What is that
Judgment
which He exercises as immortal, Who in a single utterance could not be endured when He was about to die?
St Gregory - Moralia - Job
3, 10] For the mind of man is forced to cry out in admiration, when, in loftiness of survey, it is straitened in its searchings by the very act by which it is enlarged.
Or, surely, because we are ourselves the ‘throne’ of God, He is said not unjustly to ‘keep back the face of His throne,’ when our knowledge is prevented advancing to things of a higher range.
Upon which same throne God is said ‘to spread His cloud,’ because remaining Himself invisible, He puts forth secret judgments upon us, that at once a thing should be done in prominency, that we should be able to see, and yet the origin of the deed be hidden in concealment, so that the reason wherefore it be done, we should needs not know.
Hence too it is fitly added; Ver.
11.
He hath compassed the waters with bounds, until the light and darkness come to an end.
[xxviii]
41. Because very often in Holy Writ, as we said above, by the name of ‘waters’ peoples are denoted; the Lord compasseth the waters with bounds; because He so tempers the knowledge of mankind: that until the successions of the changing seasons pass away, it cannot perfectly attain to the knowledge of the Interior Brightness. But if by the name of ‘light’ we understand the righteous, and by the designation of ‘darkness’ sinners; (and hence Paul saith, For ye were sometimes darkness, but now are ye light, [Eph. 5, 8]) there is nothing to hinder this same thing that we said being understood, ‘that the perfect knowledge of eternity is vouchsafed to no one, until the course of the righteous and of the unrighteous is brought to an end. ’ But because it is not wonderful that carnal people know nothing of things above, the holy man lifts himself up in astonishment at that same Divine power, and considers that it surpasses the very knowledge of Angels and perfect men as well, saying,
The pillars of heaven tremble, and are astonished at his nod.
[xxix] [MYSTICAL INTERPRETATION]
42. What else does he call ‘the pillars of heaven’ but the holy Angels, or the principal preachers of the Church, over whom in the heavenly world the whole structure of the spiritual edifice increasing arose, as Holy Scripture elsewhere bears witness, saying, Him that overcometh will I make a pillar in the temple of my God. [Rev. 3, 12] For whoever is established firmly by a right purpose of mind in the work of God, is set up as a pillar in the structure of the spiritual edifice; that being placed in this temple, which is the Church, he should be both for usefulness and ornament. But Job calls those ‘pillars of heaven’ whom the Apostle calls ‘pillars’ of the Church, saying, Peter, and James, and John, which seemed to be pillars, gave me the right hand. [Gal. 2, 9]
43. We may also not inappropriately interpret the ‘pillars of heaven’ the Churches themselves, which being many in number, constitute one Catholic Church spread over the whole face of the
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earth. Hence too the Apostle John writes to the seven Churches, meaning to denote the one Catholic Church replenished with the Spirit of sevenfold grace, and we know that Solomon said of the Lord, Wisdom hath builded her house, she hath hewn out her seven pillars. [Prov. 9, 1] And the same, to make known that it was of the seven Churches he had spoken that, in going on sedulously introduced the very Sacraments themselves too, saying, She hath killed her sacrifices, she hath mingled her wine, she hath also set forth her table; she hath sent forth her maidens, that they may cry to the citadel and to the walls of the city. If any be a little one, let him come to me. [Prov. 9, 2– 4] For the Lord ‘killed the sacrifices’ by offering Himself on our behalf. He ‘mingled the wine,’ blending together the cup of His precepts from the historical narration and the spiritual signification. Whence it is elsewhere written, For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture. [Ps. 75, 8] And ‘He set forth His table,’ i. e. Holy Writ, which with the bread of the word refreshes us when we are wearied, and come to Him away from the burthens of the world, and by its effect of refreshing strengthens us against our adversaries. Whence too it is elsewhere said by the Church; Thou preparest a table before me, against them that trouble me. [Ps. 23, 5] He ‘sent forth His maidens,’ i. e. the souls of the Apostles, being in their actual beginning infirm [i. e. thence called maidens, see on Job 1, 2 Bk I. §. 20. T. 1. ], ‘that they might cry to the citadel and the walls of the city;’ in that whilst they tell of the interior life, they lift us up to the high walls of the City Above, which same walls, surely, except any be humble they do not ascend. Whence it is there added by that same Wisdom; If any be a little one, let him come unto Me. As if she said in plain words; ‘Whosoever accounts himself great in his own eyes, contracts the avenue of his approach unto Me; for there is a loftier reaching unto Me in proportion as the mind of each one is in himself the more truly abased. ’
44. But with whatever degree of goodness a man may be advanced, with whatever knowledge he may be made to grow, he cannot fathom to the bottom, what a governance of judgments the Lord rules us with. Therefore let him say, The pillars of heaven tremble, and are astonished at his nod; because in most things not those even are able to reach the lofty height of His will, who whilst announcing see the rewards of that will. Which, as we said above, there is nothing hinders being interpreted of the Holy Angels as well; because the very Powers of the heavenly world themselves, which behold Him without ceasing, in that very contemplation of theirs are made to tremble. But that that should not be a trembling of woe to them, it is one not of fear, but of admiration. Now because he had brought in how great the consternation of his wonderment was, he now relates the order of our salvation. It follows;
Ver. 12. In His might the seas are suddenly gathered together, and His wisdom hath struck the proud one.
[xxx]
45. What else is denoted by the title of the sea save the present world, wherein the hearts of men seeking after earthly things swell with the diverse billows of the thoughts? which same being stirred up by the exaltation of pride, whilst with cross sway they thwart one another, do as with confronting waters dash themselves together. But henceforth ‘the seas are gathered together in His might,’ because on the Lord being made Incarnate, the discordant hearts of worldly men believe in agreement. Henceforth Peter ‘walks on the sea,’ because to the preachers of Christ, these once swelling hearts are by lowly hearing bowed down to the earth, so that in the Gospel too it justly represented the gentleness of this world, that the stormy water of the sea, its swelling being forced
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down, was trodden by the feet of the Lord. Now in what manner that was done is disclosed, when
it is said, His wisdom hath struck the proud one.
[ii] [PROPHETICAL INTERPRETATION]
46. Who else is here called ‘proud,’ saving he who said, I will ascend above the height of the clouds, I will be like the Most High [Is. 14, 14]; and concerning whom it is spoken by the voice of God, Who is made that he should fear none, and himself is king over all the sons of pride. [Job 41, 24. 25. ] With reference to whom moreover the prophet David agrees with this sentence, saying, Thou hast abased the proud man, like one wounded. [Ps. 89, 10] But though to the simple nature of Deity it is not one thing to be, and another thing to be wise, nor one thing to be wise, and another to be strong, forasmuch as the strength is identically the same that the wisdom, and the wisdom that the essence of the Deity is, yet I consider it a thing to be regarded with lively attention, that this man being filled with the prophetic spirit, chose to describe the proud devil as stricken by ‘the wisdom’ rather than the power of God. For he saith not, ‘His might,’ but, ‘His wisdom hath struck the proud one. ’ For, as we have said, although by right of simple Nature, the Might of God is the Wisdom of God, yet as to the appearance, the Lord overcame the devil, not by power, but by reason; for the devil himself, by overthrowing us in that root of our first parent, as it were rightfully held man under his thraldom, who whilst he was created with free will, yielded consent to him, when he prompted what was unjust. For when created to life in the freedom of his own will, he was of his own accord made the debtor to death. Therefore such a transgression was to be done away; but saving by sacrifice it could not be done away. A sacrifice was to be sought after, but what sacrifice could be found "for the setting men free? For neither was it just that for reasoning man there should be slain sacrifices of brute beasts. Whence the Apostle says, It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. [Heb. 9, 23] And so if brute creatures on behalf of a rational animal, i. e. in the stead of man, were not proportionate victims, a man was to be sought out, who should be offered for men, that for a reasoning being committing sin there might be offered a reasoning victim. But what of the fact, that a man without sin could not be found? And the victim offered in our stead, when could it cleanse us from sin, if the actual victim itself
was not without sin’s contagion? Since it being defiled could never have cleansed the defiled. Therefore that it might be a rational victim, Man was to be offered, but that it might cleanse man from his sins, Man and that Man without sin. But who might there be man without sin, if he was descended from a combination in sin? Thereupon in our behalf the Son of God came into the womb of the Virgin; there for our sakes He was made Man. Nature, not sin, was assumed by Him. He offered a sacrifice in our behalf, He set forth His own Body in behalf of sinners, a victim void of sin, that both by human nature He might be capable of dying, and by righteousness be capable of purifying. This One, then, when the ancient enemy saw after the Baptism, then directly fell upon Him with temptations, and by diverse avenues strove to insinuate himself into His interior; he was overcome and laid prostrate by the mere sinlessness of His unconquerable mind.
47. But because to the interior his strength did not reach, he betook himself to His outward man, that because he was subdued by the prowess of the soul, Him, Whom he had not the power to deceive by temptation, he might at all events by the death of the flesh seem to vanquish. And, as it has been said before us, he had leave granted to him against that, which the Mediator had taken from us mortals. But where he had power to do something, there he was vanquished utterly on
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every side; and from the same cause that he obtained the power outwardly to kill the flesh of the Lord, his interior power, whereby he held us fast, was killed. For he was himself vanquished within, whilst in seeming he vanquished without; and he, who of right held us the debtors of death, of right lost in us the right of death; because by means of his ministers, he sought for the flesh of Him to be done to death, in Whom he found no whit of the debt of sin. Thus our Lord did in our behalf pay death not due, that death due might not injure us; and so it is well said, And His wisdom hath struck the proud one; because our old enemy by the excess of his presumption lost even him, whom by the law of wicked persuasion he got possession of; and whilst he audaciously went after Him, in Whom there was nought at his command, by right he lost him, whom he as it were justly held bound. Therefore he was ‘stricken by wisdom,’ and not by power, in that while he is let loose for the tempting God, he is unfastened from possessing man; so that him that was under him, he should lose by the same act, whereby he had ventured to come to an encounter with Him, Who is over him. But upon the Lord being killed in the flesh, what gloriousness of powers came upon his Preachers is related, when it is added,
Ver. 13. His Spirit garnished the heavens.
[xxxi] [MYSTICAL INTERPRETATION]
48. What ‘heavens,’ saving those concerning whom it is written, The heavens are telling the glory of God? [Ps. 19, 1] Which ‘heavens His Spirit garnished’ then, when It ‘filled’ them. Which we have learnt by Luke’s relating, who saith, Suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues like as of fire, and it sat upon each of them and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. [Acts 2, 2–4 ] From Him, then, they received the adornments of prowess, whom an exceeding disfigurement of fear before had possession of. For we know that first one of the Apostles, i. e. of the ‘heavens,’ how often, before the grace of the Holy Spirit was vouchsafed, whilst he feared to die, he denied ‘the Life;’ who not by punishments, not by inflictions, not by the dreadful power of anyone, but by the simple interrogation of a single slave, was brought to the ground. And truly that that slave the sterner sex might not exhibit as an object to cause alarm, it was by a maidservant putting the question that he was tried. Again, that the weakness of such a sex, by the lowness of her office as well might be made contemptible, he was questioned not by a maidservant only, but by a maidservant keeper of the door. See how contemptible the person is that is sought out for the purpose of trying him, that it might be plainly brought to light, what excessive weakness of fear possessed him, who even before the voice of a maidservant of the door could not stand fast.
49. But this one a little before so full of affright, what after the Coming of the Holy Spirit he became, let us now see. Surely we have learnt by Luke’s attesting it, with what an authoritativeness he preached the word, in opposition to the priests and rulers. For when upon a miracle being wrought inquiry had arisen, and the rulers from among the priests, the elders, and the scribes laid their hands together in the persecution of the Apostles, setting those persons in the midst, they busied themselves to ask in what power they had wrought the miracle. Unto whom Peter being filled with the Holy Spirit spake, Ye rulers of the people and elders; if we be this day examined of the deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, Whom ye
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crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole. [Acts 4, 8. &c. ] And when the rage of the persecutors against this grew to a head, and the priests and rulers forbade those men to preach Jesus, with what independent power Peter rose in height against the wrath of the rulers, is made plain, when it is there added directly, But Peter and the Apostles answered and said unto them, It is right to obey God rather than man. [v. 19] But when the commands of those withstanding did not repress the influence of the persons preaching, it comes to scourges. For it is added, And when the chief priests had beaten them, they commanded that they should not speak in the Name of Jesus, and let them go. [Acts 5, 40] But that the prowess of the Apostles not even scourges had power to restrain, is openly shewn, when it is immediately introduced next, And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name of Jesus. And immediately even after the rejoicing of their scourges what they did we have pointed out; And daily in the temple, and in every house, they ceased not to teach and to preach Jesus Christ. Mark, that man, a little while before full of fears, now speaks with tongues, flashes forth with miracles, with free voice rebukes the unbelief of the priests and rulers, gives to the rest for the preaching of Jesus an example of independence. That he should not speak in His Name, he is restrained by scourgings, and yet is not withheld. He sets at nought the strokes of those that scourged him, who a little while back had dreaded the words of those that questioned him. And he that when asked a question shrunk in consternation from the powers of a maidservant, when beaten with the rod forces back the powers of the rulers. For being henceforth established by the efficacy of the Holy Spirit, the heights of this world he trod down with the heel of liberty, that he should see that that was low down on the earth, whatever it was that swelled high against the grace of the Creator.
50. These are the ornaments of the heavens, these are the gifts of the Spirit, that are used to be manifested by divers powers, which as divided by the bestowal of secret distribution Paul reckons up, saying, For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same’ Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. [1 Cor. 12, 8–10] All which directly afterwards including in one by a general statement he says, But all these worketh that one and the self-same Spirit, dividing to every man severally as He will. Of these ‘heavens’ too it is said in the Psalm, By the word of the Lord were the heavens set fast. [Ps. 33, 6] Of these ornaments of the Spirit also it is added, And all the power of them by the Spirit of His mouth. Therefore it is well said, His Spirit hath garnished the heavens; because the holy Preachers, except they received the gifts of the Paraclete, that were promised to them, would not have shone with any comeliness of might. But because when the Holy Apostles were beautified with the grace of the gifts of virtue, the preaching of life gained ground against the hearts of unbelievers, and our old enemy being expelled by the voices of the preachers, abandoned the minds of the unbelievers, which he had close beset; after the ornaments of the heavens it is fitly subjoined;
And by the midwifery of His hand the crooked serpent is brought forth.
[xxxii] [PROPHETICAL INTERPRETATION]
51. For who is described by the designation of the ‘serpent,’ but our old enemy, at once slippery and crooked, who for the deceiving of man spake with the mouth of a serpent? Of whom it is said by the Prophet, Leviathan the bar-serpent, the crooked one [Is. 27, 1]; who was for this reason
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allowed to speak with the mouth of a serpent, that by that very vessel of his man might learn what he was that dwelt within. For a serpent is not only crooked but slippery as well; and so because he stood not in the uprightness of truth, he entered into a crooked animal, and because if to his first suggestion resistance be not made, in a moment whilst it is not perceived he slips in entire into the interior of the heart, he made speech to man by a slippery animal. Now ‘the dens’ of this serpent were the hearts of wicked men. Which same because he drew on to his own depravity, he as it were rested in the dwelling place of them. But ‘by the midwifery of the Lord’s hand, the crooked serpent is driven out of his own dens,’ in that whilst the Divine grace heals us, he that had held possession of us, our old enemy, is cast out of us, as Truth Incarnate says, Now shall the prince of this world be cast out. [John 12, 31] Hence all the Saints now already he does not possess by holding, but persecutes by trying. For because he does not reign in them within, he fights against them without, and because he has lost his dominion in the interior, he sets on foot wars in the exterior. For him That One drove forth from the carnal hearts of men, Who for the sake of men came to the state of Incarnation; and whereas He took seisin of the hearts of unbelievers, He as it were put His hand to the dens of the serpent. Whence it is rightly said by the Prophet; And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all My Holy Mountain. [Is. 11, 8. 9. ] For whom does he call ‘the sucking child,’ or ‘the weaned child,’ saving the Lord? And what did he denote by ‘the hole of the asp,’ and ‘the cockatrice den,’ saving the hearts of wicked men? Because our old enemy, whereas he gat himself wholly into their consenting, as a crooked serpent in his own hole, he gathered and wound up the coils of his craftiness; whom he both designates with the title of ‘asp’ as covertly ravening, and of a ‘cockatrice’ as openly wounding. And so the Lord ‘put His hand upon the hole of the asp and the cockatrice,’ when He took seisin of the hearts of the wicked by Divine power. And the asp and the cockatrice, being seized, i. e. the devil, he drew away therefrom a captive, that ‘in His Holy Mountain,’ which is the Church, he might not ‘harm’ His Elect believers.
Thus it is hence said in the Song of Songs, on the coming of the Spouse; Thou shalt be crowned from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens. [Cant. 4, 8] For what else is denoted by the title of the lions but the devils, which rage against us with the fury of the deadliest cruelty? And because the sinners are called to faith, whose hearts were once ‘the dens of lions,’ when by their confession the Lord is believed to have overcome death, it is as if He were ‘crowned from the lions’ dens. ’ For a crown is the recompense of victory. So often then do the faithful offer a crown to Him, as they confess that He has overcome death by virtue of the Resurrection. And so ‘the lion is driven from his den,’ because ‘by the midwifery of the Lord’s hand,’ ‘the crooked serpent is hindered from dwelling in the dens,’ which he had possession of.
For he went forth defeated from the hearts of believers, who had aforetime ruled over them with the sceptre of unbelief.
53. Observe how in a few short sentences the holy man related the order of the Lord’s Advent, set forth its weighty charges, and in admiring described what by His Incarnation was possible to be done. But He, Who wrought marvellous things when He came in humility, cannot be viewed with all the great terribleness He shall come with, when He appeareth in the mightiness of His Majesty. The order of His first Advent might be viewed and estimated, in so far as in coming to redeem carnal beings, He abated the greatness of His Divinity to carnal eyes. But who might bear the terrors of His Highness, when with the power of the Second Advent in exercising judgment by fire,
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He shall glow in the Majesty of His power? Whence the holy man describes His first Advent, but is exhausted for the second, saying,
Ver. 14. Lo, these things have been spoken for part of His ways; and whilst we scarcely hear a little drop of His words, who shall be able to look on the thunder of His Majesty?
[xxxiii]
54. What is meant in this place by the designation of the ‘ways,’ but the Lord’s modes of acting? Hence too the Lord saith by the Prophet; For My ways are not as your ways. [Is. 55, 8] Accordingly in telling of the Advent of the Lord, he had described the ways of God in part; because His method of acting by which He created us was one thing, and that by which He redeemed us another. Thus those things, which he told touching the Lord’s way of acting, making light of by comparison with the final Judgment, he says, Lo, these things are spoken for part of His ways. Which he also calls ‘a little drop of His words,’ for whatsoever thing that is high, whatsoever thing that is terrible, we whilst set in this life are brought to know by the contemplation of Him, from the vast ocean of the secrets of Heaven wells out to us like a slight drop of the liquid element Above. And who shall be able to look on the thunder of His Majesty? As though he expressed himself in plain words; ‘If we scarce endure the wonders of His humility, the loud and dreadful Advent of His Majesty with what nerve do we encounter? ’ This thundering of His Advent the Psalmist also sounds out, saying, Our God shall come in state, our God, and shall not keep silence, a fire shall devour before Him, and a mighty tempest round about Him. [Ps. 50, 3] Hence Zephaniah the Prophet tells it out, saying, The Great Day of the Lord is near; it is near and hasteth greatly. The voice of the Day of the Lord is bitter: the mighty man shall be troubled there. That Day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of cloud and whirlwind, a day of the trumpet, and of a dreadful sound. [Zeph. 14–16] The terror then of the Strict Inquest, which Zephaniah calls ‘the Trumpet,’ blessed Job designates ‘thundering. ’ Which Joel also viewing saith, Let all the inhabitants of the land be troubled; for the Day of the Lord cometh; for it is nigh at hand, a day of darkness and of gloominess, a day of cloud and whirlwind. For the Day of the Lord is great, and very terrible, and who shall sustain it? [Joel 2, 1–3] But how incomprehensible and unimaginable that Greatness wherewith He shall come in His Second Manifesting, in some degree we estimate aright, if we consider with heedful reflection the weighty particulars of His first Advent. Surely that He might redeem us from death, the Lord came to die, and the impoverishment and punishments of our flesh He underwent in His own Body; Who before He came to the stock of the Cross, suffered Himself to be bound, to be spit on, to be mocked and to be beaten with blows on His cheek. Observe to what disgraceful treatment He for our sakes consented to come, and yet, before He permitted Himself to be laid hold of, He questioned His persecutors, saying, Whom seek ye? To Whom they thereupon gave answer, Jesus of Nazareth. And when He said to them directly, I am He, He only uttered a voice of the mildest answer, and at once prostrated His armed persecutors to the earth. What then shall He do when He cometh to judge the world, who by one utterance of His voice smote His enemies, even when He came to be judged?
What is that Judgment which He exercises as immortal, Who in a single utterance could not be endured when He was about to die? Who may sustain His wrath, Whose very mildness even could not be sustained? So then let the holy man consider it and say, And whilst we scarcely hear a little drop of His words, who shall be able to look on the thundering of His Majesty?
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BOOK XVIII.
Contains the exposition of the twenty-seventh and twenty-eighth chapters of the Book of Job, to the twenty-first verse and half through it, after manifold senses.
IT is the case for the most part in Holy Writ that there are things of a mystical nature so represented, that nevertheless they seem put forth in accordance with the historical relation. But oftentimes such sort of descriptions are mixed together in that same historical relation, whereby the whole outside of history is rendered null [cassetur]; which same whilst they sound of nothing belonging to the history, oblige the reader to look for something else in them. For things being spoken that we suppose plain, when we find any particulars interspersed with a more obscure meaning, we are as it were pricked by a kind of spurs, that we should both be alive for the understanding some things in a deeper sense, and that we should take even those things as put forth in a more obscure sense, which we looked upon as spoken in their plain import. Whereas, then, blessed Job was speaking of the Word of the Lord, and the greatness of His thundering, next in order to these words it is directly introduced;
Chap. xxvii. 1. Moreover Job added taking up his parable, and said.
[i]
2. By which same verse it is shewn in how great mystery the words of this most saintly man are delivered, when ‘a parable,’ i. e. a simile, is described as ‘taken up’ by him, who utters nothing below in the way of simile or comparison. For be it far from us in this place to interpret a ‘parable’ that musical instrument [‘We know of no musical instrument so called either now or formerly; but one may imagine some so named from their parabolic figure. ’ Ben. ]. Since neither is it allowable to suppose that under infliction of chastenings he used music, when Truth saith by His Scripture, Music in mourning is as a tale out of season. The word ‘parable,’ then, having been named, see how we now learn, the text itself telling it, not by the text only to estimate his words. And so every thing must be drawn to turn to that likeness, by which the Church is denoted in a figure. And indeed in the very beginning of his speaking, the things said are put forth in a plain sense, but they are entwined with more obscure ones subjoined. For he begins as he is used, with a plain mode of speech, but he finishes his words with a description pregnant through mystical significations. And so he saith,
Ver. 2. As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness.
[ii]
3. By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by
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false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. [Ps. 14, 1] But the latter say in him, How doth God know? And is there knowledge in the Most High’! And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. [Ps. 94, 7] Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has ‘being,’ but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator.
4. For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil’s will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. [1 Sam. 18, 10] Where the question justly occurs, ‘If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord’s? ’ But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord’s spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing. But forasmuch as the holy man by invoking the life of God bound himself to somewhat, let us hear what in so obliging himself he subjoins. It follows;
Ver. 3, 4. All the while my breath is in me, and the Spirit of God is in, my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood.
[iii]
5. What he first calls ‘iniquity,’ this repeating afterwards he calls ‘falsehood. ’ For both all ‘falsehood’ is ‘iniquity,’ and all ‘iniquity’ ‘falsehood,’ because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, ‘to speak’ and that which he adds afterwards, to ‘meditate,’ there is a wide difference. For sometimes it is a worse thing to ‘meditate’ falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to ‘meditate’ of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good [b]. But seeing that it is written, The mouth that belieth slayeth the soul. [Wisd. 1, 11] And, Thou shalt destroy all them that speak leasing. [Ps. 5, 7] This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own
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souls, whilst they busy themselves to give life to another’s flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is ‘by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies?
6. But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. [Exod. 1, 21] By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life.
7. And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another’s property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which ‘Truth’ now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh. But as the holy man gives his word neither to ‘speak’ nor ‘meditate falsehood,’ these actual particulars, wherein he agrees with the truth, he subjoins, carrying it on;
Ver. 5. God forbid that I should justify you; till I die, I will not depart from mine innocency.
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8. For he would ‘depart from his innocency,’ if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. [Prov. 17, 15] For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. [Ez. 13, 18] For a ‘pillow’ is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. [ib. 10. ] For by the term of ‘a wall,’ the hardness of sin is denoted. And so ‘to build up a wall’ is for a man to rear against himself barriers of sin; but
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they’ daub the wall,’ who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency. Where he subjoins in plain words;
Ver. 6. My righteousness, which I began to hold fast, I will not abandon.
For ‘his righteousness’ that he had ‘begun with,’ he would ‘abandon,’ if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life.
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9. As if he expressed himself in plain words; ‘On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs. ’ But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. [Ps. 119, 6] For greatly ‘ashamed’ is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. [1 John 3, 21. 22. ] As if he said in plain speech, ‘If that He bids, we do, that we ask, we shall obtain. ’
10. For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. [Lam. 3, 40. 41. ] For to ‘search our ways’ is to sift what is inmost in the thoughts. But he ‘lifts up his heart with his hands,’ who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, ‘lifts up the heart,’ but does not ‘lift up the hands. ’ But whosoever practises, but does not pray, ‘lifts up the hands,’ but does not ‘lift up the heart. ’ And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, ‘It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers. ’ But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? [Job 7, 20] Or surely, If I would justify myself, mine own mouth shall condemn me. [Job 9, 20]
11. But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man’s heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even
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if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought. It follows;
Ver. 7. Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous.
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12. In Holy Writ, the words’ like as’ and’ as if’ are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. [John 1, 14] And thus here also ‘like,’ and ‘as’ seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the’ ungodly’ is put instead of unbeliever, i. e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith. Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an ‘ungodly man her enemy. ’ But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the ‘unrighteous’ man as being her adversary. But if’ like’ and ‘as’ it is right we should understand as put on account of ‘likeness,’ Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; ‘He is at variance with me in faith as well, who does not agree with me in practice. ’ It follows;
Ver. 8. For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul?
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13. The hypocrite, who in the Latin language is termed pretender [simlator], aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto
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whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat. 23, 27. 28. ] Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so ‘great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. [2 Cor. 12, 6] He then had somewhat yet further to be declared concerning himself, who’ forbears’ to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.
14. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. [Ps. 111, 6] As if he expressed himself in plain terms; ‘For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts. ’ Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next;
Will God hear his cry, fchen trouble cometh upon him?
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[viii]
15. ‘His cry in the time of his straits God heareth not,’ because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry?
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41. Because very often in Holy Writ, as we said above, by the name of ‘waters’ peoples are denoted; the Lord compasseth the waters with bounds; because He so tempers the knowledge of mankind: that until the successions of the changing seasons pass away, it cannot perfectly attain to the knowledge of the Interior Brightness. But if by the name of ‘light’ we understand the righteous, and by the designation of ‘darkness’ sinners; (and hence Paul saith, For ye were sometimes darkness, but now are ye light, [Eph. 5, 8]) there is nothing to hinder this same thing that we said being understood, ‘that the perfect knowledge of eternity is vouchsafed to no one, until the course of the righteous and of the unrighteous is brought to an end. ’ But because it is not wonderful that carnal people know nothing of things above, the holy man lifts himself up in astonishment at that same Divine power, and considers that it surpasses the very knowledge of Angels and perfect men as well, saying,
The pillars of heaven tremble, and are astonished at his nod.
[xxix] [MYSTICAL INTERPRETATION]
42. What else does he call ‘the pillars of heaven’ but the holy Angels, or the principal preachers of the Church, over whom in the heavenly world the whole structure of the spiritual edifice increasing arose, as Holy Scripture elsewhere bears witness, saying, Him that overcometh will I make a pillar in the temple of my God. [Rev. 3, 12] For whoever is established firmly by a right purpose of mind in the work of God, is set up as a pillar in the structure of the spiritual edifice; that being placed in this temple, which is the Church, he should be both for usefulness and ornament. But Job calls those ‘pillars of heaven’ whom the Apostle calls ‘pillars’ of the Church, saying, Peter, and James, and John, which seemed to be pillars, gave me the right hand. [Gal. 2, 9]
43. We may also not inappropriately interpret the ‘pillars of heaven’ the Churches themselves, which being many in number, constitute one Catholic Church spread over the whole face of the
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earth. Hence too the Apostle John writes to the seven Churches, meaning to denote the one Catholic Church replenished with the Spirit of sevenfold grace, and we know that Solomon said of the Lord, Wisdom hath builded her house, she hath hewn out her seven pillars. [Prov. 9, 1] And the same, to make known that it was of the seven Churches he had spoken that, in going on sedulously introduced the very Sacraments themselves too, saying, She hath killed her sacrifices, she hath mingled her wine, she hath also set forth her table; she hath sent forth her maidens, that they may cry to the citadel and to the walls of the city. If any be a little one, let him come to me. [Prov. 9, 2– 4] For the Lord ‘killed the sacrifices’ by offering Himself on our behalf. He ‘mingled the wine,’ blending together the cup of His precepts from the historical narration and the spiritual signification. Whence it is elsewhere written, For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture. [Ps. 75, 8] And ‘He set forth His table,’ i. e. Holy Writ, which with the bread of the word refreshes us when we are wearied, and come to Him away from the burthens of the world, and by its effect of refreshing strengthens us against our adversaries. Whence too it is elsewhere said by the Church; Thou preparest a table before me, against them that trouble me. [Ps. 23, 5] He ‘sent forth His maidens,’ i. e. the souls of the Apostles, being in their actual beginning infirm [i. e. thence called maidens, see on Job 1, 2 Bk I. §. 20. T. 1. ], ‘that they might cry to the citadel and the walls of the city;’ in that whilst they tell of the interior life, they lift us up to the high walls of the City Above, which same walls, surely, except any be humble they do not ascend. Whence it is there added by that same Wisdom; If any be a little one, let him come unto Me. As if she said in plain words; ‘Whosoever accounts himself great in his own eyes, contracts the avenue of his approach unto Me; for there is a loftier reaching unto Me in proportion as the mind of each one is in himself the more truly abased. ’
44. But with whatever degree of goodness a man may be advanced, with whatever knowledge he may be made to grow, he cannot fathom to the bottom, what a governance of judgments the Lord rules us with. Therefore let him say, The pillars of heaven tremble, and are astonished at his nod; because in most things not those even are able to reach the lofty height of His will, who whilst announcing see the rewards of that will. Which, as we said above, there is nothing hinders being interpreted of the Holy Angels as well; because the very Powers of the heavenly world themselves, which behold Him without ceasing, in that very contemplation of theirs are made to tremble. But that that should not be a trembling of woe to them, it is one not of fear, but of admiration. Now because he had brought in how great the consternation of his wonderment was, he now relates the order of our salvation. It follows;
Ver. 12. In His might the seas are suddenly gathered together, and His wisdom hath struck the proud one.
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45. What else is denoted by the title of the sea save the present world, wherein the hearts of men seeking after earthly things swell with the diverse billows of the thoughts? which same being stirred up by the exaltation of pride, whilst with cross sway they thwart one another, do as with confronting waters dash themselves together. But henceforth ‘the seas are gathered together in His might,’ because on the Lord being made Incarnate, the discordant hearts of worldly men believe in agreement. Henceforth Peter ‘walks on the sea,’ because to the preachers of Christ, these once swelling hearts are by lowly hearing bowed down to the earth, so that in the Gospel too it justly represented the gentleness of this world, that the stormy water of the sea, its swelling being forced
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down, was trodden by the feet of the Lord. Now in what manner that was done is disclosed, when
it is said, His wisdom hath struck the proud one.
[ii] [PROPHETICAL INTERPRETATION]
46. Who else is here called ‘proud,’ saving he who said, I will ascend above the height of the clouds, I will be like the Most High [Is. 14, 14]; and concerning whom it is spoken by the voice of God, Who is made that he should fear none, and himself is king over all the sons of pride. [Job 41, 24. 25. ] With reference to whom moreover the prophet David agrees with this sentence, saying, Thou hast abased the proud man, like one wounded. [Ps. 89, 10] But though to the simple nature of Deity it is not one thing to be, and another thing to be wise, nor one thing to be wise, and another to be strong, forasmuch as the strength is identically the same that the wisdom, and the wisdom that the essence of the Deity is, yet I consider it a thing to be regarded with lively attention, that this man being filled with the prophetic spirit, chose to describe the proud devil as stricken by ‘the wisdom’ rather than the power of God. For he saith not, ‘His might,’ but, ‘His wisdom hath struck the proud one. ’ For, as we have said, although by right of simple Nature, the Might of God is the Wisdom of God, yet as to the appearance, the Lord overcame the devil, not by power, but by reason; for the devil himself, by overthrowing us in that root of our first parent, as it were rightfully held man under his thraldom, who whilst he was created with free will, yielded consent to him, when he prompted what was unjust. For when created to life in the freedom of his own will, he was of his own accord made the debtor to death. Therefore such a transgression was to be done away; but saving by sacrifice it could not be done away. A sacrifice was to be sought after, but what sacrifice could be found "for the setting men free? For neither was it just that for reasoning man there should be slain sacrifices of brute beasts. Whence the Apostle says, It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. [Heb. 9, 23] And so if brute creatures on behalf of a rational animal, i. e. in the stead of man, were not proportionate victims, a man was to be sought out, who should be offered for men, that for a reasoning being committing sin there might be offered a reasoning victim. But what of the fact, that a man without sin could not be found? And the victim offered in our stead, when could it cleanse us from sin, if the actual victim itself
was not without sin’s contagion? Since it being defiled could never have cleansed the defiled. Therefore that it might be a rational victim, Man was to be offered, but that it might cleanse man from his sins, Man and that Man without sin. But who might there be man without sin, if he was descended from a combination in sin? Thereupon in our behalf the Son of God came into the womb of the Virgin; there for our sakes He was made Man. Nature, not sin, was assumed by Him. He offered a sacrifice in our behalf, He set forth His own Body in behalf of sinners, a victim void of sin, that both by human nature He might be capable of dying, and by righteousness be capable of purifying. This One, then, when the ancient enemy saw after the Baptism, then directly fell upon Him with temptations, and by diverse avenues strove to insinuate himself into His interior; he was overcome and laid prostrate by the mere sinlessness of His unconquerable mind.
47. But because to the interior his strength did not reach, he betook himself to His outward man, that because he was subdued by the prowess of the soul, Him, Whom he had not the power to deceive by temptation, he might at all events by the death of the flesh seem to vanquish. And, as it has been said before us, he had leave granted to him against that, which the Mediator had taken from us mortals. But where he had power to do something, there he was vanquished utterly on
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every side; and from the same cause that he obtained the power outwardly to kill the flesh of the Lord, his interior power, whereby he held us fast, was killed. For he was himself vanquished within, whilst in seeming he vanquished without; and he, who of right held us the debtors of death, of right lost in us the right of death; because by means of his ministers, he sought for the flesh of Him to be done to death, in Whom he found no whit of the debt of sin. Thus our Lord did in our behalf pay death not due, that death due might not injure us; and so it is well said, And His wisdom hath struck the proud one; because our old enemy by the excess of his presumption lost even him, whom by the law of wicked persuasion he got possession of; and whilst he audaciously went after Him, in Whom there was nought at his command, by right he lost him, whom he as it were justly held bound. Therefore he was ‘stricken by wisdom,’ and not by power, in that while he is let loose for the tempting God, he is unfastened from possessing man; so that him that was under him, he should lose by the same act, whereby he had ventured to come to an encounter with Him, Who is over him. But upon the Lord being killed in the flesh, what gloriousness of powers came upon his Preachers is related, when it is added,
Ver. 13. His Spirit garnished the heavens.
[xxxi] [MYSTICAL INTERPRETATION]
48. What ‘heavens,’ saving those concerning whom it is written, The heavens are telling the glory of God? [Ps. 19, 1] Which ‘heavens His Spirit garnished’ then, when It ‘filled’ them. Which we have learnt by Luke’s relating, who saith, Suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues like as of fire, and it sat upon each of them and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. [Acts 2, 2–4 ] From Him, then, they received the adornments of prowess, whom an exceeding disfigurement of fear before had possession of. For we know that first one of the Apostles, i. e. of the ‘heavens,’ how often, before the grace of the Holy Spirit was vouchsafed, whilst he feared to die, he denied ‘the Life;’ who not by punishments, not by inflictions, not by the dreadful power of anyone, but by the simple interrogation of a single slave, was brought to the ground. And truly that that slave the sterner sex might not exhibit as an object to cause alarm, it was by a maidservant putting the question that he was tried. Again, that the weakness of such a sex, by the lowness of her office as well might be made contemptible, he was questioned not by a maidservant only, but by a maidservant keeper of the door. See how contemptible the person is that is sought out for the purpose of trying him, that it might be plainly brought to light, what excessive weakness of fear possessed him, who even before the voice of a maidservant of the door could not stand fast.
49. But this one a little before so full of affright, what after the Coming of the Holy Spirit he became, let us now see. Surely we have learnt by Luke’s attesting it, with what an authoritativeness he preached the word, in opposition to the priests and rulers. For when upon a miracle being wrought inquiry had arisen, and the rulers from among the priests, the elders, and the scribes laid their hands together in the persecution of the Apostles, setting those persons in the midst, they busied themselves to ask in what power they had wrought the miracle. Unto whom Peter being filled with the Holy Spirit spake, Ye rulers of the people and elders; if we be this day examined of the deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, Whom ye
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crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole. [Acts 4, 8. &c. ] And when the rage of the persecutors against this grew to a head, and the priests and rulers forbade those men to preach Jesus, with what independent power Peter rose in height against the wrath of the rulers, is made plain, when it is there added directly, But Peter and the Apostles answered and said unto them, It is right to obey God rather than man. [v. 19] But when the commands of those withstanding did not repress the influence of the persons preaching, it comes to scourges. For it is added, And when the chief priests had beaten them, they commanded that they should not speak in the Name of Jesus, and let them go. [Acts 5, 40] But that the prowess of the Apostles not even scourges had power to restrain, is openly shewn, when it is immediately introduced next, And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name of Jesus. And immediately even after the rejoicing of their scourges what they did we have pointed out; And daily in the temple, and in every house, they ceased not to teach and to preach Jesus Christ. Mark, that man, a little while before full of fears, now speaks with tongues, flashes forth with miracles, with free voice rebukes the unbelief of the priests and rulers, gives to the rest for the preaching of Jesus an example of independence. That he should not speak in His Name, he is restrained by scourgings, and yet is not withheld. He sets at nought the strokes of those that scourged him, who a little while back had dreaded the words of those that questioned him. And he that when asked a question shrunk in consternation from the powers of a maidservant, when beaten with the rod forces back the powers of the rulers. For being henceforth established by the efficacy of the Holy Spirit, the heights of this world he trod down with the heel of liberty, that he should see that that was low down on the earth, whatever it was that swelled high against the grace of the Creator.
50. These are the ornaments of the heavens, these are the gifts of the Spirit, that are used to be manifested by divers powers, which as divided by the bestowal of secret distribution Paul reckons up, saying, For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same’ Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. [1 Cor. 12, 8–10] All which directly afterwards including in one by a general statement he says, But all these worketh that one and the self-same Spirit, dividing to every man severally as He will. Of these ‘heavens’ too it is said in the Psalm, By the word of the Lord were the heavens set fast. [Ps. 33, 6] Of these ornaments of the Spirit also it is added, And all the power of them by the Spirit of His mouth. Therefore it is well said, His Spirit hath garnished the heavens; because the holy Preachers, except they received the gifts of the Paraclete, that were promised to them, would not have shone with any comeliness of might. But because when the Holy Apostles were beautified with the grace of the gifts of virtue, the preaching of life gained ground against the hearts of unbelievers, and our old enemy being expelled by the voices of the preachers, abandoned the minds of the unbelievers, which he had close beset; after the ornaments of the heavens it is fitly subjoined;
And by the midwifery of His hand the crooked serpent is brought forth.
[xxxii] [PROPHETICAL INTERPRETATION]
51. For who is described by the designation of the ‘serpent,’ but our old enemy, at once slippery and crooked, who for the deceiving of man spake with the mouth of a serpent? Of whom it is said by the Prophet, Leviathan the bar-serpent, the crooked one [Is. 27, 1]; who was for this reason
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allowed to speak with the mouth of a serpent, that by that very vessel of his man might learn what he was that dwelt within. For a serpent is not only crooked but slippery as well; and so because he stood not in the uprightness of truth, he entered into a crooked animal, and because if to his first suggestion resistance be not made, in a moment whilst it is not perceived he slips in entire into the interior of the heart, he made speech to man by a slippery animal. Now ‘the dens’ of this serpent were the hearts of wicked men. Which same because he drew on to his own depravity, he as it were rested in the dwelling place of them. But ‘by the midwifery of the Lord’s hand, the crooked serpent is driven out of his own dens,’ in that whilst the Divine grace heals us, he that had held possession of us, our old enemy, is cast out of us, as Truth Incarnate says, Now shall the prince of this world be cast out. [John 12, 31] Hence all the Saints now already he does not possess by holding, but persecutes by trying. For because he does not reign in them within, he fights against them without, and because he has lost his dominion in the interior, he sets on foot wars in the exterior. For him That One drove forth from the carnal hearts of men, Who for the sake of men came to the state of Incarnation; and whereas He took seisin of the hearts of unbelievers, He as it were put His hand to the dens of the serpent. Whence it is rightly said by the Prophet; And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all My Holy Mountain. [Is. 11, 8. 9. ] For whom does he call ‘the sucking child,’ or ‘the weaned child,’ saving the Lord? And what did he denote by ‘the hole of the asp,’ and ‘the cockatrice den,’ saving the hearts of wicked men? Because our old enemy, whereas he gat himself wholly into their consenting, as a crooked serpent in his own hole, he gathered and wound up the coils of his craftiness; whom he both designates with the title of ‘asp’ as covertly ravening, and of a ‘cockatrice’ as openly wounding. And so the Lord ‘put His hand upon the hole of the asp and the cockatrice,’ when He took seisin of the hearts of the wicked by Divine power. And the asp and the cockatrice, being seized, i. e. the devil, he drew away therefrom a captive, that ‘in His Holy Mountain,’ which is the Church, he might not ‘harm’ His Elect believers.
Thus it is hence said in the Song of Songs, on the coming of the Spouse; Thou shalt be crowned from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens. [Cant. 4, 8] For what else is denoted by the title of the lions but the devils, which rage against us with the fury of the deadliest cruelty? And because the sinners are called to faith, whose hearts were once ‘the dens of lions,’ when by their confession the Lord is believed to have overcome death, it is as if He were ‘crowned from the lions’ dens. ’ For a crown is the recompense of victory. So often then do the faithful offer a crown to Him, as they confess that He has overcome death by virtue of the Resurrection. And so ‘the lion is driven from his den,’ because ‘by the midwifery of the Lord’s hand,’ ‘the crooked serpent is hindered from dwelling in the dens,’ which he had possession of.
For he went forth defeated from the hearts of believers, who had aforetime ruled over them with the sceptre of unbelief.
53. Observe how in a few short sentences the holy man related the order of the Lord’s Advent, set forth its weighty charges, and in admiring described what by His Incarnation was possible to be done. But He, Who wrought marvellous things when He came in humility, cannot be viewed with all the great terribleness He shall come with, when He appeareth in the mightiness of His Majesty. The order of His first Advent might be viewed and estimated, in so far as in coming to redeem carnal beings, He abated the greatness of His Divinity to carnal eyes. But who might bear the terrors of His Highness, when with the power of the Second Advent in exercising judgment by fire,
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He shall glow in the Majesty of His power? Whence the holy man describes His first Advent, but is exhausted for the second, saying,
Ver. 14. Lo, these things have been spoken for part of His ways; and whilst we scarcely hear a little drop of His words, who shall be able to look on the thunder of His Majesty?
[xxxiii]
54. What is meant in this place by the designation of the ‘ways,’ but the Lord’s modes of acting? Hence too the Lord saith by the Prophet; For My ways are not as your ways. [Is. 55, 8] Accordingly in telling of the Advent of the Lord, he had described the ways of God in part; because His method of acting by which He created us was one thing, and that by which He redeemed us another. Thus those things, which he told touching the Lord’s way of acting, making light of by comparison with the final Judgment, he says, Lo, these things are spoken for part of His ways. Which he also calls ‘a little drop of His words,’ for whatsoever thing that is high, whatsoever thing that is terrible, we whilst set in this life are brought to know by the contemplation of Him, from the vast ocean of the secrets of Heaven wells out to us like a slight drop of the liquid element Above. And who shall be able to look on the thunder of His Majesty? As though he expressed himself in plain words; ‘If we scarce endure the wonders of His humility, the loud and dreadful Advent of His Majesty with what nerve do we encounter? ’ This thundering of His Advent the Psalmist also sounds out, saying, Our God shall come in state, our God, and shall not keep silence, a fire shall devour before Him, and a mighty tempest round about Him. [Ps. 50, 3] Hence Zephaniah the Prophet tells it out, saying, The Great Day of the Lord is near; it is near and hasteth greatly. The voice of the Day of the Lord is bitter: the mighty man shall be troubled there. That Day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of cloud and whirlwind, a day of the trumpet, and of a dreadful sound. [Zeph. 14–16] The terror then of the Strict Inquest, which Zephaniah calls ‘the Trumpet,’ blessed Job designates ‘thundering. ’ Which Joel also viewing saith, Let all the inhabitants of the land be troubled; for the Day of the Lord cometh; for it is nigh at hand, a day of darkness and of gloominess, a day of cloud and whirlwind. For the Day of the Lord is great, and very terrible, and who shall sustain it? [Joel 2, 1–3] But how incomprehensible and unimaginable that Greatness wherewith He shall come in His Second Manifesting, in some degree we estimate aright, if we consider with heedful reflection the weighty particulars of His first Advent. Surely that He might redeem us from death, the Lord came to die, and the impoverishment and punishments of our flesh He underwent in His own Body; Who before He came to the stock of the Cross, suffered Himself to be bound, to be spit on, to be mocked and to be beaten with blows on His cheek. Observe to what disgraceful treatment He for our sakes consented to come, and yet, before He permitted Himself to be laid hold of, He questioned His persecutors, saying, Whom seek ye? To Whom they thereupon gave answer, Jesus of Nazareth. And when He said to them directly, I am He, He only uttered a voice of the mildest answer, and at once prostrated His armed persecutors to the earth. What then shall He do when He cometh to judge the world, who by one utterance of His voice smote His enemies, even when He came to be judged?
What is that Judgment which He exercises as immortal, Who in a single utterance could not be endured when He was about to die? Who may sustain His wrath, Whose very mildness even could not be sustained? So then let the holy man consider it and say, And whilst we scarcely hear a little drop of His words, who shall be able to look on the thundering of His Majesty?
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BOOK XVIII.
Contains the exposition of the twenty-seventh and twenty-eighth chapters of the Book of Job, to the twenty-first verse and half through it, after manifold senses.
IT is the case for the most part in Holy Writ that there are things of a mystical nature so represented, that nevertheless they seem put forth in accordance with the historical relation. But oftentimes such sort of descriptions are mixed together in that same historical relation, whereby the whole outside of history is rendered null [cassetur]; which same whilst they sound of nothing belonging to the history, oblige the reader to look for something else in them. For things being spoken that we suppose plain, when we find any particulars interspersed with a more obscure meaning, we are as it were pricked by a kind of spurs, that we should both be alive for the understanding some things in a deeper sense, and that we should take even those things as put forth in a more obscure sense, which we looked upon as spoken in their plain import. Whereas, then, blessed Job was speaking of the Word of the Lord, and the greatness of His thundering, next in order to these words it is directly introduced;
Chap. xxvii. 1. Moreover Job added taking up his parable, and said.
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2. By which same verse it is shewn in how great mystery the words of this most saintly man are delivered, when ‘a parable,’ i. e. a simile, is described as ‘taken up’ by him, who utters nothing below in the way of simile or comparison. For be it far from us in this place to interpret a ‘parable’ that musical instrument [‘We know of no musical instrument so called either now or formerly; but one may imagine some so named from their parabolic figure. ’ Ben. ]. Since neither is it allowable to suppose that under infliction of chastenings he used music, when Truth saith by His Scripture, Music in mourning is as a tale out of season. The word ‘parable,’ then, having been named, see how we now learn, the text itself telling it, not by the text only to estimate his words. And so every thing must be drawn to turn to that likeness, by which the Church is denoted in a figure. And indeed in the very beginning of his speaking, the things said are put forth in a plain sense, but they are entwined with more obscure ones subjoined. For he begins as he is used, with a plain mode of speech, but he finishes his words with a description pregnant through mystical significations. And so he saith,
Ver. 2. As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness.
[ii]
3. By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by
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false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. [Ps. 14, 1] But the latter say in him, How doth God know? And is there knowledge in the Most High’! And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. [Ps. 94, 7] Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has ‘being,’ but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator.
4. For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil’s will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. [1 Sam. 18, 10] Where the question justly occurs, ‘If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord’s? ’ But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord’s spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing. But forasmuch as the holy man by invoking the life of God bound himself to somewhat, let us hear what in so obliging himself he subjoins. It follows;
Ver. 3, 4. All the while my breath is in me, and the Spirit of God is in, my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood.
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5. What he first calls ‘iniquity,’ this repeating afterwards he calls ‘falsehood. ’ For both all ‘falsehood’ is ‘iniquity,’ and all ‘iniquity’ ‘falsehood,’ because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, ‘to speak’ and that which he adds afterwards, to ‘meditate,’ there is a wide difference. For sometimes it is a worse thing to ‘meditate’ falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to ‘meditate’ of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good [b]. But seeing that it is written, The mouth that belieth slayeth the soul. [Wisd. 1, 11] And, Thou shalt destroy all them that speak leasing. [Ps. 5, 7] This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own
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souls, whilst they busy themselves to give life to another’s flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is ‘by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies?
6. But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. [Exod. 1, 21] By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life.
7. And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another’s property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which ‘Truth’ now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh. But as the holy man gives his word neither to ‘speak’ nor ‘meditate falsehood,’ these actual particulars, wherein he agrees with the truth, he subjoins, carrying it on;
Ver. 5. God forbid that I should justify you; till I die, I will not depart from mine innocency.
[iv]
8. For he would ‘depart from his innocency,’ if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. [Prov. 17, 15] For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. [Ez. 13, 18] For a ‘pillow’ is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. [ib. 10. ] For by the term of ‘a wall,’ the hardness of sin is denoted. And so ‘to build up a wall’ is for a man to rear against himself barriers of sin; but
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they’ daub the wall,’ who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency. Where he subjoins in plain words;
Ver. 6. My righteousness, which I began to hold fast, I will not abandon.
For ‘his righteousness’ that he had ‘begun with,’ he would ‘abandon,’ if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life.
[v]
9. As if he expressed himself in plain words; ‘On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs. ’ But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. [Ps. 119, 6] For greatly ‘ashamed’ is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. [1 John 3, 21. 22. ] As if he said in plain speech, ‘If that He bids, we do, that we ask, we shall obtain. ’
10. For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. [Lam. 3, 40. 41. ] For to ‘search our ways’ is to sift what is inmost in the thoughts. But he ‘lifts up his heart with his hands,’ who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, ‘lifts up the heart,’ but does not ‘lift up the hands. ’ But whosoever practises, but does not pray, ‘lifts up the hands,’ but does not ‘lift up the heart. ’ And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, ‘It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers. ’ But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? [Job 7, 20] Or surely, If I would justify myself, mine own mouth shall condemn me. [Job 9, 20]
11. But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man’s heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even
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if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought. It follows;
Ver. 7. Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous.
[vi]
12. In Holy Writ, the words’ like as’ and’ as if’ are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. [John 1, 14] And thus here also ‘like,’ and ‘as’ seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the’ ungodly’ is put instead of unbeliever, i. e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith. Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an ‘ungodly man her enemy. ’ But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the ‘unrighteous’ man as being her adversary. But if’ like’ and ‘as’ it is right we should understand as put on account of ‘likeness,’ Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; ‘He is at variance with me in faith as well, who does not agree with me in practice. ’ It follows;
Ver. 8. For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul?
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13. The hypocrite, who in the Latin language is termed pretender [simlator], aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto
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whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat. 23, 27. 28. ] Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so ‘great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. [2 Cor. 12, 6] He then had somewhat yet further to be declared concerning himself, who’ forbears’ to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.
14. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. [Ps. 111, 6] As if he expressed himself in plain terms; ‘For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts. ’ Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next;
Will God hear his cry, fchen trouble cometh upon him?
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15. ‘His cry in the time of his straits God heareth not,’ because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry?
