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making resistance] against the Truth, and when his officer had struck him a blow on the cheek, he uttered not a curse, as being moved to wrath, but filled with the Spirit, prophesied with a free voice, saying, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? [Acts 23, 3] It is hence that Stephen not even when doomed to die dreaded to put forth authoritativeness of voice in utterance against the power of his persecutors, saying, Ye stiff necked and uncircumcised in heart and ears, ye do alway resist the Holy Ghost: as your fathers did, so do ye. [Acts 7, 51]
54. But that holy men burst into such high words from passionate affection for Truth, and not from the sin of pride, they themselves plainly point out, in that by other doings and other sayings they make it appear with what great humility they are adorned, and with what great charity they are inflamed toward those whom they rebuke. For pride begets hatred, humility only love. Thus the words which love makes bitter, flow, surely, from the fountain head of humility. Accordingly, how could Stephen utter reproach in pride, who with bended knee prayed for those whom he reproached, when they went on to worse and stoned him, saying, Lord, lay not this sin to their charge. [ver. 60] How did Paul in pride utter words of bitterness against the Priest and Chief of his nation, who in humility lowers himself to the service of his disciples, saying, For we preach not ourselves, but Christ Jesus our Lord, and ourselves your servants for Christ’s sake? [2 Cor. 4, 5] How did Peter resist the rulers from Pride? when in compassion to their erring course, he as it were makes excuse for their guilt, saying, I wot that through ignorance ye did it, as did also your rulers. But those things which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled. [Acts 3, 17. 18. ] And he draws them in pity to life, saying, Repent ye therefore, and be converted, that your sins may be blotted out. [ver. 19] How was it from pride that Elisha refused to come to the sight of Naaman, who not only let himself be seen, but even be taken hold of by a woman? concerning whom it is written, And when she came to the Man of God to the hill, she caught him by the feet, but Gehazi came near to thrust her away. And the Man if God said, Let her alone, for her soul is in bitterness. [2 Kings 4, 27] How was it in pride that Elijah uttered words of reproach against the proud king, seeing that he ran humbly before his chariot, as it is written, And he girded up his loins, and ran before Ahab? How was it of Pride that the man of God disregarded the presence of Jeroboam, who out of pity straightway restored his withered right hand to its former soundness? As it is written, And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand dried up. [1 Kings 13, 4] And shortly after, And the man of God besought the face of the Lord, and the king's hand was restored him again, and became as it was before. [ver. 6] For as pride cannot give birth to miraculous powers, we are shewn, in what a Spirit of humility the voice of upbraiding issues, in that signs go along with it. How did Nathan swell high in words of rebuke against king David, who when there was sin lacking that deserved rebuke, fell on his face upon the ground in his sight? as it is written, And they told the
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king, saying, Behold, Nathan the Prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. [1 Kings 1, 23] How could Moses, when he freely withstood the Egyptian king, indulge contempt for him, who while he held familiar communing with God worshipped with self-abasement Jethro his relation who was following him? to whose advice he paid such ready obedience, that after the secret communications of God, he accounted that great gain, which came to him without from the lips of man.
55. From one set of deeds of the Saints, then, we learn what account we are to take of another. For holy men are neither free spoken out of pride, nor submissive out of fear. But whenever uplightness uplifts them to freedom of speech, thought of their own weakness preserves them in self-abasement. For though, in chiding them, they smite as from above the misdoings of offenders, yet judging themselves the more exactly in their own eyes, they in a manner take their place amongst the refuse, and as they pursue after wickedness in others, so much the fiercer do they return to keep themselves in check; and, on the other hand, as they never spare themselves in doing better, they are the more watchful in rebuking the deeds of other men. For what, that is derived from the powers of man without, shall strike them with wonder, who alike look down upon themselves, even at the moment that now they have well nigh gotten hold of the summit of interior height. And so for this reason it is right for them to sit in judgment on the loftiness of earthly exaltation without, for that no load of swelling humour weighs down the eye within. Hence when blessed Job disregards earthly wisdom, and powers, and substance, in those friends that were full of harsh words, saying, Did I say, Bring unto me? or, Give me of your substance? or, Deliver me from the enemy's hand ? or, Redeem me from the hand of the mighty? Teach me, and I will hold my tongue, and cause me to understand wherein I have erred; what opinion he entertains about himself, he makes appear a little below, saying, Yea, ye overwhelm the fatherless. Thus it is clearer than the light what a weak nature he sees himself to be possessed of, in that he calls himself fatherless. It goes on;
Ver. 25. Wherefore have ye detracted from the words of truth; when there is none of you that is able to convict them?
56. He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid, in proportion as he himself the more thoroughly eschews them by knowledge and by practice. For the eye which dust weighs upon, never clearly sees the spot upon the limb, and the hands that hold mud can never cleanse away the overcast dirt. And this according to the older of the old Translation [h], the voice of God rightly conveyed in sense to David, busied about external wars, when It says, Thou shalt not build a temple, for thou art a man of blood. [1 Chron. 22, 8; 28, 3. ] Now he builds God's Temple, who is devoted to correcting and forming the minds of his neighbours. For we are God's Temple, who are framed to life by His indwelling, as Paul bears witness, saying, For the temple of God is holy, which temple ye are. [1 Cor. 3, 17] But a man of blood is forbidden to build a temple to God, in that he who is still devoted to carnal practices, must needs blush to instruct the minds of his neighbours spiritually. Therefore it is well said, Wherefore have ye detracted from the words of truth, when there is none of you that is able to convict them? As if it were in plain words; ‘With what rashness do ye blame all ye hear, who knowing nothing of the causes of my stroke, still utter words that deserve blame. ’ It goes on,
Ver. 26. Ye only set in order speeches to upbraid, and ye speak words against the wind.
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57. There are two sorts of speech, which are very troublesome and mischievous to mankind, the one which aims to commend even froward things, the other which studies to be always carping even at right ones. The one is carried downward with the stream, the other sets itself to close the very channels and streams of truth. Fear keeps down the one, pride sets up the other. The one aims to catch favour by applause; anger, in order that it may be manifested in contention, drives forward the other. The one lies grovelling at command; the other is always swelling high in opposition. Accordingly, blessed Job convicts his friends of being of this kind, when he says, Ye do but set in order speeches to upbraid. But he proceeded to make known whence it is that men come even to the effrontery of unjust upbraiding, when he added, And ye speak words to the wind. For to ‘speak, words to the wind’ is to talk idly. For often when the tongue is not withheld from idle words, a loose is even given to the rashness of foolish reviling. For it is by certain steps of its descent, that the slothful soul is driven into the pitfall. Thus while we neglect to guard against idle words, we are brought to mischievous ones, so that it first gives satisfaction to speak of the concerns of others, and afterwards the tongue by detraction carps at the life of those of whom it speaks, and sometimes even breaks out into open revilings. Hence the incitements are sown of angry passions, jars arise, the fire-brands of animosity are kindled, peace is altogether extinguished in men's hearts. Hence it is well said by Solomon, He that letteth out water is a beginning of brawls. [Prov. 17, 14] For to let out water is to let the tongue loose in a flood of words, contrary to which he at the same time declares in a favourable sense, saying, The words of a man's mouth are as deep waters. [Prov. 18, 4] He then that letteth out water is a beginning of brawls, for he who neglects to refrain his tongue, dissipates concord. Hence it is written contrariwise, He that silenceth a fool, softeneth wrath. [Prov. 26, 10. Vulg. ]
58. But that everyone that is given to much talking cannot maintain the straight path of righteousness, the Prophet testifies, in that he saith, For an evil speaker shall not be led right upon the earth. [Ps. 140, 11] Hence again Solomon saith, In the multitude of words there wanteth not sin. [Prov. 10, 19] Hence Isaiah saith, And the cultivation of righteousness, silence; so pointing out that the righteousness of the interior is desolated, when we do not withhold from immoderate talking. Hence James saith, If any man among you think himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. [James 1, 26] Hence he says again, Let every man be swift to hear, slow to speak. [1, 19] Hence he adds again, The tongue is an unruly evil, full of deadly poison. [3, 8] Hence ‘Truth’ warns us by his own lips, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment. [Matt. 12, 36] For an idle word is such as lacks either cause of just occasion, or purpose of kind serviceableness. If then an account is demanded for idle speech, it is very deeply to be considered what punishment followeth after that much talking, wherein we sin even by words of pride.
59. Furthermore, be it known that they are lost to the whole estate of righteousness altogether, who let themselves go in mischievous words. For the mind of man, like water, both when closed round is collected on high, in that it seeks anew the source whence it descended, and when let loose it comes to nought, in that it dissipates itself to no purpose down below. For the mind is as it were drawn out of itself in so many streams, as it lets itself out in superfluous words from the strict control of silence. And hence it has 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
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about with any defence for its safe-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 more acute pain, in that when the corruption that ferments 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 newer say,
Woe is me, for I have held my peace.
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 of guard on my lips. [Ps. 141, 3] For a door is opened and shut. He 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
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that the sayings which the weightiness of discretion does not establish firmly, the breath of levity carries along.
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.
[LITERAL AND ALLEGORICAL INTERPRETATION]
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 [‘sententia. ’ see l. xxiii. § 31] of the faithful People, in the voice of the Church Universal. Which same People, while encountering the opposition of heretics, both regards 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;
Ver. 28. But fulfil what ye have begun; give ear, and see if I lie.
[ii]
2. For because he does not fear to endure adversities, let 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,
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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. 13, 4] But when one of either is wanting, charity is not, i. e. if 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 I lie,
[iii]
3. But because Holy Church, being well trained in the school of humility, does not enjoin as by authority the right instructions which she delivers to those that be gone astray, but wins acceptance for them by reason, it is well said in this 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,
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. [1 Cor. 11, 16] Now it is rightly added,
And speaking that which is just, judge ye.
[iv]
5. For everyone 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, that what is delivered without, may find acceptance by the weightiness of truth, the more in proportion as the scales of discretion weigh it well within,
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and because those put forth a right judgment about the sayings of others, who are used first to sit in judgment on their own; after that he had said, speaking that which is just, judge ye, he immediately adds with propriety,
Ver. 30. And ye shall not find iniquity in my tongue, nor shall foolishness sound through my jaws.
[v]
6. As if it were expressed in plain words, ‘The more exactly ye weigh your own words, the more truly ye estimate those of others, and when what ye say begins to be right, ye will recognise what ye hear to be just. For my tongue never sounds of folly to you, unless it be what comes from your own inward thoughts. ’ Thus Holy Church makes it her aim first to prove the allegations of her enemies to be false, and then to make known the announcements of the truth, for so long as they reckon themselves to hold right notions, they obstinately assail the right things that they hear. Therefore it is necessary beforehand that heretics should feel their error, lest they gainsay the truth when it is heard. For neither if the tiller of the soil neglect to root up the briars of the field by the cutting of the share, will the earth bring to a crop the seed received into her bosom; and 'when the physician does not get rid of the corruption, by opening the wound, healthy flesh never forms in the corrupt spot. First then in destroying what is bad, let him say, And speaking that which is just, judge ye; but afterwards in teaching what is right, let him add, And ye shalt not find iniquity in my tongue, nor shall foolishness sound through my jaws. Now it is the way with heretics to deliver some things openly, to hold others in secret, for by the ‘tongue,’ plain speaking is denoted, but by the ‘jaws [fauces],’ the secret harbouring.
7. Neither in the tongue then of Holy Church does ‘iniquity resound,’ nor ‘foolishness in her jaws,’ for the things that she proclaims in open utterance, at the same time she preserves in inward faith; nor does she teach one thing in public and keep another to herself in secret; but she both delivers what she thinks by giving utterance to it, and keeps what she delivers by living accordingly; and whatever is let out belonging to the feast of heavenly wisdom by the tongue of preaching, she tastes this same by the jaws of silent expectation. And let blessed Job, both as an individual member of the whole Church, in telling his own case, and as shewing what is the heart of all of the Elect, make known all that he feels, that the testimony of his speech may manifest the uprightness of his mind. It proceeds,
Chap. vii. 1. The life of man upon earth is a warfare.
[vi] [MORAL INTERPRETATION]
8. In this passage in the old Translation the life of man is not called ‘a warfare’ at all, but ‘a trial [a],’ yet if the meaning of either word be regarded, the sound that meets the ear outwardly is different, yet they make one and the same concordant meaning. For what is represented by the title of ‘a trial,’ saving our contest with evil spirits?
and what by the designation of ‘a warfare,’ but an exercising against our enemies? So that trial is itself ‘a warfare,’ in that whilst a man is watching against the plots of evil spirits, surely he is spending himself under arms for the fight. But we are to observe that this life of man is not said to have ‘trial,’ but it is described as itself being ‘trial. ’ For having of free will declined from the upright form wherein it was created, and being made subject to the rottenness of its state of corruption, whilst out of self it begets mischiefs against self, it henceforth becomes the very thing it undergoes. For whereas by letting itself down, it
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relinquished the erect seat of the interior, what did it find in itself save the shifting of change? And though it now erect itself thence to seek things on high, it directly drops down to its own level from the impulse of a slippery changeableness. It desires to stand up in contemplation, but has not the strength. It strives to fix firmly the step of thought, but is enfeebled by the slippings of its frailty. Which same burthens of a changeful lot, forasmuch as it sought them out of free will, so it bears them against the will. Man might have possessed his fleshly part in quiet, if created aright as he was by his Maker, he had been willing to be possessed by Him; but, whereas he aimed to lift himself up against his Maker, he straightway experienced in himself insolency from the flesh. Now forasmuch as together with guilt [b] punishment is also inherited along with it by birth, we are born with the engrafted evil of a frail nature; and we as it were carry an enemy along with us, whom we get the better of with toilsome endeavours. And so the life of man is itself ‘a trial,’ in that it has that springing up to it from itself, whereby it is liable to be destroyed. And though it is ever cutting down by the principle of virtue all that it begets in the principle of frailty, yet it is ever begetting in frailty somewhat to cut down by virtue.
9. And so the life of man is in such a way ‘a trial,’ that though we are henceforth restrained from the commission of sin, yet in our very good works themselves we are clouded now by the recollection of evil deeds, now by the mists of self-deception [seductionis], now by the suspension of our own purpose of mind. Thus one man henceforth restrains the flesh from excess, and yet he is still subject to images thereof, in that the things, which he has done willingly, come to mind against his will, and what he accounted pleasure he bears as punishment. But because he fears to be drawn again into the conquered evil habit, he restrains his greedy appetite by the forcible means of a singular abstinence, and by his abstinence his face is rendered pale; then when paleness is observed in his countenance, his life is commended as deserving of the reverential regard of his fellow-creatures, and presently with the words of commendation vainglory enters into the mind of this man of abstinence, which while the mind having received a shock cannot get the better of, it seeks to blot from the face the paleness whereby that entered in, and so it comes to pass that being tied fast with the knots of infirmity, either in avoiding the paleness of abstinence, it again dreads to be brought under the dominion of excess, by food, or subduing by abstinence the impulse to excess, it apprehends its paleness serving to vainglory. Another man getting the better of the downfall of pride, henceforth lays hold of the state of humility with all the desire of his heart, and when he sees people that are full of pride breaking out so far as to the oppressing of the innocent, being inflamed by the incitement of zeal, he is forced to lay aside in some degree the thing he determined on, he displays the force of the side of right, and withstands the evil-minded not with mildness, but with authority. Whence it is very commonly the case, that either by pursuit of humility he is led to abandon zeal for the right, or again by zeal for right he interrupts the pursuit of humility, which he maintained. And when the authoritativeness of zeal and lowliness of purpose scarcely admit of being preserved together, the man is made a stranger to himself in his embarrassment. So that he is in a great dilemma lest in a deluded mind either pride pass itself off for the high tone of zeal, or timid inactivity feign itself humility. Another man, considering how great is the sin of deceit, determines to fortify himself in the citadel of truth, so that henceforth no false word should proceed out of his lips, and that he should wholly cut himself off from the sin of lying. But it very frequently happens that, when the truth is spoken, the life of a neighbour is borne hard upon; and whilst the person fears to bring injury upon another, he is brought back, as in an aim of pity, to that evil habit of deceit which he had for long kept under; and so it comes to pass, that though wickedness has no place in his mind, yet the shadow of falsehood dims therein the rays of truth.
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And hence oftentimes, because when a man is urged with questions he cannot keep silence, either by telling a falsehood he slays his own soul, or by speaking the truth bears hard upon the life of a neighbour. Another man, incited by the love of his Maker, aims by unintermitted prayer to withhold his mind from all earthly thoughts, and to place it in safety in the secret deeps of inward repose; but in the very mounting of his prayer, whilst he is striving to ascend from things below, he is struck back by the vision of them, and the eye of the mind is stretched to gaze on the light, but from bodily habit it is dimmed by the images of earthly things arising. Whence it very often comes to pass, that the mind of the person so striving, being exhausted by its own weakness, either giving over prayer, is lulled asleep in sloth, or if it continue long in prayer, the mist of rising images gathers thick before its eyes.
10. And so it is well said, The life of man is a trial upon earth, since there also he met with the guiltiness of a downward course, where he thought to lay hold on the advancement of an upward one, and the mind is only thrown into disorder by the same act whereby it strove to arise out of its disorder, so that it is thrown back upon itself shivered by the very means, by which it was already getting above itself collected and compacted. This man being a stranger to instruction in the Divine Law, is kept down by his ignorance, that he should do nothing for the attaining of salvation. That man being endued with the knowledge of the Divine Law, while he is delighted that understanding is vouchsafed to him beyond other men, in that he exults with a selfish delight, wastes in himself the gift of understanding which he has received. And in the Judgment he is shewn to light worse than others by the same thing, whereby he is exhibited brighter than others for a season. The first, because he is lifted high by no gifts of extraordinary powers, eschews the more plain path of uprightness too, and as if accounting himself an alien to the heavenly benefit, does evil things as though with more security, in proportion as he has never been vouchsafed the high endowments of the heavenly gift. The other the spirit of Prophecy replenishes, uplifts to the foreknowledge of events, and shews him things to come as now present. But whilst oftentimes and in many cases he is lifted above himself, so that he does really contemplate future events, his mind being drawn off into self-confidence, fancies that that spirit of Prophecy, which cannot always be had, is always with him, and when he takes every notion that he may have for prophecy, because that he ascribes this to himself even when he has nothing of it, he even loses it in the degree that he might possess it. And so it comes to pass, that he is brought back in sorrow behind the standard of other men's merits by the very means, whereby he was advanced before it in gladness of heart in the esteem of all. And so, The life of man is a trial upon earth, in that either being a stranger to extraordinary powers, it is unable to mount to the heavenly prize, or enriched with spiritual gifts, it is one day ruined the worse by occasion of its extraordinary powers.
11. But whereas we have said a little above that ‘a trial’ is the same as ‘a warfare,’ it is above every thing to be borne in mind, that something more is signified to us by the title of ‘warfare,’ than by the name of ‘trial. ’ For to our apprehension there is this addition made by the expression of ‘a warfare,’ namely, that by warfare there is made daily progress towards an end. And whilst the space of warfare goes on increasing in a regular course, the whole warfare of men [B. & C. ‘of a man’] is at the same time diminishing. And so, the life of man is a warfare upon earth, in that, as we have said above, each one of us, while by the accessions of time he is daily advancing to the end of life, in adding to his life, is making an end to live. For he looks for the days to come round, but as soon as they are come for the lengthening of life, they are already taken away from the amount of life; for while the step of the traveller too is advancing over the ground in front, what remains of
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the way is lessening. Thus our life is ‘a warfare,’ in that in the same degree that it is drawn out to its enlargement, it is brought to an end, so as not to be. Therefore it is well said, The life of man is a warfare upon earth; for whilst by the several periods of time it seeks to gain ground, by that very period which it adds but in losing, it is made to pass away as it grows. And hence the very course of a warfare itself is described in the words that are immediately added,
Are not his days also like the days of an hireling?
[vii]
12. The hireling longs for his days to pass the quicker, that he may attain without delay to the reward of his toil; and so the days of man imbued with a knowledge of the Truth and of the things of eternity, are justly compared to ‘the days of an hireling,’ because he reckons the present life to be his road, not his country, a warfare, not the palm of victory, and he sees that he is the further from his reward, the more slowly he is drawing near to his end. Moreover we must bear in mind, that the hireling spends his strength in labours that belong to others, yet procures for himself a reward that is his own. Now it is uttered by the Redeemer’s voice, My Kingdom is not of this world. [John 18, 36] All we, then, who being endued with the hope of heaven, wear ourselves out with the toiling of the present life, are busied in the concern of another. For it often happens that we are even compelled to serve the sons of perdition, that we are constrained to give back to the world what belongs to the world, and we are spent indeed with another man's work, yet we receive a reward of our own, and by this, that we manage uncorruptly the interests of others, we are made to arrive at our own. In reverse of which, ‘Truth’ saith to certain persons, And if ye have not been faithful to that which is another man's, who shall give you that which is your own. [Luke 16, 12] Moreover it is to be remembered, that an hireling anxiously and heedfully looks to it, that never a day pass clear of work, and that the expected end of the time should not come empty for his rewarding. For in his earnestness of labour he sees what he may get in the season of recompense. Thus when his work advances, his assurance in the reward is increased, but when the work is at a stand-still, his hope sickens in respect of the recompense. And hence each of the Elect reckoning his life as the days of an ‘hireling,’ stretches forward to the reward the more confident in hope, in proportion as he holds on the more stoutly for the advancement of labour. He considers what the transitory course of the present life is, he reckons up the days with their works. He dreads lest the moments of life should pass void of labour. He rejoices in adversity, he is recruited with suffering, he is comforted by mourning, in that he sees himself to be more abundantly recompensed with the rewards of the life to come, the more thoroughly he devotes himself for the love thereof by daily deaths. For it is hence that the citizens of the Land above say to the Creator of it in the words of the Psalmist, Yea, for Thy sake are we killed all the day long. [Ps 44, 22] Hence Paul says, I die daily, brethren, for your glory. [1 Cor. 15, 31] Hence he says again, For the which cause I also suffer these things; but I am not confounded, for I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day. [2 tim. 1, 12] Therefore holy men for all the labours which they now exercise, while committing them to ‘Truth,’ already hold so many pledges of their recompense shut up in the chamber of hope. Yet oppressive heat is now felt under toil, that one day refreshment may be had in rest. Whence it is rightly added immediately afterwards,
Ver. 2, 3. As a servant earnestly desireth the shadow, and as an hireling looketh for the end of his work, so am I made to possess months of vanity, and I have numbered me wearisome nights.
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[viii]
13. Since for ‘a servant to desire the shadow,’ is after the heat of trial and the sweat of labour to seek the cool of eternal repose. Which shadow that servant desired, who said, My soul thirsteth for God, the living God; when shall I come and appear before God? [Ps. 42, 2] And again, Woe is me that I sojourn in Mesech. [Ps. 120, 5] Who as if after hard toil retreating from the heat, and seeking a covering that he might attain the rest of coolness, says again, For I will enter into the place of the wonderful Tabernacle, even to the house of God. [Ps. 42, 4] Paul panted to lay hold of this ‘shadow,’ having a desire to depart and to be with Christ. [Phil. 1, 23] This shadow they had already attained unto in the fulness of the desire of their hearts, who said, We which have borne the burthen and heat of the day. [Mat. 20, 12] Now he that is said to ‘desire’ the shadow, is rightly styled ‘a servant,’ in that each one of the Elect, so long as he is bound fast by the condition of frailty, is held in under the yoke of corruption, in its exercising dominion over him, as though under the harrassing effect of heat; which same person, when he is stripped of corruption, is then made known to himself as free and at rest. And hence it is well said by Paul also, Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. [Rom. 8, 21] For the Elect are now, pressed down by the penalty of a corrupt state, but then they are exalted high by the glory of an incorrupt. And in the same degree that, relatively to the burthens of our present constraint, there is nought of liberty now manifested in the sons of God, relatively to the glory of the liberty to ensue, nought of servitude will then appear in the servants of God. And so the servile garb of corruption being cast off, and the nobility of liberty bestowed, the creature is turned into the gloriousness of the sons of God, in that in being united to God by the Spirit, it is proved as it were to have surmounted and overcome this very thing, that it is a created being. Now he that still ‘desires the shadow’ is ‘a servant,’ in that so long as he is subject to the heat of temptation, he is bearing on his shoulders the yoke of a wretched condition, and it is rightly added there, and as an hireling looks for the reward of his work.
14. For an hireling, when he looks at the work to be done, at once resigns his spirit in consequence of the length and burthensomeness of the labour; but when he recalls his sinking spirit to take thought of the reward of his work, he immediately sets afresh his vigour of mind for the exercising of his labour, and what he reckoned a grievous burthen in respect of the work, he esteems light and easy on the grounds of the recompense. Thus, thus, do each of the Elect, when they meet with the crosses of this life, when insults upon their good name, losses in their substance, pains of the body are brought upon them, reckon the things grievous, which they are tried with; but when they stretch the eyes of the mind to the view of the heavenly country, by comparison with their reward they see how light is all they undergo. For that which is shewn to be altogether insupportable for the pain, is by forecasting reflection rendered light for the recompense. It is hence that Paul is always being lifted up bolder than himself against adversities, in that ‘as an hireling he looketh for the end of his work. ’ For he accounts what he undergoes to be a heavy burthen, but he reckons it light in consideration of the reward. For he does himself declare how great the burthen is of what he suffers, in that he bears record that he was ‘in prisons more abundantly, in stripes above measure, in deaths oft,’ &c. who ‘of the Jews five times received folly stripes save one. ’ [2 Cor. 11. 23. &c. ] Who was ‘thrice beaten with rods, once stoned, thrice suffered shipwreck, a night and a day was in the deep of the sea; who endured perils of waters, of robbers, of his own countrymen, of the heathen, in the city, in the wilderness, in the sea, among false brethren; ‘who in weariness and painfulness, in fastings often, in cold and nakedness,’ had labour and toil, who sustained ‘fights
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without, within fears,’ who declares himself pressed down above strength, saying, that we were pressed out of measure, above strength, insomuch that we were weary even of life. But in what sort he wiped off him the streams of this hard toil with the towel of his reward, he himself tells, when he says, For I reckon that the sufferings of this present time are not worthy to be compared, with the glory to come, which shall be revealed in us. Thus, ‘as an hireling, he looketh for the end of his work,’ who while he considers the increase of the reward, reckons it of no account that he labours well nigh spent. But it is well added, So am I made to possess months of vanity, and wearisome nights have I numbered me.
15. For the Elect serve the Creator of things, and yet are often driven to straits by the want of things; they hold fast in God by love, and yet they lack the supports of the present life. So they who do not aim at present objects by their actions, as to the profits of the world, spend ‘months of vanity. ’ Moreover they are subject to ‘wearisome nights,’ in that they bear the darkness of adversity not only to the extent of want, but oftentimes to the anguish of the body. For to undergo contempt and want is not hard to virtuous minds; but when adversity is turned to the paining of the flesh, then surely wearisomeness is felt from pain. It may also be not unsuitably interpreted, that each one of the Saints as a hireling spends ‘months of vanity,’ in that he now already bears the toil, but does not yet hold the reward; the one he undergoes, the other he looks for; but ‘he numbers him wearisome nights,’ in that by exercising himself in virtuous habits, he is accumulating upon his own head the ills of the present life: for if he does not aim to advance in spirit, he finds the things of the world perchance less galling to him.
[ALLEGORICAL INTEPRETATION]
16. Yet, if this sentence be referred to the voice of Holy Church, the meaning thereof is traced out with a little more particularity. For she herself has ‘months of vanity,’ who in her weak members has to bear earthly actions running on to nought without the meed of life. She ‘numbers to herself wearisome nights,’ in that in her strong members she bears manifold afflictions. For in this life there be some things that are hard, and some that are empty, and some that are both hard and empty at one and the same time. For from love of the Creator to be tried with the afflictions of the present life, is hard indeed, but not empty. For love of the present world to be dissolved in pleasures, is empty indeed, but not hard. But for the love of that world, to be exposed to any adversities, is at one and the same time both empty and laborious, in that the soul is at once ‘afflicted by adversity, and not replenished with the compensation of the reward. And so in those who being now placed within the pale of Holy Church, still let themselves out in the pursuit of their pleasures, and are thenceforth not enriched with the fruit of good works, she passes ‘months of vanity,’ in that she spends the periods of life without the gift of the reward. But in those who, being devoted to everlasting aims, meet with the crosses of this world, ‘she numbers herself wearisome nights,’ in that she as it were in the obscurity of the present life undergoes the darkness of woe. But in those who at one and the same time love this transitory world, and yet are wearied with its contradiction, she sustains at once ‘days of vanity,’ and ‘wearisome nights,’ in that neither does any recompense coming after reward their lives, and, yet present affliction straitens them. But it is rightly that she never says that she has ‘days,’ but ‘months of vanity’ in these. For by the name of ‘months,’ the sum and total amount of days is represented, and so by the ‘day,’ we have each individual action set forth: but by ‘months,’ the conclusion of those actions is implied. But it often happens that when we do anything in this world, being buoyed up by the eager intentness of our hope, this particular
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thing that we are about, we never think empty; but when we are come to the end of our doings, failing to obtain the object of our aims, we are grieved that we have been labouring for emptiness, and so we spend not only days, but likewise ‘months of vanity,’ in that not in the beginning of our actions, but only at the end, we bethink ourselves that we have been toiling in earthly practices without fruit. For when trouble follows upon our actions, it is as if the months of vanity of our life were brought home to us: in that it is only in the consummation of our actions that we learn, how vain was all our toil therein.
17. But because in the sacred word sometimes ‘night’ is put for ignorance, according to the testimony of Paul, who saith to his disciples instructed in the life to come; Ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness. [1 Thess. 5, 5] To which words he prefixed, But ye, brethren, are not in darkness, that that day should overtake you as a thief. [ib. 4] In this place the voice of Holy Church may be understood in the person of those of her members, who after the darkness of their state of ignorance are brought back to the love of righteousness, and being enlightened by the rays of truth, wash out with their tears all that they have done amiss. For every one that has been enlightened looks back to see how polluted all that was that he laboured at, in love with the present life. And therefore Holy Church in the case of these, in whom there is a return to life, compares her toils to ‘a servant’ in a state of heat, and to ‘an hireling longing for the end of his work,’ in the words, As a servant earnestly desireth the shadow, and as an hireling looketh for the end of his work; so am I made to possess months of vanity, and wearisome nights have I numbered me. For in drawing the comparison there are two things which he premised, as also in the describing of weariness there are two which he thereupon added. For to the one oppressed with heat he gave ‘months of vanity,’ in that in proportion as the refreshing of eternity is more the object of our desire, it is more clearly seen how vainly we spend our labour for this life. But to the one in expectance he brought in ‘wearisome nights,’ in that the more that at the end of our works we look at the reward we are to have given us, the more we lament that we so long knew nothing of the thing that we now aim at. And hence the very solicitude of the penitent is carefully set forth, so that it is said, ‘that he numbered to himself wearisome nights,’ in that the more truly we return to God, the more exactly we consider, while we grieve over them, those toils which we underwent in this world from ignorance. For as everyone finds that to become more and more sweet which he desires of the things of eternity, so that which he was undergoing for the love of the present world, is made appear to him proportionably burthensome. Now if the following words be considered with reference to the historical import alone, doubtless we have the mind of one in sorrow described by them, viz. how in the different impulses of desire he is variously urged by the force of grief. For it goes on,
Ver. 4. When I lie down, I say, When shall I arise? and again I look for the evening.
[ix]
18. For in the night, day is desired, in the day, evening is longed for; in that grief will not let the things that are before us give satisfaction, and while it saddens the heart in the experience of the present, it is ever stretching it to something beyond in expectation, as it were by a consolatory longing. But because at one and the same time the afflicted mind is drawn out in desire, and yet its grief, even though beguiled by longings, is not ended; it is rightly added, And I shall be filled with pains even until the darkness. But the cause of this grief is set forth, when the words are immediately introduced,
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Ver. 5. My flesh is clothed with worms and clods of dust: my skin is dried up and shrunken. [x]
19. But we shall make out these words more exactly and more applicably, if we go back to the order of the foregoing interpretation. For by sleep the torpor of inaction, and by rising the exercising of action, is represented. By the name of the evening moreover, because it accords with sleep, we have set forth again the desire of inaction. But Holy Church, as long as she is leading a life of corruption, never ceases to bewail the inconveniences of her condition of mutability. For man was created for this end, that, with mind erect, he might mount to the citadel of contemplation, and that no touch of corruption should cause him to swerve from the love of his Maker; but herein, that he moved the foot of his will to transgression, turning it away from the innate stedfastness of his standing, he immediately fell away from the love of his Creator into himself. Yet in forsaking the love of God, that true stronghold of his standing, he could not stand fast in himself either; in that by the impulse of a slippery condition of mutability, being precipitated beneath himself through corruption, he also came to be at strife with himself. And now, in that he is not secured by the stedfastness of his creation, he is ever being made to vary by the fit of alternating desire, so that both at rest he longs for action, and when busied pants for rest. For because the stedfast mind, when it might have stood, would not, it is now no longer able to stand even when it will, in that in leaving the contemplation of its Creator, it lost the strength of its health, and wherever placed is ever seeking some other place through uneasiness. And so in setting forth the fickleness of the human mind, let him say, When I go to sleep, I say, When shall I arise? and again I shall look for the evening. As if it were expressed in plain words; ‘Nothing it receives sufficeth the mind, in that it has lost Him, Who might have truly sufficed to it. Thus in sleep I long for rising, and at rising I look for evening, for both when at rest I aim at the employment of action, and when employed I look for the inaction of repose. ’
20. Which nevertheless may be understood in another sense also, For to sleep is to lie prostrate in sin. For if the designation of ‘sleep’ did not denote sin, Paul would never say to his disciples, Awake, ye righteous, and sin not. [1 Cor. 15, 34] And hence too he charges his hearer, saying, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. [Eph. 5, 14] And again; That now it is high time for us to arise out of sleep. [Rom. 13, 11] Hence too Solomon upbraids the sinner, saying, How long wilt thou sleep, O sluggard? [Prov. 6, 9] Therefore each one of the Elect, when he is oppressed with the sleep of sin, strives to rise to keep the watch of righteousness. But often when he has risen he feels himself lifted up by the greatness of his virtuous attainments. And hence after attainments in virtue he desires to be tried with the adversities of the present life, lest he fall the worse from presumption in his virtuous achievements. For if he had not known that he was preserved more effectually by trial, the Psalmist would never have said, Examine me, O Lord, and prove me. [Ps. 26, 2] And so it is well said here, When I go to sleep, I say, When shall I arise? and again I shall look for the evening; in that both in the sleep of sin, we look for the light of righteousness, and when successes in virtuous attainments elevate the mind, adversity is wanted for our aid, so that when the soul is exalted above what it ought to be in rejoicing at its own excellencies, it may be established by sorrow coming forth, through the encounters of the present life. Hence it is not said, I shall dread the evening, but, I shall look for. For we ‘look for’ favourable things, we dread those that are adverse to us. And so the good man
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‘looks for evening,’ in that when he needs to be tried with affliction, adversity itself is made success to him.
21. By the designation of ‘evening’ there may also be understood the tempting of sin, which oftentimes assaults the mind the sharper, in proportion as the spirit transports it higher to the regions above. For never in this life is sin so entirely abandoned in the practising of righteousness, that we continue without flinching in the self-same righteousness; in that although right principle does already drive out sin from the dwelling of the heart, yet the very sin, that is so banished, taking her seat at the doors of our thought, knocks for it to be opened to her. And this Moses too conveyed in spiritual signification, when he described the parts of time being made in a bodily way, saying, And there was light, and adding soon after, And the evening was made [Vulg. factum est]. [Gen. 1, 3. 5. ] For the Maker of all things foreseeing man's guilt, then exhibited in Time what now passes in the human mind. For the light draws on to eventide, in that the shades of temptation follow the light of righteousness. But because the light of the Elect is not put out by temptation, not night; but evening, is recorded as made. Since it often happens, that in the heart of the righteous temptation shades the light of righteousness, but it does not put an end thereto; it forces it to the paleness of a flickering state, but does not utterly quench it. And so the Elect both after sleep long for the rising, and after rising look for evening, in that they use both to awake from sin to the light of righteousness, and when placed in that same light of righteousness, they are ever making themselves ready to encounter the snares of temptation; which same they do not dread, but look for, as they are not ignorant that even trials promote the interest of their righteousness.
22. But with whatever degree of virtue they may have striven against their corruption, they cannot have entire health, until the time that the day of their present life is ended. And hence it is added, And I shall be full of pains even until the darkness.