67. The weak, that desire to thrive in this world's fortune, and as evils of great magnitude so dread scourges, in the case of those, whom they see smitten, measure offence by the punishment; for those, whom they see struck with the rod, they suppose have displeased God. Hence blessed Job's friends were persuaded that he, whom they be held under the rod, had been ungodly, i. e. as reckoning that if he had not been ungodly, his ' dwelling-places would have remained:' but no man thinks so, saving he who still travails with the weariness of infirmity, who sets fast the footstep of his thoughts in the gratification of the present life, who is not taught to pass on with perfect desires to the eternal land. Hence it is well added; Ver. 29, 30. Ask every one of them that go by the way; and ye uill know that he understands this same. Because the wicked is reserved to the day of destructioUy and he is brought to the day of wrath.
68. For often the patience of God bears for long with Ivii. those, whom it already condemns to punishments fore- known; it suffers those to go on thriving, whom it sees still committing worse things. For whereas He sees to what pit of condemnation they are going on, He esteems to be as nothing to them, that the wicked multiply here things which must be abandoned. But he that is wedded to the glory of the present life, counts it great happiness to thrive here according to his wish, though he be driven hereafter to undergo eternal punishment. Therefore that man only sees it to be nothing for the wicked man to thrive, who has already removed the step of his heart from the love of the present world. Hence, in speaking of the after condemnation 218 * Wayfarers' here see most truly.
Job 21, of the wicked man, it is rightly premised, Ask any one of 29. 30. ^^^ wayfarers, and ye shall know that he understandeth these same things. For he is called a * wayfarer,' who minds that the present life is to him a way and not a native land, who thinks it beneath him to fix his heart on the love of this passing state of being, who longs, not to continue in a transitory scene of things, but to reach the eternal world.
For he that does not aim to be a wayfarer in this world, is far from setting at nought this world's good fortune, and when he sees those things which he himself covets abounding to others, he wonders. Hence the Prophet David, as he had already passed in heart from the love of the present world, Ps. 37, in describing the elorv of the wicked man, said; I have seen the wicked in great power, and spreading like a green bay tree. But because he did not submit his heart to this world, he justly looked down upon him, saying, 1 passed on, but, lo, he was not. For the wicked man would have been something in his esteem, if he had not himself passed on in the bent of his mind from this present scene. But this man, 1 Oxf. who * to one not ' passing by' would have been something ^ad great, to one ' passing by' in mind, how little he was, was 'qui.' shewn; in that whilst everlasting retribution is thought on, it is seen how little present glory is. Hence Moses, when he was seeking the glory of heavenly contemplation, said, Exod.3, / ^iii ^low pass on, and see this great sight. For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above. Hence Jeremiah entreating for the sorrow Lam. 1, of his heart to be taken thought on, saith, All ye that pass by, Behold and see if there be any sorrow like unto my sorrow! For they who do not pass through the present life like a way, but think on it as their country, are unskilled to take in with the mind's eye the sorrow of heart of the Elect.
These persons therefore the Prophet looks out, that they may view his sorrow, whose it was not to have set fast their mind in this world. Hence it is said by Solomon, Opten thy mouth for the dumb, and in the cause of all such as are passing by. For those are called ' the dumb,' who never set themselves against the Preacher's words by gainsaying them; who are also persons ' passing by,' in that they disdain to fix Boldness required to rebuke the evil one to his face. 219 the bent of their mind in the love of the present life. Book Therefore that the bad man is being ^ reserved for the day of - perdition,' and ' brought to the day of fury,' this thing there is none but he who is * a wayfarer' that understandeth, in that he that has set his heart in the present scene of things does not find out the punishments that follow the wicked man. Of whom it is still further added; Ver. 31. Who shall reprove his way to his face? and who shall repay him what he hath done?
69. Often that wrath of God, which the wicked man is to Iviii. suffer for ever, even while placed in this life too he is made to experience, whilst he loses the good fortune that he loves, and meets with the adversity that he dreads. And though even in prosperity he may be rebuked for his wickednesses by the tongue of the righteous, yet we know that it is when his evil deeds bring the bad man to the earth, that the reproof of the righteous gains force. But in what sense is it now said, Who shall reprove his way to his face? seeing that the righteous even holding their peace this too is well known, that so often is ' the way of the wicked man reproved to his face' here, as often as his prosperity is disturbed by adversity intervening. But blessed Job, while he was speaking of the body of all the wicked, suddenly turns his words to the head of all the wicked. For he saw that at the end of the world Satan entering into the man, whom Holy Scripture calls Antichrist, is lifted up with such exaltation, lords it with such power, is exalted with such wonderful signs and mar- vels in the exhibiting of holiness, that his deeds cannot be charged home to him by man, in that with the power of terribleness he likewise unites the signs of holiness which is exhibited, and he says. Who shall reprove his way to his face? * Who,' that is to say, ' of mankind may dare to rebuke him.? whose face does he dread to endure^? Yet not only'p''/the Elijah and Enoch who are brought forward for the rebuking whomhe of him, but even all the Elect ' reprove his way to his face,' ^^^'^^^•' whilst they shew contempt, and whilst by excellence of mind they oppose his wickedness. But because this they do by divine grace and not by their own powers, it is rightly said now, Wlio shall reprove his way before his face? For * who' is there save God, by whose aid the Elect are supk 220 God alone the feprover of Antichrist, Job 21, ported to have power to withstand him? For sometimes ^ • — in Holy Scripture, when in asking a question the word ' who' is put, the Almighty is denoted. Hence it is Gen.49, written, WJio shall 7'aise him up? Of Whom it is said Q Gal. 1, ^y Paulj Whom God raised from the dead. In respect then 1- that holy men oppose themselves to his wickedness, it is not themselves, that * reprove his way,' but it is He, by Whose grace they are strengthened, and whereas his presence, wherewith he will come in man, will be much more dreadful in persecution than it is now, when he is not seen at all, in that he is not as yet preeminently borne by that special vessel of his, it is well said, before his face. For there are many now who judge and rebuke the ways of Antichrist, but this they do as it were in his absence, in that they rebuke him whom they do not as yet in a special man- ner see. But when he shall come in that damned man, whoever withstands his presence, ' reproves his way before his face,' the powers of whom he at once sees and sets at nought. Or surely, to ' reprove his way before his face' is to disturb the prosperity of his course by the interrupting of eternal punishment. Which thing because the Lord alone 2Thess.is to do by His own might, of Whom it is written. Whom the 2> 8. Lord Jesus shall slay with the spirit of His mouth, and shall destroy with the brightness of His coming, it is rightly said, Who shall reprove his way before his face? And hence the words follow. And who shall repay him what he hath done? Who, truly, save the Lord, Who alone shall ' repay that lost man what he hath done,' when by His coming He shall dash in pieces his exceeding mighty power with eternal damnation? But what this exalted prince of the wicked is about, as long as he is in this life, let us hear. It goes on; Ver. 32. He shall be brought to the graves, and in the heap of the dead bodies he shall watch. V 70. Whereas graves cover dead bodies, what else is denoted by ' the graves' but the lost, in whom their souls extinct of the life of blessedness lie as in graves? Thus this wicked one shall be * brought to the graves,' in that he shall be admitted in the hearts of the wicked, in that they only admit him, in whom are found souls dead to God, concerning whom it is rightly said by the Prophet likewise where his I The wicked are pebbles in the stream of helpless sorrow. 2*21 punishments are described, His graves are about him, all the Book slain, and those that fell by the sword. For they in hell — * are about him,' in whom that evil spirit lies dead, which same fell, having been slain by the sword of his wickedness. -■ Whence it is written, Who hast delivered David Thy servant from the hurtful sword. And it is rightly said, in the heap of the dead bodies he shall watch, in that now in the assembly of sinners he puts forth the artifices of his cunning. And on this account, that in the world there is a scarcity of good men, and a multitude of bad, it is rightly called ' the heap of dead bodies,' that the very multitude of the wicked might be denoted. For broad is the way that leadeth to destruction, Mat. 7, and many there be that go in thereat. So Satan's * keeping ^^' watch in the heap of dead bodies,' is his exercising the wiles of his wickedness in the hearts of the children of perdition. Of whom it is yet further added; Ver. 33. He was sweet to the pebbles of Cocytus^ 71. 'Cocytus' in the Greek tongue is the term for Mament- Jx. ation,' which is used to be taken for the lamentation of women, or any persons going weakly. Now the wise of this world being shut out from the light of truth, endeavoured by making search to hold a kind of shadows of truth. Hence they thought that the river Cocytus ran amongst the dead below, clearly denoting that they that commit deeds worthy of painful inflictions, run to an end into hell unto lamenta- tion. But for ourselves let us make little of the shadow of carnal wisdom, who now hold the light relating to the truth, and let us see that in the utterance of the holy man * Cocytus' means the lamentation of the weak sort. For it is written. Be of good courage, a?id let your heart be strengthened. ^B.3\y For they who refuse to be 'strengthened' in God, are going ^^* the way to lamentation through weakness of the mind. Now we are used to call by the name of pebbles the little stones of rivers, which the water in running away carries along with it. What then is denoted by the pebbles of Cocytus, but the lost, who, being devoted to their gratifications, are as it were ever being dragged by the river down to the lowest depth.
For they that refuse to stand strong and stedfast against the pleasures of this life, become * pebbles of Cocytus,' who by their slippings day by day are going the way to lamentation, 222 The evil sweet to the perishing, scorned by the Elect.
Job 21, that they may hereafter mourn for everlasting, who now - — '- — indulgently give themselves a loose in their pleasures. And whereas our old enemy, having entered into his vessel, that son of perdition, whilst he bestows gifts on the wicked, whilst he exalts them with honours in this world, whilst he exhibits marvels to their eyes, has all drifting souls admiring and follow- ing him in his marvels, it is said well of him here, He was sweet to the pebbles of Cocytus. For whilst the Elect despise him, whilst they spurn him with the foot of the mind, those love while they follow him, who are as it were drawn by the water of pleasure to everlasting lamentation, who from earthly concupiscence roll down to the lowest depth like gravel, by slip- pings day by day. For to some he proffers the taste of his sweetness through pride, to others through avarice; to one set by envy, to another by deceitfulness, and to another by lust, and for all the kinds of evil that he forces men to, he presents to them so many draughts of his sweetness. For when he prompts any thing proud in the heart, the thing becomes sweet that he says, because the wicked man longs to appear advanced above the rest of the world. Whilst he strives to infuse avarice into the mind, that which he speaks in secret becomes sweet, because by abundance need is avoided. When he suggests any thing to do with envy, what he says is rendered sweet, in that when the froward mind sees another go off, itexultsin not appearing at all inferior to him. When it prompts any thing to do with deceitfulness, what it says is made sweet, seeing that by this alone, that it deceives the rest of the world, it appears to itself to be wise. When it speaks lust to the seduced soul, what it recom- mends is rendered sweet, in that it dissolves the soul in pleasure. Therefore, for all the evil propensities that it in- sinuates into the hearts of carnal men, it as it were holds out to them so many draughts of its sweetness; which same sweetness, however, as I have before said, none receive save they, who being devoted to present gratifications, are drawn to everlasting lamentation. And so it is well said, He was sweet to the pebbles of Cocytus; seeing that he is bitter to the Elect and sweet to the lost. For them only does he feed with his delights, whom by daily slippings he is urging to lamentations. It goes on; n Antichrisl draws many carnal noWy all at last. 223 Ver. 33. And he draweth every man after him, as there Book XV.
are mnumerahle he/ore him.
72. In this place by * man' is meant one whose taste is for Ixi. things human. But whereas ' every one' is more than an ^ innumerable' quantity, we have to enquire, wherefore he is said before him to draw an ' innumerable' quantity, and after him * every man' saving that our old enemy, having then en- tered into the man of perdition, drags under the yoke of his sovereignty all the carnal ones that he finds; who even now before his appearing * draws an innumerable quantity' indeed, yet not * every one' of the carnal, in that there are many that are daily recalled to life from carnal practice, and some by a short, others by a long course of penitence return to the state of righteousness. And now he seizes on an ' innu- merable quantity,' when he does not exhibit the miracles of his falseness for men to marvel at. But when he performs his prodigies before the eyes of the carnal for them to wonder at, he then draws after him not an * innumerable quantity,' but * every one,' in that they who delight themselves in present good things, submit themselves to his power without repeal. But as we before said, because it is more to ' draw every man' than an ' innumerable quantity,' wherefore is it first said that he draws every man, and afterwards in augmentation an innumerable quantity is added? For reason requires that first what is least should be spoken of, and afterwards in aug- mentation that which is more. Now we are to know that in this passage it was more to say, ' an innumerable quantity' than ' every man.' For he after him * draws every man,' in that in three years and a half all that he may find busied in the pursuits of a carnal life he binds fast to the yoke of his dominion; but before him he draws an innumerable quantity, in that during the successive stages of five thousand years and more, though he could never succeed in drawing all the carnal, yet in so long a period the innumerable quantity whom he carries away before him, are many more in number than * air whom he finds to carry off in that so short time. And so it is well said, And lie draweth every man after him, also innumerable before him; in that he both takes away less then, when he takes away ' every man,' and he gets a bigger boot}' now, when he assails the hearts of an * innu- 224 Job grieved at his Friends' situ Job 21, merable quantity.' Whereas blessed Job then delivered „ these things excellently against the prince of the wicked, who is permitted to be exalted in this life, but will be destroyed in the coming of the Lord, touching himself he plainly shews that he received the scourges of the Lord not by his offending, since if the bad man is permitted to prosper in this life, it is necessary that the elect of God should be held fast under the reins of the scourge. From which cir- cumstance he reproves his friends, saying, How then comfort ye me in vain, seeitig your answer is shewn to he against Truth? Ixii. 73. The friends of blessed Job could not console him, in whom they gainsaid the truth by their discourse, and when ihey called him a hypocrite or ungodly, hereby that they themselves by lying were guilty of sin, assuredly they augmented the chastisement of the righteous man chastened with wounds. For the minds of the Saints, because they love the truth, even the sin of another's deceit wrings. For in proportion as they see the guilt of falsehood to be grievous, they hate it not only in themselves, but in others also.
BOOK XVI.
BOOK XVI.
After going through the twenty- second and twenty-third chapters of the Book of Joh, and the twenty-fourth to the middle of verse twenty with a brief explanation, he briijgs the third Part to a close.
Those persons, who being opposed to the words of truth, Lit. get the worst in making out a case, often repeat even what is well known, lest by holding their tongue they should seem defeated. Hence Eliphaz, being pressed closely by the sayings of blessed Job, utters things which no one but is aware of. For he says, Ver. 2. Can a man he compared unto God, even when he has p erfec t kn oivledge?
1. By comparison with God, our knowledge is ignorance, i. for it is by participation, and not by comparison, with God that we become imbued with wisdom. What wonder then when that is said, as if in the way of instruction, which might have been known, even if it had been kept silent? And yet further he subjoins the power of God as defending it.
Ver. 3. Is it any projil to the Almiijhiy that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?
2. For in all that we do well, we are doing good to ourselves ii* and not to God. And hence by the Psalmist it is said, O my soul, Ps.i6,2. thou hast said unto the Lord, Thou art my God, seeing that Thou needest not my goods. For He is truly ' Lord' to us, because He is also assuredly ' God,' Who needs not the good in him that serveth Him, but bestows the goodness which He receives, so that the goodness which is offered up should avail not Himself, but those that first receive and afterwards render back. For though the Lord, when He cometh for Judgment, saith. Inasmuch as ye have done it Mat.25, unto the least of tJiese My brethren^ ye hare done it unto ' Me; it is with extraordinary pitifulness that He says this, by sympathy with His members. And He the same Being VOL. II. Q 226 Eiiphaz passes from Iruisms to false charges.
Job 23, hereby, viz. tliat lie is our Head, aids. Who by our good ^~^' deeds in His members is aided. Yet further Eiiphaz adds what there is no man but is aware of, saying, Ver. 4. Will He reprove thee for fear of thee? Will He enter with thee into judgment? iii. 3. Who that was out of his senses even would think this, that from fear the Lord reproves us, and from dread sets His judgment against us? But they who do not know how to mete their words, doubtless slip down to idle discourse. Wherein if they never at all take themselves to task, without delay they leap forth to words mischievous and insulting. Hence Eiiphaz, who brought in idle words, immediately burst out into abusive ones, saying, Ver. 5. Is it not for thy wickedness that is great, and thine iniquities that are infinite? iv. 4. Observe how from a deadened heart he came to idle words, and from idle words in the heinousness of lying he blazed out into insults. For these are the descents of increasing sin, that the tongue when not restrained should never there where it has fallen lie still, but be always descending to what is worse; but these things that are subjoined, because they are very plain taken after the history, do not need to be set forth after the letter.
5. But whereas we have said that the friends of blessed Job bear the likeness of heretics, but that he himself bears the representing of Holy Church, the words of Eiiphaz how they fit the falseness of heretics, let us now at once point out. For it proceeds; Ver. 6 — 8. For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry. In the might of thine arm thou didst possess the land, and as the most powerful thou didst hold it, V, 0. In Holy Scripture by the term of ' a pledge' sometimes Alleg. the gifts of the Holy Spirit, and sometimes the confession of sin, are denoted. Thus pledge is taken as the gift of the 2Cor. ijHoly Spirit, as where it is said by Paul, And given the ear- 2^' nest of the Spirit in our hearts. For we receive a pledge for this, that we may hold an assurance touching the promise 1 Holy Churcli charged with hard dealt nf/ by Heretics. 227 that is made to us. And so the gift of the Holy Spirit is Book called a pledge, in that by this our soul is strengthened to '- assuredness of the inward hope. Again by the name of a ' pledge' confession of sin is used to be intended, as it is written in the Law; If thy brother oweth thee aught, and ^^^''^.^^ thou takest away a pledge from him, restore the pledge before the setting of the sun. For our brother is made a debtor to us, when any fellow-creature is proved to have done any thing wrong against us. For sins we call ' debts.' Whence it is said to the servant when he sinned, I forgave Mdit.i^, thee all that debt. And in the Lord's Prayer we pray daily, Forgive us our debts, as we forgive our debtors. Now we Matt. 6, ' take a pledge' from our debtor, when from the lips of him who is found to have sinned against us, we have now gotten a confession of his sin, whereby we are entreated to remit the sin, which was committed against us. For he that confesses the sin that he has done, and begs pardon, has already as it were given a ' pledge' for his debt, which pledge we are bidden to * restore before the sun set,' because before that in ourselves through pain of heart the Sun of righteousness shall set, we are bound to render back the acknowledgment of pardon to him, from whom we receive the acknowledgment of transgression, that he who remembers that he has done amiss towards us, may be made sensible that what he has done amiss is by us at once remitted. Therefore whereas Holy Church, when it receives back any returning from heretics to the truth of the faith, first persuades them that they must confess the sin of their eiTor, it is said by Eliphaz as under the likeness of heretics; For thou hast taken away a pledge from, thy brother for nought, i. e. ' From those, that come to thee from us, thou didst exact a confes- sion of error to no purpose.' But, as we said before, if we suppose a * pledge' the gifts of the Holy Spirit, heretics say that Holy Church has ' taken away the pledge of her brothers,' because they imagine that those that come to her, lose the gifts of the Spirit. Hence it foUovvs, Afid stripped the naked of their clothing.
7. Those whom they draw after them l)y their perverted preaching, heretics count to have the precepts of their teaching as a kind of garments, and they (esteem them to be q2 228 Pure minds quit heresy* Heretics think they give food.