but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the [person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that [he stumbles, as it were^ when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be riglitly said of him. His bread becomes ^^^^^^^^' aboniiiiable to him in his life, and to his soul the food which before it desired; or without question, His soid hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by ourprobari temptations, not to be cast away, (as it is written, But Qod is\^^^\^ faithful, who does not suffer you to be tempted above that ye ^ ^^\' are able, but will with the temptation also make a way to escape^ that ye may be able to bear it,) He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. 80 that of this man tempted and delivered it may be justly said. He shall see His face with Joy; and, He fiath delivered his soul from going onward to destruction, hut that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain.
o*2. For after the struggle of conversion, after the jmin of 71 Tlie Elect f (tar Uie Judge for sins Ihey do nol know.
Job 33, probation, tliLie still remains a hard temptation; because : — he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful Micah thoughts. And yet it is written, Woe to you who think on.
Bom 2 ^^^^ which is unprofitable. And again, In the day when 16. the Lord shall Judge the secrets of men, after having said ib. 15. before, Their thoughts mutually accusing or excusing one Ps. 12, another. And again. Crafty lips in heart, and in heart 2; 58, 2. ^y-^^y lid'f^Q spoken evil. And again, For in your heart ye work iniquity on the earth. But when the soul has -oncel forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, Even saints meet death with fear of Judyment. 75 tliey think of themselves only, and of Him, Whom they are Book approaching. Their fear increases, as the retribution of- -' righteousness approaches nearer. And as the dissolution of the flesh is luistening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death. He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man's mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever.
33. For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings pietate of the fathers who have gone before us } And yet David says. Enter not into Judgment with Thy servant^ for in Thy P^. 143, sight shall no man living he justified. Paul when saying, / am conscious of nothing to myself, cautiously added, Yet ^ ^°^-am I not hereby justified, James says. For in many things Jamea we offend alL John says. If we say that ive have no sin ^'<? ^'j^y^j^ deceive ourselves, and the truth is not in us. What will i, 8. then the planks do, when the columns tremble } Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear } The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have tasted some tranquillity in this life, it is staggered when the instant of its death comes on; so 7(5 The tliird altifjf:, of dcalh, ends likewise in joy.
Job33, tliat it may ))o rii(litly said of liiin, His bread becomes '— abominable to him iii his life^ and to his soul the food which before it desired. Or certainly, on account of the punisliinent of" fear, that vvliicli is there subjoined. His soul hath drawn near to corruption., and his life to the destroyers.
34. But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recom-I^ense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with Joy. Or certainly, He hath delivered his sonl from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity.
And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afilicted and thus delivered. All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, it is appropriately added, i JJgJil of the living. J a in Elin recurs iu Jiis pride. 77 Ver. 30. Ihat he mail recal their souls from corruption. Book and enlighten them uith the light of the living. ^ ' 35. For tliat is ihe light of the dying which wc behold xii. with our bodily eyes. But they who slill live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not diflerent from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us wnthin, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid.
30. Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions.. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as througli haughtiness of pride he goes back from what is inward. For, because he seeks to be [approved of outwardly as a man of learning, he loses inwardly Ithe fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling Mjon vents itself in empty words. For he subjoined, raying, Ver. 31 — 33. Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to my, ansuer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace, and I will teach thee wisdom.
37. He shews what opinion he has of himself by this xiii. expression in which he says, Attend, 0 Job, and hearken 78 EUu faifjnedly asks Job to ajisucr him.
^oB 33, u7ito me, and hold Ihy 'peace while I speak. For it is -' enoimous pride to exact respect from one's elder, and to impose silence on one better than one's self. l>ut because holy preachers, wlien reproving others, frequenlly turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification ftf those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying. But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately. But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered^ but immediately burst forth with that, of which he was full within, and shewed how" he stood in his own eyes, by saying, Hold thy peace, and I will leach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu.
when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he Haughty ways of uttering even good matter. 79 added immediately, Hold thy peace, and 1 will teach. Book thee wisdom. But because haughty men arc puded up by —^ * swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons, a verse is rightly inserted by the writer of this history, in order to observe, Chap, xxxiv. 1. Eliu also pronounced and said these things likewise.
38. For what is meant by this word " pronounced'* but the xiv. puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men ofaiTogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they vvere learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows, Ver. 2, 3. Hear viy tvords, O ye wise men^ and listen to 80 Eiui iLOiild have ivlae man heur^ Ihcn act uhcs false iy.
JoRSi^me, ye learned. For the ear Irieth uordsj and the throat ~ ' discerneth meats by the taste.
XV. 39. As if" lie were to say, as ihe ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. Rom. IjBut the true preacher of wisdom says, / am a debtor both to the wise, and to the unwise. 13 nt the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality; saying, Ver. 4. Let us choose to iis judgment, and let its see among ourselves what is the best. xvi. 40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows, Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin. See He complains that Job had spoken these things, which the 27, 2. words 01 the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. P'or it follows, Ver. 7, 8. Wliat man is like Job, ivho drinketh up scorning like water, who goeth with the icorkers of iniquity, and walkelh with wicked men?
Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for II The proud love cJiiditii;. Holy preachers also severe. Hi any statement of blessed Job, he contlemned him as dcserv- Hook. •...XXIV. ing of" condemnation from his intercourse witli the wicked. ^ — •* For he says, What man is like Job? That we may be sure to understand, No one. And lie subjoins, Who drinket1i up scorniny like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one's thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of trutli, we learn from that solemn declaration of God, in whicli He says to the devil, Hast thou considered My servant Job, that there i* Job 1,8. none like him on the earth? Behold hovy Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly re])roving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written. In the mouth of theProv.u, foolish is a rod of pride, because in truth he knows how to smite sharply, but not to sympathize with humility.
I 41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the ivise are Eccles. as goads, and as nails fastened deep. But their words ' ' are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to jiee Matt. 3, from the wrath to come? Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Acts 7, Ghost? Were not the words of Paul, when he said, 0 sense- Gal. 3, less Galatians, who hath bewitched you? and again when *• saying to the Corinthians, For whereas there is amo7ig \ ^°'^* VOL. III. G 82 Holy preachers acknowledfje what is (jood in the faulty.
Job 34, you envying and strife, are ye not carnal, and walk according —to man? Ikit it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began Vjy 1 Cor. 1, saying, / thank my God always on your behalf for the grace of God, v;hich is given yon in Christ Jesus, that in every thing ye are enriched by Him. He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies his soothing expres- 1 Cor. i,sions, by saying. In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing iCor. i,up their praises. So that nothing is wanting to you in any '' grace, waiting for the revelation of our Lord Jesus Christ. I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly ] Cor. 1, after. But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speo.k the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. Of which con- 1 Cor.3, tentions he after^vards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? See with what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts oii his hearers. For he first endeavoured to bind the arms o' the proud by the bands of blandishments, in order to cui afterwards into the sore of their pride with the knife o: correction. The Corinthians in truth possessed qualitiej which deserved praise, and such also as deserved reproof The skilful physician then first caressed with praises th( sound limbs about the wound, and afterwards pierced with J blow the putrid cavity of the wound. This rule of teachin/ has its weight with holy preachers on either side, so tha TItey temper severity with charity and humility, 83 they favour and cherish wliat is ritrht, and cut off with Book.. o y XXIV. punishment what is wrong. ^—^ ' 42. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof.
And they humble themselves moreover beneath them in the secret of their heart within, while they seera to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying i Cor.s^ and strife, are ye not carnal, and walk according to man?
But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, / beseech you, iCoY.ly brethren, by the mercy of God, that ye all speak the same ' thing, and that there be no schisms among you. Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, / am. become a fool. Yet in this 2 Cor.
humility he did not give up discipline, since he immediately ' added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach^ Cor A, not ourselves, but Jesus Christ our Lord; and ourselves your ' servants through Christ. But he lost not in this humility 84 Haxujhty men, imitatiny aeverity, hue getitleness.
JOB 34, the justness of discipline, for he says to the same, offendin^s,—"■^-4- What will yef shall I come to you with a rod? and so on.
21. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and wlien they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying. What man is like Job, who drinketh up scorning as ttafer, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying, Ver. 9. For he hath said, A man will not please God, even though he run with Him. ^ xvii. 43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to truth in his words of reproof, whom pride of mind within removes far away from the same truth? It follows, Ver. 10. Therefore hearken unto me. Ye men of tinderstanding.
Behold again that, puffed up by pride and haughtiness, he seeks for those only w^ho are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying, impietas Vcr. 10, 11. Let wimercifulness be far from God, aiid iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them, according to the ways of every man.
GoiVs judgment right, but not in this life complete. 85 14. He well said, that iniquity or iinmercifulness is not in Book XXIV Almighty God. But that which he added is by no means always — ^^^ the case in this life, namely, that He renders to each man g^g ^^'^ according to his work, and according to his own ways. For'^^> 12.
both many who commit unlaw ful and wicked deeds He pre- lo. ' ' vents of Jlis free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means ol" the scourge, and so afflicts those who ])lease Him, as though they were displeasing to Him. As Solomon bears witness, saying. There are just men to whom many things 'Eccles.
liappen, as though they had done the deeds of the wicked; ' and there are wicked, icho are as secure as though theg had the deeds of the just. God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust sliould pass this life at least without punishment, because by their evil doings they are hastening onwards to those torujcnts, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said. That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous