For who that still subsists in this corruptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see another law in my members, warring against the law of my mind, and bringing me into
captivity
to the law of sin, which is my members.
St Gregory - Moralia - Job
The day of good deeds shines outwardly in a neighbour, but they ‘grope as it were in the night,’ because inwardly they are under the darkness of their jealous feeling.
They busy themselves to get to some points which they may censure, they seek out an opening for detraction, but forasmuch as they are unable to find this, they search about in blindness without.
Which is well set forth in that occasion, when from the Angels protecting Lot, the inhabitants of Sodom could not find the doorway in his house, as it is written, And they pressed sore upon the man, even Lot, and came near to break the door.
But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
And they smote the men that were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
[Gen.
19, 9-11] What does it mean that, when the wicked are up in arms against him, Lot is brought back into the house, and defended, but that every righteous man, while he encounters the assaults of evil ones, is brought back into his interior, and abides undismayed.
But the men of Sodom cannot find the door in Lot's house, because the corrupters of souls detect no opening of accusation against the life of the righteous man.
For, stricken with blindness, they as it were go
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round and round the house, who, under the influence of envy scrutinize words and deeds; but because in the life of the just, strong and praiseworthy conduct fronts them every way, groping at random they feel nothing else than the wall. Therefore it is well said, And grope in the noonday as in the night. For while the good, which they see, it is out of their power to impeach, being blinded by wickedness, they search out for impeachment evil which they see nothing of.
39. And here it is properly subjoined, But he shall save the poor from the sword of their mouth, and from the hand of the mighty. For the ‘poor’ is everyone that is not set up in his own eyes. And hence ‘Truth’ saith in the Gospel, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] Now a person is drawn into sin in two ways. For either he is led on by pleasure, or overcome by fear. For ‘the sword of the mouth’ is the mischievousness of persuasion, but ‘the hand of the mighty’ is the opposition of power. But because he that is truly humble, who is here called ‘the poor,’ as he covets none of the good things of this world, so also undauntedly sets at nought even its adverse fortune, it is well said, But He saveth the poor from the sword of their mouth, and from the hand of the mighty. As if it were put plainly; ‘God doth so firmly establish the souls of the humble in Himself, that neither the alluring arts of persuasion can draw them, nor the pains of punishment break them in to the practice of sin. For hope rears the spirit into the eternal world, and therefore it is not sensible of any of the ills without, that it falls under. And hence it is subjoined, So the needy shall have hope. Unto the fruits of which same hope, verily, when the poor man attaineth, everyone that is exalted is struck dumb; and hence it is yet further added, And iniquity shall stop her mouth. For the wicked man detracts from the good, and the righteous ways, which he cares not to practise, he never ceases to pull in pieces by slander, but iniquity at that time stoppeth her mouth, when her eyes are opened to see how great is the glory of the recompense provided for righteous souls. For then he is not at liberty to speak against the good, in that torments hold his tongue tied by the deserved retribution of his misdeeds. Hence it is well delivered by Hannah, speaking in prophecy, He will keep the feet of his Saints, and the wicked shall be silent in darkness. [1 Sam. 2, 9] But that every elect soul may escape eternal woe, and the poor mount up to everlasting glory, he must be bruised here below with continual stripes, that he may be found purified in the Judgment. For we are every day borne downwards by the mere weight of our infirmity, but that by the wonderful interposition of our Maker we are relieved by succouring stripes. Hence it is added,
Ver. 17. Behold, happy is the man whom God correcteth.
[xxiii]
40. The highest virtue is to avoid sins, that they should never be done, and second to that, at least to amend them when they have been committed. But for the most part we not only never at all avoid sins that threaten, but we do not even open our eyes to them, when committed. And the mind of sinners is enveloped in the deeper darkness, in proportion as it does not see the deficiency of its own blindness. Hence it is very often brought to pass, by the bountifulness of God's gift, that punishment follows upon transgression, and stripes unclose the eyes of the transgressor, which self- security was blinding in the midst of evil ways. For the inactive soul is touched with the rod, so as
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to be stimulated, in order that he, that has lost, by being self-secure, the firm seat of uprightness, may mark, upon being afflicted; where he is laid prostrate; and thus to him [A. B. C. D. ‘huic’] the very sharpness of the correction becomes the source of light; and hence it is said by Paul, But all things that are proved [c], are made manifest by the light [Eph. 5, 13]; for proof of saving health lies in the force of the pain. Hence it is that Solomon saith, For healing will cause great offences to cease. [Ecc. 10, 4. Vulg. ] Hence again he saith, For whom the Lord loveth He correcteth, even as a father the son in whom he delighteth. [Prov. 3, 12] Hence the Lord addresses John by the voice of the Angel [d], saying, As many as I love, I rebuke and chasten. [Rev. 3, 19] Hence Paul saith, Now no chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. [Heb. 12, 11] Although therefore grief and happiness can never meet together, yet it is rightly said here, Happy is the man whom the Lord correcteth. For by this means, that the sinner is straitly visited with the pain of correction, he is sometimes trained to happiness, which knows no intervention of pain. It proceeds, Therefore despise not thou the chastening of the Lord.
[xxiv]
41. Whosoever is smitten for a fault and lifted up in murmuring against the stroke, ‘reproves the chastening of the Lord. ’ For he lays to His charge, that he has this put upon him unjustly. But they that are stricken, not for the cleansing of guilt, but for the testing of their fortitude, when they inquire into the causes of the stroke, must by no means be said to ‘reprove the correction of the Lord;’ for their aim is to discover in themselves what they are ignorant of. And hence blessed Job, breaking out into a voice of liberty, amidst the visitings of the scourge, the more rightly questions the judgments of the smiter concerning him, the more he is really ignorant of causes for his suffering in himself. Eliphaz, then, forasmuch as he reckoned that he was visited, not with the trial of probation, but of purification, when he spoke with freedom amidst the stripes, supposed that he ‘reproved the correction of the Lord. ’ And we have said that he at the same time bears the likeness of heretics with great fitness, in that whatsoever is done aright by Holy Church, is ever, in their judgment, turned and twisted awry, to some fault of crookedness. But forasmuch as it is with a good intention that he is led to speak, yet he takes no heed to discriminate who he is speaking to, he yet further subjoins, and proclaims the dispensations of the supreme governance, saying,
Ver. 18. For He maketh sore, and bindeth up; He woundeth, and His hands shall make whole. [xxv]
42. In two ways Almighty God wounds those, whom He is minded to bring back to saving health; for sometimes He smites the flesh, and consumes the hardness of the heart by the fear of Him. Thus He recalls to saving health, by dealing wounds, when He afflicts His own Elect outwardly, that they be quickened with inward life. Whence He also says by Moses, I will kill and I will make alive, I will wound and I will heal [Deut. 32, 39]; for He ‘kills,’ that He may ‘make alive,’ He ‘wounds,’ that He may ‘heal;’ in that He for this reason applies stripes without, in order that He may heal the wounds of sin within. But sometimes, even if strokes without should seem to have
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ceased, He inflicts wounds within, in that He strikes the hardness of the heart with the desire of Himself; yet in wounding He heals, in that when we are pierced with the dart of His dread, He recalls us to a right sense. For our hearts are not well sound, when they are wounded by no love of God, when they feel not the wofulness of their pilgrimage, when they do not go sorrowing with the least degree of feeling for the infirmity of their neighbour. But they are ‘wounded,’ that they may be ‘healed,’ in that God strikes unfeeling souls with the darts of His love, and straightway makes them full of feeling, through the burning heat of charity, and hence the spouse saith in the Song of Songs, For I am wounded with love. [Cant. 2, 5. LXX] For the diseased soul, laid prone upon the litter of this place of banishment in blind self-security, neither beheld the Lord, nor sought to see Him. But on being struck with the darts of His love, it is wounded in its innermost parts with a feeling of pious affection, burns with the desire of contemplation; and in a marvellous manner she is made alive by wounding, who aforetime lay dead in a state of health: she glows, she pants, and yearns to see Him already, from Whom she turned. By being smitten, then, she is brought back to a state of soundness, who is recalled to a secure state of inward repose by the disturbing of her self- love. But when the wounded soul begins to pant after God, when, setting at nought all the alluring arts of the world, it stretches forth in desire to the land above, all is forthwith turned to its trial, whatsoever aforetime was accounted pleasing and alluring in this world. For they that had a fond affection for him living in sin, cruelly assault him when he lives aright. The soul that is raised up toward God, is subject to rude assaults from the flesh, wherein it formerly lay grovelling in enjoyment, the slave of evil habits; former pleasures recur to the mind, and push hard the resisting soul with a grievous conflict. But because that, while we are afflicted with transitory labour, we are rescued from everlasting pain, it is fitly subjoined;
Ver. 19. He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee.
[xxvi]
43. For what is denoted by the number ‘six,’ which is followed by ‘the seventh,’ saving the labour and course of the present life? For God, finishing all things on the sixth day, created man, and God rested on the seventh day; and this same seventh day is without an evening, for there is no longer any end to close the rest that followeth. When all things, then, are completed, the rest followeth, in that after the good works of the present life, the recompense of eternal rest follows. Therefore ‘in six troubles the Lord delivers us,’ that ‘no evil may touch us in the seventh,’ in that by the training of His fatherly pity, He exercises us with the labours of the present life, but at the coming of the Judge, He hides us from the scourge, that He may then bring us out the more sure for His salvation, in proportion as we are now scored the more cruelly with scourges. And immediately reckoning up with fitness both the ills of the present life, and the aids of Protection from above, adds,
Ver. 20. In famine He shall redeem thee from death, and in war from the power of the sword.
[xxvii]
44. As the ‘famine’ of the flesh is the withdrawal of the support of the body, so the hunger of the soul is the silence of divine revelation. Hence it is rightly delivered by the Prophet, I will send a
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famine in the land, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. [Amos 8, 11] And forasmuch as when the divine communication leaves the human soul, the temptation of the flesh gains force against it, it is fitly brought in, And in war from the power of the sword. For we suffer a war, when we are assailed by the temptations of our flesh. Concerning which same war the Psalmist saith, Cover my head in the day of battle. [Ps. 140, 7] Therefore, whereas the reprobate, whilst their strength fails from a ‘famine’ of the word of God, are furthermore pierced with ‘the sword of war,’ the Lord both ‘in famine redeems’ His Elect ‘from death,’ and ‘in war’ He hides them ‘from the sword. ’ For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin. And hence it is fitly added,
Ver. 21, Thou shalt be hid from the scourge of the tongue. [xxviii]
45. ‘The scourge of the tongue’ is the taunting of insults offered. They strike the righteous ‘with the scourge of the tongue,’ who pursue their deeds with mockery. For oftentimes the tongue, while it utters jibes, recalls from a good deed, and puts itself out like a scourge, in that it cuts the back of the cowardly soul. Which ‘scourge of the tongue,’ the Prophet had seen plotting against the elect soul, when He said, promising the aid that is above, Surely He shall deliver thee from the snare of the hunter, and from the rough word. [Ps. 91, 3. Vulg. ] For ‘hunters’ seek nothing else than flesh, but we are ‘delivered from the snare of the hunters and from the rough word,’ when we overcome both the snare of carnal persons, and the reproaches of sneers, by setting them at nought. For their words are ‘rough,’ which are arrayed against our righteous ways. And to ‘escape the roughness of words,’ is to trample down the mockings of calumniators by shutting our eyes to them, the holy soul then is hidden from ‘the scourge of tongues,’ in that whilst in this world it never seeks the honour of applause, neither does it feel the insults of calumny. But there be some that already set at nought the words of the scornful, already care nothing for their jeers, yet they still stand in dread of the pains and tortures of the body. For our old adversary, in order to withdraw us from a right bent of mind, assaults us in diverse modes, and prosecutes the tempting of us one while by a famine of the word, another while by the conflict of the flesh, now by the scourge of talk, now by the distress of persecution. But because every perfect person, when once he has overcome the evil habits in himself, straightway goes on to brace his mind to meet the inflictions of suffering, it is properly subjoined,
Neither shalt thou be afraid of calamity when it cometh.
[xix]
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46. For holy men, for that they see that they are engaged with an adversary of manifold form, equip themselves variously in their conflict. For against a famine, they have the sustenance of God's word; against the sword of war, they have the shield of continency; against the scourge of the tongue, the defence of patience; against the hurt of outward misfortune, they have the aid of inward love. Hence in a marvellous method it is brought to pass, that the more manifold the temptations which the craft of the enemy brings upon them, so much the richer in virtues are the wary soldiers of God rendered. And forasmuch as all the Elect severally, whilst they bear with courageous hearts the conflicts of the present life, are providing for themselves security under the terrors of the future Judgment, it is rightly subjoined;
Ver. 22. In destruction and famine thou shalt laugh.
[xxx]
47. For the lost shall then suffer ‘destruction and famine,’ when, being condemned in the last Judgment, they are parted asunder from the sight of ‘the Bread’ eternal. For it is written, Let the wicked be taken away, that he see not the glory of God. [Is. 26, 10. lxx. ] And the Lord declares by His own lips, I am the living Bread, Which came down from heaven. [John 6, 51] Thus at one and the same time both ‘destruction and famine’ combine to torture those, who not only feel torments without, but farther suffer death within by the plague of starvation. Hell ‘destroys,’ in that it burns, famine kills, in that the Redeemer hides His face from them. For well and justly they have their recompense both within and without, in that the wretched people both by thought and by deed did commit offence. Whence it is well said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger: the Lord shall confound them in His wrath, and the fire shall devour them. [Ps. 21, 9] For that, which is ‘devoured’ by fire, is kindled from the outside. But an oven is set on fire within. And so in the time of God's anger all the unrighteous are both ‘made as a fiery oven,’ and also ‘devoured by the fire,’ in that at the appearing of the Judge, when all the multitude of them is banished from the sight of Him, both within the conscience is set on fire from the misery of want [‘Desiderium’], and without hell torments the flesh.
48. ‘The scourge of the tongue’ too may be understood to mean the sentence of the final doom, whereby the Just Judge saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [Matt. 25, 41] The righteous man then is ‘hidden from the scourge of the tongue,’ and from the coming woe, because in that exceeding strictness of doom, he is then comforted with the, mild voice of the Judge, when it is said, For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. [ver. 35, 36. ] Before which it is premised; Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. [ver. 34. ] Therefore ‘in destruction and famine’ the righteous man ‘shall laugh;’ for, when the final vengeance smites all the wicked, he himself joys in the glory of a meet reward. Nor does he at that time any longer compassionate the damned by virtue of his human nature. For, incorporated into the Divine Justice by resemblance [per speciem], he is, by the unshaken force of interior strictness, made thoroughly firm. For the souls of the Elect, being reared
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up in the clear light of the Righteousness above, are touched by no sense of compassion, in that the height of their bliss makes them strangers to misery. Hence also it is well said by the Psalmist; The righteous also shall see this, and shall fear, and shall laugh at him, and shall say, Lo, this is the man that made not God his helper. [Ps. 52, 6. 7. ] For now the righteous see the wicked and fear, then they shall see and laugh. For because they may now fall in imitation of them, here they are holden of fear, but because they cannot then advantage the damned, there they entertain no sympathy. Therefore, that they should not commiserate those that are doomed to eternal woe, they read in that very justice of the Judge wherein they exist in bliss. For, a thing which it is not right to imagine of them, they lower the character of the happiness vouchsafed them, if, when placed in the kingdom, they wish for something which they never can accomplish. But whosoever orders himself after the precepts of life, already tastes here below the first-fruits of that secure estate which shall last for ever, so that he has no fear of our old enemy; nor at the coming on of the crisis of death in any degree dreads his violent assault. For to the righteous the beginning of their recompense is most commonly nothing else than the very security of their minds in dying. Hence it is rightly added,
Neither shalt thou be afraid of the beast of the earth.
[xxxi]
49. For our crafty foe is called ‘a beast of the earth,’ in that he ravins with the violence of his savage nature, to seize upon the souls of sinners at the hour of their death. For those whom he deludes by flattery during their lifetime, he seizes with cruelty when they are dying. Contrary whereunto the Lord gives a promise concerning the Church of the Elect through the Prophet, The evil beast shall not go up thereon. They then in dying fear the ‘beast of the earth,’ who when living fear not the power of their Maker. For good men, because they submit themselves from the core of their heart to the dread of God, put away every weight of fear arising from the adversary's coming. For it is hence that the Psalmist beseeches the Lord, in these words, Lest he tear my soul as a lion. [Ps. 7, 2] Hence again he says, Hear my voice, O God, in my prayer, preserve my soul from fear of the enemy. [Ps. 64, 1. 2. ] For while they live they perfectly fear the Judge, that when they die they may not dread the accuser. Well then is it said, Neither shalt thou be afraid of the beast of the earth. As if it were in plain words, ‘Forasmuch as thou art not now overcome by the enemy in his alluring address, thou shalt not hereafter fear him in his rage. But when we live well, it is very needful to be on our guard, that the mind, looking down upon others, be not lifted up by the pride of standing alone. Hence it is that the blessing of fellowship is fitly called to mind, where the words are immediately introduced thereupon,
But with the stones of the countries shall be thy covenant.
[xxxii]
50. The Churches of the nations are like separate countries in the world, which, while they be planted in one faith, are separated by a diversity of customs and of tongues. What then do we take the stones of the countries to mean but the Elect ones of the Church, to whom it is declared by the
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voice of him who was the first among the teachers, Ye also as lively stones are built up a spiritual house? [1 Pet. 2, 5] Concerning whom the Lord by His Prophet promises Holy Church, saying, Behold, I will lay thy stones in order. [Is. 54, 11] Whoso then lives aright, joins himself in covenant ‘with the stones of the countries. ’ For herein, that he conquers the desires of the world, without doubt he ties his life to an imitation of the Saints that have gone before. But when he is departing from the practice of the world, the assaults of malicious spirits increase, which nevertheless, the more they afflict a man in sorrow of heart, bow him the more humbly to his Creator. And hence it is added,
And the beasts of the earth shall be peacemakers to thee.
[xxxiii]
51. First it is to be observed, that he does not say, ‘made peaceful,’ but, ‘peacemakers,’ that is to say, not that they are at peace, but that they make peace; for the crafty foes in making plots distress, but the distressed soul delights the more in her return to the heavenly home, the more she lives toiling in this woful place of exile, and most truly abases herself to the gracious regard of her Helper, when she considers the most violent plots of the enemy against her. The beasts of the earth then are rendered ‘peacemakers’ to the Elect, in that the malignant spirits, when they bear down the hearts of the good by their hostility, drive them to the love of God against their will. Thus there arises a firmer peace with God, from the same source, whence a tougher fight is occasioned us by our adversaries.
52. By the ‘beasts of the earth’ too may be understood the motions of the flesh, which, while they gall the mind by prompting conduct which is contrary to reason, rise up against us like beasts. But when the heart is bowed down under the Divine Law, even the incitements of the flesh are reduced, so that, though in tempting us they give a low muttering, yet they never mount so high as to the execution of the deeds, as to the madness of open biting.
For who that still subsists in this corruptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is my members. [Rom. 7, 21] But it is one thing to see these beasts raging in the field of practice, and another to hold them ravening within the door of the heart. For when they be forced back within the bars of continence, though they still roar by tempting, yet, as we have said, they go not such lengths as the bite of unlawful practice. The beasts of the field then are peacemakers, in that though the motions of the flesh beat high in the desire, yet they never assail us with the open resistance of deeds, (though by this same circumstance, that they are called ‘peacemakers,’ even this same that we have said of malicious spirits is not unsuitably understood. ) For the motions of the flesh ‘make peace’ for us with God, when they offer opposition by tempting us. For the mind of the righteous man, in that his way is directed to the realms above, is sore bestead by a grievous war arising from the corruptible body. And if at any time it be hindered in heavenly aspirations by any enjoyment of this world however slight, by that very war of temptation, which it undergoes, it is urged on to set all its affections in that, which is disturbed by no opposition. Whence it comes to pass that it
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recalls to mind the interior repose, and fleeing from the enticements of the flesh, sighs after it with a full affection. For temptation constrains every man to mark from whence and whereunto he is fallen, who after he has forsaken the peace of God, feels a strife rise up against him from out of himself, and then he more truly sees what he has lost of the assured love of God, who having fallen down to himself, finds his own self insulted within himself. The beasts of the earth then make peace for us, in that the motions of the flesh, whilst by offering temptation they irritate us, urge us forwards to the love of the interior repose. Now it is rightly added,
Ver. 24. And thou shalt know that thy tabernacle shall be in peace.
[xxxiv]
53. In holy Scripture full peace is described in one way, and peace in its beginning in another. For ‘Truth’ gave to His Disciples peace in its beginning, when He said, Peace I leave with you; My peace I give unto you. [John 14, 27] And Simeon desired to have perfect peace, when he besought saying, Now lettest Thou Thy servant depart in peace, according to Thy word. [Luke 2, 29] For our peace begins in longing for the Creator, but it is perfected by a clear vision. For it will then be perfect, when our mind is neither blinded by ignorance, nor moved by the assaults of its fleshly part. But forasmuch as we touch upon its first beginnings, when we either subject the soul to God or the flesh to the soul, the ‘tabernacle’ of the righteous man is said to ‘have peace,’ in that his body, which he inhabits by his mind, is held in from the froward motions of its desires under the controlling hand of righteousness. But what advantage is it to restrain the flesh by continence, if the mind is uninstructed to expand itself by compassion in the love of our neighbour? For that chasteness of the flesh is as nothing, which is not recommended by sweetness of spirit. Whence after the ‘peace of the tabernacle’ it is fitly subjoined,
And thou shalt visit thy likeness, and shalt not sin.
[xxxv]
54. For the likeness of man is another man. For a fellow-creature is rightly called our ‘likeness,’ in that in him we discern what we ourselves are. Now in the visiting of the body we go to our neighbour by the accession of steps, but in the spiritual visiting, we are led not by the footstep but by affection. He then ‘visits his likeness,’ whoever direct his way to one, whom he sees to be like to himself in nature, by the footsteps of love, so that by seeing his own case in another, he may collect from himself how to condescend to another's weakness. He ‘visits his likeness,’ who, that he may remodel another in himself, takes account of himself in another. For hence ‘Truth,’ in telling by the mouth of Moses what had been done, denoted what was to be done, saying, And the earth brought forth grass and herb yielding seed after his kind, and the tree yielding fruit, each one bearing seed after his kind. [gen. 1, 12] For ‘the tree produces seed after its kind’ when our mind gathers from itself thought for another, and produces the fructification of well doing. Hence the wise man saith, Do not that to any, which thou wouldest not have done to thyself. [Tob. 4, 15] Hence the Lord saith in the Gospel, Therefore all things whatsoever ye would that men should do to you, do ye even to them. [Matt. 7, 12] As if He said in plain words, ‘Visit your likeness in another
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man, and from your own selves learn what conduct it behoves you to exhibit to others. ’ Hence Paul says, And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ. ) [1 Cor. 9, 20. 21. ] And soon after, I am made all things to all men, that I might save all. [ib. 22] Not indeed that the great Preacher, to become like a Jew, broke away into faithlessness; nor, that he might become ‘as one under the law,’ did he turn back to the fleshly sacrifice; nor, that he might become ‘all things to all men,’ did he change his singleness of mind into variety of deceit; but by lowering himself, not by falling, he drew near to the unbelievers, to this end, that by taking each one into himself and transforming himself into each one, by sympathizing with them, he might gather what it was, that, if he himself were like them, he would justly have desired should be bestowed upon him by others; and might go along with every erring person so much the more to the purpose, in proportion as he had learnt the method of his salvation by the consideration of his own case. Well then is it said, And thou shalt visit thy likeness, and shalt not sin. For sin is then perfectly conquered, when everyone sees from the likeness of himself, how to expand in the love of his neighbour. But when the flesh is kept in check from evil practices, when the mind is exercised in virtuous habits, it remains that every one should by word of mouth reach the life, which in his own ways he observes. For he gathers abundant fruits of his preaching, who sows before the seeds of welldoing. Whence after the ‘peace of the tabernacle’ and the ‘visiting of our likeness,’ it is rightly subjoined,
Ver. 25. Thou shalt know also that thy seed shall be manifold, and thine offspring as the grass of the earth.
[xxxvi]
55. For after the ‘peace of his tabernacle,’ after ‘the visiting of our likeness,’ the manifold seed of the righteous man ariseth, in that after the macerating of the members and the fulness of the moral virtues, the word of preaching is bestowed upon him so much the more productive, in proportion as it is anticipated in his breast by the tillage of perfect practice. For he receives eloquence to speak well, who expands the bosom of his heart by the exercises of right living. Nor does the conscience hinder the speaker, when the life goes before the tongue. It is hence that the Egyptians, who, by Joseph's management, were subjected to a state of public servitude, when they humble themselves by submitting their persons to the king's power, carry away corn even for seed. For we receive, even when free, fruit to eat, when we are at the same time fed by the sacred word, and yet in the gratification of our pleasures roam after different objects, which we seek after in this world. But when we become slaves, we receive corn for seed too, in that while we are made wholly subject to God, we are replenished further with the word of preaching. And since a vast progeny of faithful souls succeeds, when holy preaching is first bestowed, after the multiplying of the seed, it is rightly subjoined, And thine offspring as the grass of the earth. The progeny of the righteous is compared to the grass of the earth, in that he who is born in a copy of him, while he quits the decaying glory of the present life, comes out green with hope in the things of eternity. Or truly, the progeny of the righteous springeth up like ‘the grass,’ in that while he shews forth by his living what he declares by his preaching, an innumerable multitude of followers arises. But whosoever already looks down
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upon all earthly objects of desire, whoever spreads himself out in the labours of an active life, finds it by no means suffice him to do great things without, unless by contemplation he also have power to penetrate into interior mysteries. Hence too the words are thereupon fitly introduced,
Ver. 26. Thou shalt come to thy grave in fulness, like as a shock of corn cometh in in his season.
[xxxvii]
56. For what is denoted by the name of the grave, saving a life of contemplation? which as it were buries us, dead to this world, in that it hides us in the interior world away from all earthly desires. For they being dead to the exterior life, were also buried by contemplation, to whom Paul said, For ye are dead, and your life is hid with Christ in God. An active life also is a grave, in that it covers us, as dead, from evil works; but the contemplative life more perfectly buries us, in that it wholly severs us from all worldly courses. Whoever then has already subdued the insolencies of the flesh in himself, has this task left him, to discipline his mind by the exercises of holy practice. And whosoever opens his mind in holy works, has over and above to extend it to the secret pursuits of inward contemplation. For he is no perfect preacher, who either, from devotion to contemplation, neglects works that ought to be done, or, from urgency in business, puts aside the duties of contemplation. For it is hence that Abraham buries his wife after death in a double [in spelunca agri duplici Vulg. ] sepulchre, in that every perfect preacher buries his soul, dead to the desires of the present life, under the covering of good practice and of contemplation, that the soul which aforetime, sensible of the desires of the world, was living in death, may as it were, without being obnoxious to sense, lie buried from carnal concupiscence under an active and contemplative life. It is hence that the Redeemer of mankind in the day time exhibits His miracles in cities, and spends the night in devotion to prayer upon the mountain, namely, that He may teach all perfect preachers, that they should neither entirely leave the active life, from love of the speculative, nor wholly slight the joys of contemplation from excess in working, but in quiet imbibe by contemplation, what in employment they may pour back to their neighbours by word of mouth. For by contemplation they rise into the love of God, but by preaching they return back to the service of their neighbour.
Hence with Moses, whilst a heifer is slaughtered in sacrifice, scarlet wool twice dyed is enjoined to be offered together with hyssop and cedar wood. For we slay a heifer, when we kill our flesh to its lust of gratification; and this we offer with hyssop and cedar and scarlet wool, in that together with the mortifying of the flesh, we burn the incense of faith, hope, and charity. The hyssop is of use to purify our inward parts; and Peter says, purifying their hearts by faith. [1 Pet. 1, 3] Cedar wood never decays by rotting, in that no end finishes the hope of heavenly things. Whence too Peter saith, He hath begotten us again by a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, undefiled, and that fadeth not away. Scarlet wool flames with the redness of its hue, in that charity sets on fire the heart she fills. Whence also ‘Truth’ saith in the Gospel, I am come to send fire on the earth. But scarlet wool twice dyed is ordered to be offered, that in the sight of the internal Judge our charity may be coloured with the love both of God and of our neighbour, that the converted soul may neither so delight in repose for the sake of the love of God, as to put aside the care and service of our neighbour, nor busying itself for the love of our neighbour, be so wedded, thereto, that entirely forsaking quiet, it extinguish in itself the fire of love
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of the Most High. Whosoever then has already offered himself as a sacrifice to God, if he desires perfection, must needs take care that he not only stretch himself out to breadth of practice, but likewise up to the heights of contemplation.
57. But herein it is above all things necessary to know, that the compositions [‘conspersio,’
dough, paste. ] of souls are infinitely varied one with another, for there are some of such inactivity of mind, that, if the labours of business fall upon them, they give way at the very beginning of their work, and there be some so restless, that if they have cessation from labour, they have only the worse labour, in that they are subject to worse tumults of mind, in proportion as they have more time and liberty for their thoughts. Whence it behoves that neither the tranquil mind should open itself wide in the immoderate exercising of works, nor the restless mind stint itself in devotion to contemplation. For often they, who might have contemplated God in quiet, have fallen, being overcharged with business; and often they, who might live advantageously occupied with the service of their fellow-creatures, are killed by the sword of their quiescence. It is hence that some restless spirits, whilst by contemplation they hunt out more than their wits compass, launch out even to the length of wrong doctrines, and, whilst they have no mind to be the disciples of Truth in a spirit of humility, they become the masters of falsities. It is hence that ‘Truth’ saith by His own lips, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee to enter into life with one eye, rather than having two eyes be cast into hell fire. For the two lives, the active and the contemplative, when they be preserved in the soul, are accounted as two eyes in the face. Thus the right eye is the contemplative life, and the left the active life. But, as we have said, there be some, who are quite unable to behold the world above, and spiritual things, with the eye of discernment, yet enter upon the, heights of contemplation, and therefore, by the mistake of a perverted understanding, they fall away into the pit of misbelieve. These then the contemplative life, adopted to an extent beyond their powers, obliges to fall from the truth, which same persons the active life by itself might have kept safe in lowliness of mind in the firm seat of their uprightness. To these ‘Truth’ rightly addresses the warning which we said before, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. As if He said in plain words; ‘When thou art not qualified for the contemplative life by a fitting degree of discretion, keep more safely the active life alone, and when thou failest in that which thou choosest as great, be content with that which thou heedest as very little, that if by the contemplative life thou art forced to fall from the knowledge of the truth, thou mayest by the active life alone be able to enter into the kingdom of heaven at least with one eye. ’ Hence He says again, But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [Matt. 18, 6] What is denoted by ‘the sea,’ but this present state of being? what by ‘the millstone,’ but earthly practice, which while it binds down the neck of the soul by foolish desires, sends it out into the round of labour. Thus there are some, who, while they quit earthly courses and rise beyond the powers of their understanding in pursuance of the exercises of contemplation, having laid aside humility, not only cast themselves into error, but separate any that be weak from the bosom of unity; and thus ‘it would be better for him, that offends one of the least, with a millstone fastened to his neck, to be cast into the sea,’ in that indeed
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it would have been more expedient for the froward mind, if, busied with the world, it were employed in earthly matters, than, in the exercises of contemplation, to be free to work the destruction of numbers. On the other hand, if it were not that the contemplative life suited some minds more than the active life, the Lord would never say by the voice of the Psalmist, Be still, and know that I am God. [Ps. 46, 10]
58. But herein it is necessary to know, that often at one and the same time love stimulates inactive souls to work, and fear keeps back restless souls in the exercise of contemplation. For a weight of fear is an anchor of the heart, and very often it is tossed by the stormy sea of thoughts, but is held fast by the moorings of its self-control; nor does the tempest of its disquietude make shipwreck of it, in that perfect charity holds it fast on the shore of the love of God [d]. Whence it is necessary that whoever eagerly prosecutes the exercises of contemplation, first question himself with particularity, how much he loves. For the force of love is an engine of the soul, which, while it draws it out of the world, lifts it on high. Let him then first examine whether in searching after the highest things he loves, whether in loving he fears, whether he knows either how to apprehend unknown truths, while he loves them, or not being apprehended to reverence them in cherishing fear. For in contemplation, if love does not stimulate the mind, the dulness of its tepidity stupefies it. If fear does not weigh on it, sense lifts it by vain objects to the mist of error, and when the door of secret things, being closed against it, is slow in being opened, merely by its own presumption alone it is forced the farther off there-from, for it strives to force a way to that which it seeks after without finding, and when the proud mind takes falsehood for truth, in proportion as it is advancing the step as if inwards, it is directing it without. Thus it is for this reason that the Lord, when about to give the Law, came down in fire and in smoke; in that He both enlightens the lowly by the clearness of His manifestation of Himself, and darkens the eyes of the highminded by the dimness of error. First then the soul must be cleansed from all affection for earthly glory, and from the gratification of carnal concupiscence, and next it is to be lifted up in the ken of contemplation. Hence too, when the Law is given to them, the people are forbidden the Mount, namely, that they who, by the frailty of their minds, still have their affections set upon earthly objects, may not venture to take cognizance of things above. And hence it is rightly said, And if a beast touch the mountain, it shall he stoned. For ‘a beast touches the mountain,’ when the mind, which is bowed down to irrational desires, lifts itself to the heights of contemplation. But it is ‘smitten with stones,’ in that being unable to bear the highest things, it is killed by the mere blows of the weight on high.
59. Let all then that strive to lay hold of the summit of perfection, when they desire to occupy the citadel of contemplation, first try themselves, by exercising, in the field of practice, that they may heedfully acquaint themselves, if they now no longer bring mischiefs upon their neighbours, if when brought upon them by their neighbours, they bear them with composure of mind, if when temporal advantages are put in their way, the mind is never dissipated by joy, if, when they are withdrawn, it is not stung by overmuch regret, and then let them reflect, if, when they return inwardly to themselves, in this work of theirs of exploring spiritual things, they never draw along with them the shadows of corporeal objects, or when drawn along, as they may be, if they drive them off with the hand of discretion [al. districtionis, severity]; if, when they long to behold the
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unencompassed light, they put down all images of their own compass, or in that which they seek to reach unto above themselves, conquer that which they are. Hence it is rightly said here, Thou shalt come to thy grave in abundance. For the perfect man does ‘come to the grave in abundance,’ in that he first gathers together the works of an active life, and then by contemplation wholly hides from this world his fleshly sense, which is now dead. Hence too it is fitly subjoined,
Like as a shock of corn cometh in in his season.
60. For the season for action comes first, for contemplation last. Whence it is needful that every perfect man first discipline his mind in virtuous habits, and afterwards lay it up in the granary of rest. For it is hence that he, who was left of the legion of devils at the bidding of our Lord, seats himself at His Saviour's feet, receives the words of instruction, and eagerly desires to leave his country in company with the Author of his recovery, but That very ‘Truth’ Himself, Who vouchsafed to him recovery, tells him, Return first unto thine own house, and shew what great things God hath done unto thee. [Luke 8, 39. &c. ] For when we have the least particle imparted to us of the knowledge of God, we are no longer inclined to return to our human affairs, and we shrink from burthening ourselves with the wants of our neighbours. We seek the rest of contemplation, and love only that which refreshes without toil. But after we are cured, the Lord sends us home.
He bids us relate the things that have been done with us, so as that in fact the soul should first spend itself in labour, and that afterwards it may be refreshed by contemplation.
61. It is hence that Jacob serves for Rachel, and gets Leah, and that it is said to him, It is not the custom in our country to give the youngest before the first-born. For Rachel is rendered ‘the beginning seen [c],’ but ‘Leah,’ ‘laborious. ’ And what is denoted by Rachel but the contemplative life? What by Leah, but the active life? For in contemplation ‘the Beginning,’ which is God, is the object we seek, but in action we labour under a weighty bundle of wants. Whence on the one hand Rachel is beautiful but barren, Leah weak eyed, but fruitful, truly in that when the mind seeks the ease of contemplation, it sees more, but it is less productive in children to God. But when it betakes itself to the laborious work of preaching, it sees less, but it bears more largely.
Accordingly after the embrace of Leah, Jacob attains to Rachel, in that every one that is perfect is first joined to an active life in productiveness, and afterwards united to a contemplative life in rest. For that the life of contemplation is less indeed in time [i. e. age], but greater in value [merito] than the active, we are shewn by the words of the Holy Gospel, wherein two women are described to have acted in different ways. For Mary sat at our Redeemer's feet, hearing His words, but Martha eagerly prosecuted bodily services; and when Martha made complaint against Mary's inactivity, she heard the words, Martha, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. [Luke 10, 41. 42. ] For what is set forth by Mary, who sitting down gave ear to the words of our Lord, saving the life of contemplation? and what by Martha, so busied with outward services, saving the life of action? Now Martha's concern is not reproved, but that of Mary is even commended. For the merits of the active life are great, but of the contemplative, far better. Whence Mary's part is said to be ‘never taken away from her,’ in that the works of the active life pass away together with the body, while the joys of the contemplative life are made more lively at the end. Which is well and
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briefly set forth by the Prophet Ezekiel, when, beholding the flying creatures, he says, And the likeness of the hands of a man were under their wings. [Ezek. 10, 21] For what can we suppose meant by the wings of the creatures, saving the contemplations of the Saints, by which they soar aloft, and quitting earthly scenes, poise themselves in the regions of heaven? What do we understand by the ‘hands,’ saving deeds? For whereas they open themselves in the love of their neighbour, the good things, which abound to them, they administer even by bodily ministration; but ‘the hands are under the wings,’ in that they surpass the deeds of their action, by the excellence of contemplation.
62. Moreover by ‘the grave’ it may be that not only our contemplation in this life is understood, but the rest of our eternal and interior reward, wherein we more thoroughly rest, the more perfectly is killed in us the life of corrupt existence. He then ‘goes down to the grave in abundance,’ who, after he has stored up the works of the present life, being perfectly dead to his mutable condition of existence, is buried in the depth of the true light. Whence also it is said by the Psalmist, Thou shalt hide them in the secret of Thy presence, from the provoking of men. [Ps. 31, 20] And the comparison that is added brings this home to us with effect, where it is subjoined, Like as a shock of corn cometh in in his season. For corn in the field is touched by the sun, in that in this life the soul of man is illumined by the regard of the light above. It receives the showers, in that it is enriched by the word of Truth; it is shaken by the winds, in that it is tried with temptations; and it bears the chaff ‘growing’ along with it, in that it bears the life of daily increasing wickedness in sinners, directed against itself; and after it has been carried away to the barn, it is squeezed by the threshing weight, that it may be parted from the bold of the chaff, in that our mind, being subjected to heavenly discipline, whilst it receives the stripes of correction, is parted from the society of the carnal sort in a cleaner state; and it is carried to the granary with the chaff left behind, in that while the lost remain without, the Elect soul is transported to the eternal joys of the mansion above. Well then is it said, Thou shalt come to thy grave in abundance, like as a shock of corn cometh in in his season; in that, whereas the righteous after sufferings meet with the rewards of the heavenly land, it is like as if the grains after pressing and squeezing were carried away to the granary. And it is in another's season indeed that they feel the strokes, but in their own that they rest from being struck. For to the Elect the present life is another's season, whence to some that were yet unbelievers ‘Truth’ saith, My time is not yet come, but your time is alway ready. [John 7, 6. ] And again, But this is your hour, and the power of darkness. [Luke 22, 53. ] Thus ‘he cometh to his grave in abundance, like as a shock of corn cometh in in his season,’ in that he receives the rest eternal, who, that he may be set free of the chaff, which is destined to be burnt, first feels here below the pressure of discipline. But whereas Eliphaz in the course of his address mentioned ‘the tabernacle,’ ‘the stones,’ ‘the beasts,’ ‘the seed,’ ‘the herbs,’ and ‘the grave,’ he himself intimates that he did not speak of these according to the letter, in that after all of them he thereupon subjoins;
Ver. 21. Lo this, as we have searched it, so it is.
[xxxviii]
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63. Assuredly it is clear, that in these words he says nothing upon a view of the surface, in that a thing, that is ‘searched,’ is not set before the face. He then, who shews that he had ‘searched’ these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds;
And now thou hast heard it, turn it in thy mind.
[xxxix]
64. With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the very things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman.
BOOK VII.
He explains the whole of the sixth chapter, except the three last verses, part allegorically and in part morally.
[i] [LITERAL INTERPRETATION]
1. Some men's minds are more tormented by scourges than reproaches, but some are more wounded by reproaches than by scourges. For oftentimes the tortures of speech assail us worse than any pains, and while they make us rise up in our vindication, they lay us low in impatience. Whence, that no temptation whatever might be lacking to blessed Job, not only scourges strike him from above, but the sayings of his friends in talk gall him, being sorer than scourges, that the soul of the holy man, being driven hither and thither, might, burst forth in the emotion of wrath and haughtiness, and that all the purity he had lived in might be defiled by head-strong pride of speech. But when touched by the scourges, he gave thanks, when galled with words, he answered aright, and being smitten he makes it appear how little he esteemed the well-being of the body. In speaking too he shews how, wisely he held his peace. But there were a few things mixed with his words, which, in the judgment of men, might seem to transgress the limits of patience; of which we shall take a true view, if in the examination of them we weigh well the sentence of the Most High Judge.
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round and round the house, who, under the influence of envy scrutinize words and deeds; but because in the life of the just, strong and praiseworthy conduct fronts them every way, groping at random they feel nothing else than the wall. Therefore it is well said, And grope in the noonday as in the night. For while the good, which they see, it is out of their power to impeach, being blinded by wickedness, they search out for impeachment evil which they see nothing of.
39. And here it is properly subjoined, But he shall save the poor from the sword of their mouth, and from the hand of the mighty. For the ‘poor’ is everyone that is not set up in his own eyes. And hence ‘Truth’ saith in the Gospel, Blessed are the poor in spirit, for theirs is the kingdom of heaven. [Matt. 5, 3] Now a person is drawn into sin in two ways. For either he is led on by pleasure, or overcome by fear. For ‘the sword of the mouth’ is the mischievousness of persuasion, but ‘the hand of the mighty’ is the opposition of power. But because he that is truly humble, who is here called ‘the poor,’ as he covets none of the good things of this world, so also undauntedly sets at nought even its adverse fortune, it is well said, But He saveth the poor from the sword of their mouth, and from the hand of the mighty. As if it were put plainly; ‘God doth so firmly establish the souls of the humble in Himself, that neither the alluring arts of persuasion can draw them, nor the pains of punishment break them in to the practice of sin. For hope rears the spirit into the eternal world, and therefore it is not sensible of any of the ills without, that it falls under. And hence it is subjoined, So the needy shall have hope. Unto the fruits of which same hope, verily, when the poor man attaineth, everyone that is exalted is struck dumb; and hence it is yet further added, And iniquity shall stop her mouth. For the wicked man detracts from the good, and the righteous ways, which he cares not to practise, he never ceases to pull in pieces by slander, but iniquity at that time stoppeth her mouth, when her eyes are opened to see how great is the glory of the recompense provided for righteous souls. For then he is not at liberty to speak against the good, in that torments hold his tongue tied by the deserved retribution of his misdeeds. Hence it is well delivered by Hannah, speaking in prophecy, He will keep the feet of his Saints, and the wicked shall be silent in darkness. [1 Sam. 2, 9] But that every elect soul may escape eternal woe, and the poor mount up to everlasting glory, he must be bruised here below with continual stripes, that he may be found purified in the Judgment. For we are every day borne downwards by the mere weight of our infirmity, but that by the wonderful interposition of our Maker we are relieved by succouring stripes. Hence it is added,
Ver. 17. Behold, happy is the man whom God correcteth.
[xxiii]
40. The highest virtue is to avoid sins, that they should never be done, and second to that, at least to amend them when they have been committed. But for the most part we not only never at all avoid sins that threaten, but we do not even open our eyes to them, when committed. And the mind of sinners is enveloped in the deeper darkness, in proportion as it does not see the deficiency of its own blindness. Hence it is very often brought to pass, by the bountifulness of God's gift, that punishment follows upon transgression, and stripes unclose the eyes of the transgressor, which self- security was blinding in the midst of evil ways. For the inactive soul is touched with the rod, so as
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to be stimulated, in order that he, that has lost, by being self-secure, the firm seat of uprightness, may mark, upon being afflicted; where he is laid prostrate; and thus to him [A. B. C. D. ‘huic’] the very sharpness of the correction becomes the source of light; and hence it is said by Paul, But all things that are proved [c], are made manifest by the light [Eph. 5, 13]; for proof of saving health lies in the force of the pain. Hence it is that Solomon saith, For healing will cause great offences to cease. [Ecc. 10, 4. Vulg. ] Hence again he saith, For whom the Lord loveth He correcteth, even as a father the son in whom he delighteth. [Prov. 3, 12] Hence the Lord addresses John by the voice of the Angel [d], saying, As many as I love, I rebuke and chasten. [Rev. 3, 19] Hence Paul saith, Now no chastening for the present seemeth to be joyous, but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. [Heb. 12, 11] Although therefore grief and happiness can never meet together, yet it is rightly said here, Happy is the man whom the Lord correcteth. For by this means, that the sinner is straitly visited with the pain of correction, he is sometimes trained to happiness, which knows no intervention of pain. It proceeds, Therefore despise not thou the chastening of the Lord.
[xxiv]
41. Whosoever is smitten for a fault and lifted up in murmuring against the stroke, ‘reproves the chastening of the Lord. ’ For he lays to His charge, that he has this put upon him unjustly. But they that are stricken, not for the cleansing of guilt, but for the testing of their fortitude, when they inquire into the causes of the stroke, must by no means be said to ‘reprove the correction of the Lord;’ for their aim is to discover in themselves what they are ignorant of. And hence blessed Job, breaking out into a voice of liberty, amidst the visitings of the scourge, the more rightly questions the judgments of the smiter concerning him, the more he is really ignorant of causes for his suffering in himself. Eliphaz, then, forasmuch as he reckoned that he was visited, not with the trial of probation, but of purification, when he spoke with freedom amidst the stripes, supposed that he ‘reproved the correction of the Lord. ’ And we have said that he at the same time bears the likeness of heretics with great fitness, in that whatsoever is done aright by Holy Church, is ever, in their judgment, turned and twisted awry, to some fault of crookedness. But forasmuch as it is with a good intention that he is led to speak, yet he takes no heed to discriminate who he is speaking to, he yet further subjoins, and proclaims the dispensations of the supreme governance, saying,
Ver. 18. For He maketh sore, and bindeth up; He woundeth, and His hands shall make whole. [xxv]
42. In two ways Almighty God wounds those, whom He is minded to bring back to saving health; for sometimes He smites the flesh, and consumes the hardness of the heart by the fear of Him. Thus He recalls to saving health, by dealing wounds, when He afflicts His own Elect outwardly, that they be quickened with inward life. Whence He also says by Moses, I will kill and I will make alive, I will wound and I will heal [Deut. 32, 39]; for He ‘kills,’ that He may ‘make alive,’ He ‘wounds,’ that He may ‘heal;’ in that He for this reason applies stripes without, in order that He may heal the wounds of sin within. But sometimes, even if strokes without should seem to have
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ceased, He inflicts wounds within, in that He strikes the hardness of the heart with the desire of Himself; yet in wounding He heals, in that when we are pierced with the dart of His dread, He recalls us to a right sense. For our hearts are not well sound, when they are wounded by no love of God, when they feel not the wofulness of their pilgrimage, when they do not go sorrowing with the least degree of feeling for the infirmity of their neighbour. But they are ‘wounded,’ that they may be ‘healed,’ in that God strikes unfeeling souls with the darts of His love, and straightway makes them full of feeling, through the burning heat of charity, and hence the spouse saith in the Song of Songs, For I am wounded with love. [Cant. 2, 5. LXX] For the diseased soul, laid prone upon the litter of this place of banishment in blind self-security, neither beheld the Lord, nor sought to see Him. But on being struck with the darts of His love, it is wounded in its innermost parts with a feeling of pious affection, burns with the desire of contemplation; and in a marvellous manner she is made alive by wounding, who aforetime lay dead in a state of health: she glows, she pants, and yearns to see Him already, from Whom she turned. By being smitten, then, she is brought back to a state of soundness, who is recalled to a secure state of inward repose by the disturbing of her self- love. But when the wounded soul begins to pant after God, when, setting at nought all the alluring arts of the world, it stretches forth in desire to the land above, all is forthwith turned to its trial, whatsoever aforetime was accounted pleasing and alluring in this world. For they that had a fond affection for him living in sin, cruelly assault him when he lives aright. The soul that is raised up toward God, is subject to rude assaults from the flesh, wherein it formerly lay grovelling in enjoyment, the slave of evil habits; former pleasures recur to the mind, and push hard the resisting soul with a grievous conflict. But because that, while we are afflicted with transitory labour, we are rescued from everlasting pain, it is fitly subjoined;
Ver. 19. He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee.
[xxvi]
43. For what is denoted by the number ‘six,’ which is followed by ‘the seventh,’ saving the labour and course of the present life? For God, finishing all things on the sixth day, created man, and God rested on the seventh day; and this same seventh day is without an evening, for there is no longer any end to close the rest that followeth. When all things, then, are completed, the rest followeth, in that after the good works of the present life, the recompense of eternal rest follows. Therefore ‘in six troubles the Lord delivers us,’ that ‘no evil may touch us in the seventh,’ in that by the training of His fatherly pity, He exercises us with the labours of the present life, but at the coming of the Judge, He hides us from the scourge, that He may then bring us out the more sure for His salvation, in proportion as we are now scored the more cruelly with scourges. And immediately reckoning up with fitness both the ills of the present life, and the aids of Protection from above, adds,
Ver. 20. In famine He shall redeem thee from death, and in war from the power of the sword.
[xxvii]
44. As the ‘famine’ of the flesh is the withdrawal of the support of the body, so the hunger of the soul is the silence of divine revelation. Hence it is rightly delivered by the Prophet, I will send a
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famine in the land, not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord. [Amos 8, 11] And forasmuch as when the divine communication leaves the human soul, the temptation of the flesh gains force against it, it is fitly brought in, And in war from the power of the sword. For we suffer a war, when we are assailed by the temptations of our flesh. Concerning which same war the Psalmist saith, Cover my head in the day of battle. [Ps. 140, 7] Therefore, whereas the reprobate, whilst their strength fails from a ‘famine’ of the word of God, are furthermore pierced with ‘the sword of war,’ the Lord both ‘in famine redeems’ His Elect ‘from death,’ and ‘in war’ He hides them ‘from the sword. ’ For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin. And hence it is fitly added,
Ver. 21, Thou shalt be hid from the scourge of the tongue. [xxviii]
45. ‘The scourge of the tongue’ is the taunting of insults offered. They strike the righteous ‘with the scourge of the tongue,’ who pursue their deeds with mockery. For oftentimes the tongue, while it utters jibes, recalls from a good deed, and puts itself out like a scourge, in that it cuts the back of the cowardly soul. Which ‘scourge of the tongue,’ the Prophet had seen plotting against the elect soul, when He said, promising the aid that is above, Surely He shall deliver thee from the snare of the hunter, and from the rough word. [Ps. 91, 3. Vulg. ] For ‘hunters’ seek nothing else than flesh, but we are ‘delivered from the snare of the hunters and from the rough word,’ when we overcome both the snare of carnal persons, and the reproaches of sneers, by setting them at nought. For their words are ‘rough,’ which are arrayed against our righteous ways. And to ‘escape the roughness of words,’ is to trample down the mockings of calumniators by shutting our eyes to them, the holy soul then is hidden from ‘the scourge of tongues,’ in that whilst in this world it never seeks the honour of applause, neither does it feel the insults of calumny. But there be some that already set at nought the words of the scornful, already care nothing for their jeers, yet they still stand in dread of the pains and tortures of the body. For our old adversary, in order to withdraw us from a right bent of mind, assaults us in diverse modes, and prosecutes the tempting of us one while by a famine of the word, another while by the conflict of the flesh, now by the scourge of talk, now by the distress of persecution. But because every perfect person, when once he has overcome the evil habits in himself, straightway goes on to brace his mind to meet the inflictions of suffering, it is properly subjoined,
Neither shalt thou be afraid of calamity when it cometh.
[xix]
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46. For holy men, for that they see that they are engaged with an adversary of manifold form, equip themselves variously in their conflict. For against a famine, they have the sustenance of God's word; against the sword of war, they have the shield of continency; against the scourge of the tongue, the defence of patience; against the hurt of outward misfortune, they have the aid of inward love. Hence in a marvellous method it is brought to pass, that the more manifold the temptations which the craft of the enemy brings upon them, so much the richer in virtues are the wary soldiers of God rendered. And forasmuch as all the Elect severally, whilst they bear with courageous hearts the conflicts of the present life, are providing for themselves security under the terrors of the future Judgment, it is rightly subjoined;
Ver. 22. In destruction and famine thou shalt laugh.
[xxx]
47. For the lost shall then suffer ‘destruction and famine,’ when, being condemned in the last Judgment, they are parted asunder from the sight of ‘the Bread’ eternal. For it is written, Let the wicked be taken away, that he see not the glory of God. [Is. 26, 10. lxx. ] And the Lord declares by His own lips, I am the living Bread, Which came down from heaven. [John 6, 51] Thus at one and the same time both ‘destruction and famine’ combine to torture those, who not only feel torments without, but farther suffer death within by the plague of starvation. Hell ‘destroys,’ in that it burns, famine kills, in that the Redeemer hides His face from them. For well and justly they have their recompense both within and without, in that the wretched people both by thought and by deed did commit offence. Whence it is well said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger: the Lord shall confound them in His wrath, and the fire shall devour them. [Ps. 21, 9] For that, which is ‘devoured’ by fire, is kindled from the outside. But an oven is set on fire within. And so in the time of God's anger all the unrighteous are both ‘made as a fiery oven,’ and also ‘devoured by the fire,’ in that at the appearing of the Judge, when all the multitude of them is banished from the sight of Him, both within the conscience is set on fire from the misery of want [‘Desiderium’], and without hell torments the flesh.
48. ‘The scourge of the tongue’ too may be understood to mean the sentence of the final doom, whereby the Just Judge saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [Matt. 25, 41] The righteous man then is ‘hidden from the scourge of the tongue,’ and from the coming woe, because in that exceeding strictness of doom, he is then comforted with the, mild voice of the Judge, when it is said, For I was an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. [ver. 35, 36. ] Before which it is premised; Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. [ver. 34. ] Therefore ‘in destruction and famine’ the righteous man ‘shall laugh;’ for, when the final vengeance smites all the wicked, he himself joys in the glory of a meet reward. Nor does he at that time any longer compassionate the damned by virtue of his human nature. For, incorporated into the Divine Justice by resemblance [per speciem], he is, by the unshaken force of interior strictness, made thoroughly firm. For the souls of the Elect, being reared
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up in the clear light of the Righteousness above, are touched by no sense of compassion, in that the height of their bliss makes them strangers to misery. Hence also it is well said by the Psalmist; The righteous also shall see this, and shall fear, and shall laugh at him, and shall say, Lo, this is the man that made not God his helper. [Ps. 52, 6. 7. ] For now the righteous see the wicked and fear, then they shall see and laugh. For because they may now fall in imitation of them, here they are holden of fear, but because they cannot then advantage the damned, there they entertain no sympathy. Therefore, that they should not commiserate those that are doomed to eternal woe, they read in that very justice of the Judge wherein they exist in bliss. For, a thing which it is not right to imagine of them, they lower the character of the happiness vouchsafed them, if, when placed in the kingdom, they wish for something which they never can accomplish. But whosoever orders himself after the precepts of life, already tastes here below the first-fruits of that secure estate which shall last for ever, so that he has no fear of our old enemy; nor at the coming on of the crisis of death in any degree dreads his violent assault. For to the righteous the beginning of their recompense is most commonly nothing else than the very security of their minds in dying. Hence it is rightly added,
Neither shalt thou be afraid of the beast of the earth.
[xxxi]
49. For our crafty foe is called ‘a beast of the earth,’ in that he ravins with the violence of his savage nature, to seize upon the souls of sinners at the hour of their death. For those whom he deludes by flattery during their lifetime, he seizes with cruelty when they are dying. Contrary whereunto the Lord gives a promise concerning the Church of the Elect through the Prophet, The evil beast shall not go up thereon. They then in dying fear the ‘beast of the earth,’ who when living fear not the power of their Maker. For good men, because they submit themselves from the core of their heart to the dread of God, put away every weight of fear arising from the adversary's coming. For it is hence that the Psalmist beseeches the Lord, in these words, Lest he tear my soul as a lion. [Ps. 7, 2] Hence again he says, Hear my voice, O God, in my prayer, preserve my soul from fear of the enemy. [Ps. 64, 1. 2. ] For while they live they perfectly fear the Judge, that when they die they may not dread the accuser. Well then is it said, Neither shalt thou be afraid of the beast of the earth. As if it were in plain words, ‘Forasmuch as thou art not now overcome by the enemy in his alluring address, thou shalt not hereafter fear him in his rage. But when we live well, it is very needful to be on our guard, that the mind, looking down upon others, be not lifted up by the pride of standing alone. Hence it is that the blessing of fellowship is fitly called to mind, where the words are immediately introduced thereupon,
But with the stones of the countries shall be thy covenant.
[xxxii]
50. The Churches of the nations are like separate countries in the world, which, while they be planted in one faith, are separated by a diversity of customs and of tongues. What then do we take the stones of the countries to mean but the Elect ones of the Church, to whom it is declared by the
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voice of him who was the first among the teachers, Ye also as lively stones are built up a spiritual house? [1 Pet. 2, 5] Concerning whom the Lord by His Prophet promises Holy Church, saying, Behold, I will lay thy stones in order. [Is. 54, 11] Whoso then lives aright, joins himself in covenant ‘with the stones of the countries. ’ For herein, that he conquers the desires of the world, without doubt he ties his life to an imitation of the Saints that have gone before. But when he is departing from the practice of the world, the assaults of malicious spirits increase, which nevertheless, the more they afflict a man in sorrow of heart, bow him the more humbly to his Creator. And hence it is added,
And the beasts of the earth shall be peacemakers to thee.
[xxxiii]
51. First it is to be observed, that he does not say, ‘made peaceful,’ but, ‘peacemakers,’ that is to say, not that they are at peace, but that they make peace; for the crafty foes in making plots distress, but the distressed soul delights the more in her return to the heavenly home, the more she lives toiling in this woful place of exile, and most truly abases herself to the gracious regard of her Helper, when she considers the most violent plots of the enemy against her. The beasts of the earth then are rendered ‘peacemakers’ to the Elect, in that the malignant spirits, when they bear down the hearts of the good by their hostility, drive them to the love of God against their will. Thus there arises a firmer peace with God, from the same source, whence a tougher fight is occasioned us by our adversaries.
52. By the ‘beasts of the earth’ too may be understood the motions of the flesh, which, while they gall the mind by prompting conduct which is contrary to reason, rise up against us like beasts. But when the heart is bowed down under the Divine Law, even the incitements of the flesh are reduced, so that, though in tempting us they give a low muttering, yet they never mount so high as to the execution of the deeds, as to the madness of open biting.
For who that still subsists in this corruptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is my members. [Rom. 7, 21] But it is one thing to see these beasts raging in the field of practice, and another to hold them ravening within the door of the heart. For when they be forced back within the bars of continence, though they still roar by tempting, yet, as we have said, they go not such lengths as the bite of unlawful practice. The beasts of the field then are peacemakers, in that though the motions of the flesh beat high in the desire, yet they never assail us with the open resistance of deeds, (though by this same circumstance, that they are called ‘peacemakers,’ even this same that we have said of malicious spirits is not unsuitably understood. ) For the motions of the flesh ‘make peace’ for us with God, when they offer opposition by tempting us. For the mind of the righteous man, in that his way is directed to the realms above, is sore bestead by a grievous war arising from the corruptible body. And if at any time it be hindered in heavenly aspirations by any enjoyment of this world however slight, by that very war of temptation, which it undergoes, it is urged on to set all its affections in that, which is disturbed by no opposition. Whence it comes to pass that it
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recalls to mind the interior repose, and fleeing from the enticements of the flesh, sighs after it with a full affection. For temptation constrains every man to mark from whence and whereunto he is fallen, who after he has forsaken the peace of God, feels a strife rise up against him from out of himself, and then he more truly sees what he has lost of the assured love of God, who having fallen down to himself, finds his own self insulted within himself. The beasts of the earth then make peace for us, in that the motions of the flesh, whilst by offering temptation they irritate us, urge us forwards to the love of the interior repose. Now it is rightly added,
Ver. 24. And thou shalt know that thy tabernacle shall be in peace.
[xxxiv]
53. In holy Scripture full peace is described in one way, and peace in its beginning in another. For ‘Truth’ gave to His Disciples peace in its beginning, when He said, Peace I leave with you; My peace I give unto you. [John 14, 27] And Simeon desired to have perfect peace, when he besought saying, Now lettest Thou Thy servant depart in peace, according to Thy word. [Luke 2, 29] For our peace begins in longing for the Creator, but it is perfected by a clear vision. For it will then be perfect, when our mind is neither blinded by ignorance, nor moved by the assaults of its fleshly part. But forasmuch as we touch upon its first beginnings, when we either subject the soul to God or the flesh to the soul, the ‘tabernacle’ of the righteous man is said to ‘have peace,’ in that his body, which he inhabits by his mind, is held in from the froward motions of its desires under the controlling hand of righteousness. But what advantage is it to restrain the flesh by continence, if the mind is uninstructed to expand itself by compassion in the love of our neighbour? For that chasteness of the flesh is as nothing, which is not recommended by sweetness of spirit. Whence after the ‘peace of the tabernacle’ it is fitly subjoined,
And thou shalt visit thy likeness, and shalt not sin.
[xxxv]
54. For the likeness of man is another man. For a fellow-creature is rightly called our ‘likeness,’ in that in him we discern what we ourselves are. Now in the visiting of the body we go to our neighbour by the accession of steps, but in the spiritual visiting, we are led not by the footstep but by affection. He then ‘visits his likeness,’ whoever direct his way to one, whom he sees to be like to himself in nature, by the footsteps of love, so that by seeing his own case in another, he may collect from himself how to condescend to another's weakness. He ‘visits his likeness,’ who, that he may remodel another in himself, takes account of himself in another. For hence ‘Truth,’ in telling by the mouth of Moses what had been done, denoted what was to be done, saying, And the earth brought forth grass and herb yielding seed after his kind, and the tree yielding fruit, each one bearing seed after his kind. [gen. 1, 12] For ‘the tree produces seed after its kind’ when our mind gathers from itself thought for another, and produces the fructification of well doing. Hence the wise man saith, Do not that to any, which thou wouldest not have done to thyself. [Tob. 4, 15] Hence the Lord saith in the Gospel, Therefore all things whatsoever ye would that men should do to you, do ye even to them. [Matt. 7, 12] As if He said in plain words, ‘Visit your likeness in another
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man, and from your own selves learn what conduct it behoves you to exhibit to others. ’ Hence Paul says, And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ. ) [1 Cor. 9, 20. 21. ] And soon after, I am made all things to all men, that I might save all. [ib. 22] Not indeed that the great Preacher, to become like a Jew, broke away into faithlessness; nor, that he might become ‘as one under the law,’ did he turn back to the fleshly sacrifice; nor, that he might become ‘all things to all men,’ did he change his singleness of mind into variety of deceit; but by lowering himself, not by falling, he drew near to the unbelievers, to this end, that by taking each one into himself and transforming himself into each one, by sympathizing with them, he might gather what it was, that, if he himself were like them, he would justly have desired should be bestowed upon him by others; and might go along with every erring person so much the more to the purpose, in proportion as he had learnt the method of his salvation by the consideration of his own case. Well then is it said, And thou shalt visit thy likeness, and shalt not sin. For sin is then perfectly conquered, when everyone sees from the likeness of himself, how to expand in the love of his neighbour. But when the flesh is kept in check from evil practices, when the mind is exercised in virtuous habits, it remains that every one should by word of mouth reach the life, which in his own ways he observes. For he gathers abundant fruits of his preaching, who sows before the seeds of welldoing. Whence after the ‘peace of the tabernacle’ and the ‘visiting of our likeness,’ it is rightly subjoined,
Ver. 25. Thou shalt know also that thy seed shall be manifold, and thine offspring as the grass of the earth.
[xxxvi]
55. For after the ‘peace of his tabernacle,’ after ‘the visiting of our likeness,’ the manifold seed of the righteous man ariseth, in that after the macerating of the members and the fulness of the moral virtues, the word of preaching is bestowed upon him so much the more productive, in proportion as it is anticipated in his breast by the tillage of perfect practice. For he receives eloquence to speak well, who expands the bosom of his heart by the exercises of right living. Nor does the conscience hinder the speaker, when the life goes before the tongue. It is hence that the Egyptians, who, by Joseph's management, were subjected to a state of public servitude, when they humble themselves by submitting their persons to the king's power, carry away corn even for seed. For we receive, even when free, fruit to eat, when we are at the same time fed by the sacred word, and yet in the gratification of our pleasures roam after different objects, which we seek after in this world. But when we become slaves, we receive corn for seed too, in that while we are made wholly subject to God, we are replenished further with the word of preaching. And since a vast progeny of faithful souls succeeds, when holy preaching is first bestowed, after the multiplying of the seed, it is rightly subjoined, And thine offspring as the grass of the earth. The progeny of the righteous is compared to the grass of the earth, in that he who is born in a copy of him, while he quits the decaying glory of the present life, comes out green with hope in the things of eternity. Or truly, the progeny of the righteous springeth up like ‘the grass,’ in that while he shews forth by his living what he declares by his preaching, an innumerable multitude of followers arises. But whosoever already looks down
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upon all earthly objects of desire, whoever spreads himself out in the labours of an active life, finds it by no means suffice him to do great things without, unless by contemplation he also have power to penetrate into interior mysteries. Hence too the words are thereupon fitly introduced,
Ver. 26. Thou shalt come to thy grave in fulness, like as a shock of corn cometh in in his season.
[xxxvii]
56. For what is denoted by the name of the grave, saving a life of contemplation? which as it were buries us, dead to this world, in that it hides us in the interior world away from all earthly desires. For they being dead to the exterior life, were also buried by contemplation, to whom Paul said, For ye are dead, and your life is hid with Christ in God. An active life also is a grave, in that it covers us, as dead, from evil works; but the contemplative life more perfectly buries us, in that it wholly severs us from all worldly courses. Whoever then has already subdued the insolencies of the flesh in himself, has this task left him, to discipline his mind by the exercises of holy practice. And whosoever opens his mind in holy works, has over and above to extend it to the secret pursuits of inward contemplation. For he is no perfect preacher, who either, from devotion to contemplation, neglects works that ought to be done, or, from urgency in business, puts aside the duties of contemplation. For it is hence that Abraham buries his wife after death in a double [in spelunca agri duplici Vulg. ] sepulchre, in that every perfect preacher buries his soul, dead to the desires of the present life, under the covering of good practice and of contemplation, that the soul which aforetime, sensible of the desires of the world, was living in death, may as it were, without being obnoxious to sense, lie buried from carnal concupiscence under an active and contemplative life. It is hence that the Redeemer of mankind in the day time exhibits His miracles in cities, and spends the night in devotion to prayer upon the mountain, namely, that He may teach all perfect preachers, that they should neither entirely leave the active life, from love of the speculative, nor wholly slight the joys of contemplation from excess in working, but in quiet imbibe by contemplation, what in employment they may pour back to their neighbours by word of mouth. For by contemplation they rise into the love of God, but by preaching they return back to the service of their neighbour.
Hence with Moses, whilst a heifer is slaughtered in sacrifice, scarlet wool twice dyed is enjoined to be offered together with hyssop and cedar wood. For we slay a heifer, when we kill our flesh to its lust of gratification; and this we offer with hyssop and cedar and scarlet wool, in that together with the mortifying of the flesh, we burn the incense of faith, hope, and charity. The hyssop is of use to purify our inward parts; and Peter says, purifying their hearts by faith. [1 Pet. 1, 3] Cedar wood never decays by rotting, in that no end finishes the hope of heavenly things. Whence too Peter saith, He hath begotten us again by a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, undefiled, and that fadeth not away. Scarlet wool flames with the redness of its hue, in that charity sets on fire the heart she fills. Whence also ‘Truth’ saith in the Gospel, I am come to send fire on the earth. But scarlet wool twice dyed is ordered to be offered, that in the sight of the internal Judge our charity may be coloured with the love both of God and of our neighbour, that the converted soul may neither so delight in repose for the sake of the love of God, as to put aside the care and service of our neighbour, nor busying itself for the love of our neighbour, be so wedded, thereto, that entirely forsaking quiet, it extinguish in itself the fire of love
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of the Most High. Whosoever then has already offered himself as a sacrifice to God, if he desires perfection, must needs take care that he not only stretch himself out to breadth of practice, but likewise up to the heights of contemplation.
57. But herein it is above all things necessary to know, that the compositions [‘conspersio,’
dough, paste. ] of souls are infinitely varied one with another, for there are some of such inactivity of mind, that, if the labours of business fall upon them, they give way at the very beginning of their work, and there be some so restless, that if they have cessation from labour, they have only the worse labour, in that they are subject to worse tumults of mind, in proportion as they have more time and liberty for their thoughts. Whence it behoves that neither the tranquil mind should open itself wide in the immoderate exercising of works, nor the restless mind stint itself in devotion to contemplation. For often they, who might have contemplated God in quiet, have fallen, being overcharged with business; and often they, who might live advantageously occupied with the service of their fellow-creatures, are killed by the sword of their quiescence. It is hence that some restless spirits, whilst by contemplation they hunt out more than their wits compass, launch out even to the length of wrong doctrines, and, whilst they have no mind to be the disciples of Truth in a spirit of humility, they become the masters of falsities. It is hence that ‘Truth’ saith by His own lips, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee to enter into life with one eye, rather than having two eyes be cast into hell fire. For the two lives, the active and the contemplative, when they be preserved in the soul, are accounted as two eyes in the face. Thus the right eye is the contemplative life, and the left the active life. But, as we have said, there be some, who are quite unable to behold the world above, and spiritual things, with the eye of discernment, yet enter upon the, heights of contemplation, and therefore, by the mistake of a perverted understanding, they fall away into the pit of misbelieve. These then the contemplative life, adopted to an extent beyond their powers, obliges to fall from the truth, which same persons the active life by itself might have kept safe in lowliness of mind in the firm seat of their uprightness. To these ‘Truth’ rightly addresses the warning which we said before, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. As if He said in plain words; ‘When thou art not qualified for the contemplative life by a fitting degree of discretion, keep more safely the active life alone, and when thou failest in that which thou choosest as great, be content with that which thou heedest as very little, that if by the contemplative life thou art forced to fall from the knowledge of the truth, thou mayest by the active life alone be able to enter into the kingdom of heaven at least with one eye. ’ Hence He says again, But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [Matt. 18, 6] What is denoted by ‘the sea,’ but this present state of being? what by ‘the millstone,’ but earthly practice, which while it binds down the neck of the soul by foolish desires, sends it out into the round of labour. Thus there are some, who, while they quit earthly courses and rise beyond the powers of their understanding in pursuance of the exercises of contemplation, having laid aside humility, not only cast themselves into error, but separate any that be weak from the bosom of unity; and thus ‘it would be better for him, that offends one of the least, with a millstone fastened to his neck, to be cast into the sea,’ in that indeed
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it would have been more expedient for the froward mind, if, busied with the world, it were employed in earthly matters, than, in the exercises of contemplation, to be free to work the destruction of numbers. On the other hand, if it were not that the contemplative life suited some minds more than the active life, the Lord would never say by the voice of the Psalmist, Be still, and know that I am God. [Ps. 46, 10]
58. But herein it is necessary to know, that often at one and the same time love stimulates inactive souls to work, and fear keeps back restless souls in the exercise of contemplation. For a weight of fear is an anchor of the heart, and very often it is tossed by the stormy sea of thoughts, but is held fast by the moorings of its self-control; nor does the tempest of its disquietude make shipwreck of it, in that perfect charity holds it fast on the shore of the love of God [d]. Whence it is necessary that whoever eagerly prosecutes the exercises of contemplation, first question himself with particularity, how much he loves. For the force of love is an engine of the soul, which, while it draws it out of the world, lifts it on high. Let him then first examine whether in searching after the highest things he loves, whether in loving he fears, whether he knows either how to apprehend unknown truths, while he loves them, or not being apprehended to reverence them in cherishing fear. For in contemplation, if love does not stimulate the mind, the dulness of its tepidity stupefies it. If fear does not weigh on it, sense lifts it by vain objects to the mist of error, and when the door of secret things, being closed against it, is slow in being opened, merely by its own presumption alone it is forced the farther off there-from, for it strives to force a way to that which it seeks after without finding, and when the proud mind takes falsehood for truth, in proportion as it is advancing the step as if inwards, it is directing it without. Thus it is for this reason that the Lord, when about to give the Law, came down in fire and in smoke; in that He both enlightens the lowly by the clearness of His manifestation of Himself, and darkens the eyes of the highminded by the dimness of error. First then the soul must be cleansed from all affection for earthly glory, and from the gratification of carnal concupiscence, and next it is to be lifted up in the ken of contemplation. Hence too, when the Law is given to them, the people are forbidden the Mount, namely, that they who, by the frailty of their minds, still have their affections set upon earthly objects, may not venture to take cognizance of things above. And hence it is rightly said, And if a beast touch the mountain, it shall he stoned. For ‘a beast touches the mountain,’ when the mind, which is bowed down to irrational desires, lifts itself to the heights of contemplation. But it is ‘smitten with stones,’ in that being unable to bear the highest things, it is killed by the mere blows of the weight on high.
59. Let all then that strive to lay hold of the summit of perfection, when they desire to occupy the citadel of contemplation, first try themselves, by exercising, in the field of practice, that they may heedfully acquaint themselves, if they now no longer bring mischiefs upon their neighbours, if when brought upon them by their neighbours, they bear them with composure of mind, if when temporal advantages are put in their way, the mind is never dissipated by joy, if, when they are withdrawn, it is not stung by overmuch regret, and then let them reflect, if, when they return inwardly to themselves, in this work of theirs of exploring spiritual things, they never draw along with them the shadows of corporeal objects, or when drawn along, as they may be, if they drive them off with the hand of discretion [al. districtionis, severity]; if, when they long to behold the
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unencompassed light, they put down all images of their own compass, or in that which they seek to reach unto above themselves, conquer that which they are. Hence it is rightly said here, Thou shalt come to thy grave in abundance. For the perfect man does ‘come to the grave in abundance,’ in that he first gathers together the works of an active life, and then by contemplation wholly hides from this world his fleshly sense, which is now dead. Hence too it is fitly subjoined,
Like as a shock of corn cometh in in his season.
60. For the season for action comes first, for contemplation last. Whence it is needful that every perfect man first discipline his mind in virtuous habits, and afterwards lay it up in the granary of rest. For it is hence that he, who was left of the legion of devils at the bidding of our Lord, seats himself at His Saviour's feet, receives the words of instruction, and eagerly desires to leave his country in company with the Author of his recovery, but That very ‘Truth’ Himself, Who vouchsafed to him recovery, tells him, Return first unto thine own house, and shew what great things God hath done unto thee. [Luke 8, 39. &c. ] For when we have the least particle imparted to us of the knowledge of God, we are no longer inclined to return to our human affairs, and we shrink from burthening ourselves with the wants of our neighbours. We seek the rest of contemplation, and love only that which refreshes without toil. But after we are cured, the Lord sends us home.
He bids us relate the things that have been done with us, so as that in fact the soul should first spend itself in labour, and that afterwards it may be refreshed by contemplation.
61. It is hence that Jacob serves for Rachel, and gets Leah, and that it is said to him, It is not the custom in our country to give the youngest before the first-born. For Rachel is rendered ‘the beginning seen [c],’ but ‘Leah,’ ‘laborious. ’ And what is denoted by Rachel but the contemplative life? What by Leah, but the active life? For in contemplation ‘the Beginning,’ which is God, is the object we seek, but in action we labour under a weighty bundle of wants. Whence on the one hand Rachel is beautiful but barren, Leah weak eyed, but fruitful, truly in that when the mind seeks the ease of contemplation, it sees more, but it is less productive in children to God. But when it betakes itself to the laborious work of preaching, it sees less, but it bears more largely.
Accordingly after the embrace of Leah, Jacob attains to Rachel, in that every one that is perfect is first joined to an active life in productiveness, and afterwards united to a contemplative life in rest. For that the life of contemplation is less indeed in time [i. e. age], but greater in value [merito] than the active, we are shewn by the words of the Holy Gospel, wherein two women are described to have acted in different ways. For Mary sat at our Redeemer's feet, hearing His words, but Martha eagerly prosecuted bodily services; and when Martha made complaint against Mary's inactivity, she heard the words, Martha, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. [Luke 10, 41. 42. ] For what is set forth by Mary, who sitting down gave ear to the words of our Lord, saving the life of contemplation? and what by Martha, so busied with outward services, saving the life of action? Now Martha's concern is not reproved, but that of Mary is even commended. For the merits of the active life are great, but of the contemplative, far better. Whence Mary's part is said to be ‘never taken away from her,’ in that the works of the active life pass away together with the body, while the joys of the contemplative life are made more lively at the end. Which is well and
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briefly set forth by the Prophet Ezekiel, when, beholding the flying creatures, he says, And the likeness of the hands of a man were under their wings. [Ezek. 10, 21] For what can we suppose meant by the wings of the creatures, saving the contemplations of the Saints, by which they soar aloft, and quitting earthly scenes, poise themselves in the regions of heaven? What do we understand by the ‘hands,’ saving deeds? For whereas they open themselves in the love of their neighbour, the good things, which abound to them, they administer even by bodily ministration; but ‘the hands are under the wings,’ in that they surpass the deeds of their action, by the excellence of contemplation.
62. Moreover by ‘the grave’ it may be that not only our contemplation in this life is understood, but the rest of our eternal and interior reward, wherein we more thoroughly rest, the more perfectly is killed in us the life of corrupt existence. He then ‘goes down to the grave in abundance,’ who, after he has stored up the works of the present life, being perfectly dead to his mutable condition of existence, is buried in the depth of the true light. Whence also it is said by the Psalmist, Thou shalt hide them in the secret of Thy presence, from the provoking of men. [Ps. 31, 20] And the comparison that is added brings this home to us with effect, where it is subjoined, Like as a shock of corn cometh in in his season. For corn in the field is touched by the sun, in that in this life the soul of man is illumined by the regard of the light above. It receives the showers, in that it is enriched by the word of Truth; it is shaken by the winds, in that it is tried with temptations; and it bears the chaff ‘growing’ along with it, in that it bears the life of daily increasing wickedness in sinners, directed against itself; and after it has been carried away to the barn, it is squeezed by the threshing weight, that it may be parted from the bold of the chaff, in that our mind, being subjected to heavenly discipline, whilst it receives the stripes of correction, is parted from the society of the carnal sort in a cleaner state; and it is carried to the granary with the chaff left behind, in that while the lost remain without, the Elect soul is transported to the eternal joys of the mansion above. Well then is it said, Thou shalt come to thy grave in abundance, like as a shock of corn cometh in in his season; in that, whereas the righteous after sufferings meet with the rewards of the heavenly land, it is like as if the grains after pressing and squeezing were carried away to the granary. And it is in another's season indeed that they feel the strokes, but in their own that they rest from being struck. For to the Elect the present life is another's season, whence to some that were yet unbelievers ‘Truth’ saith, My time is not yet come, but your time is alway ready. [John 7, 6. ] And again, But this is your hour, and the power of darkness. [Luke 22, 53. ] Thus ‘he cometh to his grave in abundance, like as a shock of corn cometh in in his season,’ in that he receives the rest eternal, who, that he may be set free of the chaff, which is destined to be burnt, first feels here below the pressure of discipline. But whereas Eliphaz in the course of his address mentioned ‘the tabernacle,’ ‘the stones,’ ‘the beasts,’ ‘the seed,’ ‘the herbs,’ and ‘the grave,’ he himself intimates that he did not speak of these according to the letter, in that after all of them he thereupon subjoins;
Ver. 21. Lo this, as we have searched it, so it is.
[xxxviii]
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63. Assuredly it is clear, that in these words he says nothing upon a view of the surface, in that a thing, that is ‘searched,’ is not set before the face. He then, who shews that he had ‘searched’ these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds;
And now thou hast heard it, turn it in thy mind.
[xxxix]
64. With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the very things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman.
BOOK VII.
He explains the whole of the sixth chapter, except the three last verses, part allegorically and in part morally.
[i] [LITERAL INTERPRETATION]
1. Some men's minds are more tormented by scourges than reproaches, but some are more wounded by reproaches than by scourges. For oftentimes the tortures of speech assail us worse than any pains, and while they make us rise up in our vindication, they lay us low in impatience. Whence, that no temptation whatever might be lacking to blessed Job, not only scourges strike him from above, but the sayings of his friends in talk gall him, being sorer than scourges, that the soul of the holy man, being driven hither and thither, might, burst forth in the emotion of wrath and haughtiness, and that all the purity he had lived in might be defiled by head-strong pride of speech. But when touched by the scourges, he gave thanks, when galled with words, he answered aright, and being smitten he makes it appear how little he esteemed the well-being of the body. In speaking too he shews how, wisely he held his peace. But there were a few things mixed with his words, which, in the judgment of men, might seem to transgress the limits of patience; of which we shall take a true view, if in the examination of them we weigh well the sentence of the Most High Judge.
