412

Too close silence deepens bitter thoughts.

JOB 6, words from the strict control of silence. And hence it has

25.

MORAL.

25, 28.

no power to turn back within to the knowledge of itself, in that being dissipated without in much talking, it loses the strength of interior reflection. Therefore it lays itself bare in every part to the inflictions of the plotting enemy, in that it does not hedge itself about with any defence for its safe Prov. keeping. Whence it is written, He that hath no rule over his own spirit in his talk, is like a city that is broken down, and without walls. For because it is without the wall of silence, the city of the mind lies open to the darts of the enemy, and when it casts itself forth of itself in words, it exhibits itself exposed to the adversary, and he gets the mastery of it without trouble, in proportion as the soul that he has to overcome combats against its own self by much talking.

60. But herein be it known, that when we are withheld from speaking by excess of fear, we are sometimes confined within the strait bounds of silence beyond what need be. And whilst we avoid the mischiefs of the tongue without caution, we are secretly involved in worse. For oftentimes while we are overmuch restrained in speech, we are subject to a mischievous degree of much talking in the heart, that the thoughts should be hot within, the more that the violent keeping of indiscreet silence confines them, and most often they let themselves take a wider range in proportion as they reckon themselves to be more secure, in that they are not seen by censors without. Whence the mind is sometimes lifted up in pride, and, as it were, regards as weak those persons whom it hears engaged in talk. And when it keeps the mouth of the body shut, it never knows to what degree it is laying itself open to evil by entertaining pride. For it keeps the tongue down, but it sets the heart up. And whereas it never takes heed to itself from inattention, it censures all the world more freely to itself, in proportion as it does it at the same time the more secretly. And most frequently oversilent people, when they meet with any wrongs, are driven into bitterer grief, the more they do not give utterance to all that they are undergoing. For if the tongue declared with calmness the annoyance inflicted, grief would flow away from our consciousness. For closed wounds give

The lips need a door well kept, not a bar. 413

VII.

more acute pain, in that when the corruption that ferments Book within is discharged, the pain is laid open favourably for our recovery. And generally whilst over-silent men fix their eyes on the faults of any, and yet hold in the tongue in silence, they are, as it were, withdrawing the use of the salve, after the wounds have been seen. For they the more effectually become the cause of death, that they refused by speaking to cast out the poison which they might. And hence if immoderate silence were not a thing to blame, the Prophet would never say, Woe is me, for I have held my peace.

Is. 6, 5.

Vulg.

61. What then have we here to do, saving that the tongue must be heedfully kept in under the poise of a mighty control, but not that it must be indissolubly chained, lest either being let loose it run out into mischief, or being bound up, it be also slack to render service. For hence it is said by one, A wise man will hold his tongue till he sees opportunity, that when he accounts it convenient, strictness of silence being laid aside, by speaking such things as are meet, he may devote himself to answer the end of usefulness. Hence Solomon saith, A time to keep silence, and a time to speak. For the seasons for changes are to be weighed with discretion, lest either when the tongue ought to be restrained, it let itself out to no purpose in words, or when it might speak to good purpose, it keep itself in from sloth. Which the Psalmist considering comprehended in a brief petition, saying, Set a watch, O Lord, before my mouth; and a door Ps. 141, of guard on my lips. For a door is opened and shut. He3. then who prayed not that a bar should be set to his lips, but a door, openly shewed that the tongue ought both to be held in by self-control, and let loose on grounds of necessity, that both the voice should open the discreet mouth at the fitting time, and on the other hand silence close it at the fitting time. And because neither the friends of Job, nor all heretics, whose likeness they bear, know how to observe this, they are said to utter words to the wind.' In that the sayings which the weightiness of discretion does not establish firmly, the breath of levity carries along.

LIT. ALLEG.

BOOK VIII.

He explains part of the sixth Chapter, from verse 27, and the whole of the seventh and eighth Chapters. In the course of this exposition, from verse 11, to the end of the eighth Chapter, he speaks at length on the sin of hypocrisy.

1. We have already in the preceding book considered the point, that blessed Job is making known to us the force of his humility, when he says,

Ver. 27. Yea ye overwhelm the fatherless, and ye strive to overthrow your friend.

For he shews what great weakness he considers himself to be of, who calls himself fatherless.' But because charity even when wounded cannot quit love, he at once complains that they would have him overthrown, and yet witnesses that he is their friend. Whose words, as we have often said already, in such wise specially apply to himself, that yet by them, in the Spirit of Prophecy, we have at the same time set forth the sentiment of the faithful People, in tentia.' the voice of the Church Universal. Which same People, xxiii.§. while encountering the opposition of heretics, both regards

26

sen

see 1.

31.

itself as weak in humility, and yet never abandons the greatness of keeping love entire. For the People of Holy Church, as it is the child of a dead Father, is not unfitly called fatherless,' in that henceforth indeed through faith it follows His life of Resurrection, but does not as yet see Him by His appearing. Now heretics overwhelm the fatherless,' when they bear hard upon the lowliness of the faithful People, by clamorous and false charges, and yet he is a 'friend,' whom they set themselves to overthrow,' in that God's faithful People never cease with loving affection to call to the Truth, the very persons whom they suffer as persecutors. But herein it is necessary to be known, that holy men neither dread from weakness to be exposed to falsehoods, nor in being harmed ever hold their peace as to the Truth. Whence it is added;

Patience in suffering to be joined with active love. 415

Ver. 28. But fulfil what ye have begun; give ear, and see Book if I lie.

VIII.

2. For because he does not fear to endure adversities, let ii. him say, But fulfil what ye have begun; and because he does not withhold the announcements of the Truth from his very persecutors themselves, let him add, Give ear, and see if I lie. As if he said in plain words, ' Neither do I tremble at the mischiefs done me before, nor do I withhold the succours of correction from ungrateful hearers, in that I both have exercise through being driven to straits by misfortune, and gain increase by being kindly devoted to my very persecutors themselves.' For the mind of the Saints, in this war of temptations, being at once defended by the shield of patience, and begirt with the swords of love, obtains resolution for the enduring of bad treatment, and puts forth kindness in the recompensing good, so as both to receive stoutly the weapons of enmities, and return forcibly the darts. of love. For he does not in any way go armed to the wars, who either taking a shield, uses no swords, or using swords, is not protected by a shield. And hence the soldier of God, encountered by a war of adversity, ought both to hold before him the shield of patience, lest he perish, and being prompt to preach he should launch the darts of love, that he may win the victory. The sum of which armour Paul briefly informs us of, saying, Charity suffereth long, and is kind. 1 Cor. But when one of either is wanting, charity is not, i. e. if 13, 4. bearing with the wicked without kindness, he has no love; or again if shewing himself without patience, he neglect to bear with the wicked whom he loves. Therefore that true charity may be retained by us, it must needs be that both patience support kindness, and again kindness support patience, that building up a large edifice as it were in our breast, both patience may give strength to the tower of kindness, and kindness give grace to the firmly founded edifices of patience. Therefore let blessed Job, as being prompt to patience, say, But fulfil what ye have begun; and as endued with kindness let him add, Give ear, and see if I lie.

3. But because Holy Church, being well trained in the iii. school of humility, does not enjoin as by authority the right

416

Weighing words before speaking hinders strife.

28. LIT.

JOB 6, instructions which she delivers to those that be gone astray, but wins acceptance for them by reason, it is well said in this ALLEG. place, See if I lie. As though it were in plain words, ' In all that I declare, give no credence to me upon grounds of authority, but consider on grounds of reason whether they be true. And if at any time she says what cannot be comprehended by reason, she reasonably advises that human reasoning should not be looked for in hidden truths.' But it often happens that heretics, when they meet with opportunity for reasoning, give themselves a loose in the brawlings of strife. Hence it is immediately subjoined with propriety,

iii.

1 Cor.

11, 16.

iv.

Ver. 29. Answer, I pray you, without strife.

4. For neither do heretics try to attain truth by their investigations, but to appear to be the winners; and whereas they desire to shew for wise without, they are bound within in their foolishness with the chains of their own pride; hence it comes to pass that they look out for contests of rivalry, and concerning God, Who is our Peace, they know not how to speak with peaceableness, and by the article of peace they become contrivers of strife. To whom it is well spoken by Paul, But if any man seem to be contentious, we have no such custom, neither the Churches of God. Now it is rightly added,

And speaking that which is just, judge ye.

5. For every one that speaks, whilst he waits for his hearer's sentence upon his words, is as it were subjected to the judgment of him, by whom he is heard. Accordingly he that fears to be condemned in respect of his words, ought first to put to the test that which he delivers; that there may be a kind of impartial and sober umpire sitting between the heart and the tongue, weighing with exactness whether the heart presents right words, which the tongue taking up with advantage may bring forward for the hearer's judgment. Therefore let blessed Job, while managing his own case against his friends, yet telling our proceedings against heretics, blame precipitancy in speakers, and gather words to suit their mind, saying, And speaking that which is just, judge ye. As if it were in plain words,' If in this, that ye come out to us in the issuing forth of the tongue, ye would not be found fault with, retain within the balances of justice,