/ will speak in the bitterness of my soul. xliv. 67. He that tells his sins abhorring them, must needs likewise ^ speak of them in the bitterness of his soul,' that that very bit- terness may punish whatsoever the tongue accuses of in the warrant of conscience. But we must bear in mind, that from the pains of penitence, which the mind inflicts upon itself, it Judgment here saves not from fuhire icithout penitence. 545 derives a certain degree of security, and rises with the greater Book confidence to meet the inquest of the heavenly Judge, that it — ^— may make itself out more thoroughly, and ascertain how each particular is appointed towards it. Hence it is forthwith added; Ver. 12. I will say unto God, Do not condemn me; shew me wherefore Thou so judgest me.
68. Whereas he declares himself a sinner ' in the bitter- Ixv, ness of his soul,' what else does he say to God, but that he may not be condemned, in that the bitterness of his present penance does away with the pains of ensuing wrath } Now God judgeth man in this life in two ways, seeing that either by present ills He is already beginning to bring upon him the torments to come, or else by present scourges He does away with the torments to come. For except there were some whom the just Judge, as the due of their sins, did both now and hereafter visit, Jude would never have said. The Jude 5. Lord afterwards destroyed them that believed not. And the Psalmist would not say of the wicked. Let them cover them- ps. 109 selves with their own confusion as icith a lined cloak^. For??.',., '^ *diploide '^ *diploide we mean by ' a lined cloak' a double garment. And so they are ' clothed with confusion as with a double garment,' who according to the due reward of their sin are at once visited with both a temporal and an everlasting judgment. For chastisement delivers those alone fi'om woe, whom it alters. For those whom present evils do not amend, they conduct to those which are to ensue. But if there were not some whom present punishment preserves from eternal woe, Paul would never have said. But ichen ice are Judged we are 1 Cor. chastened of the Lord, that we should not be condemned with ^^' ^^' the world. Hence it is spoken to John by the voice of the Angel, As many as I love I rebuke and chasten. Hence Rev. 3, also it is written. For whom the Lord loveth He chasteneth, jj^^ ^^ and scourgeth every son whom He receiveth. 6.
69. Therefore it often happens that the mind of the righteous man, in order to be made more secure, is the more penetrated with fear, and when he is beset with scourges, he is troubled with misgivings about the Judgment of the Most High. He fears lest all that he suffers should be the forerunner of the doom to ensue, and in his heart he questions 546 One may long to know wherefore Ood afflicts.
Job 10, the Judge, in that under His visitation he is full of doubts j^^J^ about the merit of his life. But when the goodness of his life is brought before the eyes of the mind, it is as if comfort were given in answer by the Judge, in that He never strikes to destroy him, whom by so striking He keeps in innocency of life and conduct. Therefore it is justly said here. Shew me wherefore TJiou so judgest me. As if it were expressed in plain words, ' Whereas Thou exercisest judgment upon me by scourging me, shew me that by these scourges Thou art making me secure against the Judgment.' Which same however may also be understood in another sense. For very often the righteous man receives scourges for trial, and examining his life mth the keenest eye of enquiry, though he both feel and own himself to be a sinner, yet for what particular sin he is smitten he cannot at all make out, and he trembles the more under the rod, in proportion as he knows nothing the reasons of his being smitten. He pra^s that the Judge would shew him to himself, that what He in striking aims at, he may himself also chastise in himself by weeping. For he is well assured that That most just Avenger never afflicts any one of us unjustly, and he is moved with excessive alarm, in that he is both put to pain under the lash, and cannot entirely discover in himself what there is for him to lament. Hence it is further added; Ver. 3. Is it good unto Thee that Thou shouldest calumniate * ^^B' and oppress the poor ^, and the work of Thine hands, and help the counsel of the wicked^ xlvi. 70. This same is so said by way of interrogation, that it is denied. As though it were in plain terms; ' Thou, That art supremely good, I know dost not hold it good to oppress the poor man by calumny. And therefore I know that that is not unjust that I am suffering, and I am the more grieved, that I cannot tell the causes of its justness.' But observe that he does not say, That Thou shouldest oppress the innocent, but, the poor vian. For he who doth not represent his innocency, but his poorness to the severity of the Judge, does not now put on a bold front on the ground of his own life, but shews of how little strength he sees himself to be. Where also he fitly subjoins, The work of Thine hands. As if he said plainly, ' Thou canst not ever unfeelingly oppress God helps not the permitted counsel of the wicked, 547 liim, whom Thou rememberest Thyself to have made of Thy Book mere grace.' — l-l- 71. Now the words are excellently put in, And help the counsel of the wicked. For whom does he here call wicked, save the malignant spirits, who as they cannot themselves return back to life, mercilessly look out for fellows in destruc- tion. Whose ' counsel' it was that God's stroke should visit blessed Job, that he who shewed himself righteous while at peace, might at all events commit sin under the scourge. Now the Lord did not ' help the counsel of the wicked,' in that whilst He gave up the flesh of the righteous man to their arts of temptation. He withheld his soul. It is this counsel that the evil spirits incessantly persevere in against the good, that those, whom they see serving God in innocency while at rest, on being stricken by misfortune may go head- long into a whirlpool of sin. But the sharpness of their counsel is brought to nought, in that our pitiful Creator qualifies the strokes in accordance with our powers, that the infliction may not exceed our virtue, and by the craftiness of the strong ones man's weakness be thrown out of course. Hence it is well said by Paul, But God is faithful. Who willi Cor. not suffer you to he tempted above that ye are able, hut will^^^ ^^' with the temptation also make a way to escape^ that ye may he able to bear it. For except the merciful God tempered His trials to correspond with our powers, there is surely no man who could sustain the cunning plots of evil spirits without being brought to the ground, in that excepting the Judge assign a measure to our temptations, by this alone He at once throws down one standing, in that He puts upon him a burthen too much for his strength. Now blessed Job, in the way of denying, so put in a question the things which be uttered, even as in asking he denies the things which he thereupon subjoins, saying, Ver. 4 — 7. Hast Thou eyes of flesh? or shall Thou see as man seeth? Are Thy days as the days of man? Are TJiy years as the time of man, that Thou inquirest after mine iniquity, and searchest after my sin? To know that I have done nothing ungodly.
72. Eyes of flesh see not the deeds of the periods of time, xlvii. save in time, in that both they themselves came out with 548 God needs not search to see. Man pleads His workmanship.
Job 10, time to see, and are closed with time, and man's sight follows jj^ ' any deed and does not prevent it, seeing that it but just glimpses at things existing, and sees nothing at all of things to come. Moreover the days and years of men differ from the days and years of Eternity, in that our life, which is begun in time and ended in time, Eternity, whilst it frames it within the boundlessness of its bosom, doth swallow up. And whereas the immensity of the same extends beyond us on this side and on that side, His ' to be eternally' spreads without beginning and without end: whereunto neither things gone by are past, nor things still to come, as though they did not appear, are absent; in that He, Who hath it always to be, seeth all things present to His eyes, and whereas He doth not stretch Himself by looking behind and before. He changes with no varieties of sight. And so let him say; Hast thou eyes of jiesh '? or shalt Thou see as man seeth? Are my days as the days of man? Are Thy days as the days of man, that TJtou inquirest after mine iniquity, and sear chest after my sin? To know that I have done nothiny ungodly. As if, humbly inquiring, he said, ^ Wherefore dost Thou search me by scourges in time, when even before time was Thou didst know me perfectly in Thine own self? Wherefore dost Thou make inquest concerning my sins by smiting, whom by the mightiness of Thine eternity Thou didst never but know before Thou fashionedst me V The weight of Whose power he immediately goes on to describe, where he adds; And there is none that can deliver out of Thine hand.
xlviii. 73. As if he expressed it in plain words; ' What is left to Thee, saving to spare. Whose power no man can resist } For in proportion as there is none who might stay Thy visitation by the merits of his own excellence, let Thy pitifulness the 1 lit. more easily obtain from Thee^ to spare.' But because being if °lf ' conceived in sin, and born in wickedness, we either do evil things of malice, or even in doing good things go wrong out of heedlessness, we have not wherewith the strict Judge may be rendered propitious towards us; but while we arc unable - to present our work as worthy of His regard, it remains that for the propitiation of His favour we offer to Him His own work. Hence it is added; Ver. 8. Thine hands have made me and fashioned me Man framed of GocVs special counsel, in His Image. 549 altogether round about: and dost Thou thus suddenly cast Book 74. As if He said to Him in humility; ' Wliereas that xlix. which I have done being submitted to a just examination is not meet for the propitiating of Thee, consider in Thy mercy lest that should perish which is Thy doing ^' By which i ' quod same words too the wicked doctrine of Manichaeus"^ is f^*^^^^'* *= some destroyed, who feigning that there are two Principles, strives Mss.' of to maintain that the spirit was made by God, but the flesh by Satan. For the holy man, being full of the grace of the prophetic Spirit, views events to come long afterwards, and foreseeing the shoots of divers errors, treads them underfoot, saying, Thine hands have made me and fashioned me altogether round about. For he, who declares himself both ' made and fashioned altogether round about' by God, leaves to the race of darkness no part either in his spirit or in his flesh. For he described himself as ' ^moulded' inspias- virtue of the interior image, but he spoke of being ' fashioned ™^*^"^' together round about' in so far as he consists of a covering of flesh.
75. But it is to be observed, that herein that he declares himself made by the hands of God, he is setting before the Divine Mercy the dignity of his creation; for though all things were created by the Word, Which is coeternal with the Father, yet in the very account of the Creation, it is shewn how greatly man is prefeiTed above all animals, how much even above things celestial, yet without sense. For, He commanded^-ps 148 and they all were created. But when He determines to^- make Man, this which is to be thought of with awe is premised; Let Us make man in Our Image, after Our q^^ j Likeness, Nor yet is it written concerning him as it is of26. the rest of things created; Let there be, and it was so. Xor ^^^ « - as the waters the fowl, so did the earth produce Man; but before he was made it was said, Z^/ Us make; that whereas ver. 20 it was a creature endowed with reason that was being made, it mij^ht seem as if it were made with counsel. As if bv design he is formed out of earth, and by the inspiration of his Creator set erect in the power of a vital spirit in this way, that he who was made after the image of his Creator, might have his being not by word of command, but by the greater eminence of action. That, then, which Man in the work of 560 Weakness of our Clay^ [body moistened iviih soul.)
Job 10, his creating received preeminently upon earth above all other -=-^ — creatures, this, being laid under the scourge, he represents to the pitifulness of his Artificer, saying, T/nneha?idshave made me and fasliioned me altogether round about: and dost Thou thus suddenly cast me down? As if it were in plain words; ' Why dost Thou despise me with such light esteem, w^hen Thou createdst me with such circumstances of dignity? and him whom by reason Thou settest above all other things, why dost Thou by sorrow set below them?' Yet this preeminence, that we possess, shines bright by reason of the ' Likeness,' but is very far removed from the perfection of blessedness by reason of the flesh, in that whilst the spirit mixes with dust, it is in a certain measure united with weakness. Which weakness blessed Job presents to the pitifulness of the Judge, when he subjoins; Ver. 9. Remember, I pray Thee, that Thou hast made me as the clay.
1. \ 76. The spirits of the Angels did for this reason sin without i forgiveness, because they might have stood the stronger in proportion as no mixture with flesh held them in bonds.
But man for this reason obtained pardon after sin, that in a body of flesh he got that wherein he should be beneath himself And hence in the eye of the Judge this frailty of the flesh alone is a ground for shewing pity; as where it is said by the Psalmist, But He is full of compassion, and will Ps. 78, forgive their iniquity, and not destroy them; yea, many a time * * turned He His anger away from them, and did not stir up all His wrath, and remembered that they were but flesh.
And so man was ' made as the clay' in that he was taken out of clay, for the making of him. For clay is made, when » se con- water is sprinkled^ in with earth. Therefore man is made as spergi. (.|g^y^ jjj \}^2ii it is as if water moistened dust, while the soul waters the flesh. Which name the holy man excellently represents to the pitifulness of the Judge, when he beseeches saying. Remember, 1 pray Thee, that Thou hast made me as the clay. As if he said in plain words; ' Consider the frailty of the flesh, and remit the guilt of my sin.* Where moreover the death of that flesh is openly added, in that the ^*x^ words are immediately brought in; ^ And wilt Thou bring me unto dust again?
li. 77. As if he begged openly, saying, ^ Remember, I pray MarCs natural generation. His spiritual creation. 551 Thee, that by the flesh I came from earth, aod by the death Book thereof, I tend to earth. Thus regard the substance of my '— origin, and the penalty of my end, and be the readier to spare the sin of a transient being;' but as he has given out the sort and kind of man as created, he now subjoins the order of man as propagated, saying, Ver. 10, 11. Hast Thou not poured ine out like milk., and curdled me like cheese? Thou hast clothed me iviih skin andjlesh, and hast fenced me with bones and sinews.
78. For man when fashioned was moulded like clay, but lii. being propagated he is ' poured out like milk' in the seed, and is ' curdled like cheese' in the flesh, and he is ' clothed with skin and flesh,' and is rendered firm by bones and sinews. Therefore by clay we have set forth to us the character of the first creating, but by milk the order of the subsequent conception, in that by the stages of curdling, it goes on little by little to be wrought strong into bones. But the account of the body as it was created is but slender praise of God, unless at the same time there be afterwards set forth the marvellous inspiration of its quickening. Hence it is added. Thou hast granted me life and mercy.
79. But the Creator vouchsafes to us blessings in vain, liii. except He Himself keep safe all whatsoever He giveth. It follows, And Thy visitation hatli preserved my spirit. Now all this that we have spoken of the exterior man, in what sense it may accord with the interior man, it is well to unfold and exhibit in few words.
Remember, I beseech Thee, that Thou hast made me as the clay.
80. For our interior man proves like clay, in that the grace Moual. of the Holy Spirit is infused into the earthly mind, that it may be lifted up to the understanding of its Creator. For the thinking faculty in man, which is dried up by the barren- ness of its sin, through the power of the Holy Spirit grows green, like land when it is watered. Now it very often happens that whilst we use without let or hindrance the endowments of virtue by gift from above, by being used to such uninter- rupted prosperity we are lilted up to self-confidence. Whence it very often happens that the same Holy Spirit, Which had exalted us, leaves us for a time, in order to shew mere man to himself And this is what the holy man im- 55*2 Ttie inner man begins as mllk^ grows to bone and sinew.
Job 10, mediately sets forth, when he adds, And icilt Thou bring me '- — into dust aqain? For as by the withdrawal of the Spirit the soul IS leit lor a space under temptation, it is as it the grouna were dried of its former moisture; that by being so forsaken it may be made sensible of its weakness, and learn how man was dried up without the infusion of heavenly grace. And he is fitly described as being ' brought into dust again,' in that when he is left to himself he is caught up by the breath of every temptation. But whereas on being left we are exposed to shocks, those gifts which we knew when we were inspired, we now think of more nicely. Whence he adds, Hast Thou )w( poured me out like milky and curdled me like cheese? For when by the grace of the Holy Spirit our mind is withdrawn from the way of its former conversation, it is as if ^ milk poured out,' in that it is formed in the sort of tenderness and delicacy of a new beginning. And it is ' curdled like cheese,' in that it is bound up in the consist- ency of consolidating thought, never from henceforth to let itself go loose in desires, but concentrating itself in a single affection, to rise up into a substantial remoulding. But it very often happens that the flesh, from old habit, murmurs against this spiritual embryo, and the soul meets with war from the man which it bears about without it. And hence he adds, TJiou hast clothed me icith skin and flesh. For the interior man is ' clothed with skin and flesh,' since wherein it is raised up to things above, it is straitly blockaded with the besieging of fleshly motions. Now one that is going on to righteousness our Creator never forsakes under temptation, Who by the inspiration of His Grace preventeth even him that is sinning; but the soul that is lifted up He both lets loose to wars without, and endues with strength within. And hence it is yet further fitly subjoined, ^//<i/j«.9< fenced me witli bones and sine/is. With ^ flesh and skin we are clothed,' but we are ^ fenced with bones and sinews,' in that though ue receive a shock by temptation assaulting us from without, yet the hand of the Creator strengthens us within, that we should not be shattered. And so by the promptings of the flesh. He abases us in respect of His gifts, but by the bones of virtue He strengthens us against tempta- tions. Therefore he says, Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. As if God*s mercy needed after the gift of life. 553 it were in plain words, ' Without Thou dost abandon me to Book . IX undergo trial, yet within, that I may not perish, Thou — ^-^ keepest me by bracing me with virtue.' And for this reason He gives us righteousness to live as we ought, because in His loving-kindness He spares the past misdeeds whereby we have done amiss. And hence it is further added with propriety, Thou hast granted me life and mercy.
81. For ' life' is granted, when goodness is inspired into evil minds, but ' life' cannot be had without ' mercy,' in that the Lord does not aid us to obtain the endowments of righ- teousness, unless He first in mercy" remit our past iniquities. Or surely. He ' grants us life and mercy,' in that by the same mercy, with which He prevents us that we may lead a good life, continuing on afterwards He keep us safe. For except He add mercy, the life which He vouchsafes cannot be preserved; since we are daily growing old by the mere custoraariness of our human life, and by the impulse of the outward man we are carried out of interior life by loose thought; so that unless heavenly visiting either by piercing our hearts quicken us in love, or by scourging us renew us in fear, the soul is wholly and entirely ruined by a sudden downfall, when it seemed to be made new by a long course of devotion to virtue. Hence he subjoins, And Thy visita- tion hath preserved my spirit. For the visitation of the Most High preserves man's spirit, when, it being richly endowed with graces, He does not cease either to scourge it with the rod, or to pierce it with love. For if He bestows gifts, but does not raise it up by continually restoring it, the blessing is speedily lost, which is not preserved by the Giver. But mark how the holy man, whilst he views himself in a humble light, discovers the secrets of Divine mercy destined to be universally bestowed, and whilst he truly confesses his own weakness, he is suddenly transported on high to learn the calling of the Gentiles. For he forthwith adds, \ er. 13. Though Thou hide these things in Thine heart; yet I know that Tliou reniemherest all.
82. As if it were in plain words; ' Why do I tremble for liv. myself, who know that Thou dost gather in one even all nations? Which nevertheless Thou ' hidest in Thine heart,' 554 Sins forsaken leave traces of iindeanness.
Job 10, in that Thou dost not yet make it known by open revelation, but Thou, That ' rememberest all,' giv^est me, doubtless.
assurance of pardon.' But it is to be borne in mind, that in certain deeds we are both made certain of pardon, and after the commission of the sins are strengthened to have con- fidence oT our absolution by subsequent chastisement and penance, yet we are still touched with the remembrance of the wickedness we have committed, and, unwilling and abhorring it, are preyed upon by unlawful thoughts. And hence it is fitly subjoined, Ver. 14. If I have sinned, and Thou spare dst me at the hour, wherefore dost Thou not let me be clean from mine iniquity? Iv. 83. The Lord ' spareth sin at the houi,' when the moment that we yield tears. He does away with the guilt of sin. But He doth not ' let us be clean from our iniquity,' in that of fi:ee will indeed we committed the sin, but sometimes against our will we undergo the remembrance of it with a sense of pleasure; for often that, which has been put away from the sight of the just Judge by tears intervening,recurs to mind, and the conquered habit strives to insinuate itself again for the entertaining of delight, and is renewed again in the former contest with revived assault, that what it once did in the body, it may afterwards go through in the mind by intruding thought; which same that spiritual wrestler knew how to regard with Ps.38,5. heedful eye, who said. My scars^ stink, and are corrupt cairice}i^^'''ough my fooUshness. For what are ' scars' but the heal- ings of wounds? And so he who lamented his scars, beheld his pardoned wickednesses return to his remembrance for the entertaining of delight. Since for scars to grow corrupt is for wounds of sins, already healed, again to insinuate themselves in the tempting of us, and at their suggestions, after the skin of penitence has grown over, to be sensible of the stench and pain of sin again. Wherein there is at once both nothing done outwardly in deed, and sin is committed within in the thought alone, and the soul is laid under a close bond of guilt except it do away with it by heedful lamentation. Deut. 84. Whence it is well said by Moses, If there be among Yi ' you any man that is not clean by reason of a dream that chanceth him by niyht, then shall he go abroad without the Legal uncleanness of the night, type oj evil thoughts. 555 camp, he shall fwt come within the camp: but it shall be Book when evening cometh on he shall wash himself with water and when the sun is down he shall come into the camp again. For ' the dream that chanceth by night' is the secret tempting, whereby there is something foul conceived in the heart in dark thought, which nevertheless is not fulfilled in the deed of the body. Novv, if there be any that is ' not clean by reason of a dream that chanceth him by night,' he is bidden to go abroad without the camp, in that it is meet that he that is defiled with impure thought, should look upon himself as unworthy the society of the faithful, that he should set before his eyes the deserts of his sin, and look down upon himself in the scale of good men. And so for ' one unclean to go abroad out of the camp' is for one hard bestead by the assaults of impurity, to look down upon himself by comparison with men of continency. And * when evening cometh on he washes himself with water,' in that seeing his offence he has recourse to tears of penitence, that by weeping he may wash out every thing that hidden defilement biings home to the soul's charge. ' And when the sun is down he shall come into the camp again,' in that when the heat of temptation has subsided, it follows that he should again take confidence to join the company of the good. For after washing with water, when