19. MORAL. 240 The Converted hereafter free even from past sin. JOB 3, leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master. : BOOK V. He explains the remainder of chap. iii. from ver. 20. the whole of chap. iv. and the first two verses of chap. v. 1. THOUGH the appointments of God are very much i. hidden from sight, why it is that in this life it is sometimes ill with the good and well with the wicked, yet they are then still more mysterious when it both goes well with the good here below, and ill with the wicked. For when it goes ill with the good, and well with the bad, this perhaps is found to be for that both the good, if they have done wrong in any thing, receive punishment here that they may be more completely freed from eternal damnation, and the wicked meet here with the good things, which conduce to this life, that they may be dragged to unmitigated torments hereafter. And hence these words are spoken to the rich man, when burning in hell, Son, remember that thou in thy lifetime Luke receivedst thy good things, and likewise Lazarus evil things, 16, 25. But when it is well with the good here and ill with the wicked, it is very doubtful, whether the good for this reason receive good things, that they may be set forward and advance to something better, or whether by a just and secret appointment they receive here the reward of their deeds, that they may prove void of the rewards of the life to come; and whether afflictions for this reason come upon the wicked, in order that by correcting, they may be the means of preserving them from everlasting punishments, or whether their punishment only begins here, that, one day to receive completion, it should lead to the final torments of hell. Therefore, because in the midst of the divine appointments the * i. e. more doubtful in each parti cular case. Plenius.' It is difficult to assign an exact meaning to the expression, unless'eternal' is taken for in eter R nity,'/i. e. in the Future State. St. 20. 242 Two reasons why good men fear prosperity. JOB 3, human mind is closed in by the great darkness of its uncertainty, holy men, when they see this world's prosperity to be their lot, are disquieted with fearful misgivings. For they fear lest they should receive here the fruits of their labours. They fear lest Divine Justice should see in them a secret wound, and in loading them with external blessings should withhold them from the interior. But when they exactly consider, that they never do good saving that they may please God only, nor triumph in the very exuberance of their prosperity, then indeed they less fear hidden judgments to their hurt in their good fortune, yet they ill endure that good fortune, in that it impedes the interior purpose of the heart, and they reluctantly submit to the caresses of this present life, forasmuch as they are not ignorant that they are in some degree retarded thereby in their interior longing. For honour in this world is more engrossing than the contempt thereof, and the rise of prosperity weighs upon them more than the pressure of a hard necessity. For sometimes when a man is outwardly straitened by the latter, he is the more entirely set at liberty to fix his desire upon the interior good; but by the other the mind, while forced to yield to the will of many, is kept back from the race of its own desire. And hence it is that holy men are in greater dread of prosperity in this world than of adversity. For they know that while the mind is under soft and beguiling impressions, it is sometimes apt to give itself up to be drawn away after external objects. They know that oftentimes the secret thought of the heart so beguiles it, that it does not see how it is changed. And they consider too, what the eternal blessings are which they desire, and they see what a mere nothing all is that courts and smiles upon us after the manner of things temporal, and their mind bears the worse all the prosperity of this world, in proportion as it is pierced with love of heavenly happiness; and it is planted so much the more erect in contempt of the delightfulness of the present life, the more it perceives that this is beguiling it by stealth in the disregard of eternal glory. Hence when blessed Job, having his eye fixed upon the rest above, had said, The small and great are there; and the servant is free from his master. He therefore adds, Holy sorrow likes not this world's light. 243 Ver. 20. Wherefore is light given to one that is in misery? Воок 12. V. 2. In holy Scripture prosperity is sometimes represented by ii. the title of light, and this world's adversity by the name of night. Hence it is well said by the Psalmist, As is its Ps. 139, darkness, so also is its light. For as holy men thus trample Vulg. upon the prosperity of this state by contemning it, as also they sustain its adverse fortune by trampling upon it, by an exceeding highmindedness laying under their feet alike the good and the ill of the world, they declare, As its darkness, so also is its light. As though they said in plain words, 'as its griefs do not force down the resoluteness of our fixed mind, so neither can its caresses corrupt the same. But since these last, as we have said above, though they fail to lift up the mind of the righteous, do yet cause them disquietude; holy men, who know themselves to be in misery in this wearisome exile, shrink from shining in its prosperity. Hence it is well said at this time, Wherefore is light given to one that is in misery? for 'light is given to those in misery,' when they, who, by contemplating things above, see themselves to be in misery in this our pilgrimage, have the brightness of transitory prosperity bestowed upon them; and when they are deploring grievously, that they are slow in returning to their country, they are over and above constrained to bear the burthen of honours. The love of eternal things is crushing them, and at the same time the glory of temporal things smiles upon them. When these reflect what the things are, which keep them down below, and what those are that they see not of the things above, what those are that set them up on earth, and what they have lost of heavenly blessings, they are stung with regret of their prosperity. For though they see that they are never wholly overwhelmed thereby, yet they anxiously consider that their thoughts are divided between the love of God, and the gifts of His hand; and hence when he says, Wherefore is light given to him that is in misery ? he subjoins forthwith, And life unto the bitter in soul? 3. For all the Elect are bitter in soul, in that either they iii. never cease to punish themselves by weeping for the transgressions they have committed, or they afflict themselves with regrets, that banished here far from the face of their 20. 244 Bad men know not their own misery. Jов 3, Creator, they are not yet admitted to the bliss of the eternal Prow country; and of their hearts it is well said by Solomon, The 14, 10. heart knoweth its own bitterness, and a stranger shall not intermeddle with his joy. For the hearts of the reprobate are likewise in bitterness, for that they are afflicted even by their very bad passions themselves. Yet they know not of this very bitterness, because having voluntarily blinded their : own eyes, they cannot estimate what they are undergoing; but on the contrary the heart of a good man knoweth its own bitterness, for it knows the hard condition of this place of exile, wherein it is cast forth to be torn in pieces; and it sees how tranquil is all that it has lost, how troubled the condition it has fallen into. Yet this embittered heart is one day brought back to its own joy, and a stranger shall not intermeddle therewith, in that he, who now casts himself forth without, away from this sorrow of the heart, in his aims, will then remain shut out from its interior festival. 4. They then that are in bitterness of soul, long to be wholly dead to the world, that, as they themselves aim at nothing in this present world, so they may not henceforth be fettered by the world with any ties; and it very often happens that a person has already ceased to retain the world in his affections, but the world still ties down that person by its business, and he indeed is already dead to the world, but the world is not yet dead to him. For in a certain sense the D.de. world, still alive, regards' him, so long as it strives to carry sires him away in its actions, when he is bent another way. him' (as below) Hence, since Paul both himself utterly contemned the world, 14. and saw that he was become such an one as this world could not possibly desire, having burst the bonds of this life, and Gal. 6, being henceforth at liberty, he rightly exclaims, The world is crucified to me, and I unto the world. For the world was crucified to him,' because being now dead to his affections it was no longer an object of love to him; and he had likewise 'crucified himself to the world,' in that he studied to shew himself thereto in such a light, that, as though dead, he might never be coveted by it. For if there be a dead person, and one alive in the same place, though the dead sees not the living, yet the living person does see the dead, but if both are dead, neither can possibly see the other. Thus he, |