No More Learning

For ‘the world was crucified to him,’ because being now dead to his affections it was no longer an object of love to him; and he had likewise ‘crucified himself to the world,’ in that he studied to shew himself thereto in such a light, that, as though dead, he might never be coveted by it. For if there be a dead person, and one alive in the same place, though the dead sees not the living, yet the living person does see the dead, but if both are dead, neither can possibly see the other. Thus he, who no longer loves the world, but yet even against his will is loved by the world, though he himself being as it were dead sees nothing of the world, yet the world not being dead sees him; but if he neither himself retains the world in his affections, nor again is retained in the affections of the world, then both are mutually dead to one another; in that whereas neither seeks the other, it is as if the dead heeded not the dead. Therefore, because Paul neither sought the glory
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of the world, nor was himself sought out by the same, he glories both in being himself crucified to the world, and in the world being crucified to him. Now because there are many that desire this, who yet do not altogether rise up to the very extreme point of such a state of deadness, they may well lament and say; Wherefore is light given to him that is in misery, and life unto the bitter in soul. For ‘life is given to those in bitterness,’ when the glory of this world is bestowed upon the sad and sorrowful, in which same life they do not spare themselves the chastening of most urgent fear; for though they do not themselves hold to the world, yet they still dread being such as the world holds to; and except they were living to it in some slight degree, it would never surely love them for their serviceableness to its interests; just as the sea keeps living bodies in her own bosom, but dead ones she forthwith casts out from herself. It proceeds;
Ver. 21. Which long for death, but it cometh not. [iv]
5. For they desire to mortify themselves wholly, and to be entirely extinct of the life of temporal glory, but by the secret appointments of God they are often forced either to take the lead in command, or to busy themselves with dignities imposed on them, and in these circumstances they unceasingly look for a perfect mortification, but this expected death cometh not; in that the use of them is still alive to temporal glory even against their will, though they submit to that glory from the fear of God, and while they inwardly retain their aim after piety, they outwardly discharge the functions of their station, that they should neither quit their perfection in their inward purpose, nor set themselves against the dispensations of their Creator in a spirit of pride. For by a marvellous pitifulness of the Divine Nature it comes to pass, that, when he, who aims at contemplation with a perfect heart, is busied with human affairs, his perfect mind at once profits many that are weaker, and in whatever degree he sees himself to be imperfect, he rises therefrom more perfect to the crowning point of humility. For sometimes by the very same means, whereby holy men suffer loss in their own longings, they bear off the larger profits by the conversion of others, for, while it is not permitted them to give themselves thereto as they desire, it is their grateful office to carry off along with themselves others, whom they are associated with. And so it is effected by a wonderful dispensation of pity, that by the same means, whereby they seem to themselves to be the more undone [destructiores], they rise with richer resources to the building up [constructionem] of their heavenly Country.
6. Now sometimes they fail to attain the desires, that they have conceived, for this reason, that by the very interposing of the delay, they may be made to expand to the same objects with an enlarged embrace of the mind, and by a striking dispensation it is effected that that, which if fulfilled might perhaps become thin and poor, being kept back, gains growth. For they desire so to mortify themselves that, if it may be vouchsafed, they may already perfectly behold the face of their Creator, but their desire is delayed that it may gain increase, and it is fostered in the bosom of its slow advancement that it may grow larger. Hence the Bride, panting with desire of her Bridegroom, justly cries out, By night on my bed I sought him, whom my soul loveth: I sought him, but I found him not. [Cant. 3, 1] The Spouse hides himself when He is sought, that not being found He may be sought for with the more ardent affection, and she in seeking is withheld, that she cannot find Him, in order that being rendered of larger capacity by the delay she undergoes, she may one day find a thousandfold what she sought. Hence when blessed Job said, Which long for
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death, but it cometh not; that he might the more minutely particularize this very desire of those seekers, he thereupon adds;
And dig for it as for hid treasures.
[v]
7. For all men that seek for a treasure by digging, the deeper they have begun to go, kindle to the work with the greater energy; for in the same proportion that they reckon themselves to be now, at this moment, approaching the buried treasure, they strive with increased efforts in digging for it. They, then, that perfectly desire the mortification of themselves, seek it as they that dig for hid treasures, for the nearer they are brought to their object, the more ardent they shew themselves in the work. Therefore they never flag in their labour, but increase the more in the exercise thereof; for that in the degree, that they reckon on their reward as now nearer at hand, they spend themselves the more gladly in the work. Hence Paul says well to some, that were seeking the hid treasure of the eternal inheritance, Not forsaking the assembling of ourselves together as the manner of some is; but consoling [V. consolantes] one another, and so much the more as ye see the day approaching. [Heb. 10, 25] For to give consolation to the labourer, is to continue labouring in like manner to him, the sight of a fellow labourer being the alleviation of our own labour, as, when a companion joins us in a journey, the way itself is not shortened, yet the toilsomeness of the way is alleviated by the society of a companion. Therefore, whereas Paul looked for their consoling one another in their labours, he added these words, and so much the more as ye see the day approaching. As though he said, ‘let your labour increase the more, that now the reward of your labour itself is nigh at hand. ’ As if he expressed himself in plain words, ‘Do ye seek a treasure? Then ye should dig for it with the greater ardour, that ye have by digging reached by this time close to the gold ye were in quest of. ’
8. Though this, that he says, Which long for death and it cometh not; and dig for it as for hid treasures, may be taken in another sense also. For in that we cannot perfectly die to the world, unless we bury ourselves within the invisible depths of our own heart from all things visible, they that long for the mortifying of themselves, are well compared to those that dig for a treasure. For we die to the world by means of an unseen wisdom, of which it is said by Solomon, If thou seekest her as silver, and diggest for her as for hid treasures. [Prov. 2, 4] Since wisdom lieth not on the surface of things, for it is deep in the unseen. And we then lay hold on the mortification of ourselves, in attaining wisdom, if, relinquishing visible things, we bury ourselves in the invisible; if we so seek for her in the digging of the heart, that every imagination, which the mind conceives, of an earthly nature, she puts from her with the hand of holy discernment, and acquaints herself with the treasure of virtue which was hidden from her. For she soon finds a treasure in herself, if she thrust from her that heap of earthly thoughts, which lay as a wretched load upon her. Now because he describes death coveted as a treasure, he rightly subjoins;
Ver. 22. Which rejoice exceedingly and are glad, when they can find the grave.
[vi]
9. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried. For in a certain sense we still live to this world, when in spirit we roam abroad therein. But we are buried in the grave as dead, when being mortified in
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things without, we secrete ourselves in the depths of interior contemplation. And therefore holy men never cease to mortify themselves with the sword of the sacred Word to the importunate calls of earthly desires, to the throng of unprofitable cares, and to the din of obstreperous tumults, and they bury themselves within before God's presence in the bosom of the mind. Hence it is well said by the Psalmist, And Thou shalt hide them in the secret of Thy presence from the strife of tongues. [Ps. 31, 20] Which though it be not until afterwards fully brought to pass, is yet even now in a great measure accomplished, when with the feeling of delight they are caught away into the inward parts from the strife of temporal desires, so that, whilst their mind wholly expands in every part to the love of God, it is not rent and torn by any useless anxiety. Hence it is that Paul had seen those disciples as dead, and as it were buried in the grave by contemplation, to whom he said, Ye are dead, and your life is hid with Christ in God. [Col. 3, 3] He, then, that seeks for death rejoices when he finds the grave; for whoso desires to mortify himself, is exceeding joyful on finding the rest of contemplation; that being dead to the world he may lie hid, and bury himself in the bosom of interior love from all the disquietudes of external things.
10. But since in addition to this, that he speaks of a treasure being dug up, the finding of a grave is further introduced, it is needful that our mind's eye should keep this in view, that the ancients buried their dead with their wealth. He, then, that seeks for a treasure, ‘rejoices when he has found the grave,’ in that when we, in quest of wisdom, turn the pages of Holy Writ, when we trace out the examples of those that have gone before us, we as it were derive joy from the grave, for we find the mind's wealth among the dead, who, because they [several Mss. ‘for they who. ’] are perfectly dead to this world, rest in secret with their riches beside them. And so he is made rich by the grave, who, following the example of the righteous, is raised up in the excellency of contemplation. But when he asks, saying, Wherefore is light given to him that is in misery? he intimates the reason for which he ventures to put such a question, by saying,
Ver. 23. Why is light given to a man whose way is hid, and whom God hath encompassed with darkness?
[vii]
11. For ‘man's way is hid to him,’ in that though he already takes cognizance of the kind [qualitate] of life that he is leading, he does not yet know to what issue it tends. Though his affections are now fixed on things above, though he seeks them with all his longings, he is yet ignorant whether he shall persevere in the same longings. For forsaking our sins we strive after righteousness, and we know whence we are come, but we know nothing whereunto we may arrive. We know what we were yesterday, but we cannot tell what we may chance to be to-morrow. ‘Man's way then is hid to him,’ in that he so sets the foot of his labour, that, this notwithstanding, he can never foresee the issue of the accomplishment thereof.
12. Now there is also another ‘hiding of our way. ’ For there are times when we are ignorant, whether the very things which we believe we do aright, are rightly done in the strict Judge's eye. For, as we have also said a long way above, it often happens that an action of ours, which is cause for our condemnation, passes with us for the aggrandizement of virtue. Often by the same act, whereby we think to appease the Judge, He is urged to anger, when favourable. As Solomon bears witness, saying, There is a way which seemeth right unto a man; but the end thereof are the ways of death. [Prov. 14, 12] Hence, whilst holy men are getting the mastery over their evil habits, their
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very good practices even become an object of dread to them, lest, when they desire to do a good action, they be decoyed by a semblance of the thing, lest the baleful canker of corruption lurk under the fair appearance of a goodly colour. For they know that they are still charged with the burthen of corruption, and cannot exactly discern the things that be good. And when they bring before their eyes the standard of the final Judgment, there are times when they fear the very things which they approve in themselves; and indeed they are in mind wholly intent on the concerns of the interior, yet alarmed from uncertainty about their doings, they know not whither they are going. Hence after he had said, Wherefore is light given to one that is in misery? it is with propriety added, to a man whose way is hid? As though the words were, ‘Why has that man this life's success for his portion, who knows not of his course of conduct, in what esteem it is held by his Judge. And it is rightly subjoined, And whom God hath encompassed with darkness. For man is ‘encompassed with darkness,’ since howsoever he may burn with heavenly longings, he is ignorant how it goes with him in the interior. And he is in great fear lest aught concerning himself should meet him in the Judgment, which is now hidden from himself in the aspirations of holy fervour. ‘Man is encompassed with darkness,’ in that he is closed in by the clouds of his own ignorance. Is not that man ‘encompassed with darkness,’ who most often neither remembers the past, nor finds out the future, and scarce knows the present? That wise man had seen himself to be encompassed with darkness, when he said, And with labour do we find the things that are before us; but the things that are in heaven who shall search out? [Wisd. 9, 16]
The Prophet beheld himself ‘encompassed with’ such ‘darkness,’ when he was unable to discover the interior springs of His inmost economy, saying, He made darkness His secret place. [Ps. 18, 11] For the Author of our being, in that, when we were cast out into this place of exile, He took from us the light of His vision, buried Himself from our eyes as it were ‘in the secret place of darkness. ’
13. Now as often as we attentively regard this same darkness of our blind estate, we stir up the mind to lamentation. For it weeps for the state of blindness, which it is under without, if it remember in humility that it is bereft of light in the interior, and when it looks to the darkness which surrounds it, it is wrung with ardent longing for the inward brightness, and rent with thought's whole effort, and that light above, which as soon as created it relinquished, now debarred, it makes the object of its search. Whence it very often happens that that radiance of inward joy bursts out amidst those very tears of piety; and that the mind, which had lain torpid in a state of blindness, being fed with sighs, receives strength to gaze at the interior brightness. Whence it rightly proceeds,
Ver. 24. For my sighing cometh before I eat. [viii]
14. For the soul's ‘eating’ is its being fed with the contemplations of the light above, and thus it sighs before it eats, in that it first travails with the groanings of sorrow, and afterwards is replenished with the cheer of contemplation. For except it sigh, it eats not, in that he that refuses to humble himself, in this exile we are in, by the groanings of heavenly desires, never tastes the delights of the eternal inheritance. For all they are starved of the food of truth, that take joy in the emptiness of this scene of our pilgrimage, but he ‘sighs,’ that ‘eats,’ because all who are touched with the love of truth, are at the same time fed with the refreshments of contemplation. The Prophet ‘ate sighing,’ when he said, My tears have been my bread. [Ps. 42, 3] For the soul is fed by
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its own grief, when it is lifted up to the joys above by the tears, which it sheds, and indeed it bears within its sorrowful sighings, but it receives food for its refreshing, the more the force of its love gushes out in weeping. And hence blessed Job still goes on with the violence of that weeping, adding,
And my roarings are poured out like overflowing waters.
[ix]
15. Waters, that overflow, advance with a rush, and swell with billows evermore increasing. Now whilst the Elect set the judgments of God before the eyes of their mind, whilst they dread the secret sentence concerning them, whilst they trust to attain to God, but yet are in fear lest they should not attain, while they call to mind their past doings, which they weep over, whilst they shrink from the events that still await them, in that they are unknown, there are gathered in them as it were a kind of billows, as of water, which spend themselves in the roarings of grief, as upon a shore beneath them. The holy man then saw how great are the billows of our thoughts in our penitential mourning, and he called the very waves of our grief overflowing waters, saying, And my roarings are like overflowing waters. Now there are times when the righteous, as we likewise said a little above, even in the midst of their very good works, are affrighted and give themselves to continual mourning, lest they should offend by some secret misdemeanour therein. And when God's
scourges suddenly take hold of them, they imagine that they have done despite to the grace of their Maker, in that being either impeded by infirmities, or weighed down with sadness, they are not ready to perform works of mercy to their neighbours; and their heart turns to mourning, for that the body is become slack to its devout ministration. And whereas they see that they are not adding to their reward, they fear that their past deeds also have been displeasing. Hence when blessed Job described his roaring like overflowing waters, he thereupon added,
Ver. 25. For the thing that I greatly feared is come upon me, and that which I am afraid of is come unto me.
[x]
16. The righteous therefore lament and fear, and torment themselves with bitter lamentations, because they dread to be given over, and though they rejoice in their own correction [correptio], the correction itself disturbs their fearful spirits, lest the evil, which they are undergoing should not be the merciful stroke of discipline, but the righteous visitation of vengeance. And the Psalmist reflecting thereupon says with justice, Who knoweth the power of Thine anger? [Ps. 90, 11] For the power of God's anger cannot be conceived by our faculties, in that His dispensation, by its undiscerned provisions concerning us, often takes us up in that very point where it is counted to abandon us, and in the very thing wherein it is supposed to take us up, it forsakes us. So that very often that is rendered grace to us, which we call wrath, and that is sometimes wrath, which we account to be grace. For strokes of affliction are the correction of some men, but others they lead
to a frenzy of impatience, and there are some whom prosperity, in that it soothes them, calms from a state of madness, while there are others whom, seeing that it uplifts them, it wholly turns adrift from every hope of conversion. Now vice forces all men down beneath, but some the more easily return from thence, that they take the greater shame to themselves to have fallen thereunto. And attainments in virtue in every case raise men on high, yet sometimes some men, in that swelling thoughts are engendered from their virtues, fall down by the very pathway of their rise. And so
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forasmuch as the power of God's wrath is little known, under all circumstances it must needs be unceasingly feared. It proceeds;
Ver. 26. Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? Yet wrath came upon me.
[xi]
17. Though in every situation of life, we sin in thought, word, and deed, the mind is then hurried along in all these three ways with the greater freedom from control, when it is lifted up with this world's good fortune. For when it sees that it surpasses other men in power, feeling proudly, it thinks high things of itself, and when no opposition is offered by any to the authority of its word, the tongue has the more uncontrolled range along precipitous paths; and while it is permitted to do all that it likes, it reckons all that it likes to be lawfully permitted it. But good men, when supported by this world's power, bring themselves under severer discipline of the mind, in proportion as they know that, from the intolerance of power, they are persuaded to unlicensed acts, as if they were more licensed to do them [vid. b. xx. c. 73. ]. Thus they refrain their hearts from surveying their own glory, they check their tongues from unrestrained talk, they guard their actions from restless roaming. For it often happens that they that are in power lose the good things that they do, because they entertain high conceits, and while they reckon themselves to be of use for every purpose, they blast the merit even of the usefulness they have laid out. For in order that a man's deeds may be rendered of greater worth, they must needs always appear worthless in his own esteem, lest the same good action elevate the heart of the doer, and in elevating overthrow its author by selfelation, more effectually than it helps the very persons for whom it may chance to be rendered. For it is hence that the King of Babylon, while he was secretly revolving in his own mind, in the pride of his heart, saying, Is not this great Babylon which I have builded? was suddenly turned into an irrational beast. For he lost all that he had been made, because he would not humbly keep back what he had done; and because in the Pride of his heart he lifted himself up above men, he lost that very human faculty, which he had in common with man. And often they that are in power burst out at random into insulting language towards their dependants, and this merit, viz. that they serve their office of authority with vigilance, they lose by reason of their forwardness of speech, plainly considering with overlittle dread the words of the Judge, that he who shall say to his brother without cause Thou fool, [Matt. 5, 22] makes himself obnoxious to hell fire. Often they that are in power, whereas they know not how to refrain lawful actions, slide into such as are unlawful, and unquiet. For he alone is never brought down in things unlawful, who is careful to restrain himself at times even from things lawful. It is with the bands of this selfsame restraint that Paul shewed himself to be bound for good, when he says, All things are lawful to me, but all things are not expedient [1 Cor. 6, 12]; and in order to shew in what exceeding freedom of mind he was set at large by reason of this very restraint, he thereupon added, All things are lawful for me, but I will not be brought under the power of any. For when the mind pursues after the desires that it entertains, it is convicted of being enslaved to the things, by the love of which it is subdued. But Paul, ‘to whom all things are lawful,’ is ‘brought under the power of none;’ in that by restraining himself even from things lawful, those very objects, which, if enjoyed, would weigh him down, being contemned, he rises above.
18. Let blessed Job then declare for our better instruction what he was when in power, in these words, Did I not dissemble? For when we are in possession of power, it is both to be taken account
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of for purposes of utility, and to be kept out of sight because of Pride, in order that he that uses it, on the one hand, that he may render service therewith, may be aware that he has the power, and on the other, that he may not be elated, may not be aware that he has the power. Now what he was in word of mouth, let him add in these words, Was I not silent? What in respect of forbidden deeds, let him further subjoin, Did I not rest quiet? But the being silent and quiet admit of being yet more minutely examined into. Thus, to be silent is to withhold the mind from the cry of earthly desires, For all tumult of the breast is a strong and mighty clamouring.
19. Moreover they rest, that bear themselves well in power, in that they prefer to lay aside, at intervals, the din of earthly business for the love of God, lest whilst the lowest objects incessantly occupy the mind, it should altogether fall away from the highest. For they know that it can never be lifted up to things above, if it be continually busied in those below with tumultuous care and concern; for what should that mind gain concerning God in the midst of business, which, even when at liberty, strives with difficulty to apprehend aught that concerns Him? And it is well said by the Psalmist, Keep yourselves aloof, and know that I am God. [Ps. 46, 10] For he that neglects to keep himself aloof to God, by his own judgment upon himself hides the light of God's vision from his eyes. Hence moreover it is declared by Moses, that those fish that have no fins should not be eaten. [Lev. 11, 10. 12. ] For the fish, that have fins, are wont to make leaps above the water. Thus they only pass into the body of the Elect in the manner of food, who, whilst they yield themselves to the lowest charges, can sometimes by the mind's leaps mount up to things on high, that they may not always be buried in the deeps of care, and be reached by no breath of the highest love as of the free air. They, then, who are busied in temporal affairs, then only manage external things aright, when they betake them with solicitude to those of the interior, when they take no delight in the clamours of disquietudes without, but repose within themselves in the bosom of tranquil rest.
20. For men of depraved minds never cease to keep on the tumult of earthly business within their own breasts, even when they are unemployed. For they retain pictured in imagination the things, which their love is fixed on, and though they be employed in no outward work, yet within themselves they are toiling and labouring under the weight of an unquiet quiet. And if the management of these same things be accorded to them, they wholly go forth from themselves, and follow after these temporal and transient concerns by the path of their purpose of mind, with the unintermitted steps of the thoughts. But pious minds, on the one hand,. seek not such things when lacking, and on the other, they bear them with difficulty, when present, for they fear lest by the care of external things they be made to go out of themselves. Which same is well represented in the life of those two brothers, concerning whom it is written, And Esau was a cunning hunter, a man of the field; and Jacob was a plain man dwelling in tents. [Gen. 25, 27. Vulg. ] Or it is said in the other translation [so lxx. ], he dwelt at home. For what is represented by Esau's hunting but the life of those, who, giving a loose to themselves in external pleasures, follow the flesh? and, moreover, he is described to be a man of the field, for the lovers of this world cultivate the external in the same proportion, that they leave uncultivated their internal parts. But Jacob is recorded to be a plain man, dwelling in tents, or dwelling at home, in that, truly, all, that seek to avoid being dissipated in external cares, abide plain men in the interior, and in the dwelling place of their conscience; for to ‘dwell in tents,’ or ‘in the house,’ is to restrain one's self within the secrets of the heart, nor ever to let themselves run loose without in their desires, lest, while men gape after a multitude of objects without, they be led away from themselves by the alienation of their thoughts. So let him, who was
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tried and trained in prosperity, say, Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? For, as we have said above, when holy men receive the smiles of transitory prosperity, they ‘dissemble’ the favour of the world, as though they were ignorant of it, and with a resolute step they inwardly trample upon that, whereby they are outwardly lifted up. And they ‘hold their peace,’ in that they never clamour with the uproar of wicked doings. For all iniquity has its voice belonging to it in the secret judgments of God.
Hence it is written, The cry of Sodom and Gomorrah is great. And they ‘rest quiet,’ when they are not only hurried away by no unruly appetite of temporal desires, but over and above eschew the busying themselves out of due measure with the necessary concerns of this present life.
21. But while they do this, they are still made to feel the strokes of a Father's hand, that they may come to their inheritance the more perfect, in proportion as the rod, striking in pity, is daily purifying them even from the very least sins. Thus they are unceasingly doing righteous acts, yet are perpetually undergoing severe troubles. For often our very righteousness itself, when brought to the test of God's righteous eye, proves unrighteousness, and that which is bright in the estimate of the doer, is foul in the Judge's searching sight. Hence when Paul said, For I know nothing by myself; he forthwith added, Yet am I not hereby justified; [1 Cor. 4, 4] and immediately implying the reason wherefore he was not justified, he says, But he that judgeth me is the Lord. As though he said, ‘For this reason I say that I am not justified herein, viz. that I know nothing by myself because I know that I am tested with greater exactness by Him, That judgeth me. ’ Therefore we must keep out of sight all that favours us outwardly, we must keep under control whatsoever is clamorous within, we must eschew the things that twine themselves about us as necessary, and yet in all of these we must still fear the chastisements of a strict inquisition; since even our very perfection itself does not lack sin, did not the severe Judge weigh the same with mercy in the exact balance of His examination.
22. And it is well added, Yet indignation came upon me. For with wonderful skilfulness of instruction, when about to tell of the chastisements, he premised the good deeds, that each man might hence be led to consider what punishments await sinners hereafter, if the righteous even are chastised here with strokes so strong. For it is hence that Peter says, For the time is come that Judgment must begin at the house of God, And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? [1 Peter 4, 17. 18. ] Hence Paul, after he said many things in commendation of the Thessalonians, straightway added, So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure; Which is a manifest token of the righteous judgment of God. [2 Thess. 1, 4. 5. ] As if he said, ‘Whilst you, that act so uprightly, undergo so many hardships, what else is it than that ye are giving examples of the righteous judgment of God, since from your punishment it is to be inferred in what sort He smites those with whom He is wroth, if He suffers you to be thus afflicted, in whom He delights; or how He will strike those towards whom He shews righteous judgment, if He thus torments your own selves, whom with pitifulness He cherishes in reproving.
23. The first words, then, of blessed Job being ended, his friends that had come in pity to comfort him, set themselves by turns to the upbraiding of him; and while they launch out to words of strife, they drop the purpose of pity, which they had come for. And indeed they do this with no bad intent, but, though they manifest feeling for the stricken man, they supposed him to be no otherwise stricken than for his wickedness; and whereas guarded speech does not follow that good intention,
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the very purpose of mercy is turned into the sin of an offence. For it was their duty to consider to whom and on what occasion they spake; in that he, to whom they had come, was a righteous man, and besieged with the strokes of God's hand; and so they should from his past life have estimated those words of his mouth, which they were unable to understand, and not have convicted him from present strokes, but have entertained fear for their own lives, and not as it were by reasoning have lifted themselves above, but by lamenting joined themselves to that stricken Saint, so that their knowledge might in no wise display itself in words, but that great teacher, grief, might instruct the tongue of the comforters to speak aright. And though they perchance might in any thing be of a different mind, assuredly it was meet that they should express these feelings with humility, lest by words without restraint they should accumulate wounds upon the smitten soul.
24. For it often happens that, because they cannot be understood, either the doings or the sayings of the better men are displeasing to the worse; but they are not to be rashly censured by them, inasmuch as they cannot be apprehended in their true sense. Often that is done in pursuance of policy [‘dispensatorie,’ in economy] by greater men, which is accounted an error by their inferiors. Often many things are said by the strong, which the weak only decide upon, because they know nothing about them. And this is well represented by that Ark of the Testament being inclined on one side by the kine kicking, which the Levite desiring to set upright, because he thought it would fall, he immediately received sentence of death. [2 Sam. 6, 7] For what is the mind of the just man but the Ark of the Testament? which, as it is being carried, is inclined by the kicking of the kine; in that it sometimes happens that even he, who rules well, being shaken by the disorder of the people subject to him, is moved by nought else than love to a condescension in policy. But in this, which is done in policy, that very bending, that is, of strength is accounted a fall by the inexperienced; and hence there are some of those that are in subjection, who put out the hand of censure against it, yet by that very rashness of theirs they forthwith drop from life. Thus the Levite stretched forth his hand as it were in aid, but he lost his life in being guilty of offence, in that while the weak sort censure the deeds of the strong, they are themselves made outcasts from the lot of the living. Sometimes too holy men say some things condescending to the meanest subjects, while some things they deliver contemplating the highest; and foolish men, because they know nothing of the meaning either of such condescension or elevation, presumptuously censure them. And what is it to desire to set a good man right for his condescension, but to lift up the ark that is inclined with the presuming hand of rebuke? what is it to censure a righteous man for unapprehended words, but to take the move he makes in his strength for the downfall of error? But he loses his life, who lifts up the ark of God with a high mind; in that no man would ever dare to correct the upright acts of the Saints, unless he first thought better things of himself. And hence this Levite is rightly called Oza, which same is by interpretation ‘the strong one of the Lord,’ in that the presumptuous severally, did they not audaciously conclude themselves ‘strong in the Lord,’ would never condemn as weak the saying and doings of their betters. Therefore while the friends of blessed Job leap forth against him, as if in God's defence, they transgress the rule of God's ordinance in behaving proudly.
25. But when any of the doings of better men are displeasing to the less good, they are by no means to hold their peace about the considerations which influence their minds, but to give utterance thereto with a great degree of humility, so that the purpose of him, whose feelings are pious, may, in a genuine manner, keep the form of uprightness, in proportion as he goes by the pathway of lowliness. Thus both all that we feel is to be freely expressed, and all that we express is to be uttered with the deepest humility, lest even what we intend aright we make other than right,
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by putting it forth in a spirit of pride. Paul had spoken many things to his hearers with humility, but it was with still more humility that he busied himself to appease them about that humble exhortation itself, saying, And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. [Heb. 13, 22] And likewise bidding farewell to the Ephesians at Miletus, who were deeply grieved and loudly lamenting, he recalls his humility to their remembrance, in these words, Therefore watch, and remember that by the space of three years I ceased not to warn everyone night and day with tears. [Acts 20, 31] Again he says to the same persons by letter, I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation, wherewith ye are called. [Eph. 4, 1] Therefore let him infer from hence, if he ever thinks rightly at all, with what humility the disciple ought to address the Master, if the Master of the Gentiles himself, in the very things which he proclaims with authority, beseeches the disciples so submissively. Let everyone collect from hence in what a spirit of humility he should communicate to those, from whom he has received examples of good living, all that he perceives aright, if Paul submitted himself in a humble strain to those, whom he himself raised up to life.
26. But Eliphaz, who is the first of the friends to speak, though he came with pity to console, yet in that he departs from meekness of speech, is ignorant of the rules of consoling; and while he neglects the guarding of his lips, he is guilty of excess, even to offering insult to the afflicted man, saying, The tiger hath perished for lack of prey, the roaring of the lion, and the voice of the fierce lioness [V. thus], and the teeth of the young lions are broken [Job 4, 10. 11. ]: i. e. by the teeth of a tiger marking out blessed Job, as it were, with the fault of variedness; by the roaring of the lion, denoting that man's terribleness; by the voice of the lioness, the loquacity of his wife; and by the broken teeth of the young lions, signifying the gluttony of his sons brought to ruin. And hence the sentence of God rightly reproves the feeling of the friends, which had lifted itself up in swelling reproach, saying, Ye have not spoken of Me the thing that is right, as My servant Job hath. [Job 42, 7]
27. But I see that we must enquire, wherefore Paul makes use of their sentiments with so much weight of authority, if these sentiments of theirs be nullified by the Lord's rebuke? For they are the words of Eliphaz which he brought before the Corinthians, saying, For it is written, He taketh the wise in their own craftiness. [1 Cor. 3, 19. Job 5, 13] How then do we reject as evil what Paul establishes by authority? or how shall we account that to be right by the testimony of Paul, which the Lord by His own lips determined not to be right? But we speedily learn how little the two are at variance together, if we more exactly consider the words of that same Divine sentence, which assuredly having declared, Ye have not spoken of Me the thing that is right; thereupon added, as My servant Job. It is clear then that some things contained in their sayings were right, but they are overcome by comparison with one who was better; for among other things, which they say without reason, there are many forcible sentences they utter in addressing blessed Job; but when compared with his more forcible sayings they lose the power of their forcibleness. And many things that they say are admirable, were they not spoken against the afflicted condition of the holy man. So that in themselves they are great, but because they aim to pierce that righteous person, that greatness loses its weight, for with whatever degree of strength, it is in vain that the javelin is sent to strike the hard stones, since it glances off the further with blunted point, the more it comes hurled with strength. Therefore, though the sayings of Job's friends be very forcible in some points, yet, since they strike the Saint's well-fenced life, they turn back all the point of their sharpness. And therefore because they are both great in themselves, and yet ought never to have been taken up against blessed Job, on
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the one hand let Paul, weighing them by their intrinsic excellence, deliver them as authoritative, and on the other let the Judge, forasmuch as they were delivered without caution, censure them in respect of the quality of the individual.
28. But, as we have said above that these same friends of blessed Job contain a figure of heretics, let us now search out how their words agree with heretics; for some of the opinions which they hold are very right, but in the midst of these they fall away to corrupt notions; for heretics have this especial peculiarity, that they mix good and evil, that so they may easily delude the sense of the hearer. For if they always said wrong, soon discovered in their wrongheadedness, they would be the less able to win a way for that, which they desire. Again, if they always thought right, then, surely, they would never have been heretics. But whilst with artfulness of deceiving they engage themselves with either, both by the evil they vitiate the good, and by the good they conceal the evil, to the end that it may be readily admitted; just as he that presents a cup of poison, touches the brim of the cup with honied sweets, and while this that has a sweet flavour is tasted at the first sip, that too which brings death is unhesitatingly swallowed. Thus heretics mix right with wrong, that by making a shew of good things, they may draw hearers to themselves, and by setting forth evil they may corrupt them with a secret pestilence. Yet it sometimes happens that being collected by the preaching and admonitions of Holy Church, they are healed from such a contradiction in views, and hence the friends of blessed Job offer the sacrifice of their reconciliation by the hands of the same holy man, and even under attainder they are restored to the favour of the Supreme Judge. Of whom we have a fitting representation in that cleansing of the ten lepers. [Luke 14, 15] For in leprosy both a portion of the skin is brought to a bright hue, and a portion remains of a healthy colour. Lepers therefore are a figure of heretics, for in that they blend evil with good, they cover the complexion of health with spots. And hence that they may be healed, they rightly cry out, Jesus, Master [Preceptor, Vulg. ]. For whereas they notify that they have gone wrong in His words, they humbly call Him Master when they are to be healed, and so soon as they return to acknowledge the Master, they are at once brought back to the right state of health. But as on the sayings of his friends we have carried the preface to our interpretation somewhat far, let us now consider minutely the very words themselves which they spake, The account goes on ;
C. iv. 1, 2. Then Eliphaz the Temanite answered and said, If we assay to commune with thee, wilt thou be grieved?
[xii]
29. It has been a1ready declared above, what there is set forth in the interpretation of these names. Therefore, because we are in haste to reach the unexamined parts, we forbear to unfold again what has been already delivered. According1y this is to be heedfully observed, that they, that bear the semblance of heretics, begin to speak softly, saying, If we assay to commune with thee, wilt thou, be grieved? For heretics dread to incense their hearers at the outset of their communing with them, lest they be listened to with ears on the watch, and they carefully shun the paining of them, that they may catch their unguardedness, and what they put forward is almost always mild, while that is harsh which they cunningly introduce in going on. And hence at this time the friends of Job begin with the reverence of a gentle address, but they burst forth even to launching the darts of the bitterest invectives; for the roots of thorns themselves are soft, yet from that very softness of their own they put forth that whereby they pierce, It goes on;
But who can hold in [thus V. ] the discourse conceived?
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30. There be three kinds of men, which differ from one another by qualities carried forward in gradation. For there are some, who at the same time that they conceive evil sentiments to speak, restrain themselves in their speech by none of the graveness of silence; and there are others, who, whereas they conceive evil things, withhold themselves with a strong control of silence. And there are some, who being made strong by the exercise of virtue, are advanced even to so great a height, that, as to speaking, they do not even conceive any evil thoughts in the heart, which they should have to restrain by keeping silence. It is shewn then to which class Eliphaz belongs, who bears witness that he cannot ‘withhold his conceived discourse. ’ Wherein too he made known this, that he knew that he would give offence by speaking. For he would never be anxious to withhold words that he cannot, unless he were assured beforehand that he would be inflicting wounds by the same; for good men check precipitancy of speech with the reins of counsel, and they take heedful thought, lest, by giving a loose to the wantonness of the tongue, they should by heedlessness of speech pierce their hearer’s spirits [conscientiam]; hence it is well said by Solomon, He that letteth out water is a head of strife. [Prov. 17, 14] For ‘the water is let out,’ when the flowing of the tongue is let loose. And he that ‘letteth out water,’ is made the ‘beginning of strife,’ in that by the incontinency of the lips, the commencement of discord is afforded. Thus, as the wicked are light in mind, so they are precipitate in speech, and neglect to keep silence, thoroughly considering what they should say. And what a light spirit [conscientia] conceives, a lighter tongue delivers apace. Hence on this occasion Eliphaz infers from his own experience a thing, which in a feeling of hopelessness he believes concerning all men; saying, But who can withhold his conceived discourse? It proceeds;
Ver. 3, 4. Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
[xiv]
31. If the text of the historical account be regarded in itself, it is of great service to the reader, that in blessed Job, instead of the ripping up of vices, proclaim is made of his virtues by his reviling friends; for the testimony to our manner of life is never so strong, as when commendable things are told by him, who aims to fasten guilt upon our head. But let us consider of what a lofty height that man was, who by instructing the ignorant, strengthening the weak, upholding the faltering, amid the cares of his household, amidst the charge of countless concerns, amidst anxious feelings for his children, amidst the pursuit of so many laborious occupations, devoted himself to putting others in the right way. And being busied indeed, he executed these offices, yet being free, he did service in the master's office of instruction. By exercising superintendence, he disposed of temporal things, by preaching, he announced eternal truths; uprightness of life, both by practice he shewed to all beholders, and by speech he conveyed to all that heard him. But all that are either heretics or bad men, in recording the excellencies of the good, turn them into grounds of accusation. Hence Eliphaz deduces occasion of reviling against blessed Job from the same quarter, whence he related commendable things of him; for it goes on,
Ver. 5. But now it is come upon thee, and thou faintest: it toucheth thee, and thou art troubled. [xv]
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32. All men of froward mind assail the life of the righteous in two ways; for either they assert that what they say is wrong, or that what they say aright they never observe; and hence blessed Job is reproved by his friends further on for his mode of speech, whereas now he is torn in pieces for having spoken right things, but not having observed them. And so at one time the speech, and at another time the practice of the good meets with the disapproval of the wicked, in order that either the tongue being rebuked may hold its peace, or the life, being convicted by the testimony of that same tongue of theirs, may give way under the charge. And mark that first they bring forward commendations of the tongue, and afterwards complain of the weakness of the life. For the wicked, that they may not openly shew themselves to be evil, sometimes say such good things of the just, as they know to be already received concerning them by others also. But as we have said above, these very points they forthwith strain to the increase of guilt, and from hence, that they spoke favourable things also, they point out that credit is to be given them in the reverse, and with more seeming truth they intimate evil things, in proportion as they commended the good with seeming zeal. Thus they wrest words of favourable import to the service of accusation, in that they afterwards more deeply wound the life of the righteous from the same source, whence a little before in semblance they vindicated it. But it often happens that their good qualities, which they first condemn when possessed, they afterwards admire, as if departed. And hence Eliphaz, as he declares them to be departed, subjoins the virtues of the holy man, enumerating them, and saying, Ver. 6. Where is thy fear, thy strength, thy patience, and the perfectness of thy ways? [thus V. ]
[xvi]
33. All which same he makes to succeed that sentence which he set before, saying, But now a stroke is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Thus he declares that they were brought to nought all of them together, in this, that he blames blessed Job's being troubled by the scourge. Yet it is to be well taken notice of, that though he chides unbefittingly, yet the ranks of virtues he fitly describes; for in enumerating the virtues of blessed Job, he marked out his life in four stages, in that he both added strength to fear, and patience to strength, and to patience, perfection. Since one sets out in the way of the Lord with fear, that he may go on to strength; for as in the world boldness begets strength, so in the way of God boldness engenders weakness; and as in the way of the world fear gives rise to weakness, so in the way of God fear produces strength; as Solomon witnesses, who says, In the fear of the Lord is strong confidence. [Prov. 14, 26] For ‘strong confidence’ is said ‘to be in the fear of the Lord,’ in that, in truth, our mind so much the more valorously sets at nought all the tenors of temporal vicissitudes, the more thoroughly that it submits itself in fear to the Author of those same temporal things. And being stablished in the fear of the Lord, it encounters nothing without to fill it with alarm, in that whereas it is united to the Creator of all things by a righteous fear, it is by a certain powerful influence raised high above them all. For strength is never shewn saving in adversity, and hence patience is immediately made to succeed to strength. For every man proves himself in a much truer sense to have advanced in ‘strength,’ in proportion as he bears with the bolder heart the wrongs of other men. For he was little strong in himself, who is brought to the ground by the wickedness of another. He, in that he cannot bear to face opposition, lies pierced with the sword of his cowardice. But forasmuch as perfection springs out of patience, immediately after patience we have the perfectness of his ways introduced. For he is really perfect, who feels no impatience towards the imperfection of his neighbour; since he that goes off, not being able to bear the imperfection of another, is his own witness against himself, that he is not yet perfectly advanced.
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Hence Truth says in the Gospel, In your patience possess ye your souls. [Luke 21, 19] For what is it to possess our souls, but to live by the rule of perfection in all things, to command all the motions of the mind from the citadel of virtue? He then that maintains patience possesses his soul, in that from hence he is endued with strength to encounter all adversities, whence even by overcoming himself he is made master of himself; and as he quells himself in a manner worthy of all praise, he comes forth unquelled with dauntless front, because by conquering himself in his pleasures, he makes himself invincible to reverses. But as Eliphaz rebuked him with reviling, so now he adds a few words, as if in exhortation, saying,
Ver. 7. Remember, I pray thee, who ever perished being innocent? or where were the righteous cut off?
[xvii]
34. Whether it be heretics, of whom we have said that the friends of blessed Job bore an image, or whether any of the froward ones, they are as blameable in their admonitions, as they are immoderate in their condemnation. For he says, Who ever perished being innocent? or where were the righteous cut off? Since it often happens that in this life both ‘the innocent perish,’ and ‘the righteous are ‘utterly cut off,’ yet in perishing they are reserved to glory eternal. For if none that is innocent perished, the Prophet would not say, The righteous perisheth, and no man layeth it to heart. [Is. 51, 1] If God in His providential dealings did not carry off the righteous, Wisdom would never have said of the righteous man, Yea, speedily was he taken away, lest that wickedness should alter his understanding. [Wisd. 4, 11] If no visitation ever smote the righteous, Peter would never foretell it, saying, For the time is come that judgment must begin at the house of God. [1 Pet. 4, 17] They then are really righteous, who are furnished forth by the love of the Country above to meet all the ills of the present life. For all that fear to endure ills here, for the sake of eternal blessings, clearly are not righteous men. But Eliphaz does not take account either that the righteous are cut off, or that the innocent perish here, in that oftentimes they that serve God, not in the hope of heavenly glory, but for an earthly recompense, make a fiction in their own head of that which they are seeking after, and, taking upon themselves to be instructors, in preaching earthly immunity, they shew by all their pains what is the thing they love. It goes on ;
Ver. 8, 9. Even, as I have seen, they that plough iniquity, and [V. so] sow sorrows, and reap the same, by the blast of God do they perish, and by the breath of His nostrils are they consumed.
[xviii]
35. To ‘sow griefs’ is to utter deceits, but to ‘reap griefs’ is to prevail by so speaking. Or, surely, they ‘sow griefs,’ who do froward actions, they ‘reap griefs,’ when they ate punished for this forwardness. For the harvest of grief is the recompense of condemnation, and whereas it is immediately introduced that they that ‘sow and reap griefs,’ ‘perish by the blast of God,’ and are ‘consumed by the breath of His nostrils,’ in this passage the ‘reaping of grief’ is shewn to be not punishment as yet, but the still further perfecting of wickedness, for in ‘the breath of His nostrils’ the punishment of that ‘reaping’ is made to follow. Here then they ‘sow and reap griefs,’ in that all that they do is wicked, and they thrive in that very wickedness, as is said of the wicked man by the Psalmist, His ways are always grievous; Thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. [Ps. 10, 5] And it is soon after added concerning him, under his tongue is labour and grief. So then he ‘sows griefs,’ when he does wicked things, he ‘reaps griefs,’ when
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from the same wickednesses he grows to temporal greatness. How then is it that they ‘perish by the blast of God,’ who are for the most part permitted to abide long here below, and in greater prosperity than the righteous? For hence it is said of them again by the Psalmist, They are not in trouble as other men, neither are they plagued like other folk. [Ps. 73, 5] Hence Jeremiah saith, Wherefore doth the way of the wicked prosper? [Jer. 12, 1] For because, as it is written, For the Lord is [Vulg. ] a long-suffering rewarder [Ecclus. 5, 4], He oftentimes for long bears with those, whom He condemns for all eternity. Yet sometimes He strikes quickly, in that He hastens to the succour of the pusillanimity of the innocent. Therefore Almighty God sometimes permits the wicked to have their own way for long, that the ways of the righteous may be more purely cleansed. Yet sometimes He slays the unrighteous with speedy destruction, and by their ruin He strengthens the hearts of the innocent. For if He were now to smite all that do evil, on whom would He yet have to shew forth the final Judgment? And if He never at any time smote any man, who would ever have believed that God regarded human affairs? Sometimes then He strikes the bad, that He may shew that He does not leave wickedness unpunished. But sometimes He bears with the wicked for long, that He may teach the heedful what judgment they are reserved for.
36. Thus this sentence of the cutting off of the wicked, if it be not spoken of all men in general at the end of this present state of being, is undoubtedly to a great degree made void of the force of truth; but it will then be true, when iniquity shall no longer have reprieve. And perchance it may be more lightly taken in this sense, since neither ‘the innocent perishes’ nor ‘the upright is cut off,’ in that though here he is worn out in the flesh, yet in the sight of the eternal Judge he is renewed with true health.