BOOK X.

The whole of the eleventh chapter of the Book of Job, and the five first verses of the twelfth, being made out, he closes the Second Part of this work.

1. As often as a mighty wrestler is gone down into the i. arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fresh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and Angels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shews by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright,. the words of smiting being uttered in empty air are lost; and this is- clearly shewn, whereas the answer of Zophar the Naamathite begins with insult, in that he says,

Chap. xi. 2. Should not he that talketh much hear in his turn? and should a man full of words be justified?

2. It is the practice of the impertinent ever to answer by ii. the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ' much,' in that as they cut their evil habits

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X.

The froward think to be clear by charging others. touched with consciousness within, it is stirred up to eager- Book ness in gainsaying without; it cannot bear the voice, in that being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity, so the froward reckon it to be the insult of mockery. The one sort immediately prostrate themselves to shew obedience, the other are lifted up to shew the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence Truth' says by Solomon in commendation of the righteous man, Give instruction to a wise Prov. 9, man, and he will hasten to receive it; hence he makes nothing of the obstinacy of the wicked, saying, He that ver. 7. reproveth a scorner getleth to himself wrong. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips,

Ver. 4. For Thou hast said, My speech is pure, and I am clean in Thine eyes.

4. Whoso remembers the words of blessed Job, knows how ir. falsely this charge is fastened upon his voice. For how

X.

God's secret Judgments, when He leaves us to be tried. 579 speak with thee, and open His lips with thee. As if he were Book to say in plain words, I feel for thy uninstructedness more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and roid of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.' And because when Almighty God raises us to take a view of His judgments, He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shews by adding in the words,

Ver. 6. And that He would shew thee the secrets of wisdom, and that her law is manifold.

6. The public works of Supreme Wisdom are when vi. Almighty God rules those whom He creates, brings to an end the good things which He begins, and aids by His inspiration those whom He illumines with the light of His visitation. For it is plain to the eyes of all men, that those whom He created of His free bounty, He provides for with lovingkindness. And when He vouchsafes spiritual gifts, He Himself brings to perfection what He has Himself begun in the bounteousness of His lovingkindness. But the secret works of Supreme Wisdom are, when God forsakes those whom He has created; when the good things, which He had begun in us by preventing us, He never brings to completion by going on; when He enlightens us with the brightness of His illuminating grace, and yet by permitting temptation of the flesh, smites us with the mists of blindness; when the good gifts which He bestowed, He cares not to preserve to us; when He at the same time prompts the desires of our soul towards Himself, and yet by a secret judgment presses us with the incompetency of our weak nature.

7. Which same secrets of His Wisdom, but few have strength to investigate, and no man has strength to find out; in that it is most surely just that that which is ordained not unjustly abore us, and concerning us, by immortal Wisdom, should be hidden from us while yet in a mortal state. But to contemplate these same secrets of His Wisdom is in some sort already to behold the power of His incomprehensible