1. As often as a mighty wrestler is gone down into the i. arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fi'esh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and xVngels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says, Chap. xi. 2. Should not he that talketh much hear in his turn? and should a man full of words be Justified?
2. It is the practice of the impertinent ever to answer by ii. the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ' much,' in that as they cut their evil habits 576 Job''s words too true to suit with Zophar's vanity.
Job 1], to the quick, they fall heavy iipou the hearing, whence that -^ — is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish.
For fro ward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ' that a man full of words could never be justified,' in that so long as any one lets himself out in words, the gravity of silence being gone, he parts with the safe keeping Isa. 32, of the soul. For hence it is written, And the work of 17 Prov. righteousness, silence. Hence Solomon saith, He that hath 25, 28. no rule over his own spirit in talking, is like a city that is broken down, and without ivalls. Hence he says again, Prov. In the multitude of words there ivanteth not sin. Hence the Ps'. 140 Psalmist bears witness, saying. Let not a mail full of words ii.Vulg. be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of dis- cretion. Thus it is a certain truth, that ' a man full of words cannot be justified,' but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us, in that he subjoins; Ver. 3. Should men hold their peace at thee only? and when thou mockest at others, shall no man confute thee? iii. ii. The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punish- ment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is The froward think to be dear by charging others. 577 touched with consciousness within, it is stirred up to eager- Book ness in gainsaying without; it cannot bear the voice, in that '■— being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity, so the froward reckon it to be the insult of mocker3^ The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence * Truth' says by Solomon in com- mendation of the righteous man. Give instruction to a wise Prov. 9, man, and he will hasten to receive it; hence he makes nothing of the obstinacy of the wicked, saying. He that^^"^' 7. reproveth a scorner getteth to himself wrong. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips, Ver. 4. For Thou hast said. My speech is pure, and I am clean in Thine eyes.
4. Whoso remembers the words of blessed Job, knows how iv. falsely this charge is fastened upon his voice. For how 578 Zophar pretends a kind wish that Job were instructed.
Job 11, could he call himself pure, who says, If I justify myself mine own mouth shall condemn me; but there is this in the Job 9,* wickedness of the unrighteous, that, while it refuses to ^^* bewail real evil things in itself, it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection. Whence too Zophar forthwith subjoins, saying, But oh that God would speak with thee, and open His lips nnto thee! V. 5. For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Di\ine Being from the sense of carnal wisdom; when the flesh puts forth a sense, and inviting the mind as it were to the under- standing of it, sends it forth abroad. And hence ' Truth' Mark8,saith to Peter, who was still full of earthly notions, For ^^' thou savour est not the thinys that he of God, but the things that be of men. Yet, when he made a good confession, the Mat.16, W'Ords are spoken. Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. Now what do we understand by * the lips' of God saving His judgments? For when the lips are closed the voice is kept in, and the mean- ing of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the per- son speaking is found out. So ' God opens His lips' when He manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbears to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing.
Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and shew what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he docs not know to be so, saying, Bict ok that God tcould God*s secret Judgments^ icken He leaves us to be tried. 579 speak with thee, and open His lips with thee. As if he were Book to say in plain words, * I feel for thy uninstructedness — -— more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.' And because when Almighty God raises us to take a view of His judgments. He forthwith puts to flight the mists of the ignorance that is in us, what instruc- tion comes to us by His lips being opened, he forthwith shews by adding in the words, Ver. 6. And that He would shew thee the secrets of wis- dom, and that her law is manifold.
6. The public works of Supreme Wisdom are when vi. Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty. He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us. He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed. He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.
7. Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly above us, and concerning us, by immortal Wisdom, should be hidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible 580 Zophar''s presumption. God's law of Charity is manifold.
Job 11, nature, in that though we fail in the actual investigation of --^^ — His secret counsels, yet by that very failure we more thoroughl}^ learn Whom we should fear. Paul had strained to Rom. reach these secrets of that Wisdom, when he said, 0 the depth ' ' of the riches both of the wisdom and knowledge of God! Hoiv unsearchable are His judgments^ and His ways past finding out! For who hath known the mind of the Lord? Or who hath been His counsellor 'i^ He, in a part above, turning faint even with the mere search, and yet through faintness advancing to the knowledge of his own weakness, Rom. 9, saith beforehand the words. Nay but 0 man, icho art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? He, then, that being unable to attain to the secrets of God, returned back to the recognition of his own weakness, and by thus falling short, recalled himself to the instructing of himself, in not finding out the secrets of wisdom, so to say, he did find them out. For when his strength failed him for the investigation of the counsels of the Most High, he learned how to entertain fear with greater humility, and the man whom his own weakness kept back from the interior know- ledge, humility did more thoroughly unite thereto. Thus Zophar, who is both instructed by the pursuit of knowledge, and uninstructed by the effrontery of highs woln speech, because he has no weight himself, wishes for a better man that thing which he has, saying, But oh that God would speak with thee, and open His lips unto thee; that He might sheiv thee the secrets of wisdom. And by wishing he also shews off that wisdom wherewith he reckons himself to be equipped above his friend, when he thereupon adds. And that her law is manifold. What should the * law' of God be here taken to mean, saving charity, whereby we ever read in the inward parts after what manner the precepts of life should be maintained in outward action? For con- cerning this Law it is delivered by the voice of * Truth,' John 15, This is My commandment, that ye love one another. Con- j^Qjjj cerning it Paul says. Love is the fulfilling of the law. Con- 13, 10. cerning it he saith again. Bear ye one another'^s burthens, ' ' and so fulfil ye the law of Christ. For what can the Law of Two precepts unfold into manifold virtues. 581 Christ be more fitly understood to mean than charity, which we Book then truly fulfil when we bear the burthens of our brethren — — — from the principle of love?
8. But this same Law is called * manifold;' in that charity, full of eager solicitude, dilates into all deeds of virtue. It sets out indeed with but two precepts, but it reaches out into a countless number. For the beginning of this Law is, the love of God, and the love of our neighbour. But the love of God is distinguished by a triple division. For we are bidden to love our Maker' with all our heart' and ' with all our soul' and ' with all our might.' Wherein we are to take note that when the Sacred Word lays down the precept that God should be loved, it not only tells us with what, but also instructs us with how much, in that it subjoins, ' with all;' so that indeed he that desires to please God perfectly, must leave to himself nothing of himself. And the love of our neighbour is carried down into two precepts, since on the one hand it is said by a certain righteous man. Do that to no man Tob. 4, which thou hatest. And on the other ' Truth' saith by ^* Himself, Therefore all things whatsoever ye icouldthat 7nen^'^^^^-7, should do to you, do ye even so to them. By which two ' precepts of both Testaments, by the one an evil disposition is restrained, and by the other a good disposition charged upon us, that every man not doing the ill which he would not wish to suffer, should cease from the working of injuries, aud again that rendering the good which he desires to be done to him, he exert himself for the service of his neighbour in kindness of heart. But while these same two are thought on with heedful regard, the heart is made to open itself wide in innumerable offices of virtue, lest whether for the admittinc' of things which it ought not, the mind being agitated be heated by passions; or for the setting forth of whatsoever it ought, being undone by indolence, it may be rendered inactive. For when it guards against doing to another what it would noton any account itself undergo at the hands of another it looks about itself on every side with a heedful eye, lest pride lift it up, and while cutting down set up the soul even to contempt of our neighbour; lest coveting mangle the thought of the heart, and while stretching it wide to desire 582 Manifold offices of true Charity toivard men.
Job 11, the things of another, straitly confine it; lest lust pollute the j^j^^'^^ heart, and corrupt it, thus become the slave of its passions, in forbidden courses; lest anger increase, and inflame it even to giving vent to insult; lest envy gnaw it, and lest jealous of the successes of others it consume itself with its own torch; lest loquacity drive on the tongue beyond all bounds of modera- tion, and draw it out even to the extent of license in slander; lest bad feeling stir up hatred, and set on the lips even to let loose the dart of cursing. Again, when it thinks how it may do to another what it looks for at the hands of another for itself, it considers how it may return good things for evil, and better things for good; how to exhibit towards the im- pertinent the meekness of longsuffering; how to render the kindness of good will to them that pine with the plague of malice, how to join the contentious with the bands of peace, how to train up the peaceable to the longing desire of true Peace; how to supply necessary things to those that are in need; how to shew to those that be gone astray the path of righteousness; how to soothe the distressed by words and by sympathy; how to quench by rebuke those that burn in the desires of the world; how by reasoning to soften down the threats of the powerful, how to lighten the bands of the oppressed by all the means that he is master of; how to oppose patience to those that offer resistance without; how to set forth to those that are full of pride within a lesson of discipline together with patience; how, with reference to the misdeeds of those under our charge, mildness may temper zeal, so that it never relax from earnestness for the rule of right; how zeal may be so kindled for revenge, that yet by kindling thus it never transgress the bounds of pity; how to stir the unthankful to love by benefits; how to preserve in love all that are thankful by services; how to pass by in silence the misdoings of our neighbour, when he has no power to correct them; how when they may be amended by speak- ing to dread silence as consent to them; how to submit to what he passes by in silence, yet so that none of the poison of annoyance bury itself in his spirit; how to exhibit the service of good will to the malicious, yet not so as to depart from the claims of righteousness from kindness; how to Manifold examplea of God's Law in His Saints. 583 render all things to his neighbours that he is master of, FofK yet in thus rendering them not to be swelled with pride; in -^-^ the gQod deeds which he sets forth to shrink from the pre- cipice of pride, yet so as not to slacken in the exercise of doing good; so to lavish the things which he possesses as to take thought how great is the bounteousness of his Kewarder, lest in bestowing earthly things he think of his poverty more than need be, and in the offering of the gift a sad look obscure the light of cheerfulness.
9. Therefore the Law of God is rightly called manifold, in this respect, that whereas it is one and the same principle of charity, if it has taken full possession of the mind, it kindles her in manifold ways to innumerable works. The diverseness whereof we shall set forth in brief if we go through and enumerate her excellencies in each of the Saints severally. Thus she in Abel both presented chosen gifts to God, and without resistance submitted to the brother's sword; Enoch she both taught to live in a spiritual way among men, and even in the body canied him away from men to a life above. Noah she exhibited the only one pleasing to God when all were disregarded, and she exercised him on the building of the ark with application to a long labour, and she preserved him the survivor of the world by the practice of religious works. In Shem and Japhet she humbly felt shame at the father's nakedness, and with a cloak thrown over their shoulders hid that which she looked not on. She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after. She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the 584 Charity can be severe as well as indulgent.
Job 11, extent of slaying the people; so that he should both offer — — ^ — himself to die in behalf of the perishing multitude, and in Moral. i r i t i • xt-. t the stead or tne Lord m His indignation straightway let loose his rage against them when they sinned. She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and after- vrards asserted it with his sword against foreign enemies. She both rendered Samuel lowly in authority, and kept him un- impaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down. David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy. She both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly I3.20 2.pi'0i^trated him in making request. She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. She, for that she taught Elijah to live spiritually with the earaestness of a fervent soul, carried him off even in the body also to enter into life. She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions. She, in the Three Children, for that she quenched the flames ofevilinchnations in them whilst in a condition ofpeace,inthe season of affliction abated the verv flames in the furnace. She in Peter both St. PauTs description of Charity illustrated. 585 stoutly withstood the threats of frowning rulers, and in the Book setting aside of the rite of circumcision, she heard the words '— of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circum- cision boldly rebuked the notion of one by great inequality his superior. * Manifold' then is this Law of God, which under- going no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions.