makes good that ' what they knew he knew,' who by knowing the things of heaven transcended their earthly thoughts through the spirit of prophecy in addition. It goes on; Ver. 3. Yet still I wonld speak to the Almighty, and 1 desire to reason with God.
5.
Tliose who leave all for God may reason witli Him. t2;3 38. We ' speak with the Almighty,' when we beseech His Book pity; but we ' reason with Him ' when uniting ourselves to — rr—...XXll.
His righteousness, we sift our actions with minute investiga- tion. Or otherwise, to ' reason witli God,' is for him who obeyed His commandments here, to come with Him here- after as Judge to judge the people. As it is said to the Preachers that leave all things. Verily I say unto you, that ^^^\ ye wJiich have followed Me, in the reyeneralion, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Whence the Lord saith by Isaiah too. Believe the oppressed, ls.i,i7. judge the fatherless, plead for the widow. Come now, and let us reason together. For it is right that they should reason with God concerning their charges ^ in the Judgment, who, at the words of God, entirely give up the present world. Thus the ' speaking' has to do with prayer, and the ^ reason- ing' has to do with judgment. Therefore the holy man * speaks' to the Almighty now, that he may ' reason' with the Almighty hereafter, in that He cometh with God afterwards as a judge, who here in this present time was familar with Him in prayer. But Holy Church, whom we have already said that blessed Job bears the likeness of, not only then judges the wicked, when the day of final Judgment shall come, but even now doth not cease to judge all that either act wickedly, or think foolishly. And hence it is added; Ver. 4. First shewing that ye are builders of lies, and votaries of wrong doctrines, 34. By which same words it is clearly shewn that his xxiii. friends as in the likeness of heretics oppose the decisions of the holy man's judgment. For it is clear that they do not hold the figure of Catholics, who are termed ^ votaries of wrong doctrines.' Wherein this likewise ought to be marked, that they are called ' builders of lies.' For as an edifice is * built' with stones, so a lie is ' built' with words. For when there is not deceitful speech, but a meaning of truth, it is like a fortified mound, arising not by fabrication, but by nature. It goes on; ^ ' de pupillis,' lit. ' wards/ same Most Mss. read * populis,' ' peoples/ word as ' fatherless' in our Version, but with an abbreviation.
24 Job reproves his Friends as speaking falsely for God.
Job 13, Vcr. 5. O that ye would altogether hold your peace, and — - — '- ye should be accounted wise!
xxiv. ^^- ^^ ^^ ^ house, when the door is shut, it is not known what members there are hidden within, so, generally s})eaking, if a fool hold his peace, it is hidden whether he be wise or foolish, only, however, if no other works come to light, which may speak the mind even of one that is silent. For this reason the holy man, seeing that his friends were anxious to appear what they were not, charged them to hold their peace, that they might not appear what they were. And hence it Prov. is said by Solomon; Even a fool when he holdeth his peace ^^?^^* is counted wise. But because when a fool speaks, from this, that he brings in his own words, he is unable to reflect on the words of the wise, after he had bidden silence, he yet further adds rightly, Ver. 6. Hear now my reproofs, and hearken to the judgment of my lips. XXV. 36. Now he did w^ell first to bring forward ' reproof,' and afterwards ^judgment.' For except by reproof first the swelling of the fool be put down, the judgment of the righteous is not by comprehension at all understood. It goes on; Ver. 7. Doth God need your lie, that ye should talk de- ceitfully for Him? xxvi. 37. God doth not ' stand in need of a lie,' in that Truth does not seek to be stayed up by the aid of falsehood. But because Heretics are unable to defend on principles of truth the things which they erroneously conceive about God, it is as if they sought for the shadow of falsehood, to shew the ray of light. And they ' speak deceitfully for Him,' in that weak minds, by being senselessly seduced, they deceive in the understanding of Him. It goes on; Ver. 8. Will ye take His person? will ye strive to Judge for God? xxvii. 38. For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame; who, forgetting their own emptiness and deficiency, pass judgment on the concerns of others the more eagerly, in proportion as they are more deeply ignorant of their own. But on the other hand, when the righteous reprove the deeds of the wicked, I God is not pleased that men take His part wrongfully. Q5 ever conscious of their own weakness, they administer reproof. Book though in launching forth against them outwardly, yet in sympathizing with them inwardly; in that it belongs to Him alone to scrutinize the sins of men without fellow-feeling, Who by the omnipotence of His nature knows not to commit sin. Therefore, as the friends of blessed Job had so re- proved his deeds as if they had nothing in themselves to be reproved, it is well said in this place, Will ye take His face? Will ye strive to fudge for God? For to * take the face of God' is to assume His authority in the act of judging; and he as it were ' strives to judge for God,' who when he reproves the several weak points in another, does not feel weak in himself within from fellow-feeling. It goes on; Ver. 9. Or shall it please Him, from Whom nothing can he concealed^? Or like as a man tvill He be deceived by i celare. your deceits.
39. Heretics shew God deceit in that they fabricate such^^xvui. things as cannot be pleasing to the very Being, in Whose behalf they say them. And whilst they set themselves as if to defend, they only offend Him, in that they are brought to the ground in^ fighting against Him, Whom they appear by^A.B.C. preaching to be serving. Hence it is said by the Psalmist, < faii * That Thou mightest still the enemy and the defenders For?^*^-' every heretic is to Almighty God an ' enemy and defender,' for wherein he strives in his way to defend Him, therein he fights against His truth. But because nothing can escape God's sight. He judges according to that in them, which they think within their heart, but not by their appearing without to be doing Him service. Therefore since by their frauds ' as a man is deceived, God is not so deceived,' it is rightly added, Ver. 10, 11. He will surely reprove you., if ye do secretly take His face. Presently when He ariseth He shall make you afraid; and His dread shall fall upon you.
40. This part, wherein He declares that ' the face of God^^ix. is taken in secret,' may be understood in two ways. For there be some, who at one and the same time perceive truth in their hearts, and yet utter outwardly concerning God things that are false. For lest they should appear to be 'iO God will (Hid (lay be moved ayaiiLst hypocrites.
Job 13, subdued, they botli know the truth within, and yet assail it J^^-_i:_ without. Hence it is well said in this i)lace, He will surely Hist.
reprove you^ if ye do necrelly lake His face. As if it were expressed in i)lain words; ' Ye are the more to be blamed in His sight for falsehood, as ye see in yourselves what is true.' And there be some, who when they turn back into the interior, contemplate the justice and righteousness of God, and in praying and weeping tremble with fear, but after the hour of contemplation has passed by, they return with as much - boldness to their wickednesses, as if, being placed l)ehind 1 His back, they were not seen by the light of His righteous- ness. And so these with themselves in secret ' take God's face' as if it saw with a bodily sight, in that both, when they are present to Him, they flatter Him with their tears, and, when they are as it were gone from His sight, they make slight of Him by their practices. And these deserve to be beaten more for their evil doings, even in proportion as in the secret of their hearts they know the righteous judgments of God. And hence it is added; As soon as He stirreth up Himself y He will trouble you, and His dread shall fall upon you.
41. Seeing that Almighty God is of a nature unchangeable, in the wrath of judgment He is not capable of being moved; but by the expression proper to man, of God's being 'moved,' is understood nothing else than that enforcement of His rule of righteousness, by which the wickedness of man is chastised. NoW' righteous men conceive a dread of God before His indignation is stirred up against them; they fear Him at rest, lest they should feel Him as moved. But, on the other hand, the wicked then for the first time fear to be smitten, when they are under the rod, and terror then rouses them from the sleep of their insensibility, when vengeance is Is. 28, troubling them. And hence it is said by the Prophet, And only the vexiny alone shall supply under standiuy to the lieariny. For when they have begun to be stricken in venge- ance for the contempt and neglect of God's precepts, then they understand the thing that they heard. And the Ps.78, Psalmist saith, When He slew them, then they souyht Him,^ Therefore it is well said. As soon as He stirreth up Himselj He will trouble you, and His dread will fall upon you A Eartlily memorials vanish^ riches end in rottenness. 27 in that the hearts of the children of perdition have not Book fear producing repose, but punishment producing fear. It —i— 1- goes on; Ver. 12. Your remembrances are like unto ashes.
42. All that are conformed to this present state of being xxx. by an earthly temper of mind, mean, by all that they do, to leave the remembrance of themselves to the world. Some in the toils of war, some in the towering walls of edifices, some in eloquent books of this world's lore, they are eagerly toiling and striving and building up for themselves a name of remembrance. But whereas life itself runs on to an end with speed, what is there in it that will stand stedfast, when even its very self by nature running rapidly speeds away. For a breath of air seizes the ashes, as it is written; 77iePs. i,4. unyodly are not so, but are like the chaff, which the wind scatterelJt away from the face of the earth. And so the remembrance of fools is rightly compared to ' ashes,' in that it is placed there, where it is liable to be carried away by a breath of air. For howsoever a man may toil to achieve the glory of his name, he has placed his ' remembrance like ashes,' in that the wind of mortality hurries it away in a moment. Contrary to which it is written of the just man, The righteous shall be had in everlasting remembrance. Ps. 112;, For by the very circumstance, that he imprints his deeds * upon the eyes of God alone, he sets firm the name of his remembrance in the eternal world. It goes on; And your necks shall be brought down to the mii'e.
43. As the sight is used to be denoted by the eye, so is xxxi. pride by the ' neck.' Thus ' the neck is brought down to the mire,' when every proud man is humbled in death, and the flesh that was lifted up rots in corruption. For let us contemplate how and like what the carcases of the rich lie in their graves, what that form of death is in the lifeless flesh, what the rottenness of coiTuption. And surely these were tlie very persons who were lifted up with honours, swollen with the things gotten by them, who looked down upon others, and exulted to stand as it were alone. Yet, while they never considered whereunto they were going, they knew nothing at all what they were. But ' the neck is brought down to the mire,' in that they lie neglected in rottenness.
28 Job speaks mysteries. The ChurclCs teeth, Preachers.
Job 13, who swelled high in emptiness. ' The neck is brought — '- — ^down to the mire,' because what the miiirht of flesh is good Hist. o j for, the rottenness of corruption evidences. It goes on; Ver. 13. Hold your peace for a little, that I may speak whatsoever my mind shall bid me.
xxxii. 44. He shews that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which ' his mind bids him.' As if he said in plain words, * I do not speak in a carnal, but in a spiritual way, because I hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered, saying, Ver. 14. Wherefore do I take my flesh in my teeth, and put my life in my hand?
xxxiii 45. In Holy Scripture ' teeth' are sometimes used to be ^^^'^' understood for the holy preachers, and sometimes for the interior senses ^ Thus of the holy preachers it is said to the Cant. 4, Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. And hence it is said to one of them, when the Gentiles were represented to Acts him in a figure. Kill and eat, i. e. ' crush their oldness, and 10, 13. convert it into the body of the Church, i. e. into your own members.' Again, that ' teeth' are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when Lam. 3, he says, He hath broken my teeth by number. For by the ^^' * teeth' the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ' teeth,' which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be * broken by number,' in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the ' S. Thomas Aq. distinguishes four reason makes in them. Sum. Theol. 1. interior senses in men and animals, the P. Qusest. Ixxviii. Art. 4. same in both, with the diflFerence that I The * Teeth* may mean the interior perceptiuns. 29 inward and invisible. Whence too it is rightly written, Book Every one that hath eaten the sour grape, his teeth shall be^^ — '- — 9f limbed. For what is * the sour grape,' saving sin? foraJer. 31, ' sour grape' is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ' the teeth of him that eateth the sour grape are numbed,* in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i. e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ' the teeth' to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with self- chastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may them- selves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear myflenh with my teeth? As if he said in plain words, ' Why with uiy interior perceptions do I hunt out things carnal, if there be any such thing done in me, if 30 Job complains that they v)ill not learn, from his life.
Job 13, X cannot thereby benefit my spectators?' Where too it is -jj^- fitly added, And carry my life in my hand?
46. To ' carry our life in our hands' is to shew forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to tlie consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed Matt. 5, not to imitate what they see. For it is written. That they may see your good works, and glorify your Father Which is in Heaven. Thus he that exhibits the bent of his mind by his works, ' carries his life in his hand;' but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour's welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, TVherefore do I take 7ny flesh in my teeth? and carry my life in my hand? i.e. ^ W^hy do I either judge myself strictly before men, or shew in practice what my heart is bent on, if I do not advance my neighbour's good either by passing judgment on my evil things, or exhibiting good ones?' But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith, Though He slay me, yet will I trust in Him.
xxxiv. 47. There is no room for the virtue of patience in pros- perous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of Ps. 49, the reprobate man it is written, He will praise TJiee, when Vuiff. Thou doest well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of aflBiction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly I Hypocrites do not jud()c themselves^ to he safe from Judyment. 31 goods, who even without worldly goods stands the stronger. Book It goes on; Ver. 15, 16. But 1 trill rebuke mine own ways before Him. He also shall be my salvation.
48. Whereas Paul the Apostle saith; For, if we would xxxv. judge ourselves, we should not be judged, the Lord is found ^^ 3^j to be our * Salvation' Then, in proportion as our sin is now rebuked by ourselves, from fear of God. Whence the Elect are used never to spare their own sins, that they may find the Judge of sin rendered propitious; and they look to find Him hereafter truly their ' Salvation,' Whom they now strictly fear as their Judge. For, he that spareth himself now in sin, is not spared hereafter in punishment. So let him say. But I will rebuke mine own ways before Him. And what use and advantage results from such rebuking, let him add. He also shall be my salvation. It goes on; For an Jiypocrite shall not come before Him. 49. Whereas we knovv that the Judge, when He cometh, xxxvi. will set the sheep on His right hand, but the goats on His left, with what reason is it now said, ' that the hypocrite shall not come before Him,' when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.' Hence too it is well said by Elijah, the man of God, Tlie ioro^i Kings God of Israel liveth, before Whom I stand. In another way ^'^' ^' we ' come before God,' when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to ' come before' the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neigh- 32 Job humhle, in (.alliyuj himsdf jufit^ when (jod said more.
Job 13, hours, and account tliemselves to bo holy, hecause they con- ^r=^ — '-- sider that they are so accounted by iheir f(;lhiw-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His temble- ness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow- creatures, would cause them to fear the more. Therefore it is well said. For an hypocrite sit all not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite. It goes on; Ver. 17. Hear my speech, and take in my riddles with your ears xxxvii. 50. Herein, that he names ' riddles,' he shews that he has parts of his speech framed in figures. Whence too it is fitly added by the voice of the faithful People; Ver. 18. If I shall he judged, I know that I shall he found just.
xxxviii 51. Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concern- ing himself without, which ' Truth' had inwardly declared to his enemy concerning him; Hast thou considered My servant Joh, that there is none like him in the earth? And yet it is much less that the holy man records con- cerning himself, than what the Lord declared concerning him. For it is one thing to be ' just,' and another to have ' none like him.' Therefore he thought humbly of himself, who, whereas he was just beyond comparison with another, described himself not just above others, but simply able to be ' found just.' It seems however to furnish this ground for raising a question in his words, viz. that he who said above, / will rehuke jnine own ways before Him; and again says V. 2G. further on. Thou wouldcst consume me in the iniquities of my youth; and seeing his sins with a distinct eye, says Job riyhteous^ through grace, in all that man could see. 33 still further on, My fransyression is sealed up in a bay. Book now saith, //' / shall be judged, I know that I shall be ^ ' jound just, rox it is impossible tor sin ana righteousness 17. to meet together. But the holy man, attributing wickedness to himself, and the purifying of him to Almighty God, at once sees that he is a sinner in himself, and knows that he is made righteous by free gift. Who even in the midst of good practice earned in superabounding grace to have stripes put upon him. And he already rejoices to be ' found just' in Judgment, who beheld himself before Judgment smitten with the rod. Hence too when he says long afterwards, My transyression is sealed up in a, bay, he adds directly; but Tliou hast healed, mine iniquity. He, then, that describes himself as ' found just' in Judgment,' says not at all that he is not justly smitten, although the Lord did not intend to obliterate sins by the scourge, but to increase his merits. It proceeds; Ver. 19. Who is he that will plead with?ne? Let him come.
52. Holy men so guard themselves in their good works, xxxix. with God for their aid, that there can be no where found, without, grounds, whereon to accuse them; but within, in the secret thoughts of their own hearts, they watch over them- selves with such good heed, that, if it might be, they may at all times stand blameless before the eyes of the interior Judge. But what they are able to effect, that they never should slip outwardly in act, they are unable to effect inwardly, that they never should make a false step in thought. For man's conscience, from the very fact that it withdraws^ from the things deepest within, is always on slippery ground. Whence it comes to pass, that even holy men often slip in them. So let holy Job, speaking as well in his own voice as in the voice of the Elect, say. Who is he that will plead with me^ Let him come. For, seeing that in external actions there is no occasion for which to fasten a blame upon him, he freely looks about for an accuser. But because the consciences even of the righteous sometimes have to charge themselves with foolishness of thought, it is on this account perhaps that it is added; ? * recedit/ but some read ' cecidit,' ' hath fallen.' VOL. II. D 34 Conscience notes thovr/hts. God not fully served in fear. Job 13, Why am I consumed hi silence?
53. For he is ^ consumed in silence,' who, in blaming Hist. jr^ himself for foolishness of thought, is gnawed in his own heart by the tooth of conscience. As if he said in plain words, ' As I have so lived that I should never fear any accuser without, would that 1 had so lived that I should never have my conscience for mine accuser within me.' For he is ' consumed in silence,' who discovers in himself within 1 unde cause whereby the fire should gnaw him *. It goes on; uratur Yex. 20. Only do not two things unto me: then will I not hide myself from Thy face.
54. What are we to understand here by the ' face of God,' saving His visitation? In which, whilst He beholds, He also punishes our sins, from which no just man even is hidden, if the two things, w^hich he entreats, be not removed; concerning which he adds; Ver. 21. Withdraw Thine hand far from me, and let not TJiy dread make me afraid.
xli. 5^. By which same two what else does he ask in a voice Profh. q£ prophecy, but the season of grace and redemption? For the Law held the people obnoxious to the stroke of vengeance, that whoso committed sin under its yoke, should be forthwith punished with death. Nor did the Israelitish people serve God from a principle of love, but of fear. But righteousness Simpler! can never be perfected^ by fear, seeing that according to the 1 John voice of John, perfect love casteth out fear. And Paul Rom. 8 comforts the children of adoption, by saying. For ye have 1^- not received the spirit of bondage again to fear, hut ye have received the Spirit of adoption, wherehij we cry, Abba, Father. Therefore in the voice of mankind, longing for the hardness of the stroke of the Law to pass away, and eagerly desiring to advance from fear to love, he names in prayer what ' two things God should put far from him,' saying. Withdraw Thine hand far from me, atid let not Thy dread make me afraid; i. e. remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illumines me, pour upon me the spirit of assurance, in that if I be not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of Thy searching. Since he cannot be justified before Thee, who ^ Converse with God. Knowledge of our sins JieedJ'nl. 35 serves Thee not on a principle of love, but of fear.' Hence Book he seeks the very presence of his Creator itself, as it were — — familiarly, and in a bodily sort, that he may thereby both hear what he is ignorant of, and be heard in the things that he knows. For he adds directly; Ver. 22. Then call Thou, and I will answer; or let me speak, and answer Thou me, 56. Who at the time, when He did appear by the assump- tion of the flesh to the eyes of mankind, disclosed to men their sins, which they were doing and knew not. Whence it is added; Ver. 23. How many are mine iniquities and my sins? make me to know my crimes and my offences,