humble person is set free from this affliction of his pil- grimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also. And ivill open his ear in tribulation.
To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world's prosperity often closes. For it Prov. i,is said by Solomon, TJie turning away of the little ones 22- shall slay them, and the prosperity of fools shall destroy thetn. It follows, The pit of sin closes its mouth by ill habit. 183 Ver. 16. He will therefore bring thee safely from a narrow Book openiny into a broad place. ~* 65. Every one who forsakes the way of life, and casts xxxvi. himself down into the darkness of sins, plunges himself, as it were, into a well or pitfall. But if, through long com- mission he is also so weighed down by a habit of sin, as to be unable to rise upward, he is pent in, as it were, in the nar- row opening of a well. Whence David the Prophet entreats in the person of sinners, saying. Let not the tempest of water Vs.QQ, drown me, neither let the deep swallow me up, and let not ^^' the well press its month upon me. For a tempest of water has, as it were, hurried away him, whom the iniquity of evil doing has moved from stability in goodness. But if it has not yet prevailed by long custom, it has not overwhelmed. He has already fallen into a well, who has done that, which the law of God forbids. But if long custom does not yet weigh him down, the well has not contracted its mouth. He escapes therefore with greater ease, the less closely he is pent in by habit. Whence the prophet Jeremiah, when beholding that Judaea had been overwhelmed, through long habit, by iniquities, bewails himself in his lamentations, under her person, and says. My life is fallen into a well, and^^^' 3, they have placed a stone over me. For one's life falls into a pit, when it is defded with the pollution of iniquity. But a stone is placed over, when the mind is also consumed by sin, through long habit, so that, though willing to rise, it is quite unable to do so, because the weight of evil habit presses on it from above. But because it submits to the power of God, and is brought back to the large room of good deeds, after the confinement of evil habit, it is said. He will briny thee safely from a narrow opening into a broad place. For he is safely brought from a narrow opening into a broad place, who, after having borne the yoke of iniquity, is brought back by penitence to the liberty of good works.
QQ. For it is, as it were, the narrowness of a confined opening, to wish, and yet to be unable to rise from an overpowering evil habit; to tend, in desire, to things above, but yet still to remain in deed in things below, to advance in heart, but not to follow in act, and to endure one's self as a kind of self-contradiction within one's self But when a soul, proceeding thus, is assisted by the 1 84 Deliverance from habit. Sin without foundation.
Job 36, band of grace to raise it up, it arrives from a narrow opening ^ to a broad place: because, baving overcome its difTiculties, it performs tbe good works wbicb it desires. Tbe propbct David bad bcbcld tbe enclosure of a narrow opening.';, when Ps. 31, be said. Thou hast delivered run soul from necessities, and hast not shut me up into tlie hands of the enemy. But be found tbat be bad been brougbt safely into a broad place, ibid. wben be added, Thou hast set my feet in a large room. For our feet are firmly placed in a large room, wben we journey to tbose good tbings wbicb are fitted for us, and are not impeded by any difficulty. For we are proceeding, as it were, ibrougb a wide place wbitber we please, because we are not bard pressed by any difficulties placed in our way.
67. But Eliu would say this rigbtly, if his opinion were but suitable to blessed Job. For be believed, tbat be bad been scourged for bis faults, and therefore decided that he had fallen into a narrow opening. For with the heavier blows he beheld him afflicted, with the more abominable ini- quities he believed him to be weighed dow^n; being surely ignorant that his scourges were an increase of his merits, not a punishment for his sin. But wben he declares that he had fallen into a narrow opening, he proceeds, as it were, to speak more fully of the profound depth in which Job is plunged: and says.
And which hath no foundation beneath it, xxxvii. 68. Every sin has no foundation; because it has no sub- sistence in its own proper nature. For evil has no sub- stance. But that which any how exists, unites with the nature of good. Tbe narrow opening is said, then, to have no foundation beneath it, because the pollution of sin has no power of subsisting by itself But since foundation is de- rived from fundum, (bottom,) we may without impropriety understand tbat ' foundation' is put for bottom, as hearing is derived from ear, and yet the ear itself is fi'equently desig- nated by tbe word hearing. When speaking then of a narrow opening, he added, as washing fully to describe the profound abyss. And which htith no foundation (or bottom) beneath it. For the infernal pit swallows up him, whom iniquity hurries away. But tbe infernal pit is rightly believed not to have a bottom; because every one who is s.vept away Sin bottomless^ in punishment and in extent. 185 by it, is devoured by the boundless profound. For the Book Prophet, wishing to describe fully its boundless immensity, _:: L says. The infernal pit hath enlarged its soul, and //n'/// is. 5,14. opened its month without measure. As therefore that is said to be enlarged without measure which attracts very many to itself, so it is not improperly believed to be deep, and with- out a bottom, because it absorbs, as it were, into the bound- less abyss of its immensity those, whom it receives into itself. And therefore when saying. He icill bring thee safcl'j from a narrow opening into a broad place, he fitly subjoined. And which hath no foundation beneath it. As if he were saying. He will bring thee safely from a narrow opening, which has no bottom under it. P^or since it is through sin that we tend to the pit, He brings safely from a narrow opening him whom He delivers from sin. But hiui whom He rescues from the narrow opening. He with- draws from the depths of hell.
69. Though it can also be understood in another sense. For as he who is plunged into a well, is confined in the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it can- not be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said in another place. When a sinner hath come into the lowest depth Prov. cf sins, he contemneth. For he puts by returning, ' * because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no ><^ting place. It follows, T3ut the rest of thy table shall befall of fatness.
70. The rest of the table, is the refreshment of inward xxxviii. satiety: which is said to be full of fatness, because it is set forth with the delight of eternal pleasure. The Prophet was hungering after the feasts of this table, when saying, / sJtall Ps. 17^ be satisfied, when Thy glory shall be manifested. He was ^^' thirsting for the cups of this table, when saying. My soul Vs.42,2.
186 Proud men state known things as new, check kind words.
3on2(jjJialh Ihirstcd for the living God; when shall I come and appear he/ore the face of God? Eliu, tliereibrc, wisliing to console llic temporal.sufleriiigs of blessed Job, by an eternal compensation, promises hiin, as if freely, from himself, that which was justly due to him as his desert, saying. But the rest of thy table shall be full of fatness. It follows, Ver. 17. But thy cause hath been judged as the cause of the ungodly, thou shall receive thy cause and judgment. xxxix. 71. The cause of the good, is righteousness. And their cause is judged, as the cause of the ungodly, because their righteousness is here smitten with fatherly correction, that they may be taught to exercise greater vigilance, not only by the injunction of commands, but by the infliction of blows. But they receive their cause and justice, because from that righteousness, with which they now live, they 1 tyn^j^ hereafter* shine forth in the height of judicial power; so that they are then able to judge all things the more powerfully, the more strictly all their conduct is now judged. But these points, which blessed Job ever maintained with stedfast faith, Eliu mentioned, as if he were making some new pro- mise. For haughty men have these peculiarities: they falsely exaggerate what is wrong, and if ever they state that which is good, they bring it forward as something unknown. Whence it comes to pass that they ventui'e to teach those who are wiser than themselves, because, namely, they believe that they alone are acquainted with such subjects. But when they condescend to any words of consolation, they consider that they have been at once degraded, and by the harshness of proud reproof, they reestablish, as it wei'e, their ability; in order that they who seemed to have condescended in sooth- 2«hlan-ing speech '■', may be dreaded when reproof has suddenly testes sprung up. Whence also Eliu immediately added, saying, Ben. ^ Yg^. 28 — 21. Let not then anger overcome thee, to oppress seems any one, neither let the multitude of places how thee down. ^^^T Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them. Take heed that thou decline not to iniquity, xi for thou hast begun to follow this after misery.
3 doDo- 72. In most manuscripts we find ' gifts^;' in a few, how^- 4 loco- ever, but more ancient, \ye find ' places \' But since the rum. rum.
Tlie Church mi^udged in her use of discipline. 187 I expression, Let not the multitude of gifts turn thee aside, fiooK needs no explanation, we have tliought good lliat that ex- ^■— ' pression should be rather expounded, which seems to be explained with some slight difhcuUy. But the pride, which uttered these words, proves of how great haughtiness they are. But, because we have said that Eliu is a type of the arrogant, and blessed Job of the Elect, if we examine tiiem more accurately, we demonstrate how appropriate they are even now to haughty men within the Church. Holy men wonder at the doings of others, even when trilling, but make light of their own doings, even when great. But haughty men, on the other hand, make light of other persons' doings, even when great, and wonder at their own even when trifling, and generally think well of their own misdeeds, but cease not to think ill of the good qualities of others. For while they seek their own glory, they are mischievously desirous, that whatever virtue is performed by others, should be scarred with the brand of iniquity, and a weighty deed of goodness they pervert into a taint of guilt. For frequently, when they behold the wicked severely punished by the Church, they unjustly make a kind of complaint that the innocent are afflicted, and they miscall the splendour of its discipline by the appellation of iniquity. Whence Eliu, representing the arrogant, as if admonishing Job, says.
Let not anger overcome thee^ to oppress any one. For whatever is done by Holy Church with the censure of discipline, haughty men consider as an emotion of anger. And because, from their desire of human praise, they are ever anxious to appear kind, they consider that none should be corrected with strictness and severity. Whence also, as was before observed, they consider that those are oppressed, whom they see restrained from sin, against their will, even by righteous rulers.
73. But the Lord having been the cause that Holy Church has grown up with a height of religious power in all parts of the world; they assail, and ascribe to sinful pride this very temporal power, which it exercises rightly. Whence Eliu subjoins, saying. And let not the multilude of places how thee down. As if it were said by the tongue of haughty men to Holy Church herself, preserving her humility 188 Tke Church urijustly charged with sins she wishes to hinder.
Job 36, more in prosperity. Beeause thou art every where n-garded -with the reverence of faith, beware that thou art not elated »*fasci-with the ])ovver^ this reverence bestows. For ihey behold 'fastf-* certain persons, wlio under tlie guise of religion, are puHud bus.' up with the sin of pride: and the fault which tliey justly blame in these, they unjustly bring forward as a charge against ail. Not at all considering, namely, that there are those within her, who know how to exercise temporal power aright, though yet despising it, and to love and look forward to eternal objects with full desire; who can discharge the high office which has been committed to them, and carefully fulfil their duty of inward humility; so that neither do they neglect all care fur the office they have undertaken, on account of their humility; nor, again, does their humility swell into pride by reason of their office. And if there are perhaps some within her, who serve not God, but Iheir own glory, under pretext of religion, yet she endeavours either severely to correct theiii, if possible; or, if otherwise, to endure them w-ith patience. And she either, in correctincj them, embraces them as her children, or, through tolerating, is harassed by them as her enemies. For she knows that the life of the just is wounded by their pride; she knows that whatever sin is committed through the wickedness of such persons is brought forward as a charge against her. But she is the less afraid of bearing tlie blame of others' sins, since she is aware that even her Head endured such wrongs as j2* ' this. For it is written of Him, /hid fie teas inimhered with Mark ifte wicked. Of Him it is said a^jain, Fie Himself hath borne Is!53,'4.our weaknesses, and He Himself hath carried our sorrows. Let haughty men then pursue their course, and by their estimate of the wicked, vex the life of the innocent. The Church of the Elect knows how to tolerate the deeds of the one, and the words of the others: and to convert the minds of the wicked by bearing with them. And even though they are not able to be converted, yet she patiently endures their disgrace. For she considers that it tends to secure iier a twofold reward, that she is scorned without for the merits of those, by whose life she is wounded even within.
74. But it must be observed that he does not say. Let not the viultitiide of places elate thee, but. Let not the multitude Vain pretence that the Church is left witJiout Saints. 189 of places how thee down. For every one who is raised up in Book this world, is turned aside by his very exaltation; because—^ ' when he exalts himself outwardly, he falls within. Eliu, therefore, beholding the fall of a heart in its pride, says, And let not the 7nulfitude of places bow thee down. As if it were said to Holy Church, by the voiee of haughty men, Tahe heed, thou art not diverted from thy inward intention, if thou art exalted by the veneration of the whole world. It follows, Ver. 19. Lay doivn tin/ (jreatness iiithoat sorrow.^ and all Hie iniyJiiy in strenytJt.
75. Whom else do we understand by the mighty of Holy xli. Church, except those, who both by their lofty attempts, and by successful desi«rns have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, there- fore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness witJiout sorrow^ and all the viiyhty in sirenglJi, As if they said in open reproaches, " Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast." They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. Fci* when He sununons the strong to tlieir reward. He strengthens, in their place, the weak for the contest: when He rewards, the one by bearing them away. He su])plies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of iJty^^, 45 J'a/hers, children ar<' lorn to thee; tliou shall make them ^^* ' princes over all the earth. For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender 190 The Church despised for lackint/ such men she once had.
Job 36, shoots grow ii)) in tlio place of their strength. But haughty *^"~^''iiicn believe not that th(;y arc strong, wliom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contem])tible.
76. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers pre- 1 so old served^ to this world by dying, these sweep away, by exulting Mss. al. -^^ worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weak- ness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men. Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the gi'ains are, as yet, concealed beneath the chaff. No fruit then will be expected from the thresh- ing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers, it is fitly subjoined.
Overbearing ways. Anger may exceed in jmnisking. 191 Ver. 20. Prolong not the night, that people may go up for Book 77. As if the arrogant openly said; Act not so in the xlii. darkness of thy ignorance, as to substitute a host of infirm persons in the })lace of the strong. For by the name * people' are designated those, who, given up to the common T.at. practice, live without restraint in all that they desire. But pies.' to * prolong the night, that people should go up in the place of the strong,' is, if it is caused by negligence, that the un- learned and weak occupy the place of the learned and strong. People go up in the place of the strong, when tliey who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness^ For, as was^ super- before stated, they more desire to smite with reproof, than t0yijeX)u- cherish with consolation. Whence it is presently subjoined, <^^"oe- Ver. 21. Decline not to iniquity; for thou hast begun to follow this after misery.
Haughty men in truth call this the misery of the Church, because tliey suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.
Having given rapidly a figurative exposition of these words, we must now gather their moral meaningj that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather fi'om these words in each single case. He says therefore, Ver. 18. Let not, therefore, anger overcome thee, to oppress any one.
78. Every one, who is required to correct the vices of xliii. others, ought first of all to look carefully into himself; lest, Mor. while punishing others' faults, he himself should be over- come by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of ])unishmeut, 192 Avrjcr should scrvn^ not command, in judfjment.
JoR 36, because it is not njstraincd by the measure of justice. For 'it is ligbt, th;it when we correct otliers' faults, we should first measure our own; that the mind sliould first cease to glow with its own warmth, sliould first control within itself the 1 aequi- imj)ulsc of its zeal with calu) moderation '; lest vvc should sin * ^ ourselves, in the correction of sin, if we are hurried on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault, should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to talce the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence ' which has been made known to it, and not go first as if an employer. It is well said therefore, Let not anger overcome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects. For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is fre- quently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are dis- tracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less the}' seek for it in their season of tranquillity. Whence, when Filiu was saying, Let not anger overcome thee lo oppress any, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added.
And let not the multitude of places how thee down. xliv. 79. We are turned aside into as many places, as are the cares with which we are distracted. For as the space of the The soul that rests not hi God seeks rest in vain. 11)8