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C. viii. 1, 2.  Then answered Bildad, the Shuhite, and said, How long wilt thou speak these things? and how long shall the breath [V. so.] of the words of thy mouth be multiplied?

 

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58.  To the unrighteous the words of the righteous are ever grievous, and such as they hear spoken for edification, they bear as a burthen put upon them.  As Bildad, the Shuhite, plainly indicates in his own case, when he says, How long wilt thou speak these things?  For he that says how long, shews that he cannot any longer bear words of edification.  But whereas unfair men are too proud to be set right, they find fault with the things that are spoken well; and hence he immediately adds, And how long shall the breath of the words of thy mouth be multiplied?  When multiplicity is blamed in the speech, surely it is thereby denied that there is weight of meaning in the sense.  For the power of speakers on the highest matters is distinguished by a fourfold quality.  For there be some whom fulness in speaking and thinking combined give width and compass, and there be some whom meagreness both of thought and utterance reduces to small dimensions; and there are some who are furnished with ability in speaking, but not with penetration in thinking; and there are some, who have penetration of thought to support them, but from barrenness of expression are made silent.  For we discover the same in man that we often see in things without sense.  Thus it very often happens that both an abundant supply of water is obtained from the deep of the earth, and that it is conveyed by ample channels upon the surface; and very often a scanty quantity lies concealed in the heart of the earth, and hardly finding a crevice to issue by, strains itself out in scanty dimensions without.  Very often too the smallest quantity springs up out of reach of the eye, and when it finds an outlet gaping wide whereby it may issue forth from an ample opening, it swells out in a thin stream, and the big channels open themselves wide, but there is not aught for them to pour forth; and very often an ample store springs up out of sight, but being confined by narrow channels, it dribbles out in the smallest quantities.  Just so in one sort the ample mouth delivers what the copious fountain of the wit supplies; in another, neither does thought furnish sense, nor the tongue pour it forth.  In others, the mouth indeed is wide to speak, but for the giving out that which thought has provided for it, the tongue gets nothing at all; whilst in others, a full fountain of thought abounds in the heart, but a disproportionate tongue, like a scanty channel, confines it.  In which same four sorts of speaking, the third only is obnoxious to blame, which appropriates to itself by words that, to the level whereof it doth not rise in wit.  For the first is worthy of praise, in that it is powerful and strong in both particulars.  The second deserves commiseration, which in its littleness lacks both.  The fourth calls for aid, in that it has not power to embody what it thinks.  But the third is worthy to be despised and ought to be restrained, in that while it lifts itself high in speech it is grovelling in sense; and like limbs swoln with inflation, it goes forth to the ears of the hearers big but void.  And it is this which Bildad hurls as an accusation against blessed Job, saying, And how long shall the words of the breath of thy mouth be multiplied?  For he that attributes multiplicity of words to the mouth, doubtless finds fault with the barrenness of the heart.  As if he said in plain words, ‘Thou art raised by abundance of breath in word of mouth, but thou art stinted by scantiness of sense.’  But when bad men blame right things, lest they should themselves appear not to know what is righteous, the good things that are known of all men, and which they have learnt by hearsay, they deliver as unknown.  And hence Bildad adds directly,

Ver. 3.  Doth God pervert judgment?  Or doth the Almighty pervert justice?

 

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59.  These things blessed Job had neither in speaking denied, nor yet was ignorant of them in holding his tongue.  But all bold persons, as we have said, speak with big words even well known truths, that in telling of them they may appear to be learned.  They scorn to hold their peace in a spirit of modesty, lest they should be thought to be silent from ignorance.  But it is to be known that they then extol the rectitude of God's justice, when security from ill uplifts themselves in joy, while blows are dealt to other men; when they see themselves enjoying prosperity in their affairs, and others harassed with adversity.  For whilst they do wickedly, and yet believe themselves righteous, the benefit of prosperity attending them, they imagine to be due to their own merits; and they infer that God does not visit unjustly, in proportion as upon themselves, as being righteous, no cloud of misfortune falls.  But if the power of correction from above touch their life but in the least degree, being struck they directly break loose against the policy of the Divine inquest, which a little while before, unharmed, they made much of in expressing admiration of it, and they deny that judgment to be just, which is at odds with their own ways; they canvass the equity of God's dealings, they fly out in words of contradiction, and being chastened because they have done wrong, they do worse.  Hence it is well spoken by the Psalmist against the confession of the sinner, He will confess to Thee, when Thou doest well to him. [Ps. 49, 18]  For the voice of confession is disregarded, when it is shaped by the joyfulness of prosperity.  But that confession alone possesses merit of much weight, which the force of pain has no power to part from the truth of the rule of right, and which adversity, the test of the heart, sharpens out even to the sentence of the lips.  Therefore it is no wonder that Bildad commends the justice of God, in that he experiences no hurt therefrom.

 

[ALLEGORICAL INTERPRETATION]

 

60.  Now whereas we have said that the friends of blessed Job bear the likeness of heretics, it is well for us to point out briefly, how the words of Bildad accord with the wheedling ways of heretics.  For whilst in their own idea they see Holy Church corrected with temporal visitations, they swell the bolder in the bigness of their perverted preaching, and putting forward the righteousness of the Divine probation, they maintain that they prosper by virtue of their merits; but they avouch that she is rewarded with deserved chastisements, and thereupon without delay they seek by beguiling words a way to steal upon her, in the midst of her sorrows, and they strike a blow at the lives of some, by making the deaths of others a reproach, as if those were now visited with deserved death, who refused to hold worthy opinions concerning God.  Hence Bildad the Shuhite, after he pleaded the justice of God, thereupon adds,

Ver.4-6.  Even if thy children have sinned against Him, and He have left them in the hand of their transgression; yet if thou wilt seek to God at dawn, and make thy supplication to the Almighty; if thou wilt walk pure and upright; surely now He will awake for thee, and make the habitation of thy righteousness at peace.

 

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61.  As if the preachers of falsities were to say to afflicted Catholics, ‘Provide for your lives, and learn what wrong things ye maintain from the condemnation of those that are dead from among you.  For except your misbelief were displeasing to the Creator of all things, He would never take from you such numbers [k] by destruction let loose to rage against them.’  For he says, If thy children have sinned against Him, and He have left them in the hand of their transgression.  As though he said in plain speech, ‘They are left in the hand of their own wickedness, that refused to follow the life of our right rule.’  Yet if thou wilt arise to God at dawn, and make thy supplication to the Almighty.  For inasmuch as heretics think that the light of truth rests with themselves, they bid and summon Holy Church, as being in the night of error, to come to the dawning of the truth, that in the knowledge of God it may be led to rise, as in the dawning light, and by the prayer of penitence wash off past misdeeds.  If thou wilt walk pure and upright; that is to say, pure in thought, upright in practice.  Surely now He will awake for thee.  As if it were in plain words, ‘that He, Who now forbears to put forth the power of His protecting hand to thy tribulations, is as if asleep to the succouring of one going wrong.’  And make the habitation of thy righteousness at peace, i.e. ‘does away with the crosses of the present life, and vouchsafes without delay security in repose.’  For because men that are bad reckon temporal enjoyment as a special blessing of Divine recompensing, what they themselves go after with solicitous concern, they promise to others as something great.  Hence it very often happens that they either pledge themselves to regain them when lost, or draw on the minds of their hearers after still greater rewards of this world.  Which Bildad openly expresses, when he adds upon that,

Ver. 7.  Insomuch that though thy beginning was small, yet thy latter end shall greatly increase.

 

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62.  But if it is counsel within the soul that he calls ‘the habitation of righteousness,’ the leaders of false opinions promise afflicted Catholics ‘the habitation of their righteousness at peace,’ in that if they draw them to their own views, then indeed they hold their peace from opposition.  For those who have let themselves be drawn into that which is wrong, are the more lulled to rest in temporal peace, in proportion as they are parted the wider from eternal peace.  Moreover they promise that the riches of understanding shall be increased to all that follow them.  And hence it is added, Insomuch that though thy beginning was small, yet thy latter end shalt greatly increase.  Then because they do not easily obtain credit to their words, in that their life is often shewn to be worthy of contempt, they put forward the opinions of the Fathers of old, and turn the right line they take into a proof of their own erring way, Hence it is added, .

Ver. 8.  For inquire, I pray thee, of the former age, and diligently search into the memory of the fathers.

 

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63.  They give us notice that ‘the former generation’ and ‘the memory of the fathers’ are not seen but ‘searched,’ because they will not have that to be seen therein, which lies open before the eyes of all men.  But sometimes, like good men, they give some instruction of a moral kind, and shew how the present may be gathered from the past; and from the things which are even now withdrawn from our eyes by passing away, they shew how little there is in the things that are seen before our eyes.  Whence it is yet further added,

Ver. 9.  For we are but of yesterday, and know nothing, because our days upon earth are but a shadow.

 

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64.  And so the generation of old is set before us to be inquired of, that the period of the present life may be shewn to pass away like a shadow; in this way, that if we recall to mind the things that have been and are now over, we clearly see how swiftly that also will be gone which we have in our hands.  But it often happens that heretics go along with us in extolling the same fathers whom we venerate; but their sense being perverted, they strike at us by those very commendations of them.  Hence it is yet further added,

Ver. 10.  Shall not they teach thee, and tell thee, and utter words out of their heart?

 

[xli]

 

65.  We must mark what he had said before, And the inspiration [‘spiritus,’ as before] of the words of thy mouth is multiplied.  But now when the fathers are brought to mind, he says, They shall utter words out of their heart.  As though heretics abhorring the life of Holy Church said, ‘Thou hast abundance of inspiration in thy mouth, in thy heart thou hast none of it.  But they are to be heard in opposition, who, in uttering words from the heart, have taught the right thing by living like it.’  But oftentimes the wicked, whereas the evil of their own crookedness is unknown to them, boldly pull in pieces the uprightness of others, and while they usurp to themselves authority of pronouncing rebukes against good men, they either deliver those good sentiments, which they have imbibed not by seeing but by hearing them, or else with lying lips lay that evil to the charge of others, which they are themselves guilty of committing.  But when they give utterance to good thoughts, which they scorn to observe, it is to be remarked that very frequently Truth so speaks by the lips of her adversaries, that in putting their tongue in motion it smites their life.  So that in telling of the highest perfection of righteousness while they know nothing of it, they themselves are rendered at once both judges by their words and accusers by their deeds. 

 

[HISTORICAL INTERPRETATON]

 

Hence Bildad subjoins words of wondrous truth against hypocrites, but he is running himself through with the point of his discourse.  For unless he were himself in some slight degree a pretender of righteousness, he would never venture to teach a good man with so much temerity.  And indeed they are words of singular force that he speaks, but they ought to have been addressed to fools, not to a wise man; to the wicked, not to a good person; in that he proclaims himself no less than insane, who, when the gardens are parched, pours water into the river.  But in the mean time, laying aside the question to whom the thing is said, let us weigh well and minutely what it is that is said, that the sentiments delivered may edify ourselves, even though they assail the character of their Author.  It goes on,

Ver. 11.  Can the rush grow up without moisture?  can the flag grow without water?

 

[MORAL INTERPRETATION]

 

To whom Bildad compares ‘the rush’ and ‘the flag,’ he himself immediately discloses, when he adds;

Ver. 12, 13.  Whilst it is yet in his greenness, and not cut down, it withereth before any other herb.  So are the paths of all that forget God, and the hypocrite's hope shall perish.

 

66.  So that by the name of ‘a rush’ or ‘a flag,’ he denotes the life of the hypocrite, which has an appearance of greenness, but has no fruit of usefulness for the services of man, which continuing dry in barrenness of practice, is green with only the colour of sanctity alone.  But neither does a rush grow without moisture, nor a flag without water, in that the life of hypocrites receives indeed the infused grace of the heavenly gift for the doing of good works, but in whatsoever it does seeking praises without, it proves void of fruit of the infused grace vouchsafed it.  For they often perform wonderful deeds of miraculous power, they expel demons from bodies possessed, and by the gift of prophecy, by knowing anticipate things to come, yet they are separated from the Giver of so many blessings in the bent of the thought of their heart.  For through His gifts they seek not His glory, but their own applause.  And whereas by the benefits vouchsafed them they raise themselves in their own praise, they are assailing their Benefactor with the very gifts of His bounty.  For they behave themselves proudly against Him that gave them, from the very circumstance whereby they should have been rendered the more thoroughly humble towards Him.  But a judgment the more unsparing smites them hereafter, in proportion as heavenly Goodness now pours upon them even in their ingratitude the dew of His blessing in larger measure.  And the fulness of the gift turns to the increase of condemnation to them, because when they are watered they bear no fruit, but under a hue of green rear themselves on high in barrenness.  These ‘Truth’ well describes in the Gospel, saying, Many shall say to Me in that day, Lord, Lord, have we not prophesied in Thy Name?  and in Thy Name have cast out devils?  and in Thy Name done many wonderful works?  And then will I profess unto them, I never knew you; Depart from Me, ye that work iniquity. [Matt. 7, 22. 23.]  Thus neither the rush nor the flag lives without water, because hypocrites do not take the greenness of good works, save by gift from above; but because they appropriate it to the use of their own applause, they grow green indeed in the water, but barren.

 

67.  Now it is well added, Whilst it is yet in his flower, nor plucked with the hand, it withereth before any other herb.  ‘The rush in his flower’ is the hypocrite in esteem.  Now the rush springing up with sharp edges is not plucked with the hand, in that the hypocrite, having his feelings sharpened by presumption, disdains to be rebuked for his wickedness.  In his flower he gashes the hand that plucketh him, in that the hypocrite in the midst of applause, that no one may dare to rebuke him, by his cutting tongue wounds the life of the rebuker without delay.  For he desires not to be holy, but to be called holy; and when he may chance to be rebuked, it is as if he were lopped off in the full bloom of his reputation.  He is enraged to be found out in his wickedness, he forbids the man that brings his guilt home to him to address him, in that he is as it were pained by being touched in a secret wound.  Such as he was known to the ignorant, he would wish to be accounted of all men, and readier to lay down his life than to be reprimanded, he is made worse by censure, because he accounts the word of disinterested goodness as the dart of deadly smiting.  Hence in exasperated passion he directly rises in abuse, and looks about for all the evil he can rake together against the life of his rebuker.  He longs to prove him beyond all comparison guilty, that he may make himself out innocent, not by his own doings, but by the guilt of others; so that often the person repents that he has uttered a word of censure, and that just as from the hand of one plucking any thing, so from the mind of the person chiding, there runs out as it were the blood of sorrow, if I may say so.  Hence it is well said by Solomon, Reprove not a scorner, lest he hate thee.  For it is not proper for the good man to fear, lest the scorner should utter abuse at him when he is chidden; but lest being drawn into hatred, he should be made worse. 

 

68.  And here it is necessary to be known, that the excellencies of good men, as they begin from the heart, go on increasing to the very end of the present life; but the practices of hypocrites, seeing that they are not rooted in secret, often come to nought before the present life is ended.  For very frequently they devote themselves to the study of sacred scholarship, and because they prosecute it not for providing a store of merits, but for procuring commendations, the moment that they get hold of the sentence of human applause, and thereby secure the boon of transitory success, they give themselves with all their heart to worldly concerns, and are completely emptied of sacred scholarship, and by their way of acting afterwards, they shew how much they love the things of time, who before only had those of eternity alone on their lips.  But it is very often the case that they exhibit an appearance of maturity put on, they shew fair by the composure of silence, by the forbearance of long suffering, by the virtue of continence; but when by means of these they have reached the height of the honour that they aimed at, and when respect is henceforth bestowed on them by all men, they immediately begin to let themselves out in wantonness of self-gratification, and they are their own witnesses against themselves that they held none of their good derived from the heart, in that they parted with it so soon.

 

But sometimes there are persons found who give all they possess, and lavish all their goods upon the needy, yet before the end of their life, inflamed with the itch of avarice, they covet the goods of others, who seemed to be giving their own with a lavish hand; and afterwards with determined cruelty they go after that, which they had given up before with pretended piety.  And hence it is rightly said in this place, Whilst it is yet in his flower, and not yet plucked with the hand, it withereth before any other herb.  For as to their fleshly part even the righteous are herbs, as the Prophet bears witness, who saith, All flesh is grass.  But ‘the rush’ is said to ‘wither before all other herbs;’ in that while the righteous continue in their goodness, the life of hypocrites is dried up from the greenness of assumed uprightness.  Even the rest of the herbs wither, because the deeds of the righteous come to an end together with the life of the flesh.  But the ‘rush’ precedes the withering of the herbs, for before the hypocrite passes out of the flesh, he gives over the deeds of virtuous habits which he had manifested in himself.  Concerning which same it is also well said by the Psalmist, Let them be as the grass upon the housetop, which withereth afore it be plucked up. [Ps. 129, 6]  For ‘the grass upon the housetop’ springeth up aloft, but it is never set firm with a rich soil, forasmuch as the hypocrite is seen practising the highest acts, but he is not stablished therein in purity of intention.  Which same grass even when not plucked up soon withereth, for this reason, that the hypocrite at one and the same time still exists in the present life, and yet already parts with the practices of holiness as with the appearance of greenness.  For because he went about to do good works without the purpose of a right heart, by losing these he shews that he flourished without a root.

 

69.  But as we have before said, who he is to whom Bildad likens ‘a rush’ or ‘a flag,’ he makes plain at the moment, where he adds, So are the paths of all that forget God, and the hypocrite's hope shall perish.  For what does the hypocrite hope for from all his deeds, saving the observance of honour, the reputation of applause, to be feared by his betters, to be called a Saint by all men?  But the hope of the hypocrite can never endure, for, from not making eternity his aim, he hastes away from all that he holds in his hand.  For the bent of his mind is not fixed in that glory which is possessed without end; but while he gapes after transient applause, he loses in the getting the thing that he toils for, as ‘Truth’ testifieth, Who saith, Verily I say unto you, they have had their reward. [Matt. 6, 2]  Now this hope of being vouchsafed a reward cannot be maintained for long, seeing that honour is bestowed for the works exhibited, but life is pressing on to its close; praises are reechoed, but then along with them the periods of time are speeding to an end.  And because the soul is in no wise rooted in the love of the eternal world, it slips away together with the very objects that it is centered in.  For no one can attach himself to the moveable, and remain himself unmoved.  For he that embraces transitory things is drawn into transition by the mere circumstance, that he is entangled with things running out their course.  Therefore let him say, And the hypocrite's hope shall perish.  For the applause of man, which he seeks with mighty pains, being driven on by the items of time, does run to nought.  And it is well added,

Ver. 14.  His own folly shall not satisfy him.

 

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70.  For it is infinite folly to labour painfully, and pant after the breath of applause, to apply one's self to the heavenly precepts with hard toil, but to aim at the reward of an earthly kind of recompense.  For that I may so express myself, he that in return for the good that he practises looks for the applause of his fellowcreatures, is carrying an article of great worth to be sold at a mean price.  From that whereby he might have earned the kingdom of heaven, he seeks the coin of passing talk.  His practice goes for little, in that he spends a great deal, and gets back but very little.  Whereunto then are hypocrites like but to luxuriant and untended vines, which put forth fruit from their fertility, but are never lifted from the earth by tending?  All that the rich branches bud forth, stray beasts tread under foot, and the more fruitful they see it is, the more greedily they devour it, thus cast away and laid low, in that the works of hypocrites while they shew fair, come forth as if rich, but whilst they aim at human praises, it is as if they were left forsaken upon the ground.  And the beasts of this world, i.e. the evil spirits, devour them, because they turn them to account to the end of perdition, and they seize upon them with greater avidity, in proportion as great things are more clearly known.  Hence it is well said by the Prophet, The standing stalk, there is no bud in them, and they shall yield no meal; if so be it yield, the strangers shall swallow it up. [Hos. 8, 7. Vulg.]  For the stalk is without a bud, when the life lacks the merit of virtuous habits.  The stalk yieldeth no meal, when he that thrives in this world understands nothing refined, and yields no fruit of good practice.

 

71.  But very often even when it has yielded meal, strangers eat it up, in that even when hypocrites do shew forth good works, the wishes of evil spirits are satisfied therewith.  For those who do not aim to please God by them, do not feed the Owner of the land, but strangers.  Thus the hypocrite, like a fruitful and neglected vine, cannot keep his fruit, because the cluster of good works lies prone upon the ground.  Yet he is fed by his very own insanity itself, in that on the score of good practice he is esteemed of all men, he is set before others, he holds the minds of men in subjection, he is raised to the higher posts; he is fed high with applause.  Now this folly of his satisfies him in the mean season, but it shall not satisfy him, in that when the season of retribution comes, it displeases him under punishment that he was foolish.  Then he will perceive that he did foolishly, when, for the gratification of applause, he receives the sentence of God's rebuke.  Then he sees that he has been senseless, when for the transitory glory that he obtained, everlasting torments are his bitter portion.  Then punishments disclose the true knowledge to light, in that by them it must at once be concluded that all was nought that could pass away; and hence it is rightly added,

And whose trust shall be a spider's web.

 

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72.  The assurance of the hypocrite is rightly called like the webs of spiders, in that all the pains and labour they spend to acquire glory, the wind of the life of mortality blows to shreds.  For as they never seek the things of eternity, they lose together with time all temporal good things.  Moreover it is to be considered that spiders draw their threads in a regular order, for that hypocrites as it were regulate their works by the rule of discernment.  The spider's web is woven with pains, but it is scattered by a sudden blast, in that whatsoever the hypocrite does with laborious effort, the breath of man's regard carries off; and whilst in the ambition of applause his work comes to nought, it is as if his labour went to the wind.  For it often happens that the works of hypocrites last even to the very end of the present life, but, forasmuch as they do not thereby seek the praise of their Creator, they were never good works in the sight of God.  Thus it is very often the case, as we have said above, that they are upheld by scholarship in the sacred Law, that they deliver lessons of instruction, that they fortify by testimonies every notion that they entertain; but they do not hereby seek the life of their hearers, but applause for themselves.  For neither do they know how to put forth any thing else but what may stir the hearts of their hearers to the quick, to pay the recompense of praise, not what may kindle them to shed tears.  For the heart being preoccupied with external desires, is not hot with the fire of divine love, and so words that issue from a cold heart, can never warm their hearers to heavenly affection.  For neither can anyone thing that is not itself alight in itself kindle any other thing.  Hence it is very often brought to pass, that at one and the same time the sayings of hypocrites fail to instruct the hearers, and make the very persons themselves that utter them worse by being exalted with praises.  For as Paul bears witness, Knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1]  Thus, whereas charity setteth not up in ‘edifying,’ knowledge in puffing up overthrows.  Very often hypocrites chasten themselves with extraordinary mortification, wear down all the strength of their body, and as it were while living in the flesh utterly kill the life of the flesh, and so by abstinence verge upon death, that they live well nigh dying every day; but they seek the eyes of men for all this, they look for the renown of admiration, as ‘Truth’ testifieth, Which saith, For they disfigure their faces, that they may appear unto men to fast. [Matt. 6, 16]   For their faces become pallid, the body is made to shake with weakness, the breast labours with hard and broken breathings.  But amidst all this, talk of admiration is looked for from the lips of neighbours, and nothing else is aimed at by such great pains, saving human esteem.  Which same are well represented by that Simon, who in the season of our Lord's Passion bore the Cross in compulsion, of whom it is written, And as they came out they found a man of Cyrene, Simon by name, him they compelled to bear His cross. [Matt. 27, 32]  For what we do by compulsion, we do not practise from a heartfelt devotedness of love.  And so for him to bear the Cross of Jesus in compulsion, is to submit to the mortification of abstinence for some other aim than needs to be.  Does he not bear the Cross of Jesus under compulsion, who as after the commandment of the Lord subdues the flesh, yet does not love the spiritual Country?  And hence the same Simon bears the Cross, but doth not die; in that every hypocrite chastens his body in abstinence, but yet, in the love of glory, lives on to the world.

 

73.  Contrariwise it is well said by Paul of the Elect; For they that are Christ's have crucified the flesh with the vices and lusts.  For we ‘crucify the flesh with the vices and lusts,’ if we so restrain our appetite, that henceforth we look for nothing of the glory of the world.  Since he that macerates the flesh, but pants after honours, has inflicted the Cross on his flesh, but from concupiscence lives the worse to the world, in that it often happens that in the semblance of holiness, he unworthily obtains the post of rule, which except he displayed something of merit in himself, he would never attain to receive by any pains whatever.  But that which he gains for enjoyment is passing, and what ensues in punishment is enduring.  Now his assurance of sanctity is placed in the lips of man, but when the inward Judge tries the secrets of the interior, no witnesses of the life are sought from without.  Therefore it is well said, Whose trust shall be a spider's web; since on the witness of the heart appearing, all passes by wherein his confidence consists, founded without in human applause.  And hence it is yet further added with justice,

Ver. 15.  He leaneth upon his house, but it shall not stand; he shall prop it, but it shall not rise up.

 

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74.  As the house of our exterior life is the building which the body lives in, so the house of our thought is any thing whatever that the mind is centered in by affection.  For every thing that we love, we as it were make our dwelling-place by reposing in it.  Whence Paul, because he had fixed his heart in things above, being still upon earth indeed, yet a stranger to earth, said, Our conversation is in heaven. [Phil. 3, 20]  So the mind of the hypocrite in whatever it does minds nothing else but the fame of its own reputation, nor cares where it is carried [‘ducitur’] after by its deserts, but what it is called [‘dicatur’] in the mean season.  Therefore his house is delight of popularity, which he as it were dwells in at rest, in that in all his works he throws himself back thereupon within his mind.  But this house can never stand, because praise fleeth away with life, and the applause of man does not hold in the Judgment.  Hence the foolish virgins too, who took no oil in their vessels, because their glory was in the voices of others and not in their own consciences, confounded by the presence of the Bridegroom, say, Give us of your oil, for our lamps are going out. [Matt. 25, 8]  For to seek oil from our neighbours is to beseech the fame of good works from the testimony of another man's mouth.  For the empty soul, when it finds that it has retained nothing within by all its labours, looks about for testimony from without.  As if the foolish Virgins said plainly, ‘When ye behold us cast away without reward, say ye what ye have seen in our practice.’

 

75.  But the hypocrite leans in vain then upon this house of applause, since no human testimony stands him in stead in the Judgment; for the same praise, which he afterwards claims in testimony, he before received in reward.  Or surely the hypocrite leans upon his house, when beguiled by vain caresses, he is as it were lifted up in assurance of his holiness; for hypocrites do many things evil in secret, but a few things good in public.  And when they receive praises from the good that appears, they turn away the eyes of observation from the concealed ill, and they esteem themselves such as they hear without, not such as they know themselves within.  Whence it very often happens that they also come to the Judgment of the Most High with confidence, because they imagine themselves such in the sight of the Interior Judge, as they were held to be by men without.  Yet ‘the house of the hypocrite cannot stand,’ for in the terror of a sifting search, all the foregoing assurance of holiness falls to the ground.  And when he knows that the testimony of another man's lips is wanting to him, he betakes himself to reckoning up his own works.  Hence it is still further added, He shall prop it, but it shall not rise up.  For that which cannot stand by itself, is propped to make it stand; for when the hypocrite sees his life tottering in the Judgment, he sets himself to make it stand in propping it, by the enumeration of his deeds.  Do not they prop the dwelling-place of their own praise on every hand, who in reckoning up their own deeds in the Judgment, as we said before, say, Lord, Lord, have we not prophesied in Thy Name?  and in Thy Name have cast out devils?  and in Thy Name done many marvellous works? [Matt. 7, 22. 23.]  But the house of praise, stayed up by all these statements, cannot rise, because the Judge saith directly, I never knew you; depart from Me, ye that work iniquity.  And it is to be had in mind that any thing, that rises, lifts itself from below to a higher elevation, and so ‘the house of the hypocrite cannot rise,’ in that in all that he may have done after the heavenly precepts, he never lifted his soul from off the earth, so that with justice he is not then lifted up to the meed of recompense, who in that which he sets forth now, lies prostrate in the desire of temporal glory.  But whereas we have heard how the life of the hypocrite, represented by the name of ‘a rush,’ is rejected in the Judgment, let us hear what sort of person he is held by men before the strict Judge appeareth.  It proceeds,

Ver. 16.  It is seen moist before the sun cometh.

 

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76.  Oftentimes in Holy Writ the Lord is represented by the title of the Sun, as it is said by the Prophet, But unto you that fear My Name shall the Sun of righteousness arise. [Mal. 4, 2]  And as the ungodly that are cast away in the Judgment, are described in the book of Wisdom, as saying, We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun rose not upon us; [Wisd. 5, 6] therefore, ‘before the sun the rush is seen moist,’ in that before God's severity burns hot in the Judgment, every hypocrite shews himself bedewed with the grace of holiness.  He is seen as it were flourishing, because he is accounted righteous, he wins the post of honour, he is strong in his high repute for sanctity, reverence is awarded to him by all men, his credit for praise is magnified.  Thus this rush is full of moisture in the night, but on the coming of the sun it is dried up, in that the hypocrite is accounted holy by all men in the darkness of the present life, but when the searching Judge cometh, he will appear as wicked as he is.  So then let him say, He appears moist before the sun, because now he shews himself flourishing to the eyes of men, but then he shall wither up in the scorching heat of the Divine Judgment.  The account goes on;

And his produce I issueth forth in his springing up.

 

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77.  For every herb in general is first raised out of the ground by springing up, it is subject to the influences of the air and heat, it is fed by the sun and showers, and then at length it is made to open itself to put forth the produce of its seed.  But the rush is produced along with its flower, and so soon as it springs out of the earth, it puts forth its produce of seed with itself.  Therefore by the rest of the herbs the Saints in general are well denoted, but the hypocrite by ‘the rush,’ because the righteous, before they spring up [l] in the practice of holy conversation, undergo the winter season of this life, and the heats of bitter persecutions press them hard; and then, when they do what is right, they never look here for the reward of their, righteousness, but when they depart forth from the labours of the present world, on coming to their eternal Country, they enter upon the enjoyment of their looked-for reward.  But contrariwise the hypocrite, in that he springs up in good practice at once, goes about to win the glory of the present world.  As it were like a rush he springs up with his produce, who in return for this, that he is beginning to live well, aims at the outset to be held in honour by all men.  So that the ‘produce in the springing up,’ is a reward at the outset.  For often there are those that abandon the paths of overt wickedness, and put on the garb of holiness, and the moment they have touched the bare threshold of good living, forgetting what they were, they will not be henceforth chastened by penance for the iniquities they have committed, but they long to be commended for goodness begun; they are eager to get above the rest, even though better men than themselves.  And for the most part whilst present prosperity follows them to their wish, they become infinitely worse than they were by the wearing of sanctity; but being busied with countless concerns, and distracted by that same busying, they not only never bewail the things that they have done, but still fill up more that should be bewailed.

 

78.  For they that quit the world, ought not to be promoted to externa1[i.e. public] offices, unless in humility they be for some long time established in the contempt of that world.  For the good soon comes to an end, which is made known to the world before the time.  Thus with shrubs too that have been planted, if, before they are fastened with a firm root, the hand touch and shake them, it causes them to wither away, but, if the root be fixed deep, and, being sprinkled with the dews of the earth, be set fast, such as these the hand may even push, and not hurt: these even blasts of wind may buffet and wave, yet not overthrow.  Thus, that the life of practice we have entered upon may not be uprooted, the root of the heart must be fixed long and vigorously in the deep of humility, that when from the mouths of men the breath of calumny or of applause blows strong, though it bend it a little either way, it may not root up the mind from its seat, but that after such bending it may return to its own upright standing, if it but hold strong in the root in its own self.  What among things in course of growth is stronger than a rising wall?  yet if, while it is in the act of erecting, it is pushed, it is at once destroyed without an effort; but if for a space of time it be allowed to dry from its wetness, often it is never a jot moved even by the strokes of the battering rams.  In this way, in this self-same way, our goodness on the one hand being unseasonably displayed comes to nought, and on the other hand being longer kept hidden, is fairly secured; in that when the hand of human employment touches the recent life of our conversation, as it were it pushes the fresh brick wall, and easily destroys it, because it has not as yet got rid of the moisture of its own weakness.  But when in its long lying at rest, the soul holds itself in, as it were like a dry wall, it grows hard against blows, and every thing that strikes it, now it is solid, bounds off it at once shattered.  It is hence that Moses forbade the life of aught that made the beginning to be employed in services for men, saying, Thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. [Deut. 15, 19]  For to ‘do work with the firstling of the bullock’ is to display the beginning of a good conversation in the employment of public business.  Moreover ‘to shear the firstlings of sheep,’ is to lay bare of the covering of its concealment the good we have begun before the eyes of men.  And so we are forbidden to ‘work with the firstling of the bullock,’ and we are hindered from ‘shearing the firstlings of our sheep,’ in that even if we begin any thing strong, we ought not to be too ready to execute it in public.  And when our life commences something simple and harmless, it is meet that it quit not the coverings of its secresy, that it may not bare that thing naked to the eyes of the world, the fleece being as it were withdrawn.

 

79.  So let the firstlings of the bullocks and the sheep avail for the Divine sacrifices alone, that whatsoever we begin strong and harmless, we may sacrifice in honour of the Judge of the interior upon the altar of our hearts.  Which same we may be sure is accepted the more gladly by Him, in proportion as being kept concealed from men it is stained by no desire of applause.  But it often happens that the beginnings of a new method of life have still a mixture of the carnal life, and therefore they ought not to be too ready to make themselves known, lest while the good that pleases is applauded, the soul being beguiled by the praises of itself have no power to discover in itself the evil that lies concealed.  Hence it is rightly said by Moses again, And when ye shall have come into the land that I shall give you, and shall have planted all manner of trees bearing fruit, then ye shall take off their foreskins.   The fruits that are put forth shall be unclean, unto you, ye shall not eat of them. [Lev. 19, 23]  For ‘the trees bearing fruit’ are works fruitful in virtue, and so we ‘take off the foreskins of the trees,’ when suspecting ourselves of the mere weakness of a beginning in itself, we do not give our approval to the beginnings of our good practices, but the fruits that are put forth, we count unclean, and do not make them answer for good for us, in that when the beginnings of good practice are applauded, it is meet that the mind of the doer should not be fed thereby; lest whilst the praise bestowed is plucked with delight, the fruit of good works be eaten prematurely.  He, then, that receives the praise of virtue in its beginning from the mouths of men, as it were eats the fruit of the tree that he has planted before the time,

 

80.  Hence ‘Truth’ saith by the Psalmist, It is vain for you to rise up before the light: rise up after ye have sat. [Ps. 127, 2. Vulg.]  For ‘to: rise up before the light’ is to take one's pleasure in the night-time of the present life, before the shining of Eternal Retribution is revealed.  So we are to sit first, that we may rise afterwards in a right way.  For whoever doth not now humble himself by his own act and deed, the glory to ensue does not exalt such an one.  Therefore what it is there to rise before the light, it is here for the hypocrite to put forth the produce in his springing up, for in setting his heart on human applauses, in the self-same place, where he springs up to good works, there he desires directly to obtain the glorying of his recompense.  Had not they ‘put forth their produce in their springing up,’ of whom ‘Truth’ said, They love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men Rabbi? [Matt. 23, 6, 7]  Therefore seeing that for this reason, viz. because they are beginning to do well, they endeavour to obtain honour of men, as it were, like a rush, ‘in their springing up they rise with their produce.’  These same, whilst they aim to practise right things, first anxiously look about for witnesses of those same works, and canvass with secret calculation, if there be persons to see the things they are about to do, or if those who see them can report them in a proper way.  But if it chance to happen that no one witnesses their doings, then, surely, they reckon them to be lost to them, and they account the eyes of the interior Umpire as off them, because they have no mind to receive at His hands the reward of their works hereafter.  And whereas when the hypocrite does any thing, he aims to be seen by many eyes, it is yet further added with truth concerning this same ‘rush,’

Ver. 17.  His roots will be wrapped about the heap of rocks, and he will dwell among the stones.

 

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81.  For what do we understand by the name of ‘roots’ save the hidden thoughts, which issue forth out of sight, but rise up in the display of works in open day?  as it is also said by the Prophet concerning the seed of the Word, And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward. [Is. 37, 31]  For to ‘take root downward,’ is to multiply good thoughts in the secret depths, but ‘to bear fruit upward,’ is to shew forth by the doing of practice what one has thought that is right.  Now by the title of ‘stones’ in Holy Writ men are denoted, as it is said to Holy Church by Isaiah, And I will make thy battlements jasper, and thy gates of carved stones. [Is. 54, 12]  And he made it plain what it was that he called those stones, where he added, All thy children taught of the Lord.  As it is also expressed by Peter in giving admonition, Ye also, as lively stones, are built up a spiritual house. [1 Pet. 2, 5]  Here therefore, whereas they are called ‘stones,’ but are not in any wise called ‘living stones,’ by the bare appellation of stones may be set forth the lost and the Elect mixed together.  Therefore this rush, ‘which abideth in the place of stones, wrappeth his roots about the heap of rocks,’ in that every hypocrite multiplies the thoughts of his heart, in seeking out the admiration of men; for in all that hypocrites do, seeing that in their secret thoughts they look out for the applauses of their fellow-creatures, like rushes as it were they ‘send out roots into the heap of the rocks.’  For on the point of acting they imagine their praises, and when applauded, they dwell upon them secretly with themselves in the thoughts of their heart.  They rejoice that they have distinguished themselves first and foremost in the esteem of men; and while they are puffed up and swoln in themselves by their applause, they often themselves secretly wonder at what they are.  They long to appear day by day higher than themselves, and grow to a height by extraordinary arts in practice.  For as habits of virtue enfeeble every thing bad, so presumption strengthens the same.  For it forces the mind to grow quick, and to be in high condition at the expense of strength, in that what the prime quality of health withholds, the love of applause enjoins.  Whence too, as we said, they look out for witnesses of their deeds; but if, it chance that witnesses of the thing are wanting, they themselves relate what they have done, and when they begin to be elated with applause, they add a little, by lying, to these works of theirs, which they describe themselves to have done.  But even when they do give true accounts, by the act of telling them they are making them alien to them, in that when they are rewarded with the desired acknowledgments of esteem, they are dispossessed of their inward recompensing of them.

 

82.  For in this, that they publish their good, they point out to the evil spirits, like enemies plotting against them, what to make spoil of.  Whose life, truly, is represented by that sin of Hezekiah, which is well known to everyone, who after that by a single prayer, and in the space of a single night, he had laid low an hundred fourscore and five thousand of his enemies, by an Angel smiting them, after that he had brought back the sun close to its setting into the higher regions of the heavens, after that he had spun out the web of life to longer dimensions, now already narrowed by the end approaching, shewed to the welcomed messengers of the king of Babylon all the good treasures that he possessed, but directly heard from the voice of the Prophet, Behold, the days come, that all that is in thine house shall be carried away into Babylon: nothing shall be left, saith the Lord. [2 Kings 20, 17]  In this way, in this self-same way, do hypocrites, after they are grown to a height by great attainments in virtue, because they are indifferent to guard against the plots of evil spirits, and will not remain hidden in those attainments, by displaying their good things, make them over to the enemy; and by betraying it to view, they lose in a moment whatsoever they perform by taking pains in a long course of time.  Hence it is said by the Psalmist, And He delivered their strength into captivity, and their glory into the enemy's hand. [Ps. 78, 61]  For the ‘strength’ and ‘glory’ of presumptuous men is ‘given over into the enemy's hand,’ in that every good thing, that is exhibited in the desire of praise, is made over to our secret adversary's right of possession; for he calls his enemies to the spoil, who reveals his treasures to their knowledge; since so long as we are severed from the safety of the Eternal Land, we are walking along a way until robbers lying in wait.  He then that dreads to be robbed on the road, must of necessity bide the treasures that he carries.  O wretched beings, who by going after the praises of men, waste to themselves all the fruits of their labours, and whilst they aim to shew themselves to the eyes of others, blast all that they do.  Which same when the evil spirits prompt to boastfulness, taking them for a prey they strip bare their works, as we have said.  Whence ‘Truth’ in setting forth by the Prophet the rancour of our old enemies, under the form of a particular people, saith, He hath laid my vineyard waste, and barked my fig-tree: he hath made it clean bare, and despoiled [V. so.] it; the branches thereof are made white. [Joel 1, 7]  For by spirits lying in wait the vineyard of God is made a desert, when the soul that is replenished with fruits is wasted with the longing after the praise of men.  That people barks the fig-tree of God, in that carrying away the misguided soul in the appetite for applause, in the degree that it draws her on to ostentation, it strips her of the covering of humility, and ‘making it clean bare despoils it,’ in that so long as it is withdrawn from sight in its goodness, it is as it were clothed with the bark of its own covering.  But when the mind longs for that it has done to be seen by others, it is as though ‘the fig-tree despoiled’ had lost the bark that covered it.  And it is properly added there, The branches thereof are made white; in that his works being displayed to the eyes of men, turn ,white; a name for sanctity is gotten, when right practice is made appear, but whereas upon the bark being removed, the branches of this fig-tree wither, it is to be observed with due discrimination that the deeds of presumptuous men, when they are paraded before human eyes, by the same act whereby they aim to win favour, are rendered dry and sapless.  Therefore the mind that is shewn to view in boasting is rightly called a fig-tree barked, in that it is at once white, in so far as it is seen, and within a little of withering, in so far as it is denuded of the covering of the bark.  The things we do, therefore, are to be kept within, if we expect to receive from the Umpire within the recompense of our work.  It is hence that ‘Truth’ saith in the Gospel, But when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret;  and thy Father, which seeth in secret, shall reward thee openly. [Matt. 6, 3. 4.]  It is hence that it is said of the Church of the Elect by the Psalmist, The king's daughter is all glorious within. [Ps. 45, 13]  Hence Paul saith, For our glory [V. so.] is this, the testimony of our conscience. [2 Cor. 1, 12]  For the king's daughter is the Church, which is begotten in good practice by the preaching of spiritual Princes.  But ‘her glory is within,’ in that what she does she holds not for the boasting of outward display.  Paul describes his ‘glory’ as ‘the testimony of his conscience,’ in that not aiming at the applause of another's man's lips, he knows no such thing as placing the satisfactions of his life out of himself.

 

83.  Therefore the things that we do must be kept concealed, lest by carrying them negligently on the journey of the present life, we lose them, through the invasion of the spirits that hunt for spoil.  And yet ‘Truth’ saith, Let them see your good works, that they may glorify your Father which is in heaven. [Matt. 5, 16]  But assuredly it is one thing when in the display of our works the glory of the Giver is our aim, and quite another when our own praise is the thing sought for in the gift of His bounty.  And hence again in the Gospel the same ‘Truth’ saith, Take heed that ye do not your works before men, to be seen of them.  Therefore when our works are displayed to men, we must first weigh well, in entering into the heart, what is aimed at by the prosecution of such display.  For if we make the glory of the Giver our end, even our works that are made public we keep hidden in His sight.  But if we desire to win our own applause by them, they are thenceforth cast out of His sight without, even though they be known nothing of by numbers.

 

84.  Now it belongs to those that are exceeding perfect, so to seek the glory of their Maker by the works shewn, as not to know what it is to exult in self-congratulation upon the praise bestowed upon them.  For then only is a praiseworthy work displayed to men without harm, when the praise awarded is genuinely trodden under in the mind's contempt.  Which same as the weak sort do not perfectly get above in contemning it, it remains of necessity that they keep out of sight the good that they do.  For often from the very first beginning of the display, they seek their own praise.  And often in the displaying of their works, they desire to publish the gloriousness of the Creator, but being received with applause, they are carried off into desire of their own praise.  And whilst they neglect to call themselves to account within, being dissipated without, they do not know what they do, and their work ministers to their pride, and they fancy that they are rendering it in the service of the Giver.  Thus ‘a rush abideth among the stones,’ in that the hypocrite stands there, where he sets fast the purpose of his mind.  For whilst he goes about to get the testimony of numbers, he takes his stand, as it were, in the heap of stones.  But the same hypocrite that is represented by the designation of ‘a rush,’ whilst he brings his body under by abstinence, whilst by bestowing in alms all that he possesses, he spends himself in efforts of pity, whilst he gets instruction in the knowledge of the sacred Law, whilst he employs the word of preaching; who that beheld him so filled with bounty, would account him a stranger to the grace of the Giver?  And yet the Hand of heavenly Dispensation vouchsafes to him the gifts of works, and withholds the lot of the inheritance.  It lavishes endowments for working, yet disowns the life of the worker.  For when the gift vouchsafed is applied toward his own praise, in the eye of the interior Light, he is darkened by the shadow of pride.  Hence it is well added,

Ver. 18.  If He destroy him from his place, then He shall deny him, saying, I have not known thee.

 

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85.  The hypocrite is ‘destroyed from his place,’ when he is parted from the applause of the present life, by death intervening.  But the interior Witness ‘denieth’ him, thus destroyed, and asserts that He knows him not, in that in justly condemning the life of the pretender, ‘Truth’ knows him not, nor recognises the good works he has done, in that he never put them forth in a right purpose of mind.  And hence when He cometh to Judgment, He will say to the foolish virgins, Verily I say unto you, I know you not. [Matt. 25, 12]  In which same whilst He sees corruptness of mind, He condemns even incorruptness in the flesh.  But would that their own ruin alone were enough for hypocrites, and that their wicked pains did not vehemently urge others to a life [al. ‘a way’] of duplicity.  For it is the way with everyone, to wish that, such as he is himself, others of a like sort should be joined with him, and to avoid difference in life, and to inculcate as a pattern for imitation the thing that he loves.  Whence also according to the view of hypocrites every degree of simplicity of character is criminal.  For they sit in judgment on open characters, and purity of heart they term stupidity; and all whom they desire to be attached to themselves, they turn out of the path of simplicity, and then, as though their folly were cast out, they reckon that they have enlightened those persons, in whom they force to a surrender that fortress of wisdom, purity of heart.  But forasmuch as the hypocrite is condemned not for his own frowardness alone, but for the added ruin of his followers also, after that he is said not to be known by the Judge, the words are rightly brought in upon that;

Ver. 19.  Behold, this is the joy of his way [al. ‘of his life’], that out of the earth others also should grow.

 

[l]

 

86.  As though it were in plain words, ‘When the Judge cometh, he is not acknowledged, but receives punishment a thousand fold, because he rejoiced in his wickedness more amply in proportion as he spread evil among others also.’  For he that is not satisfied with being wicked himself here, must be tormented There with the due of the guilt of others also.  Now then let the hypocrites rejoice, and triumph to have gotten the suffrages of their fellow-creatures.  Let the simplicity of good men be looked down upon, and be called foolishness by the craft of the double-dealing.  Speedily doth the contempt of the single-minded pass, speedily the glorying of the double-dealing run to an end.  And hence it is fitly added,

Ver. 20.  Behold, God will not cast out a perfect man, neither will He stretch out His hand to the evil.

 

[li]

 

87.  In that assuredly when the Strict One appeareth in the Judgment, He will at once lift up the despisedness of the simple by glorifying them, and break in pieces the greatness of the evil-minded [malignorum] by condemning them.  For hypocrites are called evil-minded, who do good acts but not well, and practise every thing right only in eagerness after praise.  Now anyone, to whom we stretch out our hand, we plainly lift up from below.  Thus God does not stretch out His hand to the evil-minded, in that all that seek earthly glory He leaves below, and how right soever the things that they do may seem to be, He doth not advance them to the joys above.  Or, as may well be, hypocrites are for this reason called evil-minded, because they make a shew of being wellminded toward their neighbours, and cover over the arts of their wicked designs.  For in all that they either do or say, they shew simplicity externally, but they are inwardly conceiving in the subtleties of double-mindedness; they counterfeit purity on the outside, but they conceal an evil heart at all times under the semblance of purity.  In respect of whom it is well spoken by Moses, Thou shalt not wear a garment woven of woollen and linen together. [Deut. 22, 11]  For by ‘woollen’ is denoted simplicity, by ‘linen’ subtlety.  And it is the fact that a garment made of ‘wool and linen’ hides the linen within and shews the wool on the outside.  And so he ‘puts on a garment of woollen and linen together,’ who in the mode of speech or behaviour that he adopts conceals within the artfulness of an evil purpose, and exhibits without the simplicity of an innocent mind.  For whereas it is impossible to detect craftiness under the semblance of purity, it is as if linen were hidden under the thickness of wool.  But after the condemnation of the double-minded, the recompensing of the righteous is duly exhibited, when it is added thereupon,

Ver. 21.  Till He fill thy mouth with laughing, and thy lips with shouting.

 

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88.  For the ‘mouth’ of the righteous will then be ‘filled with laughing’ when the tears of their pilgrimage being done, their hearts shall be filled to the full with exulting in eternal joy.  Concerning this laughing ‘Truth’ saith to His disciples, Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. [John 16, 20]  And again, But I will see you again, and your heart shall rejoice, and your joy no man taketh from you. [ver. 23]  Concerning this laughing of Holy Church, Solomon saith, And she shall laugh in the last day. [Prov. 31, 25]  Of this it is said again, Whoso feareth the Lord, it shall go well with him at the last. [Ecclus. 1, 3]  Not that there shall be laughter of the body, but laughter of the heart.  For now from rioting in dissipation there springs a laughter of the body, but then from joy in security there will arise a laughter of the heart.  Therefore when all the Elect are replenished with the delight of open vision, they spring forth into the joyousness of laughter in the mouth of the interior.  But we call it shouting [jubilum], when we conceive such joy in the heart, as we cannot give vent to by the force of words, and yet the triumph of the heart vents with the voice what it cannot give forth by speech.  Now the mouth is rightly said to be filled with laughter, the lips with shouting, since in that eternal land, when the mind of the righteous is borne away in transport, the tongue is lifted up in the song of praise.  And they, because they see so much as they are unable to express, shout in laughter, because without compassing it they resound all the love that they feel.

 

89.  Now it is said ‘till,’ not that Almighty God so long forbears to raise up the evil until he take to Him His Elect to the joys of their jubilee, as if afterwards He saved from the punishment those whom first leaving in sin He sentences to damnation, but that He never does it even before the Judgment, when it may seem doubtful to men, whether it is to be done.  For that after the jubilee of His Eject people He does not stretch out His hand to the evil-minded, is already plain from the mere severity of the final reckoning by itself.  As the Psalmist also spake in this manner, The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool. [Ps. 110, 1]  Not that the Lord never sat on the Lord's right hand, after that by smiting His enemies He made them subject to His power, but that He is set over all things in eternal blessedness, even before He treads under His feet the hearts of those that rebel against Him.  Wherein it is made plain that His enemies being brought under, He still rules without end even afterwards.  Thus it is said in the Gospel of the espoused of Mary, And knew her not, till she had brought forth her first-born Son. [Matt. 1, 25]  Not that he did know her after the birth of the Lord, but that he never touched her even when he did not know her to be the Mother of his Creator.  For because it was impossible that he could have touched her after he knew that the Mystery of our Redemption was transacted from her womb, plainly it was necessary that the Evangelist should bear witness of that time, of which there might be misgivings entertained by reason of Joseph's ignorance.  And so it is expressed here in like manner, Behold, God will not cast away a perfect man, neither will He stretch out His hand to the evil-minded; till He fill thy mouth with laughter, and thy lips with shouting.  As if it were expressed in plain speech; ‘Not even before the Judgment does He abandon the life of the faithful, nor even before He appears does He forbear from smiting the minds of the evil-disposed by abandoning them.’  For that the sons of perdition He torments without end, and that after that He shall have appeared His Elect reign for evermore, assuredly there is no doubt.  It goes on;

Ver. 22.  They that hate thee shall be clothed with confusion.

 

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90.  ‘Confusion clothes’ the enemies of the good in the final Judgment; for when they see before the eyes of their mind their past misdeeds running over in excess to them, their own guilt clothes them on every side, weighing them down.  For they then bear the memory of their doings in punishment, who now, as though strangers to the faculty of reason, sin with hearts full of joy. There they see how greatly they should have eschewed all that they loved.  There they see how woful that was, which they now hug themselves for in their sin.  Then guilt spreads a cloud over the mind, and conscience pierces itself with the darts of its remembrances.  Who then can adequately estimate how exceeding great will be the confusion of the wicked Then, when both the Judge Eternal is discerned without, and sin is set in review before the eyes within?  who are on this account brought to such a pass, because they loved transient things alone.  And hence it is rightly added upon that;

And the tents of the wicked shall not abide.

 

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91.  For a tent is put together that the body may be preserved from heat and cold.  What then is here set forth by the name of a dwelling-place, save the building of earthly prosperity, whereby the wicked are multiplying above their heads things to fall, that they may shelter themselves from the exigencies of the present life as from heat and rain.  Thus they go about to rise in honours, lest they should appear contemptible.  They pile up the good things of earth, and heap them high, lest they ever come to pine with the cold of want.  They scorn to take thought of what is to come, and busy themselves with all their heart, that nought may be lacking in the present scene of things.  They aim to spread their name, that they may not live unknown, and if every thing is forthcoming to their hearts’ content, they regard themselves as proof in all things, and blessed in their condition.  Thus in the place where they rear a dwelling-place of the interior, there surely they have their tents fixed.  They bear crosses with impatience, they rejoice in prosperity without restraint.  They mind alone the things that are before them, nor do they draw their breath by the yearning after their heavenly home in the remembrance thereof.  They are glad that the good things are theirs, which their heart is bent on having; and there, where they rest in the body, they bury the soul too, making it a thing extinct, in that being slain with the instrument of worldly solicitude, that pile of earthly things, which they heap together hunting for them without, they are always carrying on them within in thought.

 

92.  But contrariwise the good neither take the blessings offered them here below as any thing great, nor very much dread the ills brought upon them.  But both whilst they use present advantages, they forecast inconveniences to come, and when they lament for present evils, they are comforted in the love of the good things to follow.  And they are cheered by temporal support, just as a wayfarer enjoys a bed in a stable; he stops and hurries to be off; he rests still in the body, but is going forward to something else in imagination.  But sometimes they even long to meet with afflictions, they shrink from finding all go well in transient things, lest by the delightfulness of the journey, they be hindered in arriving at their home; lest they arrest the step of the heart on the pathway of their pilgrimage, and one day come in view of the heavenly land without a recompense.  They delight to be little accounted of, nor do they grieve to be in affliction and necessity.  Thus they that never fortify themselves against the adversities of the present time, as it were will not have a tent against the heat and rain.  And hence Peter is justly rebuked, because when he was not yet confirmed in perfectness of heart, upon the brightness of ‘Truth’ being made known, he goes about to set up a tent upon earth. [Matt. 17, 4]  And thus the righteous are indifferent to build themselves up here below, where they know themselves to be but pilgrims and strangers.  For because they desire to have joy in their own, they refuse to be happy in what belongs to another.  But the unrighteous, the further they are removed from the inheritance of the eternal Country, fix the foundations of the heart so much the deeper in the earth.  It is hence that in the very beginning of man's creation Enoch is born seventh in the elect family. It is hence that Cain calls his firstborn son Enoch, and names the city that he built after him. [Gen. 4, 17]  For ‘Enoch’ is rendered ‘Dedication.’  And so the wicked dedicate themselves in the beginning.  For in this life, which is first, they plant the root of the heart, that they may flourish here to their content, and wither root and branch to the Country that follows after.  But to the righteous, Enoch is born the seventh, in that the festal dedication of their lives is kept for the end.  It is hence, as Paul testifies, Abraham dwells in tents [so Vulg.], for he looked for a city which hath foundations, whose builder and maker is God. [Heb. 11, 9]  It is hence that Jacob goes humbly [Vulg. like E.V. paullatim] following the flocks of sheep, and Esau coming to meet him lords it with a throng of numerous attendants, in that here both the Elect are without pride, and the lost swell with satisfaction in the good things of the flesh.  Hence the Lord saith to Israel, If thou shalt choose one from the people of the land and set him for a king over thee, he shall not multiply horses and horsemen to himself. [Deut. 17, 15. 16.]  And yet the first king ‘chosen from among his brethren,’ so soon as he had attained the height of power, chose for himself three thousand horsemen; he immediately launched into pride, burst forth in the building up of the height he had attained, in that without he could not keep under on a level of equality all that made his spirit within rise high above the level of others.  That rich man had as it were erected for himself a fenced dwelling place, who said, Soul, thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry. [Luke 12, 19]  But because that dwelling is not bottomed upon the foundation of Truth, he heard at the same moment, Thou fool, this night thy soul shall be required of thee: then whose shall these things be, which thou hast prepared? [ver. 20]  Therefore it is well said, And the dwelling-place of the wicked shall come to nought.  In that the lovers of this fleeting life, whilst they diligently build themselves up in present things, are suddenly hurried into eternity.