And he, that had no power to follow the Amalekite, becomes the guide of David, in that he, whom the world forsook as worthless, not only when converted entertains the Lord in his affections'^, but by preaching Him brings Him home even to the hearts of others also. And with this same guide David discovers and annihilates the Amalekite as he feasted, in that Christ breaks up the joy of the world by those very men as preachers, whom that world scorned to have for its com- panions. Therefore because it very often happens that those, whom the world abandons, are chosen of the Lord, it is rightly said in this place, Those, that may have been left, shall be taken from a)nongst tJienf. It proceeds; They shall die, even without wisdom. xlii. 74. How is it that he set forth above the death of the wicked, saying. Because none nnderstandelh they shall perish for ever; and concerning the Elect of God ihere- <l suas mentes, al. sua mcntc Hidy Writ will resume a subject after interruption. 301 upon subjoined, And they tlmt have heeti left shall be taken Book auat/ from among them; yet forthwith adds that which '— cannot accord with those Klect ones, saying, They shall die even uifhonf wisdom? For if they be taken away from among tl)o wioked h\ the hand of God, how are they said ' to die without wisdom?' Why, doubtless it is tlie fasliion of Holy Writ, in reh\ting any thing, after inserting a sentence that concerns another case, to return straightway to its former subject. Thus after he had said. And because there is none that understand'- thy they shall perish for ever; he imme- diately brought in the lot of the Elect, saying. But they that have been left shall be taken away from amony them. And again directing the eye of his meaning to that destruction of the wicked, which he had foretold, he suddenly subjoined, tJiey shall die, even nithout n isdom. As if he said, Those of whom I said that * not understanding, they should perish for ever,' will assuredly * die without wisdom." But we shall the better shew that this is at times the way with Holy Writ, if we ])roduce therefrom a similar instance to this. For when Paul the Apostle was counselling his beloved disciple for the settling the offices of the Church, that he might not by chance without due order promote any to Holy Orders, he said, F^ay hands suddenly on no man, neither be partaker of\ Tim. other mens sins. Keep thyself pure. And forthwith directing ^' '^'^' his words to his bodily infirmities, he says. Drink no longer yer. 23. water, but use a little wine for thy stomach\s sake, and thine often itifirniities. And he immediately subjoins; Somev^r. 24. men's sifis are open beforehand, going before to judgment, and.some men t/wy follow after. What connection then has that, which he added concerning the sins of different men being hidden and manifest, with this, that he forbad bin) in his weak health to drink water.^ but that after the insertion of a clause concerning his weakness of health he came back again at the end to that, which he had said above, Ijuj hands suddenly on no man^ neither be partaker of oihir fnen\s sins. For in order to shew with what anxious heed these same sins are to be incpiired into, after introducing a cliarge to j)rudence directed against the annoyance of bad liealth, he straightway put in, that in some men they lay exposed to view, in some hidden from sight, saying, Sf^me men's sins are open 302 The ivicked, dying without wisdom^ find not life.
Job 5, beforehand going before to Judgment, and some men they — '- — follow after. As then in this sentence Paul does not chime in with these same words, to which, speaking of the weak- ness of Timotliy's health, he subjoined it, but he has re- turned to that which he made mention of before after an interruption; so when in this place Eliphaz said concerning the Elect, They that have been left shall be taken from among them, by subjoining thereupon, they die even without wisdom; he forthwith recurs to that, which he delivered concerning the wicked, saying, And because none imder- standeth, they shall perish for ever.
75. Now it is for this reason that the wicked look down upon the Elect, because they are going toward a life that is invisible through a death that is visible; of whom it is well said in this place, They die even without wisdom. As though it were said in plain words, " They equally indeed eschew death and wisdom; and wisdom they wholly get quit of, but they do not escape the snares of death. And whereas doomed, as they are, to die one day, they might in dying have received life, while they dread the death, which will most surely come, they part both with life and wisdom together." But, on the other hand, the righteous die in wis- dom, for that death, which they cannot wholly avoid, when it threatens them for the sake of the ti'uth, they refuse to put off to a later day, and whilst they undergo the same with resignation, they turn the punishment of their race into an instrument of virtue; that life may be received back from the same quarter, whence, for the deserts of the first sin, it is forced to its end. But because Eliphaz delivered these things with a true meaning against the wicked; in account- ing blessed Job to be worthy of blame, he puffed himself up in pride of wisdom. And hence, after declarations so good and righteous, he subjoins words of mocking, and says. Chap. V. 1. Call now, if there be any that will answer thee. xliii. 76. For Almighty God often passes by the prayer of that man in his trouble, who slights His precepts in the season Prov. of rest. Hence it is written. He that turneth away his ear ' " from hearing the law, even his prayer shall be abomination. Now for us ' to call,' is to beseech God with humble prayer; but for God to * answer,' is to vouchsafe an accomplishment Eliphaz right in condemning an angry temper. 303 to our prayers; and so he says, Call now, if anywill answer Book thee. As though he said in plain words, ' However thou 1— mayest cry out in thy distress, thou hast not God answering thee, in that the voice in tribulation findeth not Him, Whom the mind in tranquillity disregarded. Where he adds in yet further derision.
And turn thee to some one of the Saints?
77. As though he said in scorn, ' The Saints too thou xhv. canst never obtain for abettors in thy distress, whom thou wouldest not have for companions in thy mirth. And after this mocking he forthwith adds the sentence, saying, Ver. 2. For wrath killeth the foolish man, and envy slayeth the silly man.
78. Which same sentence would have been true, had it xlv. not been delivered against the patience of so great a man. But let us weigh well the thing that is said, though it be made to recoil by the virtue of his hearer, that we may shew how right the matter is, which is put forth, if it were not unjustly put forth against blessed Job; since it is written. But Thou, Lord, Judgest with tranquillity. We must above wisd. all things know, that as often as we restrain the turbulent ^^' ^^* motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of the mind is lashed with Anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. Let us consider then how great the sin of Anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoilt. By Anger wisdom is parted with, so that we are left wholly in ignorance what to do, and in what order to do it; as it is written. Anger resteth in Ecc. 7, the bosom of a fool; in tliis way, that it withdraws the light of understanding, while by agitating it troubles the mind. By Anger life is lost, even though wisdom seem to be re- tained; as it is written. Anger destroyeth even the wise. ForProv. in truth thetnind being in a state of confusion never puts it lx ^ in execution, even if it has power to discern any thing with good judgment. By Anger righteousness is abandoned, as it is written, The wrath of man worketh not the righ-^^m.i, 20 teonsness of God. For whereas the agitated mind works up 304 Anger expels The Spirit, and overpoivers reason.
Job 5, to harshness the decision of its reasoning faculty, all that rage suggests, it accounts to be right. By Anger all the Moral.
Prov. kindliness of social life is lost, as it is written, Be not the 25' not (companion of an angry man; lest thou learn his it ays, and V. get a snare to fhy soul. And the same writer. Who can 28 14. dwell ivith^ a man whose spirit is ready to icratJi^? For he 2"°*^^* that does not regulate his feelings by the reason that is proper to man, must needs live alone like a beast. By Prov. Anger, harmony is interrupted; as it is written, A wrathful not as ^^^ stirrelh up strife, and an angry man diggeth up sins. ^:J*L For ' an angry man diggeth up sins,' since even bad men, whom he rashly provokes to strife, he makes worse than they were. Eph. 4, By Anger the light of truth is lost; as it is written. Let not 26 the sun go dou'n upon your tvrath. For when wrath brings into the mind the darkness of perturbation, God hides there- from the ray of the knowledge of Himself. By Anger the brightness of the Holy Spirit is shut out. Contrary where- Is.G6,2.unto, it is written according to the old translation. Upon whom shall My Spirit rest, saving upon him that is hurnhle and peaceful^ and that tremhleth at My ivords? For when He mentioned the humble man. He forthwith subjoined the word ^ peaceful;' if then Anger steals away peace of mind, it shuts its dwelling place against the Holy Spirit, and the soul being left void by Its departure, is immediately carried into open frenzy, and is scattered away to the very surface from the inmost foundation of the thoughts.
79. For the heart that is inflamed with the stings of its own Anger beats quick, the body trembles, the tongue stam- mers, the countenance takes fire, the eyes grow fierce, and they that are well known are not recognised. With the mouth, indeed, he shapes a sound, but the understanding knows nothing what it says. Wherein, then, is he far arrep- removed from brain-struck^ persons, who is not conscious of his own doings } Whence it very often comes to pass that anger springs forth even to the hands, and as reason is gone the further, it lifts itself the bolder. And the mind has no strength to keep itself in, for that it is made over into the power of another. And frenzy employs the limbs without in dealing blows, in proportion as it holds captive \\ ithin the very mind, that is the mistress of the limbs. Bui sometimes titiis Effects of anyer in speech and in silence. 305 it does not put out the hands, but it turns the tongue into Book a dart of cursing. For it implores with entreaty for a '■ — brother's destruction, and demands of God to do that, which the wicked man himself is either afraid or ashamed to do. And it comes to pass that both by wish and words he com- mits a murder, even when he forbears the hurting of his neighbour with the hands. Sometimes when the mind is disturbed, anger as if in judgment commands silence, and in proportion as it does not vent itself outwardly by the lips, inwardly it burns the worse, so the angry man withholds from converse with his neighbour, and in saying nothing, says how he abhors him. And sometimes this rigorousness of silence is used in the economy of discipline, yet only if the rule of discretion be diligently retained in the interior. But sometimes whilst the incensed mind foregoes the wonted converse, in the progress of time it is wholly severed from the love of our neighbour, and sharper stings arise to the mind, and occasions too spring up which aggravate her imtation, and the mote in the eye of the angry man is turned into a beam, whilst anger is changed into hatred. It often happens that the anger, which is pent up within the heart from silence, burns the more fiercely, and silently frames clamorous speeches, presents to itself words, by which to have its wrath exasperated, and as if set in judgment on the case, answers in exasperation exceeding cruelly: as Solomon implies in few words, saying. But the expectatio7i qf theVtox. wicked is wrath. And thus it is brought to pass that the ' troubled spirit finds louder riot in its silence, and the flame of pent-up anger preys upon it the more grievously. Hence a certain wise man said well before us ^, The thoughts oj the angry man are a generation qf vipers^ they devour the mind which is their mother.
80. But we are to know that there be some, whom anger is somewhat prompt in inflaming, but quickly leaves them; while there are others whom it is slow in exciting, but the longer in retaining possession of. For some, like kindled reeds, while they clamour with their voices, giv^e out some- thing like a crackle at their kindling: those indeed speedily ^ The words ' before us' do not seem ture or Apocrypha. The Ben. Edi- to.indicate quotation from Holy Scrip- tors could not find the passage.
X 306 Divers Characters. Tivo remedies fir anger.
Job 5, rise into a flame, but then they forthwith cool down into their ashes; while others, like the heavier and harder kinds of MonAL.
wood, are slow in taking fire, but being once kindled, are with difliculty put out; and as they slowly stir themselves into heat of passion, retain the longer the fire of their rage. Others again, and their conduct is the worst, are both quick in catching the flames of anger, and slow in letting them go; and others both catch them slowly, and part with them quickly. In which same four sorts, the reader sees clearly that the last rather than the first approaches to the excellence of peace of mind, and in evil the third is worse than the second. But what good does it do to declare how anger usurps possession of the mind, if we neglect to set forth at the same lime, how it should be checked } 81. For there are two ways whereby anger being broken comes to relax its hold upon the mind. The first method is that the heedful mind, before it begins to do any thing, set before itself all the insults which it is liable to undergo, so that by thinking on the opprobrious treatment of its Re- deemer, it may brace itself to meet with contradiction. Which same, on coming, it receives with the greater courage, in proportion as by foresight it armed itself the more heed- fully. For he, that is caught by adversity unprovided for it, is as if he were found by his enemy sleeping, and his foe dispatches him the sooner, that he stabs one who offers no resistance. For he, tliat forecasts impending ills in a spirit of earnest heedfulness, as it were watching in ambush awaits the assault of his enemy. And he arrays himself in strength for the victory in the very point wherein he was expected to be caught in entire ignorance. Therefore, before the outset of any action, the mind ought to forecast all contrarieties, and that with anxious heed, that by taking account of these at all times, and being at all times armed against them with the breastplate of patience, it may both in foresight obtain the mastery, whatever may take place, and whatever may not take place, it may account gain. But the second method of preserving mildness is that, when we regard the transgres- sion of others, we have an eye to our own offences, by which we have done wrong in the case of others. For our own frailty being considered makes excuse for the ills done us Evenjmt anger disturbs the mind. 307 by others. Since that man bears with patience an injury Book that is offered him, who with right feehng remembers that ^- perchance there may still be somewhat, in which he himself has need to be borne with. And it is as if fire were ex- tinguished by water, when u]ion rage rising up in the mind each person recalls his own misdoings to his recollection; for he is ashamed not to spare offences, who recollects that he has himself often committed offences, whether against God or against his neighbour, which need to be spared.
82. But herein w^e must bear in mind with nice discern- ment that the anger, which hastiness of temper stirs is one thing, and that which zeal gives its character to is another. The first is engendered of evil, the second of good. For if there was no anger originating in virtue. Phinees would never have allayed the fierceness of God's visitation by his sword. Because Eli lacked such anger, he quickened against himself the stirrings of the vengeance of the Most High to an implacable force. For in proportion as he was lukewarm towards the evil practices of those under his charge, the severity of the Eternal Ruler waxed hot against himself. Of this it is said by the Psalmist, Be ye angry, and sin not. Vs. 4,5. Which doubtless they fail to interpret aright, who would ^"^^' only have us angry w^ith ourselves, and not with others likewise, when they sin. For if we are bidden to love our neighbours as ourselves, it follows that we should be as angry with their ening ways as with our own evil practices. Of this it is said by Solomon, Anger^ is better than laughter; Ecc. 7, for by the sadness ofihe countenance the heart is made better, f ' Of this the Psalmist saith again, ^line eye is ^- disturbed because Vulg.
of anger^. For anger that comes of evil blinds the eye ofay, thus the mind, but anger that comes of zeal disturbs it. Since ^i'J^ necessarily in whatever degree he is moved by a jealousy forvuig. virtue, the world of contemplation, which cannot be known ^-^^ saving by a heart in tranquillity, is broken up. For zeal for the cause of virtue in itself, in that it fills the mind with disquietude and agitation, presently bedims the eye thereof, so that in its troubled state it can no longer see those objects far up above, which it aforetime clearly beheld in a state of tranquillity. But it is brought back on high with a more penetrating ken by the same means, whereby it is thrown fu- rore^ MonAL 308 Anger may serve, hut must not he let rule.
Job 5, back for a while so as to be incapable of seeing. For the same jealousy in behalf of what is right after a short space opens wider the scenes of eternity in a state of tranquillity, which in the mean season it closes from the effects of perturbation. And from the same quarter whence the mind is confounded so as to prevent its seeing, it gains ground, so as to be made clear for seeing in a more genuine way; just as when ointment is applied to the diseased eye, light is wholly withheld, but after a little space it recovers this in truth and reality by the same means, by which it lost the same for its healing. But to perturbation contemplation is never joined, nor is the mind when disturbed enabled to behold that, which even when in a tranquil state it scarcely has power to gaze on; for neither is the sun's ray discerned, when driving clouds cover the face of the heavens; nor does a troubled fountain give back the image of the beholder, which when calm it shews with a proper likeness; for in proportion as the water thereof quivers, it bedims the appearance of a likeness within it.
83. But when the spirit is stirred by zeal, it is needful to take good heed, that that same anger, which we adopt as an instrument of virtue, never gain dominion over the mind, nor take the lead as mistress, but like a handmaid, prompt to render service, never depart from following in the rear of reason. For it is then lifted up more vigorously against evil, when it does service in subjection to reason; since how much soever our anger may originate in zeal for the right, if from being in excess it has mastered our minds, it thereupon scorns to pay obedience to reason, and spreads itself the more shamelessly, in proportion as it takes the evil of a hot temper for a good quality; whence it is necessary that he who is influenced by zeal for right should above all things look to this, that his anger should never overleap the mind's control, but, in avenging sin, looking to the time and the manner, should check the rising agitation of his mind by regulating it with nicety of skill, should restrain heat of temper, and control his passionate emotions in subjection to the rule of equity, that the punisher of another man may be made more just, in proportion as he has first proved the con- queror of himself; so that he should correct the faults of Anger destroys fools. Envy implies inferiority, 309 transgressors in such a way, that he that corrects should Book himself first make advancement by self-restraint, and pass '— judgment on his own vehemency, in getting above it, lest by being immoderately stined by his very zeal for right, he go far astray from the right. But as we have said, forasmuch as even a commendable jealousy for virtue troubles the eye of the mind, it is rightly said in this place, For wrath killeth the foolish man; as if it were in plain terms, ' Anger from zeal disturbs the wise, but anger from sin destroys the fool;' for the first is kept in under the control of reason, but the other lords it over the prostrate mind in opposition to reason. And it is well added,, And envy slayeth the little^ one. Vuig.
84. For it is impossible for us to envy any but those, whom xlvi. we think to be better than ourselves in some respect. And so he is ' a little one,' who is slain by jealousy. For he bears witness against his very own self, that he is less than him, by envy of whom he is tormented. It is hence that our crafty foe, in envying of the first man, despoiled him, in that having lost his estate of bliss, he knew himself to be inferior to his immortality. It is hence that Cain was brought down to commit the murder of his brother; in that when his sacrifice was disregarded, he was maddened that he, whose offering God accepted, was preferred to himself; and him, whose being better than himself was his aversion, he cut off, that he might not be at all. Hence, Esau was fired to the persecution of his brother; for, the blessing of the first- born being lost, which, for that matter, he had himself parted with for a mess of pottage, he bewailed his inferiority to him, whom he surpassed by his birth. Hence his own brethren sold Joseph to Ishmaelites, that were passing by, in that upon the mystery of the revelation being disclosed, they set themselves to resist his advancement, that he might never become superior to themselves. Hence Saul persecutes his servant David by throwing a lance at him, for he dreaded that man growing beyond his own measure, whom he per- ceived to be daily vvaxing bigger by his great achievements in the virtues. Thus he is a ^ little one,' who is slain by envy; in that except he himself proved less, he would not grieve for the goodness of another.
310 Envy ruins any virtue that we may have.
Job 5, 85. But herein we must bear in mind, that thougli in every — — ^ — evil thing that is done, the venom of our old enemy is infused mto the heart of man, yet m this wickedness, the serpent stirs his whole bowels, and discharges the bane of spite fitted to enter deep into the mind. Of whom also it is Wisd. written, Nevertheless, through envy of the devil came death ' ' into the ivorld. For when the foul sorp of envy corrupts the vanquished heart, the very exterior itself shews, how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed clown, the spirit is in- flamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth, and while the growing hate is buried in the depths of the heart, the pent wound works into the conscience with a blind grief. Nought of its own that is prosperous gives satisfaction, in that a self- inflicted pain wounds the pining spirit, wliich is racked by the prosperity of another: and in proportion as the structure of another's works is reared on high, the foundations of the jealous mind are deeper undermined, that in proportion as others hasten onward to better things, his ov>^n ruin should