was that man fell, and whither the justice of the Judge yet further hurries him, if he goes on to sin afterwards, and let him dismiss from his breast the countless hosts of temp<»ral desires, and bury himself in the deep solitude of the mind, saying, / sat alone from the face qf Thy Hand; for Thou 228 Princes of Holy Church. Gold stands for wisdonu Jobs, hast filled me with threatening. As though he said in plain -jyj^^^ words, ' when J consider what I already suffer in experience of Thy judgment, I seek with trembling the withdrawal of my mind from the tumult of temporal desires; for I dread even still worse those eternal punishments, which Thou dost threaten.' Well then is it said of ' kings and counsellors,' Which built desolate places for themselves. In that they, who know both how to govern themselves, and to advise for others, being unable as yet to obtain admission to that interior tranquillity, fashion a resemblance to it within themselves by pursuit of a quiet mind.
Ver. 15. Or with "princes that have gold, who Jill their houses with silver.
xxxi, 61. Whom does he call princes, hwt the rulers of holy Church, whom the Divine economy substitutes without in- termission in the room of their predecessors? Concerning Pf. 45, these the Psalmist, speaking to the same Church, says. In- stead of thy fathers thou hast children born to thee, whom thou mayest make princes in all lands. And what does he Prov. call gold, saving wisdom; of which Solomon saith, A treasure ' ' to be desired lieth at rest in the mouth of the wise? That is, he saw wisdom as gold, and therefore called it a treasure: and she is well designated by the name of gold,' for that, as temporal goods are purchased with gold, so are eternal blessings with wisdom. If wisdom had not been gold, it would never have been said by the Angel to the Church ^ of Laodicea, Rev. 3, / counsel thee to buy of me gold tried in the fire. For we ' bay ourselves gold,' when we pay obedience first, to get wisdom in exchange, and it is to this very bargain that a Ecclus. certain wise man rightly stimulates us, in these words. If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. And what is signified by the ^ houses,' but our consciences? Hence it is said to one that Matt. 9, was healed, Go unto thine house. As though he had heard in plain words, ^ After the outward miracles, turn back into thine own conscience, and weigh well what kind of person within thou shouldest shew thyself before God.' And what too is represented by silver but the divine revelations, of P.s.12,6. which the Psalmist says. The words qf the Lord are pure P All Mss. it seems have ' ab.' It shoulrl be, ' to the Angel of the Church.'
But for sin the Elect only had been born of Adam. 229 words, as silver tried in the Jire Y llie word of the Lord is Book said to be like silver tried in the Jire, because God's word, ^^' when it is fixed in the heart, is tried with afflictions.
0*2. Let the holy man then, full of the Spirit of Eternity, both sum up the things that shall be, and gather together in the open bosom of his mind all those, whom ages long after should give birth to, and consider with wonder and astonish- ment those Elect souls, with whom he would be enjoying rest in life eternal without the weariness of labour, had none ever been led into sin "by the passion of pride, and let him say, For noiv should I luive lain still and been quiet; I should have slept; then had I been at rest with kings and counsellors of the earth, uhich built desolate places /or them- selves, or tvith princes that had gold, who Jilted their houses with silver. For as, if no decay of sin had ever ruined our first parent, he would not have begotten of himself children of hell, but they all, who must now be saved by the Re- demption, would have been born of him Elect souls, and none else, let him look at these, and reflect how he might have been at rest in their company. Let him see the holy Apostles so ruling the Chmxh they had undertaken, that they never ceased to give it counsel by the word of preaching, and so call them kings and counsellors. After these let him behold rulers arise in their room, who by living according to wisdom should have gold, and by preaching right ways to others should shine with the silver of sacred discourse, and let him call them real princes, the houses of whose conscience are full of gold and silver. But as it is not enough sometimes for the Spirit of Prophecy to foresee future events, unless at the same time it presents to the view of the prophet the past and by-gone, the holy man opens his eyes below and above, and not only fixes them on the future, but also recalls to mind the past. For he forthwith adds, Ver. 1(). Or as an hidden untimely birth I had not been; CL8 infants which never saw light.
63. An abortive child, because it is bom before the full xxxii. period, being dead is forthwith put out of sight. Whom then does the holy man term ' abortives,' with whom he might* have been at rest,' he reflects, saving all the Elect, who from the beginning of the world livrd before the time of the Redemp- 230 Tlie Patriarchal Saints untimely horn.
Job 3, tion, and yet studied to mortify themselves to this world.
— — '- — Those who had not the tables of the Law, ' died' as it were ' from the womb,' in that it was by the natural law that they fear their Creator, and believing the Mediator would come, they strove to the best of their power, by mortifying their pleasures, to keep even those very precepts, which they had not received in writing. And so that period, which at the beginning of the world produced our fathers dead to this life, was in a certain sense the ' womb of an abortive birth.' For there we have Abel, of whom we read not that he resisted his brother when he slew him. There Enoch, who approved himself such that he was carried up to walk with the Lord. There Noah, who hereby, that he was acceptable to the searching judgment of God, was, in the world, the world's survivor. There Abraham, who, while a pilgrim in the world, became ihe friend of God. There Isaac, who, by reason of his fleshly eyes waxing dim, by his age had no sight of things present, but by the efficacy of the prophetic Spirit lighted up future ages even with his extraordinary luminousness of sight. There Jacob, who in humility fled his brother's indignation, and by kindness overcame the same; who was fruitful indeed in his offspring, but yet being more fruitful in richness of the Spirit, bound that offspring with the chains of prophecy. And this untimely birth is well described as hidden, in that from the beginning of the world, while there are some few, whom we are informed of by Moses' mention of them, by far the largest portion of mankind is hidden from our sight. For we are not to imagine that during all the period up to the receiving of the Law, only just so many righteous men came forth, as Moses has run through in the most summar}^ notice. And thus, foras- much as the multitude of the righteous born fi'om the begin- ning of the world is in great measure withdrawn from our knowledge, this untimely birth is called hidden. And it is also said, not to have been, because a few only being enu- merated, the generality of them are not preserved among us by any written record for their memorial.
64. Now it is rightly added; As infants which, never saw tight. For they, who came into this world after the Law was received, were conceived to their Creator, by the instruction The only Blessedness is in Eternal BEING. 231 of the same Law; yet, though conceived, they never saw light, Book in that these never could attain to the coming of the Lord's '— Incarnation, which yet they stedfastly believed; for the Lord Incarnate saith, I am the Light of the world; and that ver^' JohnS, Light declareth, Mauy Prophets and righteous men have ^^'^^^ desired to see those things ivhich ye see, and have not seen 13, i". them. Therefore the fruit ' conceived never saw light,' in that, although quickened to entertain the hope of a future Mediator by the plain declarations of the Prophets, they were never able to behold His Incarnation. In all these then the inward conception brought forth a form of faith, but never earned this on so far as to the open vision of God's Presence; for that death intervening hurried them from the world before Truth made manifest had shed light thereon.
65. Thus the holy man then, full of the Spirit of Eternity, fixes to his memory by the hand of the heart all that is transient; and because every creature is little in regard to the Creator, by the same Spirit, Which hath nought either in Itself or about Itself saving always to be, he views both what shall be, and what hath been, and directs the eye of his mind both below and above, and regarding things that are comin^^ as past, he bums in the core of his heart toward eternal Being, and says. For now 1 should have lain still and been quiet. For ' now' belongs to the present time, and what else is it for one to seek a rest always placed in the present, but to pant after that bliss of eternity, whereunto there is nought in coming or in going? Which always Being The Truth, by the lips of Moses, shews to be His own attribute, so as to communicate it to us in some degree in the words, / AM THAT I AM, and Exod.3, He said. Thus shall thou say unto the children of Israel, ^^' ^ HE THAT IS hath sent me unto you; and now, that hc'V.QUI is contemplating things transient, and seeking an ever present bliss, and making mention of the light to come, and enumerating and considering the orders of the Elect children thereof, let him now shew us in a litlle plainer terms the rest itself that appertains to this light, and let him shew in plainer words, what is brought to pass tliercin every day relating to the life and conduct of the wicked. It proceeds; 23'2 The wicked, tvhen changed, cease from disquietude.
Jobs, Ver. 17. There the wicked cease from disturbance, and there the weary in strength he at rest.
xxxiii. ""• ^^^ have already said above, that herein, viz. that the hearts of sinners are possessed with a tumult of desires, they are grievously oppressed by a host of goading thoughts, but in this light, which the ^ infants conceived' never saw, the wicked are said to * cease from their disquietude' for this reason, that the coming of the Mediator, which the fathers under the Law had long waited for, the Gentiles found to the Eom.ii, peace of their life, as Paul testifies, who saith, Israel hath not obtained that which he seeketh for, bat the election hath obtained it. In this light then ' the wicked cease from disquietude,' inasmuch as the minds of the untoward, when they have come to the knowledge of the truth, eschew the wearisome desires of the world, and find rest in the quiet haven of interior love. Does not the Light Itself call us to Mat. 11, this rest when It says, Come unto Me, all ye that labour and ' are heavy laden, and I will give you rest; Take My yoke upon you and, leatm of Me, for I am meek and lowly in heart: and ye shall find rest unto your souls; For My yoke is easy, and My burthen is light. For what heavy yoke does He put upon our mind's neck. Who bids us shun every desire that causes disquietude? What heavy burthen does He lay upon His followers. Who warns us to decline the wearisome ways of the world? Now, by the testimony of the Rom. 5, Apostle Paul, Christ died for the ungodly; and it was for ^' this reason that the Light Itself condescended to die for the ungodly, that these might not continue in the disorderment of their state of darkness. So let the holy man consider with himself, that by the mystery of the Incarnation ' the Light' rescues the wicked fi'om heavy toil, while It takes clean away all the aims of wickedness from their hearts; let him reflect how every converted person has already here below a taste, by inward tranquillity, of that rest which he desires to have throughout eternity, and let him say. There the wicked cease from disturbance, and the weary in strength are at rest.
67. For all they that are strong in this world are by their might in one way strong, not wearied out in strength; but they that arc endued with might in the love of their Maker, the Strong Heavenly affections weaken those of earth. 233 more they be strengthened in the love of God, which is their bqok object of desire, become in the same degree powerless in ^^- their own strength, and the stronger their longing for the things of eternity, the more they are wearied as to earthly objects by a wholesome failure of their strength. Hence the Psalmist, being wearied with the strength of his love, said. My soul hath fainted in^ Thy salvation. For his soul didpg ug^ faint while making way in God's salvation, in that he panted ^i- with desire of the light of eternity, broken of all confidence ward in the flesh. Hence he says again, My soul longeth, yea,^^J^^^ even fainteth for the courts of the Lord. Now when he said 2. * longeth,' he added rightly, and ' fainteth,' since that longing for the Divine Being is little indeed, which is not likewise immediately followed by a fainting in one's self. For it is but meet that he who is inflamed to seek the courts of eternity, should be enfeebled in the love of this temporal state. So that he should be cold to the pursuit of this world, in propor- tion as he rises with soul more inflamed to the love of God. Which love if he completely giasps, he then at the same time completely quits the world, and the more entirely dies to temporal things, the higher he is made to soar after the life to come by the inspirations of Eternity. Had not that soul found itself wearied in its own strength, which exclaimed, My soul ^u:as melted nhcn he spake? clearly ^^^^j - in that while the soul is touched by the inspirations of the ^- secret communication, weakened in the seat of its owu strength, it is * melted' by the desire wherewith it is swallowed up, and finds itself wearied in itself by the same step whereby it is brought to see that there is a might without itself to which it soars. Hence when the Prophet was telhng tliat he had seen a vision of God, he adds. And /, Danieljainttdand q^^ g was sick certain days; for when the soul is held fast to the 27. power of God, the flesh waxes faint in res])ect of its own strength. Thus Jacob, who held an Angel in Iiis hold, immediately afterwards halted upon one foot; for he that regards things on high with a genuine love, already forswears to walk in this world with a doubleminded affection. For he rests upon one foot, who is strong in tlie love of God alone; and it nnist needs be that the other should wither, for wlien the virtue of the s(»ul gains increase, it behoves 234 God the Dwelling of Saints. This life laborious.
Job 3, assuredly that the strength of the flesh wax dull. Let ^^' — blessed Job, then, review the deep recesses of the hearts of the faithful, and consider the haven of inward peace that they find, while in advancing unto God they are enfeebled in their own strength, and let him say. There the weary in strength be at rest. As if he taught in plain words, ' there the repose of light is the reward of those, whom the ad- vancement of inward restoration wearies here.' Nor ought it to influence us, that after naming light he did not subjoin, in this, but there, for that which he beholds encompassing the Elect, he discovers to be our place as it were. Whence then the Psalmist, when contemplating the unchangeable- Ps. I02,ness of Eternity, and saying. But Thou art the same^ and Thy years shall not fail; proclaims that this is the place of the Elect, by adding, But the children of Thy servants shall dwell there. For God, Who without position con- taineth all things, remains a place without locality to us who come to Him. And when we reach this place, our eyes are opened to see, what infinite vexation even our very repose of mind was in this life, for though the righteous by comparison with the bad already enjoy rest, yet in estimating the inmost Rest, they are altogether not at rest. Hence it is well added; Ver. 18. There the former prisoners are alike without vexation.
xxxiv. 68. For though the just are possessed by no riot of carnal desires, yet the clog of corruption binds them down in this Wisd.9, life with hard chains; for it is written. For the corruptible body presseth. down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things. So herein even, that they are still mortal beings, they are weighed down by the burthen of their state of corruption, and chained and bound by its clogs, in that they are not yet risen in that liberty of an incorruptible life. For they meet with one thing from the mind, and another from the body, and they are spent every day in the inward conflict with themselves. Are they not indeed bound with the hard chain of vexation, whose mind, without labour, is dissolved in ignorance, and is not trained without the strivings of labour.? When forced it stands erect, of itself it lies ])rostrate, and yet as Man enslaved to his body while here. 235 soon as raised up, it forthwith falls, by conquering itself with Book laborious effort, its eyes are opened to see heavenly things, '— but recoiling, it flees the light, which had illuminated it. Are they not bound fast with the hard chain of vexation, who when their fired soul draws them with a perfect desire to the bosom of inward peace, suffer perturbation from the flesh in the heat of the conflict? And though this now no longer encounters it face to face, as though drawn up with hostile front, yet it still goes muttering like a captive in the rear of the mind, and, though with fears, it yet defiles with vile clamouring the form of fair tranquillity in the breast. Therefore, though the Elect subdue all enemies with a strong hand, since they long for the security of inward peace, it is yet a giievous vexation to them to have something still to vanquish. And leaving these out of the question, they endure over and above those chains too, which a sore necessity outwardly fastens upon them; for to eat, to drink, and to be tired, are chains of corruption, and chains too, which can never be unloosed, save when our mortal nature is turned into the glory of an immortal nature; for we fill our body with food to sustain it, lest it fail from extenua- tion; and we thin it down by abstinence, lest it oppress by repletion. We quicken it by motion, lest it be killed by lying motionless, but by setting it down we soon stop its motions, that by that very activity it may not give under. We clothe it with garments as a succour to it, lest the cold destroy it, and cast off' these succours so sought after, lest the heat should parch it. Exposed then to so many vicissitudes and chances, what else do we, but drudge to the corruptibility of our state ot* being, that howsoever the multiplicity of the services rendered to it may sustain that body, which the fretting care of a frail nature subject to change weighs to the ground. Hence Paul says well. For the creature was Uom.Sy made suhject to vanity, not witliti[/ly, but by reason qf him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage (f rorrujition into the glorious liberty (f the sons if God. Vox * the creature is made subject to vanity, not willingly," in that man, who willingly left the footing of inborn finnness, being pressed down by the weight of a dcsened mortality, is the unwilling 230 Rest in prospect dwelt on as present.
Job 3, slave of the corruption of his changeful condition. But this ---^- — creature is then rescued from the slavery of corruption, when m rising again it is lifted uncorrupt to the glory of the sons of God. Here then the Elect are bound with vexation, in that they are still pressed down by the curse of their corrupt condition. But when we are stripped of our corruptible flesh, we are as it were loosened from those chains of vexation, whereby we are now held bound. For we already long to come into the presence of God, but we are still hindered by the clog of a mortal body. So that we are justly called ' prisoners,' in that we have not as yet the advance of our desire to God free before us. Hence Paul, whose heart was set upon the things of eternity, yet who still carried about him the load of his corruption, being in bonds Phil. 1, exclaims, Having a desire to be unloosed and to he with Christ, For he would not desire to be ' unloosed,' unless, assuredly, he saw himself to be in bonds. Now because he saw that these bonds were most surely to be burst at the Resurrection, the Prophet rejoiced as if they were already Ps. 116, burst asunder, when he said. Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving. Let the holy man then reflect that inward light is the haven that receives converted sinners, and let him say. There the ivicked cease from trouble. Let him reflect, that holy men, being awearied with the exercising of desire, enjoy the deeper repose in that inmost bosom, and let him say. And there the weary in strength are at rest. Let him reflect, that being absolved from all the bonds of corruption at once and to- gether, they attain those uncorrupt joys of liberty. And the former prisoners are alike without vexation. And it is well said, the former prisoners^ for while that ever present bliss 'B.'andis in his view, all that shall be, and is going ^, seems as one' though past. For whilst the end of all things is awaited, all that passes away is accounted already to have been. But let him tell what all they, for whom the interior rest is there in store, shall meanwhile have done here. It goes on; non ex- They have not heard, the voice of the exactor.
runt 09. Who else is to be understood by the title of the xxxv. ' exactor,' saving that insatiate prompter, who for once bestowed the coin of deceit upon mankind, and from that ChrisVs members preparing for like, but different, lots. 237 time ceases not daily to claim the debt of death? Who Book IV lent to man in Paradise the money of sin, but by the '— multiplying of wickedness is daily exacting it with usury? Concerning this exactor, Truth saith in the Gospel, Afid the Liikei2, Judge deliver thee to the ^officer. Therefore the yoice ofiy/^^.. this exactor is the tempting of persuasion to our hurt. And'^'^'^"' we hear the yoice of the exactor, \yhen we are smitten with his temptation, but we do not hear it effectually^ if we re?>\i-,Vexaudi. the hand that smites, for he * hears' that feels the temptation, but he hears effectually who yields to the temptation. So let it be said of the righteous. They have not heard the voice of the exactor; for though they hear his prompting in that they are tempted, they do not hear it effectually, for that they take shame to yield thereto, but because whatsoeyer the mind loyes with great affection, it is often repeating eyen in utter- ance of the lips; blessed Job, in that he views the crowds of inward peace with fulness of affection, again employs himself about the description^ of it, savins, j.^': *^® Ver. 19. The small and great are there; the servant wguishing free from his master. of them.
70. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one sui^passes another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are majiyjnhniA, tnansio7is. But in those * many mansions,' the very diversity "" of rewards will be in some measure in hannony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are ' many mansions,' and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. lie had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, P^. 139, and in Thy book were all My members written. He beheld ^^' * the small and the great together,' when he declared, //«??«• nfi, will bless them that fear the Lord, both small and great.