body is the i)lace of. tlic body, so is each intention of tliought T^ook tlie place of the mind. And if, while it is impelled hither and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, ])ut to rest in a certain place. For as often as, overcome by weariness, we are led from thought to thought, we migrate, as it were, with weary- mind from place to place. As many thoughts then as sj)ring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to which it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes ofi' to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind en- deavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to which it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on llim, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loatliing, from every object. For being eagerly desirous of satisfaction, it seeks a ])]ace wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with tiieir quality. 80. But holy men watch themselves with careful observallion, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be VOL. III. o 1 1)4 The wise have One Object. Saints know their t/oud to guard it. Jon 3G, ever the same, they carefully confine themselves to the MOR.
thought witli wliich ihey love God. For, in the contc'inj^lation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changoableness then dissipates them; because, namely, their thouglit ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when Ps.27,4. saying, One thi}ig I have asked of the Lord, this I will seek n/ter, that I may direll in the house of the Lord. To this Phil. 3, unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which, are before, I follow after for the prize of the Jiigh calling of God in Christ. For, if there is any human weakness in then* hearts, a severe examination speedily checks it, and when their thought wanders as if childishly, they are soon kept in restraint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by P-Lliu, Let not the multitude of places turn thee aside.
81. But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the v^ery glorj' of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to guard them; from the veiy knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which Temptation permitted^ to cut off lofty thoughts. 195 is elated by prosperity, to be smitten with sudden temptation; Book in order that it may, in infirmity, behold itself more truly, and * - may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined; Ver. 19. Lay doum thy y real ness without Iribulation, and all the mighty ill strength, 82. For the motions of the heart are mighty, when they xlv. feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are com- pelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being ovei*whelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a tempt- ation suddenly arises and pierces it through, it utterly con- founds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said. Lay down thy greatness without tribulation^ and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst con- ceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enem3% For, when the adversity of temptation I i)() Wfak and manifold actin/js of tfie tempted soul.
Jow '^G, forces itsc;lf into tlic mind, it pnidiices therein a kind of dark- "Moir '^^'''''^5 ''^"^^ confounds, with the gloom of its bitterness, that soul which }jad long been enlightened, within itself, by the radiant sweetness of its virtues. Whence it is also fitly subjoined; Ver. 20. Prolong not the night, that people should go up for them. xlvi. 83. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people %o up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.
84. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless pre- sumed he could overcome, not by himself, but by the aid Ps. 144, of the Divine protection, when he was saying, 3Iy Protector, a7id in Him ivill I hope, subduing people under me. For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to pre- I Danger of gloomy thoughts. Faults assumed to reprove. 197 Slime greater things of itself"^ endures, when plaeecl in tempt- Book ation, the tumults of hope and despair, it is now well said, ^^-^ * Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while they presume to teach those, whom they ought not, it is added; Ver. 21. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.
85. He follows iniquity after misery, who, after tho evils xlvii. which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, difier from the sentence of the inward Judge. But we must greatly consider how, when saying. Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.
86. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they some- times smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.
87. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof.
J 98 Holy men sometimes vhfck evil in others leforehand.
Job 36, those sins wliicli have not shewn themselves. But then l_thcy perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may nxjt appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes BO deal with men's minds that ihey are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The un- doubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know- not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncer- tain faults alike. Whence it is now said by Kliu, Take heed that thou decline not to iniquity, for thou hast befjnn to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude thi» book with this close, that it may not be too immoderately extended.
BOOK xxvir.
BOOK xxvir.
The last twelve verses of the thirty-sixth chapter are expounded, with the whole of the thirty- seventh, and their meanings ingeniously examined, for the sake of estahlishing a system of Christian doctrine, and ethics.
1. Whoever is endeavouring to gain knowledge from the i. mighty words of the arrogant, ought carefully to secure himself from imitating their pride of learning, lest, with the words of virtue, he should acquire the vices of their habits, and in attaining to skill in speaking, should wound himself tlirough unskilfulness in living. For when we hear these persons speaking powerful words, and yet observe them proud of their powerful words, we enter, as it were, the garden of learning, and pluck roses from thorns. We need, therefore, careful discrimination, to cull that which is sweet scented, and to avoid that which pricks us: lest the incautious hand of the gatherer should be wounded with the thorn of their habits, if the flower of their words happens to be carelessly gathered. Eliu, therefore, being both learned and arrogant, produces at one while something to give a sweet scent, and at another, something to wound. We must then so gather what is fragrant from his teaching, as yet to carefully guard against the wounds of his pride. Pie introduced, indeed, many remarks above with a moral object, and yet in the words which follow he raised himself solely to the mysteries of prophecy. For he abandons the low ground of morality, and rises to the heights of prophecy.
2. Nor is it to be wondered at, that a haughty man could be filled with the prophetic spirit, when Saul also was in i Sam. the number of the prophets. But why do we say this of ' ' Saul, when we know that even a she ass learned rational ^"^g words from the sight of an Angel? But as the irrationals Peter 200 Prophecy of Christy as above all iMWfjivers.
Job 3(), animal iitt(;rc(l nitioiial words, and vet weut not so far as '- — to take a rational nature in exchange; thus does an unwor- thy person often receive holy words by the spirit of prophecy, but yet does not attain to deserve the glory of sanctity; so as to rise above himself in his words, and listlessly to sink beneath himself in his life. Whence Eliu, though not now humble, beholds the humble advent of our Redeemer: and announces, in prophecy, Him, Whom he assails with his haughty manners, saying, Ver. 22. Behold, God is lofty in His strength, and none is like Him among lawgivers. ii. 3. As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing 2 Cor. (i^ig^ yvho says, For though He was crucified through weak- ness, yet He liveth by the power of God. Of Whom it is rightly subjoined. None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets law- givers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But oiu* Redeemer is Man with- out sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked.
Mat. 16, WJtom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Ellas, others Jeremias, or one of the Prophets. But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality ib. ]6. vvith lawgivers, saying, TJtou art Clwist, the Son of the living God. Whence the Bride rightly says of Him in the Song 1°^' of Songs, By night on my bed I sought Him Whom my soul 3, 1. loveth, 1 sought Him, and I found Him not. And a little ib. 3. after, The watchmen who guard the city found me. Of jb. 5, 7. Whom she says again, They teounded me, they took my cloak.
Tfie Church seeking Christ not yet clearly revealed. 201 And she asks them again, saying, Saiv ye Him WJtom my soul Hook loveth? When 1 had passed hy them hut a little^ I found ^ '- Hint Whom my soul loveth. Song 4. For the Beloved is sought for by night on the bed; ' • because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seek- ing, finds not, because every Elect sold is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they lake it away; in order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added, When I had passed by them hut a little^ I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go be3^ond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Plim, those even whom the soul admires. And He, Who was sought for, is then beheld, if He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He ^hys, For judgment have I come into this world, John 9, that thei/ wJiich see not, might see, and that they wjiich see ' might be made blind. And again, I thank Thee, O Fa titer, MdiLM, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and. hast revealed them unto babes. In which judgments the Jews are doubtless 202 Tfiey who sing God's praise know not all His worhs.
Job 30, rejected, the Gentiles galherod. Which fact in trutli we — '• — -' can certainly uonrler at, but are not at all able to search into. Whence it is now also well subjoined hy Kliu, Ver. 28. WJto irill he able to search out His ways? Or who darelJi lo say lo Him, Thou hast wrought iftiquily? iii. 5. As if he said; ' How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. Whence it is also well subjoined.
Ver. 24. liememher thai thou knowest not His work, of JVhom men have sung. iv. 6. In Holy Scripture sometimes Angels, and sometimes ^ homi- persons' of perfect life, are called ' men-.' For that an Angel "Tiri. ^^ sometimes called a man, the Prophet Daniel bears wit- Pan. 9, ness, saying, Behold, the man Gabriel. And again, that ^^' persons of perfect life are called by the name of ' men,' ProT. Wisdom declares in the Proverbs, saying, Unto you, O men, / call. Men then sing of the Lord, when either spirits from above, or perfect teachers, make known lo ns His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their undoft'standing. For that Almighty God is not clearly seen 5's. IS, in His doings the Psalmist bears witness, saying, Wlio hath Vs.s6,6.JJictde darkness His secret place. And again, Thy judgments Ps. I04,cfr£? a great deep. And again, TJte deep like a garment is Eccles. ^^^ clothing. Whence also it is well said by Solomon, As lb ^' thou knowest not what is the way of the spirit, nor how the hones grow together in the belly of her that is with child, so thou knowest not the icorks of God, Who is the Maker of all things.
7. For to state one thing out of many, two little ones come to this light: but to one it is granted to retura to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often Inscrutable judgments. God seen hy all afar off. 203 taken off without faith, while that of unbelievers is renewed Book XXVII by the grant of the Sacrament of faith. But some one may perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism. But if this is the case, the sins of some persons are without doubt pxmished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? II is judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen. Let him say then, Eemember that thou knowest not His uorky of Whom men have sung. As if he were to say plainly, llie works of Him, of Whom mighty men have spoken, aie concealed from the eyes of thy mind; because they surpass the measure of thy knowledge, inasmuch as thou art circum- scribed by thy humanity. It follows, Ver. 25. All men see Hini, every o?ie heholdeth afar off.
8. Every man from the fact that he is created rational, v. ought to conclude from reason that He VVho made him is God. And to see Him at this time, is doubtless to behold, through reason. His sovereign power. But when it is said. All men see Him, it is rightly subjoined, Every one heholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubt- less behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their niemor}', strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they