. For the whole body of the Elect suffers in this life under the pain of this labour. He therefore immediately introduced a general remedy to cure this general malady, saying, Ver. 23, 24. If there shall be an Angel, speaking for him one of like tilings to shew the righteousness of man, he will pity him. ii. 2. For who is this Angel, but He who is called by the Is. 9, 6. Prophet, The Angel of mighty counsel? For because to ^^^' declare is called " evangelize" in Greek, the Lord in anas Is.63,nouncing Himself to us is called ' x4ngel.' And he well ^' says. If there shall he a messenger \_or Angel] speaking for ^om.8f him; because, as the Apostle says, He even intercedes for '^^' us. But let us hear what he says for us; One of like things. It is the way with medicine to cure disease sometimes by similar, sometimes by contrary, remedies. For it has frequently been wont to cure the hot by warm, and the cold bj Our Lord, being sinless, suffered for us freely. 51 cold, applications; and on the contrary, the cold by warmth, Book the hot by cold. Our Physician then, on coming to us from-^: above, and finding us opjiressed with such great diseases, applied to our case something of a like, and something of a contrar}', nature. For He came to us as Man to men, but as a Just One to those who were in sin. He agreed with us in the truth of His nature. He differed from us in the ])ower of His righteousness. For sinful man could not be amended, except by God. But it was necessary that He who was healing him, should be an object of sight; in order that He might amend our former sinful lives, by setting a pattern for us to imitate. But it was not possible that God could be seen by man; He therefore became man, that He might be seen. The Holy and Invisible God appeared therefore as a visible man, like ourselves; that while He seemed to be of like nature. He might teach us by His holiness. And while agreeing with our condition in verity of natm-e. He might put a stop to our sickness by the might of His skill.