No More Learning

88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.
89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Envy also generates anger; because the more the mind is pierced by the inward wound of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is therefore felt as if more heavily impressed. Melancholy also arises from anger, because the more extravagantly the agitated mind strikes itself, the more it confounds itself by condemnation; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there
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remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.
90. But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person? why then art thou not either equal or superior to them? What great things art thou able to do, which they are not able to do! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says, What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours? Consider with what sorrow all must be looked upon, who are turned in such gall of bitterness against thee. Avarice also is wont to exhort the conquered mind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says, Why enlargest thou not thyself now in thy pleasure, when thou knowest not what may follow thee? Thou oughtest not to lose in longings the time thou hast received; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once captured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste with brutal cruelty.
91. But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subsequent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army.
Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now
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learn by the appearance of birds, how high he soars by contemplation. It follows;
Ver. 26. Doth the hawk gel feathers by thy wisdom, stretching her wings toward the South? [xlvi]
92. That the hawk casts off its old feathers every year, as the new grow up, and gets a plumage without intermission, hardly any one is ignorant. But that time of plumage, when it is clothed in the nest, is not here spoken of; because, namely, at that time, being doubtless yet but young, it is not able to stretch its wings towards the South. But that annual plumage is described, which is renewed, as the old feathers become loose. And for domesticated hawks, moist and warm spots are sought out, for them to get their plumage the better. But it is the custom, with wild hawks, to stretch their wings, when the south wind blows, in order that by the mildness of the wind their limbs may become warm, so as to loosen the old feathers. But when there is no wind, they make for themselves a warm air by stretching and flapping their wings against the rays of the sun, and when the pores have thus been opened, either the old feathers fall out, or the new ones grow up. What is it then for the hawk to get its plumage in the south, except that every Saint glows, when he is touched by the breath of the Holy Spirit, and, casting off the habit of his old conversation, assumes the form of the new man? Which Paul advises, saying, Stripping yourselves of the old man with his deeds, and putting on the new man. [Col. 3, 9] And again; Though that outward man of ours be corrupted, yet that which is within is renewed day by day. [2 Cor. 4, 16] But to cast off the old feathers, is to give up the inveterate pursuit of crafty conduct; and to assume the new, is, by good living, to maintain a gentle and simple feeling. For the feather of old conversation weighs down, and the plumage of the new change raises up, to render it the lighter for flight, as it makes it newer.
93. And He well says, It stretches its wings towards the South. For to stretch out our wings towards the South, is, by the coming of the Holy Spirit, to open our hearts in confession, so as no longer to take pleasure in concealing ourselves by defence, but in exposing ourselves by accusation. The hawk, therefore, then gains its plumage, when it has stretched out its wings towards the South, because every one then clothes himself with the feathers of virtues, when, by confession, he subjects his thoughts to the Holy Spirit. For he, who lays not open his old deeds by confession, brings not forth the works of a new life. He who knows not how to lament that which weighs him down, is unable to produce that which raises him up. For the very power of compunction opens the pores of the heart, and pours forth the plumage of virtues. And, when the mind studiously convicts itself of a sluggish old age, it gains the fresh newness of youth. Let it be said then to blessed Job, Doth the hawk get plumage by thy wisdom, stretching her wings towards the South? That is, Hast thou conferred understanding on any of the Elect, to expand the wings of his thoughts, at the breath of the Holy Spirit, in order to cast off the weight of the old conversation, and assume the feathers of virtues for the purpose of a fresh flight? In order, namely, for him to gather from hence, that the vigilance of sense which is in him he has not of himself, who is unable to confer it from himself on others. But, by this hawk the renewed Gentile people can also be designated. As if it were plainly said to blessed Job; Behold the future plumage of virtues in the Gentiles, and cast off the old feathers of pride. It follows;
Ver. 27. Will the eagle mount up at thy command, and make for thee her nest in high places. [xlvii]
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94. In Holy Scripture, by the word ‘eagle’ are sometimes designated malignant spirits, the spoilers of souls, sometimes the powers of the present world, but sometimes either the very subtle understandings of the Saints, or the Incarnate Lord, swiftly flying over things below, and presently seeking again those on high.
By the name ‘eagle’ are set forth the spirits, which lie in wait, as Jeremiah witnesses, who says, Our persecutors were swifter than the eagles of the heaven. [Lam. 4, 19] For our persecutors are swifter than the eagles of the heaven, when malignant men perform so many things against us, as to seem to surpass even the powers of the air themselves in the inventions of their malice.
By the word ‘eagle,’ earthly power is also typified. Whence it is said by the Prophet Ezekiel, A great eagle, of great wings, long limbed, full of feathers and variety, came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches. [Ez. 17, 3. 4. ] For by this eagle who else is, in truth, designated but Nabuchodonosor, the king of Babylon? Who, in consequence of the immensity of his army, is described as of great wings; in consequence of the length of his continuance, as of long extent of limbs; for the multitude of his riches, as full of feathers, and because of the countless things that made up his earthly glory, as full of variety. Who came to Libanus, and took away the marrow of the cedar, and plucked off the top of his branches, because he attacked the loftiness of Judah, and carried off the nobility of its kingdom, as the marrow of the cedar. And whilst he took away captive the most delicate offspring of kings from the lofty height of their power, he plucked off, as it were, the top of his branches.
By the word ‘eagle’ is expressed either the subtle understanding of the Saints, or the flying of the Lord’s Ascension. Whence the same Prophet, when describing that he had seen the four Evangelists under the appearance of living creatures, declares that in them there had appeared to him the face of a man, of a lion, of an ox, and of an eagle. Doubtless designating by an eagle, the fourth living creature, John, who left the earth in his flight, because, through his subtle understanding, he penetrated, by beholding the Word, inward mysteries. With which sentence of the Prophet concerning himself, John himself, in his Revelation, does not disagree, saying, The first beast was like a lion, the second beast like a calf, the third beast having a face as of a man, the fourth beast like a flying eagle. [Rev. 4, 7] And though these several points are well suited to each particular Evangelist, (while one teaches the order of His human Nativity; another, by the offering of the sacrifice of the world, suggests, as it were, the death of the calf; another the might of His power, as the roaring of the lion; another, beholding the Nativity of the Word, gazes like the eagle at the risen sun;) yet these four living creatures can signify Him their very Head, of Whom they are members. For He Himself is both a Man, because He truly took our nature; and a calf, because He patiently died for our sakes; and a lion, because, by the strength of His Godhead, He burst the band of the death He had undergone; and, lastly, an eagle, because He went back to heaven, from whence He had come. He is called therefore a man, from His being born; a calf, from His dying; a lion, from His rising again; an eagle, from His ascending to the heavens. But in this place under the name ‘eagle’ is typified the subtle understanding of the Saints, and their sublime contemplation. For the sight of the eagle surpasses the vision of all birds, so that the sun’s ray does not, by striking on its eyes, which are fixed upon it, close them by any coruscation of its light. The eagle therefore mounts up at the command of God, when the life of the faithful, obeying the Divine commands, is suspended on high. And it is also said to place its nest in high places, because, despising earthly desires, it is already nourished, in hope, with heavenly things. It places its nest on high; because it
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constructs not the habitation of its mind in abject and grovelling conversation. Hence is that which is said to the Cinite, by Balaam when prophesying, Strong indeed is thy dwelling place, but if thou hast placed thy nest in the rock. [Numb, 24, 21] For Cinite is interpreted ‘possessor. ’ And who are they who possess present things, except those who are skilled in the ability of worldly wisdom? And they truly build themselves therein a strong dwelling place, if becoming, by humility, as little children in their own sight, they are nourished in the sublimity of Christ; if they feel themselves to be weak, and give up the confidence of their mind, to be cherished by the lofty humility of the Redeemer Who is known to them; if they seek not after things below; if they pass over, with the flight of their heart, every thing which passes away.
95. Let us behold the eagle building itself the nest of hope in high places. He says; Our conversation is in heaven. [Phil. 3, 2] And again; Who hath raised us up together, and hath made us sit together in heavenly places. [Eph. 2, 6] He has his rest in high places, because in truth he fixes his thought on things above. He wishes not to degrade his mind to the lowest objects, he wishes not, by the baseness of human conversation, to dwell in things below. Paul was, perhaps, then confined in prison, when he was witnessing that he was sitting together with Christ in heavenly places. But he was there, where he had already fixed his ardent mind, not there, where the sluggish flesh was still necessarily detaining him.
96. For this is wont to be a special mark of the Elect, that they know how so to travel along the journey of the present life, as well aware, by the certainty of hope, that they have already attained to things above; so that they see all things which flow by to be beneath them, and trample down, through love of eternity, all that is eminent in this world. For hence it is that the Lord says, by the Prophet, to the soul which follows Him; I will raise thee above the high places of the earth. [Is. 58, 14] For losses, insults, poverty, contempt, are, as it were, some lower places of the earth, which even the very lovers of the world, as they walk along the level of the broad way, cease not to trample down, by avoiding them. But the high places of the earth are, gain of goods, flattery of inferiors, abundance of riches, honour, and loftiness of dignities; along which whoever walks with his desires still grovelling, he considers them high, just as he counts them great. But if the heart is once fixed on heavenly things, it is seen at once how lowly are those things which seemed to be high. For as he, who ascends a mountain, looks down for a little while on all other objects which lie beneath, the more he advances his step to higher ground, so he who strives to fix his attention on things above, as he finds by the very effort that the glory of this present life is nothing, is raised above the high places of the earth: and that which at first he believed to be above him, when plunged in grovelling desires, he afterwards discerns to be beneath him, as he advances in his ascent. The things then which the Lord there promises that He will do, saying, I will raise thee above the high places of the earth, these very things He witnesses to blessed Job, that He alone is able to do, saying; Will the eagle mount up at thy command, and make for thee her nest in high places? As if He were saying; As at Mine, Who inspire within by the grace of hidden bounty, that which I command from without. It follows;
Ver. 28. She abideth in the rocks.
[xlviii]
97. In Holy Scripture, when a ‘rock’ is mentioned in the singular number, who else is understood but Christ? As Paul witnesses, who says, But the rock was Christ. [1 Cor. 10, 4] But when ‘rocks’
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are spoken of, in the plural number, His members are described, namely, holy men, who are confirmed by His strength. Whom the Apostle Peter doubtless calls stones, saying, Ye as lively stones are built together as spiritual houses. [1 Pet. 2, 5] This eagle, therefore, which raised the eyes of her heart to the rays of the true sun, is said to abide in the rocks, because she is planted, in the firmness of her mind, in the sayings of the ancient and mighty fathers. For she recals to memory the life of those, whom she sees to have gone before in the way of God; and by studying in the loftiness of their strength, she builds herself a nest of holy meditation. And when she thinks silently on their deeds and words, when she considers the glory of the present life, how mean it is in comparison with eternal excellence, she sits, as it were, on the rocks, and beholds the lower places of the earth to be beneath her.
98. Rocks can also be understood to be the lofty powers of heavenly virtues, which the wind of our mutability now bends not hither and thither, like trees. Because being like rocks, placed on high, they are exempt from every motion of mutability, and fastened to the solidity of their height, they have become firm, by the very eternity to which they adhere. When a holy man, therefore, despises the things of earth, he raises himself, like an eagle, to higher things; and, elevated by the spirit of contemplation, waits for the eternal glory of Angels, and, being a stranger in this world, by seeking after the things he beholds, is already fixed on things above. It is therefore rightly said, She abideth in the rocks; that is, by intention of heart she dwells among those heavenly virtues, which are already, even by the strength of their eternity, fixed with such great solidity, as not to be bent on any side to sin by the variableness of change. Whence also it fitly follows;
And she dwelleth in the abrupt flints, and in the inaccessible rocks.
[xlix]
99. For who else are those abrupt flints, but those firmest choirs of Angels, who, though not in their integrity, yet remained firmly fixed in their own estate, when the devil fell with his angels? For they are abrupt, because part of them fell, part remained firm. Who stand indeed entire, as to the quality of their deserts, but broken off, as to the quantity of their number. This breaking off the Mediator came to restore, that, having redeemed the human race, He might repair these losses of the angels, and might perhaps heap up more richly the measure of the heavenly country. By reason of this breaking off it is said of the Father: He purposed in Him, in the dispensation of the fulness of times, to restore all things in Christ, which are in heaven, and which are on earth, in Him. [Eph. 1, 9. 10. ] For in Him are restored those things, which are on earth, when sinners are converted to righteousness. In Him are restored those which are in heaven, when humbled men return to that place from which apostate angels fell by pride. But in that He says, In inaccessible rocks, those doubtless, who are abrupt flints, are themselves inaccessible rocks. For the brightness of Angels is very inaccessible to the heart of sinful men, because the more it has fallen down to bodily attractions, the more it has closed its eyes to spiritual beauty. But, whoever is so rapt by contemplation, as, being raised up by Divine grace, already to engage his thought on the choirs of Angels, and, fixed on things above, to keep himself aloof from every grovelling deed, is not contented with beholding the glory of angelic brightness, unless he is able to behold Him also, Who is above Angels. For the vision of Him is alone the true refreshment of our mind. And hence, when He had said, that this eagle abides in the rocks, and remains in the abrupt flints and inaccessible rocks, He immediately added;
Ver. 29. From thence she beholdeth her food.
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[l]
100. That is, from these choirs of Angels he directs the eyes of his mind to contemplate the glory of the Majesty on high: and, not seeing it, he is still hungry: and seeing it, at length, he is satisfied. For it is written, Because his soul, hath laboured, he shall see and be satisfied. [Is. 53, 11] And again, Blessed are they which do hunger and thirst after righteousness, for they shall be filled. [Matt. 5, 6] But who is the food of our mind is plainly pointed out, when it is said; Blessed are the pure in heart, for they shall see God. [Matt. 5, 8] And because, from being weighed down by the interposition of the corruptible flesh, we cannot behold God as He is, it is rightly subjoined;
Her eyes behold afar off.
[li]
101. For whatever progress any one may have made, when placed in this life, he cannot as yet behold God in His real appearance, but darkly, and through a glass. But when we look close at hand, we see more truly, but when we turn our sight further off, we are darkened by our uncertain sight. Because, therefore, holy men raise themselves up to lofty contemplation, and yet cannot behold God as He is, it is well said of this eagle; Her eyes behold afar off. As if He were saying; They resolutely direct the keenness of their intention, but they cannot, as yet, behold Him nigh, the greatness of Whose brightness they are not at all able to penetrate. For the mist of our corruption darkens us from the incorruptible light, and when the light can both be seen in a measure, and yet cannot be seen as it is, it shews how distant it is. But if the mind were not to see it in any way, it would not see that it was far off. But if it were already to behold it perfectly, it would not in truth see it through a mist. Because then He is neither completely seen, nor again completely hidden, it is rightly said, that God is beheld from far.
102. Let us bring forward the words of Isaiah, and point out how they and these are uttered by the same Spirit. For when he was describing the virtues of active life, saying; Who walketh in righteousnesses, and speaketh the truth, who casteth off the gain from oppression, and shaketh his hand from every bribe, that stoppeth his ears, lest he hear blood, and shutteth his eyes not to see evil; [Is. 33, 15] he immediately added to what heights of contemplation he can ascend by these steps of active life, saying; He shall dwell in high places, his loftiness shall be the munitions of rocks; bread is given him, his waters are sure. His eyes shall see the King in His beauty, they shall behold the land afar off. [ib. 16] For to dwell in high places, is to set our heart on heavenly things. And our loftiness is the munitions of rocks, when we look back to the precepts, and examples of mighty fathers, and separate ourselves from grovelling thoughts. Our loftiness is the munitions of rocks, when we are joined in mind to the choirs and camp of heaven, and, standing in the citadel of our heart, expel, as though placed beneath us, the malignant spirits who lie in wait. Then also bread is given to us; because our attention, raised to things above, is refreshed with the contemplation of eternity. Our waters are also sure, because that, which the teaching of God here promises through hope, it then offers as a gift. For the wisdom of this world is not trustworthy, because it is not likely to remain after death. Our waters are sure, because that, which the words of life teach us before death, the same they point out to us also after death. Our eyes behold the King in His beauty, because our Redeemer is, in the judgment, beheld as Man, even by the reprobate; but those alone who are Elect are exalted to behold the loftiness of His Divinity. For, to behold the servile form
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alone, in which He is despised by the wicked, is to see, as it were, a kind of deformity of the King, But the King is seen, by the Elect, in His beauty; because, being rapt above themselves, they fix the eyes of their heart on the very brightness of His Godhead. And because, as long as they are in this life, they cannot behold that land of the living, as it really is, it is rightly added; They shall behold the land afar off. That then, which He says here; The eagle will mount up, and make its nest in high places, is there expressed, He shall dwell in high places.
That which is here said, She abideth in the rocks, and dwelleth in the abrupt flints, and inaccessible rocks, is there added, His loftiness shall be the munitions of rocks. That again which is here introduced, From thence she beholdeth her food, is here also subjoined, Bread is given him, his waters are sure, his eyes shall see the King in His beauty. And that which is here subjoined, Her eyes behold afar off, is there fitly added, They shall behold the land afar off.
103. Let us consider, what a lofty eagle was Paul, who flew even to the third heaven, yet, when dwelling in this life, he still beholds God afar off, who says, We now see through a glass darkly, but then face to face. [1 Cor. 13, 12] And again; I count not myself to have apprehended. [Phil. 3, 13] But, though he himself beholds eternal things much short of what they really are, though he knows that he cannot perfectly understand them; yet he cannot instil by preaching, into his weak hearers, those very things, which he is able to behold only through a mirror and an image. For he speaks of himself, as if of another person, saying, He heard secret words, which it is not lawful for a man to utter. [2 Cor. 12, 4] Although therefore the smallest, and most extreme, inward truths are seen, yet to mighty preachers they are most exalted, but beyond the capacity of weak hearers. Whence also holy preachers, when they see that their hearers cannot receive the statement of His Divinity, come down to speak only of the Lord’s Incarnation. And hence here also, when the eagle is said to be raised on high, and to see from far, it is immediately rightly subjoined;
Ver. 30. Her young ones suck up blood. [lii]
104. As if it were plainly said; She herself indeed feeds on the contemplation of His Godhead, but because her hearers cannot understand the mysteries of the Godhead, they are satiated with hearing of the blood of the Lord Crucified. For to suck up blood, is to reverence the weaknesses of the Lord’s Passion. Hence it is, that the same Paul, who, as we said a little before, had soared to the secrets of the third heaven, said to his disciples; For I have determined to know nothing among you, save Jesus Christ, and Him crucified. [l Cor. 2, 2] As if this eagle were plainly saying; I indeed behold as my food the power of His Godhead afar off, but to you, who are still young, I give the blood only of His Incarnation to be sucked up. For he, who in his preaching had been silent as to the loftiness of the Godhead, and informs his weak hearers of the Blood alone of the Cross, what else does he do, but give blood to his young ones? But, because the soul of every holy preacher is, when stripped of the corruption of the flesh, led directly to Him, Who of His own accord submitted to death for us, and rose from death, it is fitly added of this eagle,
And wheresoever the carcase shall be, she is immediately present.
[liii]
105. For a carcase is so called from its fall [cadaver, a casu]. And the body of the Lord is, not undeservedly, called a carcase, on account of the fall of death. But that which is here said of this
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eagle; Wheresoever the carcase shall he, she is immediately present; this same thing the Truth has promised will take place, in souls as they depart from the body, saying, Wheresoever the body shall he, thither will the eagles also be gathered together. [Luke l7, 37] As if He plainly said, I, your Incarnate Redeemer, Who preside over the heavenly abode, will exalt the souls of the Elect also, to heavenly places, when I shall have released them from the flesh.
106. But this which is said of this eagle; Wheresoever the carcase shall be, she is immediately present, can be understood in another sense also. For every one, who has fallen into the death of sin, will be able, not inappropriately, to be called a carcase. For he, who has not the quickening spirit of righteousness, lies, as it were, without life. Because, then, every holy preacher anxiously flies to the spot, where he thinks there are sinners, to shew the light of revival to those who are lying in the death of sin, it is well said of this eagle; Wheresoever the carcase shall be, she is immediately present. That is, he proceeds to the place, where he foresees the utility of preaching; in order that, because he already lives a spiritual life, he may benefit others who are lying in their death, whom he devours, as it were, by reproving, yet, by converting them from iniquity to innocence, he changes them, as it were, by eating them, into his own members. Lo, the very Paul, whom we have already frequently brought forward for a testimony, when he was going at one time to Judaea, at another to Corinth, at another to Ephesus, at another to Rome, at another to the Spains, that he might announce the grace of eternal life to those who were lying in the death of sin; what else did he prove himself to be but an eagle; which, swiftly flying over every thing, was seeking for the carcase wheresoever lying; in order that, while he was performing the will of God, in having gained sinners, he might find, as it were, his own food in the carcase? For the food of the righteous is the conversion of sinners, of which it is said, Labour not for the meat which perisheth, but for that which endureth unto eternal life. [John 6, 27] Having heard, therefore, such numerous virtues of holy men, blessed Job is understood to have been astonished, and to have been silent, from the awe of admiration. For it follows,
Ver. 31, 32. The Lord added, and spake to Job; Doth he that contendeth with God, so easily remain quiet? He that reproveth God, ought certainly also to answer Him. [E. V. 40, 1. 2. ]
107. The holy man did not consider that his merits were being increased, but that his vices were being cut away by this so great severity of the scourge. And since he knew that there were no vices within him, he believed that he was unjustly smitten; and, to murmur at the blow, is altogether to reprove the Smiter. But the Lord, considering that what he brought forward, he had gathered, not from the swelling of pride, but from the character of his life, gently reproves him, saying, Doth he that contendeth with God, so easily remain quiet? He that reproveth God, ought certainly also to answer Him. As if He were plainly saying; Why hast thou, who hast said so much of thy own conduct, remained silent on hearing of the life of the Saints? For to doubt of My smiting, whether it was just or not, was to reprove Me. And thou hast stated thy own good qualities truly, but thou hast not known the tendency of these scourges. For though thou hast no longer any thing to correct, yet thou hast still something in which to increase. But, behold, thou hast learned from My narrative, to what a height of virtue I exalt very many. Thou wast considering thine own loftiness, but wast ignorant of that of others. Having heard then the virtues of others, answer Me, if thou canst, concerning thine own. But we know that he, who, when he acts rightly, omits looking at the merits of his betters, extinguishes the eye of his heart, by the darkness of pride. But, on the other hand, he who carefully weighs the good qualities of others, enlightens his own deeds, by a powerful ray of humility; because when he sees the things he has done himself, done by others also without, he
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keeps down that swelling of pride, which strives to break forth within from singularity. Hence is it that it is said by the voice of God to Elias, when thinking that he was solitary, I have left Me seven thousand men, who have not bent their knees before Baal; [1 Kings 19, 18] in order that by learning that he remained not solitary, he might avoid the boasting of pride, which might arise in him, from his singularity. Blessed Job therefore is not blamed for having done any thing perversely, but he is informed of the good deeds of others besides, in order that while he considers that he has others also equal to him, he may humbly submit himself to Him, Who is specially the Highest.
BOOK XXXII.
The two last verses of the thirty-ninth chapter having been explained, the first fourteen verses of the fortieth chapter are expounded, and many things are taught, both concerning the infinite power of God, and the hurtful designs of Satan against men.
[i]
1. The higher holy men advance with God, in the dignity of virtues, the more accurately do they discover that they are unworthy; because while they become close to the light, they find out whatever escaped their notice in themselves, and they appear to themselves the more deformed without, in proportion as that is very beautiful, which they see within. For every one is made known to himself, when he is illumined with the touch of the true light, and by the same means as he learns what is righteousness, he is also instructed to see what is sin. Hence is it that though our mind is often benumbed with cold in converse with men’s doings, though it sins and is ignorant in some points, though it regards some sins as though they were none; yet when it raises itself by the compunction of prayer to aim at things above, having been roused by the eye of its compunction, it returns to observe itself with greater vigilance after its tears. For when it deserts itself in neglect, and is torpid with fatal lukewarmness, it fully believes that idle words or unprofitable thoughts are of lesser guilt. But if warmed by the fire of compunction, and touched by the sudden breath of contemplation, it starts from its lukewarmness, it soon begins to dread, as grave and deadly offences, those things which but a little before it believed to be trifling. For it avoids, as most atrocious, all things which are in the very least degree hurtful; because, namely, being pregnant with the conception of the Spirit, it no longer allows any vanities to enter in unto it. For from that which it beholds within, it feels how dreadful are those sins which clamour without; and the more it has advanced when raised up, the more does it shrink from the grovelling pursuits, in which it sank prostrate. For nothing in truth supports it, but that which it has beheld within, and it endures the more heavily whatever thrusts itself on it from without, the more it is not that which it beheld within; but from those inward objects which it has been able to catch a glance of, it forms a standard for judging of those outward things which it has to bear with. For it is rapt above itself, when it contemplates sublime objects, and now beholding itself, by going out of itself more freely, it comprehends more minutely whatever remains to it, of itself, under itself. By which means it is wonderfully brought to pass, as was before said, that it appears the more unworthy to itself, by the very means by which it is rendered more worthy; and that it then feels itself far removed from uprightness, when it is approaching near it. Whence Solomon says, I have tried all things by
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wisdom, and said, I will become wise, and it departed the farther from me. [Eccles. 7, 23] For wisdom which is sought after is said to depart far off, because it seems higher to a person approaching it. But those who do not seek it, think themselves the nearer it, the more they know not also its standard of uprightness; because, living in darkness, they know not how to admire the brightness of the light, which they have never seen, and since they do not tend towards the comeliness of its beauty, they willingly become more deformed every day in themselves. For whoever is touched by its rays, his deformity is more manifestly pointed out to him, and he finds the more truly how much he is distorted in sin, the more keenly, from considering the highest objects, he beholds how far distant he is from uprightness. Whence blessed Job, surpassing in virtues the race of men, overcame his friends in speaking; but when instructed more highly, by God speaking to him, on knowing himself, he remained silent. For he overcame those who spoke unjustly, but at the words of the voice within he knew that he was justly condemned. And he knows not indeed why he was scourged, but yet he proved by silence why he reverenced not the scourges. For when the Divine judgments are not known, they are not to be discussed with bold words, but to be venerated with awful silence; because even when the Creator of all things discloses not His reasons in inflicting the scourge, He shews them to be just, by pointing out that He inflicts them Who is perfectly just. Let the holy man, then, who has been reproved both first for his words, and afterwards for his silence, make known what he thinks of himself. For he says;
Ver. 34. I who have spoken lightly, what can I answer? [E. V. 40, 4] [ii]
2. As if he said, I would defend my speech, if I had uttered it with weight of reason. But after a tongue is convicted of having used levity, what remains for it but to be restrained with silence? It follows,
I will lay mine hand upon my mouth.
In the usage of Holy Scripture, work is wont to be understood by the hand, speech by the mouth. To lay therefore the hand upon the mouth, is by the virtue of good living to conceal the faults of incautious speech. But who can be found, however perfect, who has not offended in idle words? As James witnesses, who says, Be not many masters, for in many things we offend all. [James 3, 1] And again, The tongue can no man tame. [ib. 8] And the Truth, exposing its faults by Its own mouth, says, But I say unto you, that every idle word that men shall have spoken, they shall give account thereof in the day of judgment. [Matt. 12, 36] But holy men study to conceal before the eyes of God the faults of the tongue by the merits of their life, they study to keep down their immoderate words by the weight of good works. Whence in Holy Church the hand is laid upon the mouth, when the sin of idle talk is daily covered in its Elect by the virtue of good actions. For it is written; Blessed are they whose iniquities are forgiven, and whose sins are covered. [Ps. 3. 21] But since it is written again; All things are naked and opened unto His eyes, [Heb. 4, 13] how can they be concealed which can never be at all hid from the eyes of Him, to Whom all things are naked? But since we place lower, that which we conceal, and doubtless spread that over, with which we cover it, in order to cover that which is placed beneath, we are said to cover our sins, which we place, as it were, beneath, when we give them up; and we draw something else over them, when we choose afterwards to prefer for this end the work of good deeds. He therefore who abandons his former evil deeds, and afterwards does good works, by this addition covers his past iniquity, over which he spreads the merits of good deeds. Let blessed Job therefore, as typifying Holy Church,
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and in what he says alleging his own circumstances, but designating ours, say for us; I will lay mine hand upon my mouth: that is, that of my words in me which I consider to have displeased the strict Judge, I conceal before His eyes under the veil of upright conduct. It follows;
Ver. 35. One thing have I spoken, which I would I had not said; and another, to which I will add no further. [E. V. 40, 5]
[iii]
3. If we examine the former words of blessed Job, we find that he has said nothing wickedly. But if we distort his words, which were uttered with truth and freedom, into a sort of sin of pride, there will no longer be two only; because there will be many. But since our speaking is the laying open to men our secret meaning in words; but our speaking to the ears of God is the exhibiting the motion of our mind even by an expressive action; blessed Job, on weighing himself by the balance of most accurate examination, confesses that he had a second time offended in his speech. For to ‘say one thing’ unlawfully, is to do things worthy of the scourge, to ‘say another’ is to murmur too at the scourge. He therefore, who was preferred above men in all his doings before the reproof of the Lord, rising higher by this very reproof, acknowledged that he was in the first place far from right in his conduct, and afterwards far from patient under the rod. Whence he reproves himself, saying, One thing have I spoken, which I would I had not said; and another, to which I will add no further. As if he said, I believed myself to be righteous indeed among men, but, as Thou wert speaking, I found myself to be both wicked before the scourges, and stubborn after the scourges. To which I will add no further, because now, the more accurately I understand Thee speaking, the more humbly I search out myself.
4. And because blessed Job typifies Holy Church, these words of his can be applied to all the Elect, who knowing the Lord, feel that they have offended in one and another point, because they understand that they have sinned either in thought and deed, or in neglecting the love of God and their neighbour. To which they promise to add no further, because through the grace of conversion, they take care to purge away daily by penitence even their former deeds. And yet blessed Job, by convicting himself in his penitence of two points, plainly shews, that every sinner ought in his penitence to have two groans, because, in truth, he has both not done the good which he ought, and has done the evil which he ought not. For hence is it that it is said by Moses, of him who took an oath to do any thing, either evil or good, and has transgressed it through forgetfulness, Let him offer a she lamb from the flocks, or a she goat, and the priest shall pray for him, and for his sin. But if he is not able to offer a lamb, let him offer two turtle doves, or two young pigeons, one for a sin offering, and the other for a burnt offering. [Lev. 5, 6. 7. ] For to take an oath is to bind ourselves with a vow of servitude to God. And when we promise good works, we pledge ourselves to do well. But when we vow abstinence and the torture of our flesh, we swear to do ill to ourselves for the present. But because no one in this life is so perfect, however devoted to God, as not to sin in ever so small a degree in the midst of these pious vows, a she lamb of the flocks, or a she goat, is ordered to be offered for his sin. For what is signified by the she lamb, except the innocence of active life? what by the she goat, which often feeds as it is hanging on the summits and extremities of the rocks, but a life of contemplation? He therefore who sees that he has not fulfilled what he has promised and proposed, ought the more studiously to prepare himself for the sacrifice of God, either by the innocence of good works, or by the lofty food of contemplation. And a she lamb is well ordered to be offered from the flocks, but a she goat not from the flocks; because an active life
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is the lot of many, a contemplative of few. And when we do those things which we see many are doing, or have done, we offer, as it were, a she lamb from the flocks. But when the power of the offerer is not equal to a she lamb, and she goat, it is added as a remedy for the penitent, that two young pigeons or two turtle doves may be offered. We know that young pigeons or turtle doves utter moans instead of a song. What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence? That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things. Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering. For a holocaust means ‘entirely burnt. ’ We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief. Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God’s voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing. As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.
Chap. xl. ver. 1, 2. But the Lord answered unto Job out of the whirlwind, and said, Gird up thy loins as a man: I will demand of thee, and declare thou unto Me. [E. V. 6, 7]
What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows;
Ver. 3. Wilt thou disannul My judgment, and condemn Me, that thou mayest be justified? [E. V. 8] [iv]
5. Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. But he, not detecting his fault during the scourges, and yet not discovering that those very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he
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accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments: and it is said to him; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justified? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself? It follows;
Ver. 4. Hast thou an arm like God, and dost thou thunder with a voice like Him? [E. V. 9]
[v]
6. Because blessed Job transcended in merits the race of men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.
7. But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the lineaments of a body, Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthropomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched you, toucheth the apple of His eye. [Zech. 2, 8] And as it is said again of Him by the Prophet to a man who trusts in Him; He will make a shadow for thee with His shoulders. [Ps. 91, 4] It is doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye; but because He carries us, and by carrying preserves us, He is said to make a shadow for us with His shoulders. For he says, He will make a shadow for thee with His shoulders.