28

Job speaks mysteries. The Church's teeth, Preachers. JOB 13, who swelled high in emptiness. The neck is brought 13. 14. down to the mire,' because what the might of flesh is good for, the rottenness of corruption evidences. It goes on;

HIST.

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,

xxxiii

Ver. 14. Wherefore do I take my flesh in my teeth, and put my life in my hand?

45. In Holy Scripture teeth' are sometimes used to be MYST. 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

2.

Acts

16.

shorn, which came up from the washing. And hence it is said to one of them, when the Gentiles were represented to 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. Quæst. lxxviii. Art. 4. same in both, with the difference that

The Teeth' may mean the interior perceptions.

29

30.

XI.

inward and invisible. Whence too it is rightly written, Book Every one that hath eaten the sour grape, his teeth shall be MORAL. numbed. For what is the sour grape,' saving sin? for a Jer. 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 selfchastisement, 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 themselves 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 my flesh with my teeth? As if he said in plain words,' Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if

30 Job complains that they will not learn from his life.

JOB 13, I cannot thereby benefit my spectators? Where too it is fitly added,

14.

HIST.

16.

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 the 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, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i. e. Why 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.

18.

xxxiv. 47. There is no room for the virtue of patience in prosperous 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 Thee, when Thou doest well to him. Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction 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

Vulg.

Hypocrites do not judge themselves, to be safe from Judgment. 31

goods, who even without worldly goods stands the stronger. Book It goes on;

Ver. 15, 16. But I will rebuke mine own ways before Him.

He also shall be my salvation.

XI.

11, 31.

48. Whereas Paul the Apostle saith; For, if we would xxxv. judge ourselves, we should not be judged, the Lord is found 1 Cor. 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 hypocrite shall not come before Him.

49. Whereas we know 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, The Lord 1 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

17. 18.

HIST.

32 Job humble in calling himself just, when God said more.

JOB 13, bours, and account themselves to be holy, because they consider that they are so accounted by their fellow-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 terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellowcreatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall 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;

xxxvii.

Xxxviii

v. 26.

Ver. 17. Hear my speech, and take in my riddles with your ears

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 be judged, I know that I shall be found just.

51. Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without, which Truth' had inwardly declared to his enemy concerning him; Hast thou considered My servant Job, that there is none like him in the earth? And yet it is much less that the holy man records concerning 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, I will rebuke mine own ways before Him; and again says further on, Thou wouldest consume me in the iniquities of my youth; and seeing his sins with a distinct eye, says