52. What were the works that blessed Job practised, thexxxiv. text of this sacred history makes plain. For he studied to propitiate his Maker by numberless burnt offerings; in that according to the number of his sons, as it is written, rising up early in the morning, he offered burnt offerings for each, and purified them not only from impure actions, but likewise from bad thoughts. Of whom it is recorded, by the witness of Scripture, For Job said, It may be that my sons have johi,o. sinned, and cursed ^ God in their hearts. He exercised the ^ Lat feeling of sympathy, in that he declares of himself, when he was importuned by the interrogations of his friends, Did wo/ Job 30, I weep for him that was in trouble? He discharged the office of pity, as he says, / was an eye to the blind, and a Job 29, foot was I to the lame. He kept pureness of chastity in heart, in that he discovers himself openly with adjuration, saying, If mine heai't have been deceived by a woman. He ^o^^^) held the very topmost point of humility, from the grounds of his heart, who saith, //" / did despise to be judged with my^er.is. manservant or my maidservant, when they contended with me. He bestowed the bounties of liberality, who saith.
Or have eaten my morsel myself alone, and the fatherless^'^'^'^''- hath not ealen thereof? And again; // his loins have not"^^^-^^- blessed me, and if he were not teamed with the fleece of my sheep. He displayed the kindness of hospitality, who says, The stranger did not lodge in the street; but I opened my^^^'^"^- doors to the traveller. And in the midst of the. e things, for the consummation of his virtues, by that more excellent way of charity, he even loved his very enemies, in that he says, If I rejoiced at the destruction of him that hated me. And^^'* ^^• again, Neither have I suffered my mouth to sin, by wishing ^er. so.
534 After repentance^ sloth and false aims to be feared.
Job 9, a curse to his soul. Why then was the holy man ' afraid for j^j^ ^ his works,' in that he ever practised these, by which God is wont to be softened towards transgressions? How then is it, that while doing works to be admired, he even fears for these same, being in alarm, when he says, I was afraid of all my works^ save that we gather from the deeds and the words of the holy man, that if we really desire to please God, after we overcome our bad habits, we must fear the very things them- selves that are done well in us?
53. For there are two particulars which must of necessity be seriously apprehended in our good works, viz. sloth and deceit. And hence it is said by the Prophet, as the old Jer. 48, translation has it. Cursed be he that doeth the work of the Lord deceitfully and negligently. Now it is to be carefully noted, that sloth comes of insensibility, deceit of self-love, for over little love of God gives magnitude to the first, while self-love, miserably possessing the mind, engenders the other. For he is guilty of deceit in the work of God, whosoever loving himself to excess, by that which he may have done well, is only making the best of his way to transi- tory good things in compensation. We must bear in mind too that there are three ways in which deceit itself is prac- tised, in that, surely, the object aimed at in it is either the secret interest of our fellow creatures' feelings, or the breath of applause, or some outward advantage; contrary to which it is rightly said of the righteous man by the prophet. Is. 33, Blessed is he that shaketh his hands clear of every favour. For as deceit does not consist only in the receiving of money; so, no doubt, a favour is not confined to one thing, but there are three ways of receiving favours after which deceit goeth in haste. For a favour from the heart, is interest solicited in the opinion, a favour from the mouth is glory from ap])lause, a favour from the head a reward by gift. Now every righteous man ' shaketh his hands clear of every favour,' in that in whatever he does aright, he neither aims to win vainglory from the affections of his fellow- creatures, nor applause from their lips, nor a gift from their hands. And so he alone is not guilty of deceit in doing God's work, who while he is energetic in studying riglit * *^"'!' conduct, neither pants after the rewards of earthly substance ', rei.' nor after words of applause, nor after favour in man's judg- God chastises even repented sin^for us, or with us. 535 ment. Therefore because our very good actions themselves Book cannot escape the sword of ambushed sin, unless they be guarded every day by anxious fear, it is rightly said in this place by the holy man, / was afraid of all my works. As if he said with humble confession, ' What I have done publicly, I know, but what I may have been secretly subject to therein, I cannot tell.' For often our good points are spoilt by deceit robbing us, in that earthly desires unite themselves to our right actions; oftentimes they come to nought from sloth intervening, in that, love waxing cold, they are starved of the fervour in which they began. And so because the stealth of sin is scarcely got the better of even in the very act of virtue, what safeguard remains for our security, but that even in our virtue, we ever tread with fear and caution.?
54. But what he adds after this presents itself as a very great difficulty to the mind; / know that Thou icouldest not spare one that offendeth. For if there be no ' sparing of one that offendeth,' who can be rescued from death eternal, seeing that there is no one to be found clear of sin? Or does He spare a penitent, but not one that offendeth, in that whilst we bewail our offences we are no longer offending? Yet how is it that Peter is looked at, while he is denying, and that by the look of his denied Redeemer he is brought to tears 't How is it that Paul, when he was bent to do out the name of our Redeemer upon earth, was vouchsafed to hear His words from heaven? Yet was sin punished both in the one and in the other. In that of Peter on the one hand it is written, as the Gospel is witness. And Peter remembered ^^^^'i'^y the word of Jesus, and went out, and wept bitterly. And of ' ' Paul, that very same ' Truth' Which called him, saith. For /Acts 9, 2C'ill shew him how great things he m ust suffer for My Name^s sake. Therefore God never doth * spare him that ofiendeth,' in that He never leaves his sin without taking vengeance on it. For either man himself in doing penance punishes it in himself, or God in dealing ^ with man in vengeance for it, visits it with His rod, and thus there is never any sparing of sin, in that it is never loosed without vengeance. Thus David after his confession obtained to hear. The Lord «/«0 2Sam h or ' along with man avenging it,' (speaking only of sins forsaken.) ' 536 Saints fear, lest their labour be in vain.
Job 9, Jiath put away thy sin. And yet being afterwards scourged — — — ^with numberless afflictions, and a fugitive, he discharged the obligation of the sin which he had been guilty of. So we by the water of salvation are absolved from the sin of our first parent; and yet in clearing off the obligations of that same sin, although absolved, we still undergo the death of the flesh. Therefore it is well said, / know that thou wouldest not spare one that offendeth. In that either by ourselves or by His own self He cuts off even when He lets off our sins. For from His Elect He is studious to wipe off by temporal affliction those spots of wickedness, which He' would not behold in them for ever. But it oftentimes happens that when the mind is fearful more than behoves, when it is shaken with alarm, vvhen it is pressed with ill-omened misgiv- ings, it feels weary that it should live, in that it questions the attaining to life even through pains and labour. And hence it is thereupon added, Ver. 29. But if even so I be wicked, why, then, have I laboured in vain? XXXV. ^^' For if we be examined pity set aside, our work which we look to have recompensed with a reward is deserving of punishment. Therefore the holy man shrinking under secret judgment, says. But if even so I he wicked, why, then, have I laboured in vain? Not that he repents of having laboured, but that it grieves him even amidst labours to be in uncer- tainty about the reward. But we must bear in mind that the Saints so doubt that they trust, and so trust that notwith- standing they do not slumber in security. Therefore because it is very often the case that the mind, even when bent upon right courses, is full of fears, it follows that after the good deed is done, deprecating tears be had recourse to, in order that the humility of entreaty may bear up the deserts of right practice to eternal rewards. But yet we must bear in mind that neither our life nor our tears have power to make us perfectly clean, so long as the mortal condition of our state of corruption holds us last bound. And hence it is rightly added, Ver. 30, 31. If I wash myself with snow water, and if my hands shine as if never so clean; yet shalt Thou stain me with frithiness, and mine own clothes shall abhor me.
' Snow water' means humility, or heavenly penitence. 537 56. For ' snow water' is the weeping of humility; which Book same, in that it excels all other virtues in the eyes of the strict Judge, is as it were white by the colour of preeminent ^^^^^* merit. For there are some to whom there is lamenting but not humility, in that when they are afflicted they weep, yet in those very tears, they either set themselves in disdain against the life of their neighbours, or they are lifted up against the dispensation of their Maker. Such have water, but not ' snow water,' and they can never be clean, because they are not washed in the tears of humility. But he had washed himself clean from sin with snow water, who said with confidence, A hroken and a humbled Jieart, O God, Thou Ps. 51, wilt not despise. For they that afflict themselves with tears but turn rebels by murmuring, ' break' their heart indeed, but disdain to be ' humbled.' Though ' snow water' may also be understood in another sense. For water of the spring and stream issues out of the earth, but snow^ water is let fall from the sky. And there are very many, who torment themselves in the wailings of supplication, yet with all their pains in bewailing they spend themselves upon earthly objects of desire alone. They are pierced with anguish in their prayers, but it is the joys of transitory happiness that they are in search of. And so these are not washed with 'snow water,' because their tears come from below. For it is as if they were bathed in water of earth, who are pierced with giief in their prayers, on account of earthly good things. But they who lament for this reason, because they long for the rewards on high ^, are washed clean in snow water, > or in that heavenly compunction overflows them. For when!?°j°^,°° they seek after the everlasting land by tears, and inflamed with longing for it lament, they receive from on high that whereby they may be made clean. Now by ' the hands' what else is denoted saving ' works?' Whence it is said to certain persons by the Prophet; Your hands are full o/'Is.i,i5. blood, i. e. ' your works are full of cruelty.'
57. But it is to be observed, that the holy man does not say, And make my hands shine ever so clean, but as^ ij'^ so never so clean. For so long as we are tied and bound by^^^^' the penalty of a corrupt state, we never by whatsoever right works appropriate real cleanness to ourselves, but only 588 Our '• clothes,' this body, v:/dch is to be kept pure.
Job 9, imitate it. And hence it is fitly added, Yet Thou shalt slain — ^ — -vte with iilth. For God ^ to stain us with filth' means His shewing us to be stanied with filth; in that in proportion as W8 more truly rise up to Him by good works, the more exactly we are made to know the filthiness of our life, by which we are rendered at variance with His pureness. Thus he saith, If I wash myself with snow water, and make my hands shine as if never so clean; yet shalt Thou stain me with Jilthinesses. As if it were expressed in plain words, ' Though I be steeped in tears of heavenly compunction, though I be exercised in the courses of good works, yet in Thy pureness I perceive that I am not pure.' For the flesh itself, which is still subject to corruption, beats off the spirit when it is intent on God, and stains the beautv of the love of Him by foul and unhallowed movements of thought.
58. Hence too it is added, And mine own clothes shall abhor me. For what is denoted by the name of ^ clothes' saving this earthly body, with which the soul is endued and covered, that it may not be seen naked in the subtleness of Eccl. 9, its substance? For hence Solomon saith. Let thy garments be always white, i. e. the members of the body clean from ^•^»^' filthy acts. Hence Isaiah saith, A garment mixed in blood shall be for burning. For to ' mix garments in blood' is to defile the body with fleshly desires; which same the Psalmist Ps.51, dreaded to be defiled with, when he said. Deliver me from bloodguiltiness, O God, Thou That art the God of my health.
Hence it is delivered to John by the voice of the Angel, Rev. 3, Thou hast a few names in Sardis, which have not defiled their garments. But according to the way of Holy Writ, our clothes are said ' to abhor us,' in that they make us to be abhorred; in like manner as it is also said of Judas by Peter, Acts 1, Now this man purchased afield with the reward of iniquity.
For Judas never could have purchased the potter's field, which was bought with the price of blood, in that restoring the thirty pieces of silver, he straightway punished the guilt of the betrayal by a death with greater guilt inflicted on himself, but ' he purchased' is rendered, he * was the cause of purchasing.' So in this place. Mine own garments shall abhor me, means, ' shall make me to be abhorred.' For whilst the members set themselves up against the s])irit, whilst Corruption of nature keeps us from perfect purity. 539 they break in upon the engagements of holy desh'e, by the Book tumult of temptations that are caused by them, the soul being set in its own conflict learns how meanly it is still regarded by the Divine Being, in that while it fully desires to go through with the chastising of self and is not able, it is defiled by the dust of filthy thoughts. He felt this ' abhorrence of the clothes,' who said, But I see another law Rom. 7, 23 23 in my members warring against tite law of my mind, and bringing me into captivity to the laiv of sin, which is in my members. These very garments, in which he could not be entirely pleasing, he anxiously desired to lay aside, one day to be resumed much better, savin j?, O wretched man that /Rom. 7, am, who shall deliver me from the body of this death? Therefore let the righteous man say, If I wash myself as with snow water, and make my hands shine as if never so clean, yet shall Thoii stain me with filthin ess, and mine own clothes shall abhor me. In that howsoever he might have been transported on high in the compunctious visitings of contemplation, however he might have braced himself in practice by the exercise of pains, yet he is still sensible of somewhat unmeet derived from a body of death, and sees himself to be abominable in many things, which he bears about him from his load of conuption. And this too becomes a worse afiliction to him, that he often cannot make out by what means he is an off'ender. He undergoes scourges, but knows nothing what in him is greater, or what less, that displeases the severe Judge. And hence it is added, 32. For He is not a man, such as I am, that I should answer Him, or that He can be heard with me in Judgment on an equal footing.
59. When we * contend with another in judgment on anxxxvii. equal footing,' we both learn what is urged against us, and in all we allege we are heard, and in proportion as we appre- hend the points openly objected, we reply with boldness to the points propounded. In this way forasmuch as the in- visible Judge sees all that we do, it is as if He hears things that we say. But because we never know fully the thing that displeases Him, it is as if what He Himself says, we know not. Thus the holy man. considering the ' abhorrence of his own clothes,' is the more filled with fears, that he can- 540 No man can urge reason against GocTs Wrath.
Job 9, not ' be heard with Him in judgment on an equal fooling.' -— ^'— In that so long as he is burthened with the load of his corruption, he meets with this worst evil in his punishment, that he does not even know the view that liis Reprover takes. As though he said in plain words; ' Herein I am not heard on an equal footing, in that while all that I do is open to view, yet I myself cannot tell under what liabilities I am arrested.' It goes on, Ver. 32. Neither is there any that is able to convict hath oftis, and to lay his hand upon us both.
xxxviii 60. It sounds hard that any should be sought who might convict God, but it will not be hard, if we recall to mind what He Himself says by another Prophet; for He charges Isa. 1, us by Isaiah, Cease to do evil, learn to do well. Seek judg- ~ ' ment, relieve the oppressed, judge the fathtrless, plead for ' ' ar- the widow. Come, and convict^ Me, saith the Lord. For one ^^^ ^ whom we convict, we encounter with the authority of reason. And what is this, that when the Lord bids us do holy actions, He adds. Come, and convict Me, but that He plainly intimates the great assurance He vouchsafes to good works? As if it were said in plain words, ' Do right, and then no longer meet the motions of My displeasure by the groan of entreaty, but by the confident voice of authority.'
1 John For it is hence that John saith, If our heart condemn us not, ' ' then have we confidence toward God. It is hence that Moses, in that he is acceptable in rendering service, is heard while keeping silence, where it is said to him when he was Ex. 14, silent, Wherefore criest thou unto Me? It is hence that he withholds Him waxing wrath, when he hears the words, Ex. 32, Now therefore let Me alone, tit at My wrath may wax hot against this people. It is hence that the Lord complains that He had no one to convict Him, where it is said by Ez. 22, the Prophet, And I sought for a man among them that ^^' should make up the hedge, and stand in the way against Me for the land, that I should not destroy it, but I found Ifl. 64, none. It is hence that Isaiah laments bitterly, saying, And ^' '^' we all do Jade as a leaf, and our iniquities like the wind have taken us away. And there is none that calleth upon Thy Name, that stirreth up himself to take hold of Thee. 01. Now any of the righteous may sometimes be able to Christ a Mediator able to meet God. 541 resist the ^^sitations of a present judgmeot, by the merits of Book a derived innocency, but they have no power by their own — i-l- goodness to rid mankind of the woes of the death to come. Therefore let the holy man bethink himself whereunto the human race has run out, let him cast his eye on the woes of eternal death, which it is plain that human righteousness can never withstand, let him see how frowardly man has offended, let him see how severely the wrath of the Creator is directed against man, and let him call for the Mediator between God and man, God and Man in one, forasmuch as he beholds Him destined to come long after; let him lament and say, Neither is there any that is able to convict both of ks, and to lay his hand upon us both. For the Redeemer of Mankind, who was made the Mediator between God and Man through the flesh, because that He alone appeared righteous among men, and yet, even though without sin, was notwithstand- ing brought to the punishment of sin, did both convict man, that he might not sin, and withstand God, that He might not smite; He gave examples of innocency that He took upon Him the punishment due to wickedness. Thus by suffering He convinced both the One and the other, in that He both rebuked the sin of man by infusing righteousness, and mode- rated the wrath of the Judge by undergoing death; and He ' laid His hand upon both,' in that He at once gave exam- ples to men which they might imitate, and exhibited in Him- self those works to God, by which He might be reconciled to men. For before Him there never was forthcoming One, Who interceded for the guiltinesses of others in such wise, as not to have any of His own. Therefore none could encounter eternal death in the case of others, in the degree that he was bound by the guilt of his own. There- fore there came to men a new Man, as to sin a rebuker, as to punishment a befriender. He manifested miracles. He undei'went cruel treatment. Thus He laid His hand upon both, for by the same steps by which He taught the guilty good things, He appeased the indignant Judge. And He did this too the more marvellously by His very miracles themselves, in that He reformed the hearts of offenders by mildness rather than by terror. Hence it is added.
542 The Law ineffectual, as Eiisluis staff.
Job 9, Ver. 34. Let Him take au:ay His rod from Me. and let -T^^ not His fear terrify ine, xxxix. 62. For in the Law God held the rod, in that He said, ' If any man do this or that, let him die the death.' But in His Incarnation He removed the rod, in that He shewed the paths of life by mild means. Whence it is said to Him by Ps.45,3. the Psalmist, Set forward, go forth prosperously arid rejoice^ because of truths and meekness, and righteousness. For He had no mind to be feared as God, but put it into our hearts that as a Father He should be loved; as Paul clearly delivers; Kom. 8, Pqjt ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption of sons, whereby we cry, Abba, Father. Hence too it is fitly added here, Ver. 35. Then would I speak, and not fear Him., '^' 63. For the holy man, because he beholds the Redeemer of the world coming in meekness, does not assume fear towards a Master, but affection towards a Father. And he loots down on fear, in that through the grace of adoption he 1 John j.jseg up t^Q love. Hence John savs; There is no fear in love, but perfect love casteth out fear. Hence Zachariah Luke 1, says, That we being delivered out of the hand of out enemies ' * might serve Him without fear. Therefore fear had no power to raise us from the death of sin, but the infused grace of meekness erected us to the seat of life. Which is well 2 Kings (denoted by Elisha when he raised the child of the Shunamite.
He, when he sent his servant with a staff, never a whit restored life to the dead child; but upon coming in his own person, and spreading himself upon the dead body, and con- tracting himself to its limbs, and walking to and fro, and breathing seven times into the mouth of the dead body, he forthwith quickened it to the light of new life through the ministering of compassion. For God, the Creator of man- kind, as it were grieved for His dead son, when He beheld us with compassion killed by the sting of iniquity. And whereas He put forth the terror of the Law by Moses, He as it were sent the rod by the servant. But the servant could not raise the dead body with the staff; because, as Paul Heb. 7, bears witness, The Law made nothing perfect. But when He came in His own Person, and spread Himself in Christ*s Person and Breath give life. Fear ' responds^ not. 543 humility upon the dead body, He contracted Himself to Book match the limbs of the dead body to Himself. Who^ being p^:^ '^- in the form of God., thought it not robbery to be equal withQ—^. God; but made Himself of no reputation^ and took upon Him the form of a servant, and was made in the likeness of men; and found in fashion as a man. He ' walks to and fro' also, in that He calls Juda3a nigh at hand, and the Gentiles afar off. He breathes upon the dead body seven times, in that by the publishing of the Divine gift, He bestows the Spirit of sevenfold grace upon those that lie prostrate in the death of sin. And afterwards it is raised up alive, in that the child, whom the rod of terror could not raise up, has been brought back to life by the Spirit of love. Therefore let him say in himself, and in the voice of mankindj Let Him take His rod away from me, and let not His fear terrify me. Then would I speak, and not fear Him, Where it is fitly added, ' For I cannot respond whilst I fear.
64. We are said to respond to any one, when we pay back xli. deeds worthy of his doings. Therefore to ^respond' to God, is to render back our services in return for His previous gifts. And hence it is that certain of the Psalms, in which holy Vid. ^ practice is set forth for imitation, are prenoted as written ^ to y^ig. ' respond.' Thus God created man upright, and bore with him in long-suffering, when he let himself out to do froward deeds. Every day He beholds sin, and yet does not quickly cut off the periods of life. He lavishes His gifts in loving-kindness, and exercises patience towards evildoers. Man ought to respond to so many benefits, yet ' he is not able to respond whilst he fears,' in that every one that continues to dread with a slavish fear the Creator of mankind, assuredly does not love Him. For we then only render real services to God, when we have no fear of Him through the confidence of our love, when affection, not fear, directs us to good works, when sin is now no longer pleasing to our mind, even if it were allowed us. For every one that is restrained by fear alone from the prac- tice of evil, would gladly do evil things if liberty were given him. He then is in no whit really righteous, who is still not free from the hankering after evil; and so it is w^ell said, For I cannot respond while 1 fear. In that we do not render 544 Weariness, self-accusation, hitter repentance.
Job 10, real service to God, so long as we obey His command- -— -^ — ments from fear, and not much rather from love. But when Lit.
the love of His sweetness is kindled in our mind, all desire of the present life goes for little, fondness is turned into wea- riness, and the mind endures with sorrow this same, which she formerly served, under the dominion of an accursed love. Hence it is added with propriety.
Chap. X. 1. My soul is weary of my life. xlii. Qo. Now whensoever the present life has once begun to grow tasteless, and the love of the Creator to become sweet, the soul inflames itself against self, that it may accuse self for the sins, wherein it formerly vindicated itself, being- ignorant of the things above. Whence he yet further adds with propriety, / will let my speech go against myself xliii ^^* -^^ ^^ ^^ were employs his speech in behalf of himself, who tries to defend by excuses the evil things he has done. But he ' lets his speech go against himself,' who begins to accuse himself of that which he has done amiss. Now very frequently even when we commit sin, we go on to try the things we have done. The mind of itself brings what it does to trial; but forasmuch as it does not at all forsake this in the desire, it is ashamed to acknowledge what it has done; but when it now comes down upon the indulgence of the flesh with the whole weight of its judgment, it lifts itself with a bold voice in the acknowledgment of that self-accusing. Whence it is rightly said here, / ivill let my speech go against myself; in that the resolute mind begins to let loose against itself words of abhorrence, which aforetime from a feeling of shame it kept to itself through weakness. But there be some that confess their sins in explicit words, but yet know nothing how to bewail in confessing them. And they utter things with pleasme, that they ought to bewail. Hence it is further added with propriety;