Because these names are derived from virtues, the translator
appropriately
took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue.
St Gregory - Moralia - Job
For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an unbeliever, though he seem to be a believer [‘fidelia’].
Hence it is said by Solomon in speaking of obedience; An obedient man speaketh of victories.
[Prov.
21, 28] For an obedient man in truth speaketh of victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart.
Hence the Truth says in the Gospel; Him that cometh to Me I will not cast out, for I came down from heaven, not to do Mine own will, but the will of Him that sent Me.
[John 6, 37.
38.
] For what?
if He were doing His own will, would He have rejected those who come to Him?
But who can be ignorant that the will of the Son differs not from the will of the Father?
But since the first man went forth from the joy of Paradise, because he wished to do his own will; the second Man coming for the redemption of men, when He shews that He does the will of the Father, and not His own will, taught us to remain firm within.
When therefore He does not His own will, but that of the Father, He casts not out those that come unto Him, because, while by His own example He brings us under the rule of obedience, He closes against us the way of escape.
Hence again He says; I can of Mine own Self do nothing; but as I hear I judge.
[John 5, 30] For obedience is enjoined on us to be observed even to death.
But if He judges as He hears, He obeys also at that time when He comes as Judge.
Lest then obedience to the end of our life should appear wearisome to us, our Redeemer points out that He practises it, even when He comes as a Judge.
What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even when He recompenses the obedient.
29. But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good; in order that his conduct might be more truly virtue, the more humbly he shewed that he was subject to his Maker, by forbearing what was good. But it should be observed that it is there said, Eat ye of every tree of paradise, but touch ye not of the tree of knowledge of good and evil. [Gen. 2, 16. 17. ] For it is necessary that he who forbids those under him one good thing, should concede many, lest the mind of the person who obeys should perish
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utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.
30. But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should he especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition. Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.
31. But we shew more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multitude of the Israelites. But because he was humble in his own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse to his weakness as a defence, saying, I beseech Thee, O Lord, I am not eloquent: from yesterday and the day before, since Thou hast begun to speak unto Thy servant, I am of a more hesitating and slower tongue. [Exod. 4, 10] And, having put himself aside, he asks for another, saying; Send whom Thou wilt send. [ib. 13] Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking with me Barnabas and Titus; but I went up by revelation. [Gal. 2, 1] And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul’s girdle on his own feet, and said; So shall they bind at Jerusalem the man whose girdle this is. [Acts 21, 11] Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem for the name of Jesus; [ib. 13]] neither do I count my life more precious than myself. [Acts 20, 24] Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for
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severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.
32. But it must be observed, that in this place a sheep is offered with an earring, and an earring with a sheep; doubtless because the ornament of obedience is always connected with innocent minds, as the Lord witnesses, Who says; My sheep hear My voice, and I know them, and they follow Me. [John 10, 29] No one therefore offered blessed Job an earring without a sheep, no one a sheep without an earring; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ‘golden’ earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.
33. But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those who come to the knowledge of the faith offer a lamb, but only one; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unity of Holy Church. For that which is ‘one’ cannot be divided by numbers, because also this very ‘one’ of which we are speaking, is not a number. Let them offer therefore a sheep, but only one; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.
34. Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the people of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the day of judgment draws near, either by the words of His forerunner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their oblation fulfilling that which we behold already made good in great measure, and which we believe is still to be made good in its fulness; The daughters of Tyre shall adore Him with gifts. [Ps. 45, 12] For then do the daughters of Tyre more fully adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession. And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains the hearts even of the strong; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion. Whence it is now well subjoined;
Ver. 12. But the Lord blessed the latter end of Job more than his beginning. [xv]
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35. We believe that these things have taken place historically, we hope that they are to take place mystically. For the latter end of Job is blessed more than his beginning, because as far as concerns the admission of the people of Israel, when the end of the present world is pressing on, the Lord consoles the pain of Holy Church by a manifold ingathering of souls. For then she will be the more abundantly enriched, the more clearly it becomes known that the temporal condition of the present life is hurrying to its close. For the Psalmist had beheld the preachers of Holy Church enriched with the blessing of the latter times, when he said; They shall still be multiplied in a fruitful old age, and shall be well patient to announce. [Ps. 92, 14] They are in truth multiplied in a fruitful old age, because, when their life is prolonged, their strength is ever carried on to a better condition, and the gains of their merits are increased by means of the increase of their age. But they are well patient to announce, because, when preaching heavenly truths, they endure adversities with greater firmness, the more abundantly they bring back benefits for their souls by their very endurance. It follows; Ver. 13, 14. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses; and he had seven sons, and three daughters.
[xvi]
36. That he had had seven thousand sheep, and three thousand camels, five hundred yoke of oxen, and five hundred she asses, before the trial of his scourging, the preface of this same history points out to us. Those things which were lost through his scourging, were now restored twofold. But as many children were restored as he had lost. For he had seven sons and three daughters. But he is now described as having received seven sons and three daughters, in order that those who had been destroyed may be shewn to be alive. For when it is said; The Lord added all that had been to Job twofold, and yet He restored him as many children as he had lost, He also added to him a double number of children, to whom He afterwards restored ten in the flesh, but reserved the ten that had been lost, in the hidden abode [‘vita’] of souls. But if any one wishes, as an intellectual being, to put aside the chaff of the history, and to feed on the grain of mysteries, it is necessary for him to learn what is our opinion. For it is possible for us to understand that by these animals is designated the universal body of the faithful. For hence is that which is said by the Psalmist to the Father concerning the Son; Thou hast put all things under His feet, sheep and all kine, and, moreover, the herds of the plain. [Ps. 6, 7] Hence is it that the same Prophet, beholding the simple ones inhabiting Holy Church, says; Thine animals shall dwell therein. [Ps. 68, 10]
37. What then do we understand by ‘sheep,’ but the innocent, what by ‘camels,’ but those who surpass the evil doings of others by the involved mass of their exuberant vices; what by ‘yoked oxen,’ but the Israelites subject to the Law; what by ‘asses,’ but the simple minds of the Gentiles? For that the innocent are designated by the name of ‘sheep’ the Psalmist witnesses, who says, But we are His people, and the sheep of His pasture. [Ps. 95, 7] For those who neglect to preserve their innocence, are not fed with that refreshment of the spiritual pasture.
38. But by the name of ‘camel’ is expressed in Holy Scripture sometimes the Lord, sometimes the pride of the Gentiles, tortuous, as it were, with a swelling excrescence from above. For since a camel bends itself of its own accord to take up its burdens, it designates not improperly the grace of our Redeemer, Who, in deigning to hear the burden of our infirmity, descended of His own accord from the height of His power. Whence He says also in the Gospel; I have power to lay down My
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life, and I have power to take it up again, and no man taketh it from Me. [John 10, 38] Whence He also says again; It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. [Matt. 19, 24] For what does He mean by the name ‘rich,’ but any haughty person, what by the expression ‘camel,’ but His own condescension? For a camel passed through the eye of a needle, when the same our Redeemer entered through the narrow straits of His passion to the suffering of death. And this passion was like a needle, because it wounded His body with pain. But a camel goes more easily through the eye of a needle, than a rich man enters the kingdom of heaven, because, unless He took on Him first the burdens of our infirmity, and shewed us the opening [‘foramen’] of humility by His passion, our haughty stubbornness would never bend itself down to His humility. Again, by the name ‘camel’ is designated the Gentile world, tortuous and full of sins; as it is said by Moses, that when the day had already declined, Rebecca sitting on a camel beheld Isaac who had gone forth in the field, and that she immediately descended from the camel, and being ashamed at the sight of him, covered herself with a veil. [Gen. 24, 64. 65. ] For whom did Isaac designate, in having gone forth in the field when the day had already declined, but Him, Who, coming in this last age of the world, as if in the close of the day, went forth as it were into the field? Because though He is invisible, yet He shewed Himself to be visible in this world. And Rebecca when sitting on a camel beheld him, because the Church, coming forth from the Gentiles, when it was still resting on its sins, and cleaving not to spiritual, but animal emotions, listened to Him. But she immediately descended from the camel, because it abandoned the sins, with which it had before been proudly elated, and was careful to cover itself with a veil, because, on beholding the Lord, it blushed at the infirmity of its own conduct; and she, who was before carried by the camel unconstrained, is afterwards on descending modestly covered. Whence it is said by the voice of the Apostle to this same Church, when converted from her former pride, as if to Rebecca descending from the camel, and throwing over her a veil; For what fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21]
39. But in ‘oxen’ is expressed sometimes the madness of the lustful, sometimes the laborious strength of preachers, sometimes the humility of the Israelites. For that by the name of ox is designated by comparison the madness of the lustful, Solomon points out. For when he had first mentioned the wantonness of the seducing woman, he added; Immediately he followeth her, as an ox led for a victim. [Prov. 7, 22] Again, that the labour of preachers is expressed by the name of ox, the words of the Law witness, which says; Thou shall not muzzle the mouth of the ox when treading out the corn. [Deut. 25, 4] As if it plainly said; Thou shalt not keep the preachers of the word from obtaining their stipends. [1 Cor. 9, 9; 1 Tim. 5, 18] Again, that the people of Israel is typified by the name of ox, the Prophet asserts, who says, when announcing the coming of the Redeemer, The ox knoweth his owner, and the ass his master’s crib. [Is. 1, 3] Signifying in truth by the ‘ox’ the people of Israel, brought into subjection to the yoke of the Law, but indicating by the ‘ass’ the people of the Gentiles, given up to pleasures, and more overwhelmingly brutish.
40. Under the name also of he asses and she asses is designated sometimes the wantonness of the lustful, sometimes the gentleness of the simple, but sometimes, as we have before said, the foolishness of the Gentiles. For that the wantonness of the lustful is expressed, by way of comparison, by the term he asses, is plainly declared, when it is said by the Prophet; Whose flesh is as the flesh of asses. [Ez. 23, 20] Again, because the life of the simple is typified by the name of she asses, when our Redeemer was going to Jerusalem, He is said to have sat on a she ass. For Jerusalem means the vision of peace. [Matt. 21, 5] What then does it signify, that our Lord sits on a
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she ass, and guides it to Jerusalem, except that when He possesses simple minds by ruling over them, He leads them by His own sacred indwelling [‘sessione’] to the vision of peace? Again, that by the name of he asses the foolishness of the Gentiles is designated, the Prophet witnesses, saying; Blessed are ye that sow upon all waters, sending in thither the foot of the ox and the ass. [Is. 32, 20] For to sow upon all waters is to preach to all people the fruitful words of life. But to send in the foot of the ox and the ass, is to bind the ways of the Israelitish and the Gentile people by the bands of heavenly precepts.
41. While preserving then the truth of the letter, we rightly believe that under the name of blessed Job, the people of Holy Church are designated by all these animals; in order that those things that are written, by the dispensation of the Holy Spirit Which wonderfully orders all things, may both relate to us what has happened, and announce what is to come. Let us recognise then in the ‘sheep’ the faithful and innocent people from Judaea, which had been before fed with the pastures of the Law. Let us recognise in the ‘camels’ the simple-minded from the Gentiles coming to the faith, who before, when under sacrilegious rites, through a kind of deformity of limbs, from the foulness, that is, of their vices, appeared very hideous. And because, as we have before said, the Holy Scriptures take good care to repeat their assertions, the Israelites, who were crushed, as it were, by the yoke of the Law, can again he understood by the ‘oxen. ’ But, as has been said, by asses, can be understood the Gentile people, who, when they used to bow down to worship stones, foolishly, as it were, bent down their back, and, with no reluctant mind, served any idols whatever with brutish sense. Holy Church therefore which, when oppressed at her first beginnings with innumerable temptations, lost either the people of Israel, or many of the Gentiles, (those, namely, whom she was unable to gain,) receives double at the end; because there springs up in her, out of each people, a multiplied number of believers. By yoked oxen preachers can also be understood. Whence, when the Lord sent them forth to preach, He is described as having sent them two and two; [Luke 10, 1] in order that either because there are two precepts of charity, or that society cannot exist between a less number than two, the holy preachers might learn from the very mode of their sending forth, how much they should love the agreement of fellowship. By she asses, as we have before said, the minds of the simple can be designated. But Holy Church receives oxen and she asses in double number; because holy preachers, who from being oppressed with fear in the time of her temptation had hitherto remained silent, and the minds of the simple, which from being overpowered by terrors were afraid to confess her truth, now exert their voices with greater powers in confession of the truth, the more weakly they were before afraid.
42. We have briefly stated these points as typical of Holy Church. But how they serve to set forth the Head of this same Holy Church, we remind you that we have stated at greater length in the beginning of this work. Whoever therefore is anxious to be more fully satisfied on these points, should deign to read the second book of this work. But if we are now asked to discuss the number of the animals, why a thousand yoke of oxen, or a thousand she asses, and six thousand camels, and fourteen thousand sheep, are mentioned; we can state briefly, that in secular knowledge the number thousand is considered perfect, because it is the solid square of the number ten. For ten times ten are a hundred, which though a square, is a plane figure. But in order that it may rise in height and become solid, the hundred is again multiplied by ten, and becomes a thousand. But the number six is perfect, because it is the first number which is made up of its several parts, that is, its sixth, its third, and its half, which are one, and two, and three, and these added together become six. Nor is any other number found before six, which, when it is divided into its several parts, has its whole
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amount made up. But because we transcend all this knowledge, by advancing through the loftiness of Holy Scripture, we there find the reason why the numbers six, seven, ten, and a thousand, are perfect. For the number six is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first. The number seven is perfect therein, because every good work is performed with seven virtues through the Spirit, in order that both faith and works may be perfected at the same time. The number ten is perfect therein, because the Law is included in ten precepts, and no fault is forbidden further than by the ten words, and as the Truth relates, the labourers in the vineyard are rewarded with a denarius. [Mat. 20, 2] For in a denary three are joined to seven. But man, who consists of soul and body, consists of seven qualities. For he flourishes in three spiritually and in four bodily. For in the love of God he is excited in three qualities spiritually, when it is said to him by the Law; Thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength. [Matt. 22, 37] But he consists of four qualities bodily; because, namely, he is composed of hot and cold, of moist and dry matter. Man therefore who consists of seven qualities is said to be rewarded with a denarius, because in that attainment of the heavenly country our seven are joined to the eternal Three, in order that man may enjoy the contemplation of the Trinity, and, by the reward of his work, live as though made perfect by a denarius. Or certainly, because there are seven virtues in which we toil in this life, and when the contemplation of the Trinity is granted them as a reward, the life of those that toil is rewarded with a denarius. But every one who is perfect receives a denarius even in this life, when he unites to these same seven virtues, faith, hope, and charity. The number thousand is also considered as perfect in Holy Scripture, because universality is designated by its appellation. Whence it is written; The word which He commanded to a thousand generations. [Ps. 105, 8] For since it cannot be believed that the world can be extended to a hundred generations, what else is set forth by a thousand generations but the whole number of generations? Blessed Job therefore received fourteen thousand sheep. For since in Holy Church the perfection of virtues extends to both sexes, the number seven is doubled therein. And six thousand camels; because they receive therein the plenitude of their work, who were before cut off from her by the filthiness of their sins. He received also a thousand yoke of oxen, and a thousand she asses, because she exalts Israelites and Gentiles, learned and simple, after the falls of temptations, to the height of perfection. He received also seven sons and three daughters, because to the minds of those whom she had begotten with seven virtues, she adds faith, hope, charity, to complete their perfection, in order that she may the more truly rejoice in her offspring, the more she considers that there is no virtue wanting to her faithful ones. But because we have run over these points briefly, let us now turn to examine also the names themselves of his daughters. It follows,
Ver. 14. And he called the name of one Dies, and the name of the second Casia, and the name of the third Cornustibii.
[xvii]
43.
Because these names are derived from virtues, the translator appropriately took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue. For who can be ignorant that Dies and Casia are Latin words? But in Cornustibii, (though it is not corn us but cornu, and the pipe of singers is called not tibium but tibia,) I suppose he preferred, without keeping the gender of the word in the Latin tongue, to state the thing as it is, and to preserve the peculiarity of that language from which he was translating. Or because he compounded one word out of the two, (cornu, and tibia,) he was at liberty to call both
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words, which are translated in Latin by one part of speech, whatever gender he pleased. What is the reason then that the first daughter of Job is said to have been called Dies, the second Casia, but the third Cornustibii, except that the whole human race, which is chosen by the kindness of its Creator, and by the mercy of the same Redeemer, is designated by these names? For man as he was made shone as bright as the day (dies), because his Maker overspread him with the splendour of innate innocence. But when he fell of his own accord into the darkness of sin, because he deserted the light of truth, he concealed himself as it were in the night of error; because he is elsewhere said to have followed a shadow. [Ps. 39, 6] But because the bounteousness of His goodness failed not our Maker, even in spite of the darkness of our iniquity, He afterwards received him by a mightier redemption from his error, whom He at first mightily created for righteousness. And because he wanted, after his fall, the strength of his original creation, He supported him against the inmost assaults of His opposing corruption with the manifold virtues of His gifts. And these virtues of those who are advancing are doubtless fragrant, in the discernment of other men, as if with sweet odours. For hence is that which is said by Paul, We are unto God a sweet savour of Christ. [2 Cor. 2, 15] Hence it is that Holy Church, having scented a kind of fragrant sweetness in her Elect, speaks in the Song of Songs, saying, While the king is at his repose, my spikenard gave forth its odour. [Cant. 1, 12] As if he plainly said, As long as the king is concealed with himself from my sight in the rest of the heavenly retreat, the life of the Elect is regaled [‘exercetur’] with wonderful odours of virtues, in order that as it still beholds not Him Whom it seeks for, it may burn the more ardently with desire. For the spikenard gives forth an odour, as the king is taking his repose, because when the Lord is resting in His blessedness, the virtue of Saints in the Church supplies us with the delight of great sweetness. Because then the human race shone bright, on its creation, with the light of innocence, and afterwards, when redeemed, scattered the odour of sweetness by the exercise of good works, the first daughter is rightly named Dies, and the second is not unfitly named Casia. But she is well called Casia who is spread abroad with so strong an odour of a sublime life. For man, in his very beginning, in which he was created righteous, needed not such great virtues as he now requires. Because if he wished to remain as he had been created, he would have been able without difficulty to overcome his enemy placed without. But after that the adversary, through man’s consent, has forced his way into his inmost parts, he is now cast out with greater labour as conqueror, who would, when still an assailant, be repulsed without difficulty.
44. For many qualities now need to be displayed, which were not necessary in Paradise. For now we require the virtue of patience, laborious instruction in learning, chastening of the body, assiduity in prayer, confession of faults, a deluge of tears; none of which man wanted in truth on his creation, because by his very creation he enjoyed the blessing of salvation. For a bitter cup is held out to a sick man, that he may be restored to a state of health by the removal of disease. But a man in health is never ordered what to take in order to regain his strength, but what to avoid, lest he should be ill. We therefore display now greater zeal, when we do not preserve the health we possess, but endeavour to regain that which we have lost. And because all these efforts for our restoration, are supported by great opinions in Holy Church, the name of the second daughter justly smells as cassia; in order that, as the first daughter existed as ‘the day’ [‘dies’] through the dignity of her creation, the second may be ‘cassia’ through the fragrance of strength by the grace of redemption. Whence also it is said by the prophet to the same Redeemer on His coming; Myrrh and amber and cassia come from Thy garments, from the ivory steps, out of which the daughters of kings have delighted Thee in Thine honour. [Ps. 45, 8] For what is designated by the name of myrrh, amber, and cassia, except the sweetness of virtues? What is expressed by the ivory steps, except the ascent
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of proficients, which shines with great strength? Our Redeemer, therefore, when He comes, uses myrrh, amber, and cassia in His garment, because He scatters forth from His Elect, with whom He mercifully arrays Himself, the fragrance of the myrrh of virtue. And in them this odour is led on by ivory steps, because, in them an opinion of their virtues arises not from the show of pretence, but from the ascent of true and solid deeds. But it is well subjoined; Out of which the daughters of kings delighted Thee in Thine honour. For holy souls, which had been brought forth by the ancient fathers to the knowledge of the truth, delight their Redeemer in His honour, because they claim nothing to their own credit from all that they do well. But because the human race in its third condition, even when new fashioned for the resurrection of the flesh, is engaged in that concert of eternal praise, the third daughter is called Cornustibii. For what is expressed by ‘Cornustibii’ but the song of those that rejoice? For there is that truly fulfilled which is now said by the Prophet? Sing unto the Lord a new song. [Ps. 149, 1] It is there truly fulfilled, where the song of praise to God will be sung no longer by faith, but in a contemplation of His Person. There does our Creator receive from us the true songs of His praises, Who both made the human race ‘Dies’ by creating it, ‘Casia’ by redeeming it, and ‘Cornustibii’ by taking it to Himself. For we who were ‘light’ when created, and are now ‘casia’ by having been redeemed, shall at last be ‘cornustibii’ when engaged in the exultation of eternal praise. But before the Bride comes to the marriage chamber, she casts off from herself all filthiness of life, and preparing herself for the love of the Bridegroom, adorns and arrays herself with the beautifyings of virtues. For she studies to approve herself to the judgment of the inward Judge, and from being exalted in her inmost desires, to transcend the filthy habits of human conversation. Whence it is also well subjoined concerning the same daughters of blessed Job;
Ver. 15. But in all the land were no women found so fair as the daughters of Job. [xviii]
45. For the souls of the Elect surpass, by the comeliness of their beauty, all the human race which lives after the fashion of men on the earth: and the more they slight themselves by outward affliction, the more truly do they array themselves within. Hence it is, that it is said by the Psalmist to Holy Church, which is adorned with the beauty of the Elect; the King hath greatly desired thy beauty. [Ps. 45, 11] Of whom it is added a little after; All the glory of this daughter of kings is from within. [ib. 13] For if she sought glory without, she would have no beauty within, for the king greatly to desire. And although many shine therein with the beauty of virtues, and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things, being conscious of their own weakness, are embraced in the bosom of her gentleness. For these, as far as they possess strength, avoid sins, although they do not fulfil higher excellencies as far as they desire. Yet God graciously receives them, and admits them to Himself in proportion to the recompense they deserve. Whence it also follows;
And their father gave them inheritance among their brethren.
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46. Because then of the merit of the perfect they are said to be beautiful; but as being a type of the imperfect they also receive, as if they were weak, an inheritance among their brethren. For the practice of life in former times admitted not females to obtain an inheritance among males, because the severity of the Law, selecting the strong, and despising the weak, studied to sanction what was
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strict rather than what was merciful. But on the coming of our gracious Redeemer, let no one who is conscious of his infirmity despair of obtaining the inheritance of the heavenly patrimony. For our Father has granted to women also a right of succession among males, because amid the strong and perfect He admits the weak and humble to the lot of the heavenly inheritance. Whence the Truth Itself says in the Gospel; In My Father’s house are many mansions. [John 14, 2] For there are in truth many mansions with the Father, because in that equal life of blessedness each one obtains a different place according to his different desert. But he feels not the losses of this disparity, because that which he has received is quite sufficient for him. Sisters therefore come to an inheritance together with their brethren, because the weak are admitted thither together with the strong; in such wise that if any one through imperfection shall not be the highest, he may not through humility be shut out from his lot of the inheritance. And these mansions Paul well teaches us are apportioned to each one according to his merits, when he says; There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differeth from star in glory. [1 Cor. 15, 41] It follows;
Ver. 16. and last. But Job lived after these scourges a hundred and forty years, and saw his sons, and his sons’ sons, even to the fourth generation, and he died an old man, and full of days.
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47. In Holy Scripture a person is not easily recorded as ‘full of days,’ unless he is one whose conduct is praised in the same Scripture. For he is in truth void of days, who, even if he has lived ever so long, has wasted the time of his life in vanity. But he, on the other hand, is said to be ‘full of days,’ whose days pass not away and come to nought, but by the daily reward of good works, are treasured up with the just Judge, even after they have been passed.
48. But because there are some who wish to interpret these things also as typical of Holy Church, (whose wishes we must the rather obey, the more we must also rejoice at their spiritual understanding,) if we multiply fourteen by ten, we come to the number one hundred and forty. And the life of Holy Church is rightly reckoned as made up of ten and four, because by keeping both Testaments, and living both according to the ten commandments of the Law, and the four books of the Gospel, it is carried on to the height of perfection. Whence also, though the Apostle Paul wrote fifteen Epistles [He refers to the Epistle to the Laodicaeans, Col. 4, 16 which however is thought to be that to the
Ephesians, including Laodicaea, as all Achaia is associated with Corinth. Some Fathers have quoted the Ep. to the Ephesians as ‘to the laodicaeans. ’ There is a spurious Epistle in Hutter’s N. Test. 12. Linguarum, and one held by the Marcionites is rejected by St. Epiphanius. Ab. from Ben. ], yet Holy Church does not retain more than fourteen, in order that the illustrious teacher might shew by the very number of his Epistles, that he had searched out the secrets of the Law and of the Gospel. But blessed Job is well said to ‘live’ after his scourgings, because Holy Church too is first smitten with the scourge of discipline, and afterwards strengthened by perfection of life. And she beholds also her sons, and her sons’ sons even to the fourth generation, because in this life, which rolls on through four seasons in the year, she beholds children daily born to her, by the mouths of preachers even to the end of the world. Nor is it inconsistent with the truth to say that times are designated by generations. For what is each succession but a kind of offshoot of a race? And when the butler of the king of Egypt had seen a dream which was throwing out three shoots, Joseph, who was endowed with the solution of dreams, declares that the three shoots designate three days. [Gen. 40, 10. 12. ] If therefore the space of three days is expressed by three shoots, why should not also the four seasons of the year be typified by four generations? Holy Church, therefore, beholds her sons, when she beholds the first progeny of
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the faithful. She sees her sons’ sons, when she beholds that sons are begotten to the faith by these same faithful ones. And she dies also old and full of days, because in the light, which follows as a reward for her daily doings, having laid aside the weight of corruption, she is changed into the incorruption of the heavenly country. She dies, namely, full of days, since her days pass not away as they glide on, but are made firm by the recompense of her enduring deeds. She dies full of days, who in this transitory state works that which passes not away. Whence it is also said to the Apostles; Labour not for the meat that perisheth, but for that which endureth unto everlasting life. [John 6, 27] Holy Church therefore loses not her days, even when she leaves the present life. Because she finds their lights more abundantly multiplied in her Elect, the more cautiously and anxiously she now guards herself in them from all temptation. The Church loses not her days, because she neglects not to examine herself watchfully day by day in this life, and is not weighed down with any sloth in all things which she is able rightly to perform. For hence is that which is said of her by Solomon; She considers the ways of her house, and eateth not her bread in idleness. [Prov. 13, 27] For she considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works. But she is said to ‘die,’ because when the contemplation of eternity has absorbed her, it makes her entirely dead to this vicissitude of her changeableness, so that there lives no longer within her any thing to impede the keenness of inward vision. For she then more truly beholds inward things, the more entirely she is dead to all outward things. Let us both believe therefore that this death, this plenitude of days, has taken place in blessed Job, who is in truth one member of the Church; and let us hope that it is to take place in the whole Church together; in order that the truth of the history may be so maintained, that the prophecy of what is to take place may not be made void. For if the good deeds which we learn from the life of Saints are wanting in truth, they are nothing; if they contain no mysteries, they are of very little value. Let the life then of good men, which is described by the Holy Spirit, both shine upon us in its spiritual meaning, and yet let not its interpretation depart from belief in the history, in order that the mind may remain more firmly fixed in its understanding, the more hope binds it to the future, and faith to past, when standing, as it were, midway between them.
49. This work then being now completed, I see that I must go back to myself. For our mind, even when it endeavours to say what is right, is much distracted from itself. For when we think on how our words are spoken, it takes from the perfection of the mind, because it draws it out of itself. I must therefore return from the outward utterance of words to the council chamber [‘curiam’] of the heart, to summon together the thoughts of my mind in a kind of council of consultation, to examine myself, in order that I may there see, whether I have either incautiously said wrong things, or right things in a wrong way. For a right thing is then rightly spoken, when he who says it, seeks by what he says to please Him alone from Whom he has received it. And though I do not find that I have said any things that are wrong, yet I do not maintain that I have not said any at all. But if I have said any good things, by a gift from above, I profess that it is my own fault in truth that I have spoken them but imperfectly. For on returning to myself within, and putting aside the leaves of words, and the branches of sentences, when I look closely at the very root of my intention, I find that I specially desired to please God thereby. But yet the desire of human praise, in some unknown secret way, blends itself with this intention with which I strive to please God. And when I discern this slowly and at last, I find that I do a thing in one way, which I knew I began in another. For the desire of human praise, secretly joining itself, and meeting with it, as it were, on the way,
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frequently comes up with our intention, when it is rightly commenced before the eyes of God. As food is taken indeed as a matter of necessity, but when gluttony stealthily creeps in, as it is being eaten, the pleasure of eating is blended with it. Whence it frequently happens, that we finish for the sake of pleasure the bodily refreshment we begin for the sake of health. It must be confessed therefore that a less correct intention, which seeks to please men by means of the gifts of God, sometimes insidiously accompanies our right intention, which seeks to please God alone. But if we are strictly examined on these points by God, what place of safety remains for us therein, when both our evils are purely evil, and the good things we believe we possess, cannot possibly he purely good? But I believe it to be worth my while, to disclose without hesitation to the ears of my brethren all which I secretly blame in myself. For since in my exposition I have not concealed what I thought, in my confession I hide not what I suffer. By my exposition I have laid open my gifts, by my confession I discover my wounds. And because in this numerous race of men, there are not wanting little ones, who ought to be instructed by my words, nor yet great ones, who are able to pity my infirmity, when made known to them; in both these ways I confer assistance on some brethren, as far as I can, and hope for it from others. The one I have told in my exposition what to do; to the others I make known by my confession what to spare. From the one I withdraw not the healing remedies of my words; from the others I conceal not the laceration of my wounds. I pray therefore that every one who reads these books, may confer on me before the strict Judge the solace of his prayers, and wash away with his tears every filthiness which he discover, in me. But on comparing the virtues of prayer, and of exposition, my reader surpasses me in his recompense, if when he receives words by my means, he gives me tears in return.
29. But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good; in order that his conduct might be more truly virtue, the more humbly he shewed that he was subject to his Maker, by forbearing what was good. But it should be observed that it is there said, Eat ye of every tree of paradise, but touch ye not of the tree of knowledge of good and evil. [Gen. 2, 16. 17. ] For it is necessary that he who forbids those under him one good thing, should concede many, lest the mind of the person who obeys should perish
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utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.
30. But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should he especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition. Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.
31. But we shew more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multitude of the Israelites. But because he was humble in his own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse to his weakness as a defence, saying, I beseech Thee, O Lord, I am not eloquent: from yesterday and the day before, since Thou hast begun to speak unto Thy servant, I am of a more hesitating and slower tongue. [Exod. 4, 10] And, having put himself aside, he asks for another, saying; Send whom Thou wilt send. [ib. 13] Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking with me Barnabas and Titus; but I went up by revelation. [Gal. 2, 1] And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul’s girdle on his own feet, and said; So shall they bind at Jerusalem the man whose girdle this is. [Acts 21, 11] Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem for the name of Jesus; [ib. 13]] neither do I count my life more precious than myself. [Acts 20, 24] Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for
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severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.
32. But it must be observed, that in this place a sheep is offered with an earring, and an earring with a sheep; doubtless because the ornament of obedience is always connected with innocent minds, as the Lord witnesses, Who says; My sheep hear My voice, and I know them, and they follow Me. [John 10, 29] No one therefore offered blessed Job an earring without a sheep, no one a sheep without an earring; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ‘golden’ earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.
33. But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those who come to the knowledge of the faith offer a lamb, but only one; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unity of Holy Church. For that which is ‘one’ cannot be divided by numbers, because also this very ‘one’ of which we are speaking, is not a number. Let them offer therefore a sheep, but only one; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.
34. Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the people of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the day of judgment draws near, either by the words of His forerunner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their oblation fulfilling that which we behold already made good in great measure, and which we believe is still to be made good in its fulness; The daughters of Tyre shall adore Him with gifts. [Ps. 45, 12] For then do the daughters of Tyre more fully adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession. And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains the hearts even of the strong; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion. Whence it is now well subjoined;
Ver. 12. But the Lord blessed the latter end of Job more than his beginning. [xv]
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35. We believe that these things have taken place historically, we hope that they are to take place mystically. For the latter end of Job is blessed more than his beginning, because as far as concerns the admission of the people of Israel, when the end of the present world is pressing on, the Lord consoles the pain of Holy Church by a manifold ingathering of souls. For then she will be the more abundantly enriched, the more clearly it becomes known that the temporal condition of the present life is hurrying to its close. For the Psalmist had beheld the preachers of Holy Church enriched with the blessing of the latter times, when he said; They shall still be multiplied in a fruitful old age, and shall be well patient to announce. [Ps. 92, 14] They are in truth multiplied in a fruitful old age, because, when their life is prolonged, their strength is ever carried on to a better condition, and the gains of their merits are increased by means of the increase of their age. But they are well patient to announce, because, when preaching heavenly truths, they endure adversities with greater firmness, the more abundantly they bring back benefits for their souls by their very endurance. It follows; Ver. 13, 14. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses; and he had seven sons, and three daughters.
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36. That he had had seven thousand sheep, and three thousand camels, five hundred yoke of oxen, and five hundred she asses, before the trial of his scourging, the preface of this same history points out to us. Those things which were lost through his scourging, were now restored twofold. But as many children were restored as he had lost. For he had seven sons and three daughters. But he is now described as having received seven sons and three daughters, in order that those who had been destroyed may be shewn to be alive. For when it is said; The Lord added all that had been to Job twofold, and yet He restored him as many children as he had lost, He also added to him a double number of children, to whom He afterwards restored ten in the flesh, but reserved the ten that had been lost, in the hidden abode [‘vita’] of souls. But if any one wishes, as an intellectual being, to put aside the chaff of the history, and to feed on the grain of mysteries, it is necessary for him to learn what is our opinion. For it is possible for us to understand that by these animals is designated the universal body of the faithful. For hence is that which is said by the Psalmist to the Father concerning the Son; Thou hast put all things under His feet, sheep and all kine, and, moreover, the herds of the plain. [Ps. 6, 7] Hence is it that the same Prophet, beholding the simple ones inhabiting Holy Church, says; Thine animals shall dwell therein. [Ps. 68, 10]
37. What then do we understand by ‘sheep,’ but the innocent, what by ‘camels,’ but those who surpass the evil doings of others by the involved mass of their exuberant vices; what by ‘yoked oxen,’ but the Israelites subject to the Law; what by ‘asses,’ but the simple minds of the Gentiles? For that the innocent are designated by the name of ‘sheep’ the Psalmist witnesses, who says, But we are His people, and the sheep of His pasture. [Ps. 95, 7] For those who neglect to preserve their innocence, are not fed with that refreshment of the spiritual pasture.
38. But by the name of ‘camel’ is expressed in Holy Scripture sometimes the Lord, sometimes the pride of the Gentiles, tortuous, as it were, with a swelling excrescence from above. For since a camel bends itself of its own accord to take up its burdens, it designates not improperly the grace of our Redeemer, Who, in deigning to hear the burden of our infirmity, descended of His own accord from the height of His power. Whence He says also in the Gospel; I have power to lay down My
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life, and I have power to take it up again, and no man taketh it from Me. [John 10, 38] Whence He also says again; It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. [Matt. 19, 24] For what does He mean by the name ‘rich,’ but any haughty person, what by the expression ‘camel,’ but His own condescension? For a camel passed through the eye of a needle, when the same our Redeemer entered through the narrow straits of His passion to the suffering of death. And this passion was like a needle, because it wounded His body with pain. But a camel goes more easily through the eye of a needle, than a rich man enters the kingdom of heaven, because, unless He took on Him first the burdens of our infirmity, and shewed us the opening [‘foramen’] of humility by His passion, our haughty stubbornness would never bend itself down to His humility. Again, by the name ‘camel’ is designated the Gentile world, tortuous and full of sins; as it is said by Moses, that when the day had already declined, Rebecca sitting on a camel beheld Isaac who had gone forth in the field, and that she immediately descended from the camel, and being ashamed at the sight of him, covered herself with a veil. [Gen. 24, 64. 65. ] For whom did Isaac designate, in having gone forth in the field when the day had already declined, but Him, Who, coming in this last age of the world, as if in the close of the day, went forth as it were into the field? Because though He is invisible, yet He shewed Himself to be visible in this world. And Rebecca when sitting on a camel beheld him, because the Church, coming forth from the Gentiles, when it was still resting on its sins, and cleaving not to spiritual, but animal emotions, listened to Him. But she immediately descended from the camel, because it abandoned the sins, with which it had before been proudly elated, and was careful to cover itself with a veil, because, on beholding the Lord, it blushed at the infirmity of its own conduct; and she, who was before carried by the camel unconstrained, is afterwards on descending modestly covered. Whence it is said by the voice of the Apostle to this same Church, when converted from her former pride, as if to Rebecca descending from the camel, and throwing over her a veil; For what fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21]
39. But in ‘oxen’ is expressed sometimes the madness of the lustful, sometimes the laborious strength of preachers, sometimes the humility of the Israelites. For that by the name of ox is designated by comparison the madness of the lustful, Solomon points out. For when he had first mentioned the wantonness of the seducing woman, he added; Immediately he followeth her, as an ox led for a victim. [Prov. 7, 22] Again, that the labour of preachers is expressed by the name of ox, the words of the Law witness, which says; Thou shall not muzzle the mouth of the ox when treading out the corn. [Deut. 25, 4] As if it plainly said; Thou shalt not keep the preachers of the word from obtaining their stipends. [1 Cor. 9, 9; 1 Tim. 5, 18] Again, that the people of Israel is typified by the name of ox, the Prophet asserts, who says, when announcing the coming of the Redeemer, The ox knoweth his owner, and the ass his master’s crib. [Is. 1, 3] Signifying in truth by the ‘ox’ the people of Israel, brought into subjection to the yoke of the Law, but indicating by the ‘ass’ the people of the Gentiles, given up to pleasures, and more overwhelmingly brutish.
40. Under the name also of he asses and she asses is designated sometimes the wantonness of the lustful, sometimes the gentleness of the simple, but sometimes, as we have before said, the foolishness of the Gentiles. For that the wantonness of the lustful is expressed, by way of comparison, by the term he asses, is plainly declared, when it is said by the Prophet; Whose flesh is as the flesh of asses. [Ez. 23, 20] Again, because the life of the simple is typified by the name of she asses, when our Redeemer was going to Jerusalem, He is said to have sat on a she ass. For Jerusalem means the vision of peace. [Matt. 21, 5] What then does it signify, that our Lord sits on a
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she ass, and guides it to Jerusalem, except that when He possesses simple minds by ruling over them, He leads them by His own sacred indwelling [‘sessione’] to the vision of peace? Again, that by the name of he asses the foolishness of the Gentiles is designated, the Prophet witnesses, saying; Blessed are ye that sow upon all waters, sending in thither the foot of the ox and the ass. [Is. 32, 20] For to sow upon all waters is to preach to all people the fruitful words of life. But to send in the foot of the ox and the ass, is to bind the ways of the Israelitish and the Gentile people by the bands of heavenly precepts.
41. While preserving then the truth of the letter, we rightly believe that under the name of blessed Job, the people of Holy Church are designated by all these animals; in order that those things that are written, by the dispensation of the Holy Spirit Which wonderfully orders all things, may both relate to us what has happened, and announce what is to come. Let us recognise then in the ‘sheep’ the faithful and innocent people from Judaea, which had been before fed with the pastures of the Law. Let us recognise in the ‘camels’ the simple-minded from the Gentiles coming to the faith, who before, when under sacrilegious rites, through a kind of deformity of limbs, from the foulness, that is, of their vices, appeared very hideous. And because, as we have before said, the Holy Scriptures take good care to repeat their assertions, the Israelites, who were crushed, as it were, by the yoke of the Law, can again he understood by the ‘oxen. ’ But, as has been said, by asses, can be understood the Gentile people, who, when they used to bow down to worship stones, foolishly, as it were, bent down their back, and, with no reluctant mind, served any idols whatever with brutish sense. Holy Church therefore which, when oppressed at her first beginnings with innumerable temptations, lost either the people of Israel, or many of the Gentiles, (those, namely, whom she was unable to gain,) receives double at the end; because there springs up in her, out of each people, a multiplied number of believers. By yoked oxen preachers can also be understood. Whence, when the Lord sent them forth to preach, He is described as having sent them two and two; [Luke 10, 1] in order that either because there are two precepts of charity, or that society cannot exist between a less number than two, the holy preachers might learn from the very mode of their sending forth, how much they should love the agreement of fellowship. By she asses, as we have before said, the minds of the simple can be designated. But Holy Church receives oxen and she asses in double number; because holy preachers, who from being oppressed with fear in the time of her temptation had hitherto remained silent, and the minds of the simple, which from being overpowered by terrors were afraid to confess her truth, now exert their voices with greater powers in confession of the truth, the more weakly they were before afraid.
42. We have briefly stated these points as typical of Holy Church. But how they serve to set forth the Head of this same Holy Church, we remind you that we have stated at greater length in the beginning of this work. Whoever therefore is anxious to be more fully satisfied on these points, should deign to read the second book of this work. But if we are now asked to discuss the number of the animals, why a thousand yoke of oxen, or a thousand she asses, and six thousand camels, and fourteen thousand sheep, are mentioned; we can state briefly, that in secular knowledge the number thousand is considered perfect, because it is the solid square of the number ten. For ten times ten are a hundred, which though a square, is a plane figure. But in order that it may rise in height and become solid, the hundred is again multiplied by ten, and becomes a thousand. But the number six is perfect, because it is the first number which is made up of its several parts, that is, its sixth, its third, and its half, which are one, and two, and three, and these added together become six. Nor is any other number found before six, which, when it is divided into its several parts, has its whole
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amount made up. But because we transcend all this knowledge, by advancing through the loftiness of Holy Scripture, we there find the reason why the numbers six, seven, ten, and a thousand, are perfect. For the number six is perfect in Holy Scripture, because in the beginning of the world God completed on the sixth day those works which He began on the first. The number seven is perfect therein, because every good work is performed with seven virtues through the Spirit, in order that both faith and works may be perfected at the same time. The number ten is perfect therein, because the Law is included in ten precepts, and no fault is forbidden further than by the ten words, and as the Truth relates, the labourers in the vineyard are rewarded with a denarius. [Mat. 20, 2] For in a denary three are joined to seven. But man, who consists of soul and body, consists of seven qualities. For he flourishes in three spiritually and in four bodily. For in the love of God he is excited in three qualities spiritually, when it is said to him by the Law; Thou shalt love the Lord thy God with all thy mind, and with all thy soul, and with all thy strength. [Matt. 22, 37] But he consists of four qualities bodily; because, namely, he is composed of hot and cold, of moist and dry matter. Man therefore who consists of seven qualities is said to be rewarded with a denarius, because in that attainment of the heavenly country our seven are joined to the eternal Three, in order that man may enjoy the contemplation of the Trinity, and, by the reward of his work, live as though made perfect by a denarius. Or certainly, because there are seven virtues in which we toil in this life, and when the contemplation of the Trinity is granted them as a reward, the life of those that toil is rewarded with a denarius. But every one who is perfect receives a denarius even in this life, when he unites to these same seven virtues, faith, hope, and charity. The number thousand is also considered as perfect in Holy Scripture, because universality is designated by its appellation. Whence it is written; The word which He commanded to a thousand generations. [Ps. 105, 8] For since it cannot be believed that the world can be extended to a hundred generations, what else is set forth by a thousand generations but the whole number of generations? Blessed Job therefore received fourteen thousand sheep. For since in Holy Church the perfection of virtues extends to both sexes, the number seven is doubled therein. And six thousand camels; because they receive therein the plenitude of their work, who were before cut off from her by the filthiness of their sins. He received also a thousand yoke of oxen, and a thousand she asses, because she exalts Israelites and Gentiles, learned and simple, after the falls of temptations, to the height of perfection. He received also seven sons and three daughters, because to the minds of those whom she had begotten with seven virtues, she adds faith, hope, charity, to complete their perfection, in order that she may the more truly rejoice in her offspring, the more she considers that there is no virtue wanting to her faithful ones. But because we have run over these points briefly, let us now turn to examine also the names themselves of his daughters. It follows,
Ver. 14. And he called the name of one Dies, and the name of the second Casia, and the name of the third Cornustibii.
[xvii]
43.
Because these names are derived from virtues, the translator appropriately took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue. For who can be ignorant that Dies and Casia are Latin words? But in Cornustibii, (though it is not corn us but cornu, and the pipe of singers is called not tibium but tibia,) I suppose he preferred, without keeping the gender of the word in the Latin tongue, to state the thing as it is, and to preserve the peculiarity of that language from which he was translating. Or because he compounded one word out of the two, (cornu, and tibia,) he was at liberty to call both
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words, which are translated in Latin by one part of speech, whatever gender he pleased. What is the reason then that the first daughter of Job is said to have been called Dies, the second Casia, but the third Cornustibii, except that the whole human race, which is chosen by the kindness of its Creator, and by the mercy of the same Redeemer, is designated by these names? For man as he was made shone as bright as the day (dies), because his Maker overspread him with the splendour of innate innocence. But when he fell of his own accord into the darkness of sin, because he deserted the light of truth, he concealed himself as it were in the night of error; because he is elsewhere said to have followed a shadow. [Ps. 39, 6] But because the bounteousness of His goodness failed not our Maker, even in spite of the darkness of our iniquity, He afterwards received him by a mightier redemption from his error, whom He at first mightily created for righteousness. And because he wanted, after his fall, the strength of his original creation, He supported him against the inmost assaults of His opposing corruption with the manifold virtues of His gifts. And these virtues of those who are advancing are doubtless fragrant, in the discernment of other men, as if with sweet odours. For hence is that which is said by Paul, We are unto God a sweet savour of Christ. [2 Cor. 2, 15] Hence it is that Holy Church, having scented a kind of fragrant sweetness in her Elect, speaks in the Song of Songs, saying, While the king is at his repose, my spikenard gave forth its odour. [Cant. 1, 12] As if he plainly said, As long as the king is concealed with himself from my sight in the rest of the heavenly retreat, the life of the Elect is regaled [‘exercetur’] with wonderful odours of virtues, in order that as it still beholds not Him Whom it seeks for, it may burn the more ardently with desire. For the spikenard gives forth an odour, as the king is taking his repose, because when the Lord is resting in His blessedness, the virtue of Saints in the Church supplies us with the delight of great sweetness. Because then the human race shone bright, on its creation, with the light of innocence, and afterwards, when redeemed, scattered the odour of sweetness by the exercise of good works, the first daughter is rightly named Dies, and the second is not unfitly named Casia. But she is well called Casia who is spread abroad with so strong an odour of a sublime life. For man, in his very beginning, in which he was created righteous, needed not such great virtues as he now requires. Because if he wished to remain as he had been created, he would have been able without difficulty to overcome his enemy placed without. But after that the adversary, through man’s consent, has forced his way into his inmost parts, he is now cast out with greater labour as conqueror, who would, when still an assailant, be repulsed without difficulty.
44. For many qualities now need to be displayed, which were not necessary in Paradise. For now we require the virtue of patience, laborious instruction in learning, chastening of the body, assiduity in prayer, confession of faults, a deluge of tears; none of which man wanted in truth on his creation, because by his very creation he enjoyed the blessing of salvation. For a bitter cup is held out to a sick man, that he may be restored to a state of health by the removal of disease. But a man in health is never ordered what to take in order to regain his strength, but what to avoid, lest he should be ill. We therefore display now greater zeal, when we do not preserve the health we possess, but endeavour to regain that which we have lost. And because all these efforts for our restoration, are supported by great opinions in Holy Church, the name of the second daughter justly smells as cassia; in order that, as the first daughter existed as ‘the day’ [‘dies’] through the dignity of her creation, the second may be ‘cassia’ through the fragrance of strength by the grace of redemption. Whence also it is said by the prophet to the same Redeemer on His coming; Myrrh and amber and cassia come from Thy garments, from the ivory steps, out of which the daughters of kings have delighted Thee in Thine honour. [Ps. 45, 8] For what is designated by the name of myrrh, amber, and cassia, except the sweetness of virtues? What is expressed by the ivory steps, except the ascent
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of proficients, which shines with great strength? Our Redeemer, therefore, when He comes, uses myrrh, amber, and cassia in His garment, because He scatters forth from His Elect, with whom He mercifully arrays Himself, the fragrance of the myrrh of virtue. And in them this odour is led on by ivory steps, because, in them an opinion of their virtues arises not from the show of pretence, but from the ascent of true and solid deeds. But it is well subjoined; Out of which the daughters of kings delighted Thee in Thine honour. For holy souls, which had been brought forth by the ancient fathers to the knowledge of the truth, delight their Redeemer in His honour, because they claim nothing to their own credit from all that they do well. But because the human race in its third condition, even when new fashioned for the resurrection of the flesh, is engaged in that concert of eternal praise, the third daughter is called Cornustibii. For what is expressed by ‘Cornustibii’ but the song of those that rejoice? For there is that truly fulfilled which is now said by the Prophet? Sing unto the Lord a new song. [Ps. 149, 1] It is there truly fulfilled, where the song of praise to God will be sung no longer by faith, but in a contemplation of His Person. There does our Creator receive from us the true songs of His praises, Who both made the human race ‘Dies’ by creating it, ‘Casia’ by redeeming it, and ‘Cornustibii’ by taking it to Himself. For we who were ‘light’ when created, and are now ‘casia’ by having been redeemed, shall at last be ‘cornustibii’ when engaged in the exultation of eternal praise. But before the Bride comes to the marriage chamber, she casts off from herself all filthiness of life, and preparing herself for the love of the Bridegroom, adorns and arrays herself with the beautifyings of virtues. For she studies to approve herself to the judgment of the inward Judge, and from being exalted in her inmost desires, to transcend the filthy habits of human conversation. Whence it is also well subjoined concerning the same daughters of blessed Job;
Ver. 15. But in all the land were no women found so fair as the daughters of Job. [xviii]
45. For the souls of the Elect surpass, by the comeliness of their beauty, all the human race which lives after the fashion of men on the earth: and the more they slight themselves by outward affliction, the more truly do they array themselves within. Hence it is, that it is said by the Psalmist to Holy Church, which is adorned with the beauty of the Elect; the King hath greatly desired thy beauty. [Ps. 45, 11] Of whom it is added a little after; All the glory of this daughter of kings is from within. [ib. 13] For if she sought glory without, she would have no beauty within, for the king greatly to desire. And although many shine therein with the beauty of virtues, and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things, being conscious of their own weakness, are embraced in the bosom of her gentleness. For these, as far as they possess strength, avoid sins, although they do not fulfil higher excellencies as far as they desire. Yet God graciously receives them, and admits them to Himself in proportion to the recompense they deserve. Whence it also follows;
And their father gave them inheritance among their brethren.
[xix]
46. Because then of the merit of the perfect they are said to be beautiful; but as being a type of the imperfect they also receive, as if they were weak, an inheritance among their brethren. For the practice of life in former times admitted not females to obtain an inheritance among males, because the severity of the Law, selecting the strong, and despising the weak, studied to sanction what was
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strict rather than what was merciful. But on the coming of our gracious Redeemer, let no one who is conscious of his infirmity despair of obtaining the inheritance of the heavenly patrimony. For our Father has granted to women also a right of succession among males, because amid the strong and perfect He admits the weak and humble to the lot of the heavenly inheritance. Whence the Truth Itself says in the Gospel; In My Father’s house are many mansions. [John 14, 2] For there are in truth many mansions with the Father, because in that equal life of blessedness each one obtains a different place according to his different desert. But he feels not the losses of this disparity, because that which he has received is quite sufficient for him. Sisters therefore come to an inheritance together with their brethren, because the weak are admitted thither together with the strong; in such wise that if any one through imperfection shall not be the highest, he may not through humility be shut out from his lot of the inheritance. And these mansions Paul well teaches us are apportioned to each one according to his merits, when he says; There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differeth from star in glory. [1 Cor. 15, 41] It follows;
Ver. 16. and last. But Job lived after these scourges a hundred and forty years, and saw his sons, and his sons’ sons, even to the fourth generation, and he died an old man, and full of days.
[xx]
47. In Holy Scripture a person is not easily recorded as ‘full of days,’ unless he is one whose conduct is praised in the same Scripture. For he is in truth void of days, who, even if he has lived ever so long, has wasted the time of his life in vanity. But he, on the other hand, is said to be ‘full of days,’ whose days pass not away and come to nought, but by the daily reward of good works, are treasured up with the just Judge, even after they have been passed.
48. But because there are some who wish to interpret these things also as typical of Holy Church, (whose wishes we must the rather obey, the more we must also rejoice at their spiritual understanding,) if we multiply fourteen by ten, we come to the number one hundred and forty. And the life of Holy Church is rightly reckoned as made up of ten and four, because by keeping both Testaments, and living both according to the ten commandments of the Law, and the four books of the Gospel, it is carried on to the height of perfection. Whence also, though the Apostle Paul wrote fifteen Epistles [He refers to the Epistle to the Laodicaeans, Col. 4, 16 which however is thought to be that to the
Ephesians, including Laodicaea, as all Achaia is associated with Corinth. Some Fathers have quoted the Ep. to the Ephesians as ‘to the laodicaeans. ’ There is a spurious Epistle in Hutter’s N. Test. 12. Linguarum, and one held by the Marcionites is rejected by St. Epiphanius. Ab. from Ben. ], yet Holy Church does not retain more than fourteen, in order that the illustrious teacher might shew by the very number of his Epistles, that he had searched out the secrets of the Law and of the Gospel. But blessed Job is well said to ‘live’ after his scourgings, because Holy Church too is first smitten with the scourge of discipline, and afterwards strengthened by perfection of life. And she beholds also her sons, and her sons’ sons even to the fourth generation, because in this life, which rolls on through four seasons in the year, she beholds children daily born to her, by the mouths of preachers even to the end of the world. Nor is it inconsistent with the truth to say that times are designated by generations. For what is each succession but a kind of offshoot of a race? And when the butler of the king of Egypt had seen a dream which was throwing out three shoots, Joseph, who was endowed with the solution of dreams, declares that the three shoots designate three days. [Gen. 40, 10. 12. ] If therefore the space of three days is expressed by three shoots, why should not also the four seasons of the year be typified by four generations? Holy Church, therefore, beholds her sons, when she beholds the first progeny of
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the faithful. She sees her sons’ sons, when she beholds that sons are begotten to the faith by these same faithful ones. And she dies also old and full of days, because in the light, which follows as a reward for her daily doings, having laid aside the weight of corruption, she is changed into the incorruption of the heavenly country. She dies, namely, full of days, since her days pass not away as they glide on, but are made firm by the recompense of her enduring deeds. She dies full of days, who in this transitory state works that which passes not away. Whence it is also said to the Apostles; Labour not for the meat that perisheth, but for that which endureth unto everlasting life. [John 6, 27] Holy Church therefore loses not her days, even when she leaves the present life. Because she finds their lights more abundantly multiplied in her Elect, the more cautiously and anxiously she now guards herself in them from all temptation. The Church loses not her days, because she neglects not to examine herself watchfully day by day in this life, and is not weighed down with any sloth in all things which she is able rightly to perform. For hence is that which is said of her by Solomon; She considers the ways of her house, and eateth not her bread in idleness. [Prov. 13, 27] For she considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works. But she is said to ‘die,’ because when the contemplation of eternity has absorbed her, it makes her entirely dead to this vicissitude of her changeableness, so that there lives no longer within her any thing to impede the keenness of inward vision. For she then more truly beholds inward things, the more entirely she is dead to all outward things. Let us both believe therefore that this death, this plenitude of days, has taken place in blessed Job, who is in truth one member of the Church; and let us hope that it is to take place in the whole Church together; in order that the truth of the history may be so maintained, that the prophecy of what is to take place may not be made void. For if the good deeds which we learn from the life of Saints are wanting in truth, they are nothing; if they contain no mysteries, they are of very little value. Let the life then of good men, which is described by the Holy Spirit, both shine upon us in its spiritual meaning, and yet let not its interpretation depart from belief in the history, in order that the mind may remain more firmly fixed in its understanding, the more hope binds it to the future, and faith to past, when standing, as it were, midway between them.
49. This work then being now completed, I see that I must go back to myself. For our mind, even when it endeavours to say what is right, is much distracted from itself. For when we think on how our words are spoken, it takes from the perfection of the mind, because it draws it out of itself. I must therefore return from the outward utterance of words to the council chamber [‘curiam’] of the heart, to summon together the thoughts of my mind in a kind of council of consultation, to examine myself, in order that I may there see, whether I have either incautiously said wrong things, or right things in a wrong way. For a right thing is then rightly spoken, when he who says it, seeks by what he says to please Him alone from Whom he has received it. And though I do not find that I have said any things that are wrong, yet I do not maintain that I have not said any at all. But if I have said any good things, by a gift from above, I profess that it is my own fault in truth that I have spoken them but imperfectly. For on returning to myself within, and putting aside the leaves of words, and the branches of sentences, when I look closely at the very root of my intention, I find that I specially desired to please God thereby. But yet the desire of human praise, in some unknown secret way, blends itself with this intention with which I strive to please God. And when I discern this slowly and at last, I find that I do a thing in one way, which I knew I began in another. For the desire of human praise, secretly joining itself, and meeting with it, as it were, on the way,
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frequently comes up with our intention, when it is rightly commenced before the eyes of God. As food is taken indeed as a matter of necessity, but when gluttony stealthily creeps in, as it is being eaten, the pleasure of eating is blended with it. Whence it frequently happens, that we finish for the sake of pleasure the bodily refreshment we begin for the sake of health. It must be confessed therefore that a less correct intention, which seeks to please men by means of the gifts of God, sometimes insidiously accompanies our right intention, which seeks to please God alone. But if we are strictly examined on these points by God, what place of safety remains for us therein, when both our evils are purely evil, and the good things we believe we possess, cannot possibly he purely good? But I believe it to be worth my while, to disclose without hesitation to the ears of my brethren all which I secretly blame in myself. For since in my exposition I have not concealed what I thought, in my confession I hide not what I suffer. By my exposition I have laid open my gifts, by my confession I discover my wounds. And because in this numerous race of men, there are not wanting little ones, who ought to be instructed by my words, nor yet great ones, who are able to pity my infirmity, when made known to them; in both these ways I confer assistance on some brethren, as far as I can, and hope for it from others. The one I have told in my exposition what to do; to the others I make known by my confession what to spare. From the one I withdraw not the healing remedies of my words; from the others I conceal not the laceration of my wounds. I pray therefore that every one who reads these books, may confer on me before the strict Judge the solace of his prayers, and wash away with his tears every filthiness which he discover, in me. But on comparing the virtues of prayer, and of exposition, my reader surpasses me in his recompense, if when he receives words by my means, he gives me tears in return.
