28. But if we keep strict watch, that both humility of mind and chastity of body be preserved, we soon know that the one is preserved by the other. For pride has often been to many a seed-plot of lust; for, whilst their spirit raised them, as it were, on high, their flesh plunged them in the lowest de}jths. For they are first secretly raised up, but afterwards they fall openly; for while they swell in the secret motions of the heart, they fall with open lapses of the body. Thus, thus, elated, they required to be smitten with righteous retii- bution; in order thptt, since they set themselves above men by pride, they iiiiglil be brought down, by their lust, even to Ps. 49, a resemblance of beasts. For, man ivhen he was in honour, ^^* understood not, he hath been compared to the senseless beasts, and made like them. For the wing of knowledge had raised them, as it were, on high, of whom Paul said that Avhich we Eom. 1 before mentioned; Because, when they had known God, 2-- ihcy glorified. Him not as God, or gave Him thanjcs, but became vain in their thoughts. But how they fell into bestial and more than bestial pleasure, he added, saying, ib. 24. God gave them up to the desires of their hearts, unto un- cleanness. Lo! the flesh overwhelmed those, whom boastful learning had raised up, and, from the flying of birds, they fell beyond the appetite of beasts, and sank beneath them- selves, by the very means by which they appeared to rise above themselves. We must take heed then, and the mind must be krpt, with all care, from the swelling of pride. For The vain often left to disgraceful falls. 153 our thoiiglits fly not in vain, before the eyes of God; and no book moments of time pass in thought, without an abiding of retribu- ^^^^^' tion. God then beholds what ehites the mind within; and therefore permits tliat wliich is to bring it down to gain strength without. That which is afterwards to be struck down witliout by the polhition of hist, is first raised up within us. Open punishment, namely, follows a secret fault, in order that our inward evils may be punished, by those from without, and that the heart, which was secretly puffed up, may fall openly. For hence it is said by Hosea, against the Israelites, The spirit of fornication is in the midst of them, and they haveUos.5, not known the Lord. Who, in order to shew that the cause ^* of lust sprung from the sin of pride, proceeded to say, A?idih.5. the pride of Israel will answer to his face. As if he were saying, The sin, which through pride of mind lurked in secret, openly replied by the lust of the flesh. Wherefore the cleanness of chastity is to be preserved, by guarding humility. For, if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For, the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawfid servitude to the Lord. For if, through pride, it despises its Author, it justly takes on itself a contest with its subject flesh. Whence also that first Gen. 3, disobedient one, as soon as he had sinned through pride,'' covered his shameful parts. For, because his spirit had put an insult on God, it soon experienced the insult of the flesh. And, because it refused to submit to its Creator, it lost its right over the subject flesh, which it used to rule: in order, namely, that the confusion of its own disobedience might redound upon itself, and that it might learn, when vanquished, what it had lost through j^ride.
29. Let no one, then, after he has begun to aim at things above him, consider, if overcome by carnal pleasure, that he is only then defeated, when he is openly overpowered. For, if the poison of lust frequently springs from the root of pride, the flesh then triumphed, v.hen the spirit was secretly proud. The soul then fell, as to the beginning of its fault, into the wantonness of beasts, when, by raising itself, like the fowls, it jsoarcdhigherthanitought. Foritishence, thatlong-maintained 154 A,vid(len overthrow comes of hidden sin before.
Job 35, continence is suddenly broken through, hence, that virginity, ^—though preserved even to old age, is frequently violated.
P^or, since humility of heart is neglected, the righteous Judge desy)isos even chastity of body, and at last proclaims, by an open sin, those to be reprobates, whom lie endured in secret, though long ago rejected. For he, who has suddenly lost a long-treasured good, has retained, in himself within, another evil, from which a further evil has suddenly burst forth, by which he was, even then, estranged from God, though he J shewed that he cleaved to Him by cleanness of body. Because, therefore, pride of mind leads to the pollution of the flesh, the heart of the reprobate is, from the flight of birds, plunged into the wantonness of beasts. liut holy men, that they may not be earned down into the whirlpool of lust, through bestial appetite, carefully guard the thoughts of their mind from the flight of pride; and, that they may not sink, through folly, into the lowest depths, humbly keep down all their high notions. It is therefore rightly said. Who teacheth us more than the beasts of the earthy and instnicteth us more than the fowls of heaven. Thou under-, standest, ^ this he also said not.'
30. He says, therefore, that he does not remember in' tribulation, that he is superior to the beasts, and to the fowls. As if he were to say, Every one who is weak, does not strengthen himself when in perturbation, because he does not moderate himself, when in tranquillity; and he therefore knows not how to endure adversities, because, when pros- perous, he knew not how to keep himself down in thought from the flight of birds, nor to raise up the motions of his flesh from the gluttony of beasts. But this was the more unfitly said to blessed Job, as his life is wonderfully kept in the mean, between things high and low. But it can also be understood in another way; Who teacheth us more than the beasts of t lie earthy and mstructeth us more titan the fowls of heaven. For as the life of men, still subject to the motions of the flesh, is signified by the word ' beasts;' so is the pride of haughty spirits set forth by the appellation * fowls;' in order that earthly men may be designated by ' beasts,' but the devils by ' fowls.' Whence, when the Lord said that the Holy men raised above earthly walkincj and devilish pride. 155 seeds had fallen by the way side, He adds, The fowls of ihe Book air came and devoured litem up; signifying doubtless by — ^ — ^ fowls, the powders of the air. 4.
31. But because holy persons neither follow^ the lowest examples of men, nor, again, are deceived by the subtlety of devils, they rise, by the virtue of their instruction, both above the beasts of the earth, and the fowls of heaven. For they are taught more than the beasts of the earth, because they despise whatever can be desired below: and they are in- structed more than the fowls of the air, because they under- stand all the stratagems of unclean spirits. They are taught above tlie beasts of the earth, because they seek not any thing, which passes away in this life. They are instructed more than the fowls of the air, because they trample down even now, by the merits of their life, the powers of the air, which they still tolerate through the infirmity of the flesh. Paul had been already taught above the beasts of the earth, when saying, For viany walk; and shortly afterwards, Whose?h\\. 3, end is destruction, whose god is their belly, who savour o/Jq' ^ * earthly things. But our conversation is in heaven. And again he knew that he was instructed above the fowls of the air, when he said, Know ye not that we shall judge angels? \ Cor.6, He perceived that the beasts were beneath him, because,^' namely, though still dwelling on earth, he was trampling down the habits of men, who engage in grovelling pursuits. And again he had surpassed the flying of fowls, by the dignity of his merits, because, when now about to enter heaven, he was not ignorant that he would judge Angels. In the one he was treading under the basenesses of the impure, in the other the loftinesses of the proud. For the minds of holy men despise all transitory objects, and behold every thing that is proud, and every thing that passes away, sink beneath them.- And placed on a lofty eminence, they see all things the more subject to them, the more truly they submit themselves to the Author of all; and they transcend all things, just as they prostrate themselves in true humility before the Creator of all things. Let him say then, Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the heaven. As if he were saying. The weak man, overcome by his cowardice, said not thus.
]56' Good men wish deliverance for tlie oppressor'' s conversion.
Job 36, and tbeicroru IIk; julvcrsity of temptation smote liim: ])C- '- — cause in the season of tran(|iiillity lie did not overcome all these transitory objects, by any })erf{jction. For he would not dread tlie adversities of this life, if he had trampb-rl even its prosperity under foot, by the merit of his perfection. It follows, Ver. 12. There they will cry, and He will not hear, because of the pride of evil men. xviii. 32. There; namely, in tribulation: as it is written on the Ps. 102, other hand of joy, The children of thy servants shall inhabit there. But it seems doubtful whether he says, Because of the pride of evil men He will not hear, or, they will cry because of the pride of evil men. But it can be better understood, if they are rather said not to be heard, than to cry out, because of the pride of evil men. For, that they cry out, because of the pride of evil men, is already slated, ver. 9. in the verse in which it is said, They will cry out by reason of the multitude of the violent. Something is therefore suggested to us in this verse, to be attended to a little more minutely. Because often, when the oppressed have cried out, they deserve indeed to be heard, for their own sake; but yet their desires are deferred, on account of the pride of their oppressors. For the Just God allows His own people to be oppressed in their worldly goods, and the malice of the violent sinfully to increase; in order that, while the life of these is wasted away iii purification, the wickedness of those may be consummated. But it frequently happens, that the righteous, when involved in tribulation, enjoy, even in this life, heavenly consolation, which they do not ask for in this life. For they wish to be saved not for their own sakes, but for the salvation of their adversaries; in order that, while Almighty God delivers them, by working a kind of miracle, from their boundless dangers. He may manifest His might, even to tlieir persecutors; and may deliver the adversaries for eternity, by the same means, as He rescues His own people in this v/orld. x4s the Prophet also, taking up the Ps. 69, language of martyrs, says, Deliver one, because of mine enemies. As if ho were saying; For myself indeed, I seek not to be delivered from temporal tribulation; but yet 1 wish to be delivered, on account of my adversaries; in They arc not now relieved when he is to he hardened in sin. 157 order that, while ray life is seen to be miraculously jireservcd, Oook tlio hardness of ray enemies may be converted at tlie veryl-2i_i* siglit of tlie miracles. As the Lord then frequently rescues the life of His own people, in this world, for the conversion of His enemies, so does He frequently not listen to the cry of His own people, for the sake of the condemnation of their persecutors; in order, namely, that they may add to their guilt, from the fact that they wickedly rejoice that they have prevailed. For they, who despise invisible things, can some- times be moved by visible miracles. But frequently no visible miracle is worked in behalf of the righteous, because iheir adversaries do not deserve to be invisibly enlightened. Let it be said then, There will they cry, and He will not hear, because of the pride of evil men. As if he were saying. The guilt of the oppressors prevents His hearing the voice of the oppressed: and the righteous are not visibly rescued, because the unrighteous do not deserve to be invisibly saved. Hence it is again said by the Prophet, When he shall see the Ps. 49, icise dyinrj, the simple and the foolish shall perish together, ^ ' For those, whom they behold dying visibly, they do not believe can live invisibly, and they add to the guilt of their unbelief, as they despair of eternity, when they behold the death of the faithful. The violent, then, fail the more fatally, from the very fact, that they outwardly prevail against the life of the innocent. And the inmost Truth drives them forth the more from Itself, the more It suffers them to work their will, in this world, against those who are Its own.
33. Whoever, then, persecutes the life of the good, is then condemned with more fearful vengeance, when he is opposed by no adversity; and he is then exposed to the risk of more fearful wrath, when he prosecutes successfully his sinful desires. Because, namely, the vengeance of the Divine Judgment has given up, by reserving for future punishment, him, whom It has here not cared to oppose in his wicked- ness. For hence the Lord says by the Prophet, I gave them Ps. 81, up according to the desires of their hearty and they will go ^' on in iheir own wills. Hence it is said again, JTi^ 7'od of joh2\, God is not upon them. Hence also it is written of their chief himself. He will do, and prosper. Hence again it is Dan. 8, said of the same person, And craft shall be guided aright in j^'25 158 Hindrance to ill deeds a mercy. Late ansioers to prayer heat.
JcB 3d, his hand. For craft is guided aright, in tlic hand of Anti- — christ, because lie is not hindered by any adversity, in this world, from fulfilling that, which he has purposed against Prov. i,t|ic good. JTence again it is said by Solomon, The pros- perily of fools shall destroy them. It is, then, a manifest token of perdition, when subsequent success favours much- wished for iniquities, and when no oVjstacle hinders that, which a perverse mind has conceived. For frequently, while the wishes of sinful men are delayed, they are changed, and, while they feel the difficulty of performing an evil action, they learn its guilt; and they, who are thwarted at first against their will, shrink afterwards, of their own accord, from that which they had conceived. Because then the Lord, when He forsakes the wicked, allows them to prevail, and, because the wickedness of the proud is perfected, by the same means, as the long-suffering of the humble is consummated, let it be rightly said. There will they cry, and He will not hear, because of the pride of wicked men. It follows, Ver. 13. For God will not hear tvithont reason, and the Almighty will behold the causes of men one by one. xix. 34. We must observe that two points are stated: both ' or, ' in that He does not hear without reason* him, who cries to Him, (with ^^^^ y^^ regards his sufferings; and pretends not to hear his different cry, and still is not ignorant what each one suffers. Let no ation.)" ^^^^ then, who is not speedily heard, believe that he is not cared for by God's providence. For our desires are often heard, because they are not speedily granted: and that, which we wish to be soon fulfilled, is the better prospered by the very delay. Our prayer is frequently made good, the more it is deferred; and when our request is, in appearance, neglected, our wishes are more fully carried out in the depth of our thoughts. As the seeds of harvest are firmly com- pressed by frost, and spring up in greater number, to bear produce, the slower they come forth to the surface. Our desires, therefore, are deferred, in order that they may make progress; they make progress, in order to gain strength for that which they are about to enjoy: they are exercised in the contest, in order that greater rewards may be heaped on them, in recompense. The labour of the contest is protracted, Great mercy in delayed help. Self-judyment in waiting. 159 in order that the crown of victory may become greater. Book When the Lord, then, does not speedily hear His own -* people, He draws them to Himself, just as He is believed to repel them. For He is, in truth, our spiritual Physician, and cuts out the infection of vices, whose existence within us He utterly reprobates. He extracts the poison of cor- ruption with the knife of tribulation; and the more He pretends not to hear the cries of His patient, the more is He providing for the ending of his sickness. For hence the Prophet exclaims, O my Ood, I will cry through the day, Ps.22,2. and Thon icilt not hear; and in the night, and not to my folly. As if He were saying. It tends not to my folly, that Thou dost not hear me, when I cry to Thee, day and night, without ceasing; because Thou trainest me the more in heavenly wisdom, by seeming, as it were, to desert me in my temporal affliction. Hence also he says, A helper i^p^j. 9 9. opportunities, in tribulation. Intending to speak of tribula- tions, he first mentioned opportunities; because we are frequently bruised by tribulation, and yet it is not a fit season for our being assisted according to our desire for deliverance. Let it be said then, For God will not hear with- out reason, and the Almighty will behold the causes of men one by one. But because some persons are frequently broken down by this very delay of assistance, he fitly subjoins, Ver. IJ. Even when thou shall say, He doth not consider, judge thyself before Him, and wait for Him.
35. For perhaps when our cry seems to be disregarded, xx. the hope, which was in our heart, is weakened, and we believe that assistance from above will fail us, because we are too slow in asking: and we lament that the unavenged wrongs we are enduring are almost disregarded b}' God. But when this storm of despair agitates us, our disordered mind sooner takes shelter in the harbour of hope, if it weighs accurately its causes with the Lord; if it recals to its memory •His favours, if' it does not artfully excuse in itselt the evils it has returned for His goodnoss; if it balances what it has justly deserved, and what it has received of His mercy; if it actively ' searches its own conduct; if, examining 1 vivaci- all its doings in God's sight, it conceals not itself from *^^''' itself; if it remembers that it was brought into being, which I GO Thouf/ht of undeHerved mercy comforts while it shames us.
Job 35, before was not; if it reflects that tlioii^^li it was lying in '. — darkness, it was illiiuiined, and raised up. J3ringing then all these points togetlier in itself, while it considers the blessings it has received, it blames not the ills it is sufieriiig; and, strengthened with the consolation of s(; many gifts, it is not crushed with despair. Because, when it calls to mind past mercies, it derives hope for the future. Let him say therefore, Evoi when ihoti shall say, He doth not con- sider, judge thyself before Him, and wait for Him. As though he were to say, When God is believed not to regard, because He is slow in shewing compassion, enter into thy most secret thoughts, and there undertake the judgment of thy cause before His eyes, and discern both what thou hast conferred on Him, by thy conduct, or what thou hast mer- cifully received. And then thou returnest to the confidence of hope, when thou art ashamed at the mercies of such great goodness: so that thou mayest confidently look for Him in adversities. Whom thou rememberest to have been gracious to thee, even after thine offences. For thou hadst reason to hope for assistance from above, even though no favours had preceded. And thou must feel sure that God does not unjustly reject man, whom He mercifully created.
36. We must consider, therefore, how dangerous it is to behold past gifts, and to despair of future: how dangerous, if in this storm of tribulations, we suffer shipwreck from despair, bound as we are to the harbour of hope by the boundless ties of past favours. Let it then be said rightly, Judge thyself be/ore Him, and wait for Him. For he who judges not himself before God, does not wait for Him when afflicted. For he despairs that assistance can hereafter come from Him, Whose preceding kindnesses He does not admit: and when he forgets those that are past, he is de- prived also of a bounteous supply of subsequent blessings. But behold, while we are afflicted, while we patiently wait for the grace of consolation, the wicked break out into • greater wickedness, and proceed the more in adding to their iniquities, as they are left unpunished. And yet the Almighty mercifully bears with sinners, and grants them time for repentance, which He converts, if they are not con- verted, into an evidence of greater guilt; He patiently re- IVickedness not punished now, because, like Ham's, hereafter. 1 ({ I strains the wrath, which at length He pours out irrevocably. Book Whence it is fitly subjoined, — — — - Ver. 15. For He doth not now bring on His fury, nor severely punish nickcdness.
37. For God in truth bears a long while with him, whom xxi. He condemns for ever; and forbears now to bring on His wrath, because He reserves it to be poured forth, here- after, without end. For suffering is here the portion of the Elect, in order to their being trained for tlie rewards of their heavenly inheritance. It is our portion to receive stripes here, for whom an eternity of joy is reserved. For hence it is written, He scourgeth every son whom He re-Heh.i2, ceivefh. Hence it is said to John, / rebuke and chasten ^^^^ 3 tJiose whom I love. Hence Peter says. It is time, that judg-^^- ment must begin at the house of God. Where he imme-4 17. diately adds with astonishment, But if it first begin at us, wtuit stiall the end be of tJiem that believe not the Gospel of God? For the severity of God permits not sins to re- main unpunished; but the wrath of judgment commences with our punishment here, in order that it may cease to rage at the damnation of the reprobate. Let the reprobate pro- ceed then, and accomplish the desires of their pleasures, with unpunished iniquity: and let them feel no temporal scourges, since eternal pimishments await them. But their unpunished wickedness, is well signified by the sin of Ham: to whom it was said by his father. Cursed he thy son Gen. 9, Canaan, a servant shall he be to his brethren. For Canaan ^^' WIS the son of Ham. And what is signified by his son Canaan receiving the sentence of punishment, when Ham offended } What is meant by his being smitten, not in himself, but in his posterity, except that the sins of the reprobate go on unpunished in this world, but are smitten hereafter? Let it be said then. For He doth not now bring on His fury ^ nor severely punish wickedness.