No More Learning

[Ps. 72, 22] Whence too that raging persecutor, when he was brought away from the field of unbelieving self-indulgence to the house of faith, being pricked by the spurs of his ruler, heard the words, It is hard for thee to kick against the pricks. [Acts 9, 5] It remains then, if we would not henceforth be like the wild ass's colt, that in all that we desire we first look out for the token of the interior appointment, so that our mind in all that it strives at may be held in by the bridle of the Supreme control, and may fulfil its wishes the more effectually to the obtaining of life, by the very same act, whereby even against its will it treads under foot the aims and objects of its own life. Zophar delivered many forcible sayings, but he is not conscious that he is addressing them to a better than himself; whence he still further subjoins in words of upbraiding,
Ver. 13. Thou hast set firm thine heart, and stretched out thine hands towards Him.
[xiv]
25. The heart is not here said to be ‘set firm’ by virtue but by insensibility, for every soul that submits itself to the consideration of the interior severity, is directly softened by the fear thereof; and the shaft of divine dread enters into him, in that he carries weak bowels through humility. But he that is hardened by obstinacy in insensibility, as it were sets his heart firm, that the darts of heavenly fear may not pierce it. Whence the Lord says mercifully to some by the Prophet, And I will take away the stony heart out of you, and I will give you a heart of flesh. [Ezek. 36, 26] For He ‘takes away the stony heart,’ when He removes from us the hardness of pride. And He ‘gives us a heart of flesh,’ when He thereupon changes that same hardness into sensibility. Now by ‘hands’ as we have often taught are denoted works. To stretch out the hands to God, then, with sin, is to pride ourselves upon the excellency of our works to the prejudice of the grace of the Giver. For he that, speaking in the presence of the Eternal Judge, ascribes to himself the good that he does, stretches out his hands to God in a spirit of pride. It is in this way truly that the lost ever let themselves loose against the Elect, and so heretics against Catholics; that when they are unable to abuse their doings, they set themselves to blame the good for pride in those doings, that those, whom they cannot upbraid for weak points in practice, they may charge with the guilt of high-mindedness. And hence the good things which are done outwardly, they now no longer reckon to be good, in that they are set forth as it were in the prosecution of swelling conceit. And these oftentimes with swelling thoughts rebuke lowly deeds, and know not that they are dealing blows against themselves by their words. But whereas Zophar had hitherto chidden the righteous man with reproof, now, as giving him lessons of instruction, he subjoins,
Ver. 13, 14, 15. If the iniquity which is in thine hand thou put far from thee, and wickedness dwell not in thy tabernacle, then shalt thou lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear.
26. Every sin is either committed in thought alone, or it is done in thought and deed together. Therefore ‘iniquity in the hand’ is offence in deed; but ‘wickedness in the tabernacle,’ is iniquity in the heart; for our heart is not unfitly called a tabernacle, wherein we are buried within ourselves, when we do not shew ourselves outwardly in act. Zophar therefore, in that he was the friend of a righteous person, knows what he should say, but in that he reproached a righteous person, bearing the likeness of heretics, he does not know how rightly to deliver even the things which he knows. But let us, treading under our feet all that is delivered by him in pride of spirit, reflect how true his words are, if they had but been spoken in a right manner. For first he bids that ‘iniquity’ be
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removed from the ‘hand,’ and afterwards that ‘wickedness’ be cut off from the ‘tabernacle;’ for whosoever has already cut away from himself all wicked deeds without, must of necessity in returning to himself probe himself discreetly in the purpose of his heart, lest sin, which he no longer has in act, still hold out in thought. Hence too it is well said by Solomon, Prepare thy work without, and diligently work thy field, that afterwards thou mayest build thine house. [Prov. 24, 27] For what is it when the ‘work is prepared,’ to ‘till the field diligently without,’ saving when the briars of iniquity have been plucked up, to train our practice to bearing fruits of recompense? And after the tilling of the field, what else is it to return to the building of our house, than that we very often learn from good deeds the perfect purity of life which we should build up in our thoughts. For almost all good deeds come from the thoughts, but there be some fine points of thought which have their birth in action; for as the deed is derived from the mind, so on the other hand the mind is instructed by the deed; for the soul taking the first beginnings of divine love dictates the good things which should be done, but after the deeds so dictated have begun to be fulfilled, being practised by its own actions, it learns how little it saw when it began to dictate good deeds. Thus the ‘field is tilled without, that the house may afterwards be built;’ for very often we gain from outward practice what an extreme nicety of righteousness we should keep in our hearts; and Zophar was well minded to observe this order, in that he spake first of ‘iniquity being put away from the hands,’ and afterwards ‘wickedness from the tabernacle;’ for the mind can never be completely set upright in thought when it still goes astray in deed.
[MORAL INTERPRETATION]
27. Now if we thoroughly wipe away these two, we then directly ‘lift our face without spot’ to God. For the soul is the inner face of man, by which same we are known, that we may be regarded with love by our Maker. Now it is to lift up this same face, to raise the soul in [al. ‘to’] God by appliance to the exercises of prayer. But there is a spot that pollutes the uplifted face, when consciousness of its own guilt accuses the mind intent; for it is forthwith dashed from all confidence of hope, if when busied in prayer it be stung with recollection of sin not yet subdued. For it distrusts its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard from God. Hence it is said by John, Beloved, if our heart condemn us not, then have we confidence toward God; and whatsoever we ask we shall receive of Him. [1 John 3, 21. 22. ] Hence Solomon saith, He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] For our heart blames us in offering up our prayers, when it calls to mind that it is set in opposition to the precepts of Him, whom it implores, and the prayer becomes abomination, when there is a ‘turning away’ from the control of the law; in that verily it is meet that a man should be a stranger to the favours of Him, to Whose bidding he will not be subject.
28. Wherein there is this salutary remedy, if when the soul reproaches itself upon the remembrance of sin, it first bewail that in prayer, wherein it has gone wrong, that whereas the stain of offences is washed away by tears, in offering up our prayers the face of the heart may be viewed unspotted by our Maker. But we must be over and above on our guard, that the soul do not again fall away headlong to that, which it is overjoyed that it was washed away by tears; but whilst the sin that is deplored is again committed, those very lamentings be made light of in the eyes of the righteous Judge. For we should call to mind what is said, Do not repeat a word of thy prayer; [Ecclus. 7, 14] by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to
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repeat our sins. As if it were expressed in plain words; ‘When thou hast bewailed thy misdoings, never again do any thing for thee to bewail again in prayer. ’
[xv]
29. Therefore that ‘the face may be lifted up in prayer without spot,’ it behoves that before the seasons of prayer every thing that can possibly be reproved in the act of prayer be heedfully looked into, and that the mind when it stays from prayer as well should hasten to shew itself such, as it desires to appear to the Judge in the very season itself of prayer. For we often harbour some impure or forbidden thoughts in the mind, when we are disengaged from our prayers. And when the mind has lifted itself up to the exercises of prayer, being made to recoil, it is subject to images of the things whereby before it was burthened of free will whilst unemployed. And the soul is now as it were without ability to lift up the face to God, in that the mind being blotted within, it blushes at the stains of polluted thought. Oftentimes we are ready to busy ourselves with the concerns of the world, and when after such things we apply ourselves to the business of prayer, the mind cannot lift itself to heavenly things, in that the load of earthly solicitude has sunk it down below, and the face is not shewn pure in prayer, in that it is stained by the mire of grovelling imagination.
30. However, sometimes we rid the heart of every encumbrance, and set ourselves against the forbidden motions thereof, even at such time as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we are the more backward in letting go the offences of others, and in proportion as our mind the more anxiously dreads to sin, the more unsparingly it abhors the injuries done to itself by another; whence it is brought to pass that a man is found slow to grant pardon, in the same degree that by going on advancing, he has become heedful against the commission of sin. And as he fears himself to transgress against another, he claims to punish the more severely the transgression that is done against himself. But what can be discovered worse than this spot of bitterness [doloris], which in the sight of the Judge does not stain charity, but kills it outright? For every sin stains the life of the soul, but bitterness maintained against our neighbour slays it; for it is fixed in the soul like a sword, and the very hidden parts of the bowels are gored by the point thereof; and if it be not first drawn out of the pierced heart, no whit of divine aid is won in prayer. For the medicines of health cannot be applied to the wounded limbs, unless the iron be first withdrawn from the wound, Hence it is that ‘Truth’ saith by Itself, If ye forgive not men their trespasses, neither will your Father Which is in Heaven forgive you your trespasses. [Matt. 6, 15. ] Hence He enjoins, saying, And when ye stand praying, forgive, if ye have ought against any. [Mark 11, 25] Hence He saith again, Give, and it shall be given unto you; forgive, and ye shall be forgiven. [Luke 6, 38] Hence to the form of petition, He affixed the condition of pity; saying, Forgive us our trespasses, as we forgive them that trespass against us: [Matt. 6, 12] that truly the good which we beg from God being pierced with compunction, we first do with our neighbour, being altered by conversion. Therefore we then truly ‘lift our face without spot,’ when we neither commit forbidden misdeeds, nor retain those which have been committed against ourselves from jealous regard for self; for in the hour of prayer our soul is overwhelmed with sore dismay, if either its practice still continue to pollute it, or bitterness kept for the injuring of another lay charge against it; which two when anyone has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shalt be stedfast, and shalt not fear, in that doubtless he fears the Judge the less, the more stedfast he stands in good deeds. For he gets the mastery of fears, who retains
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possession of stedfastness, in that whilst he anxiously busies himself to do what our Creator tenderly enjoins, he bethinks himself in security of that which He threatens with terribleness.
31. Moreover it should be known, that there are some good deeds wherein we persevere unwearied, and again, there are some from which we are continually giving over and falling away, and we are restored to these, not without great endeavours at intervals of time; for in the active life the mind is stablished without failing, but from the contemplative, being overcome by the load of its infirmity, it faints away. For the first endures the more stedfastly in proportion as it opens itself to things about it for our neighbour's weal; the latter falls away the more swiftly, in proportion as passing beyond the barriers of the flesh, it endeavours to soar up above itself. The first directs its way through level places, and therefore plants the foot of practice more strongly; but the other, as it aims at heights above itself, the sooner descends wearied to itself. Which is well and briefly conveyed by Ezekiel, when he relates the motions of the living creatures which he had seen, saying, They turned not when they went; and soon after he subjoins in addition, And the living creatures went and returned. [Ez. 1, 9. 14. ] For sometimes the holy ‘living creatures go and return not,’ and sometimes they ‘go and return forthwith;’ for when the minds of the Elect, through the grace of an active life being vouchsafed them, abandon the paths of error, they never return to the evil courses of the world which they have forsaken; but when through the gaze of contemplation they are led to stay themselves from this same active life, they ‘go and return,’ in that hereby, that they are never able to continue for long in contemplation, they again let themselves out in action, that by busying themselves in such things as are immediately near them, they may recruit their strength, and may be enabled by contemplation again to soar above themselves. But while this practice of contemplation is in due method resumed at intervals of time, we hold on assuredly without failing all its entireness; for though the mind being overcome by the weight of its infirmity fall short, yet being restored again by continual efforts it lays hold thereof. Nor should it be said to have lost its firmness in that, which, though it be ever failing in, it is ever pursuing, even when it has lost the same. It proceeds;
Ver. 16. Thou shalt also forget thy misery, and no more remember it, as waters that pass away.
[xvi]
32. The mind feels the ills of the present life the more severely, in proportion as it neglects to take account of the good that comes after; and as it will not consider the rewards that are in store, it reckons all to be grievous that it undergoes; and hence the blinded imagination murmurs against the stroke of the scourge, and that is taken for an immeasurable woe, which by the days flowing on in their course is daily being brought to an end. But if a man once raise himself to things eternal, and fix the eye of the soul upon those objects which remain without undergoing change, he sees that here below all whatsoever runs to an end is almost nothing at all. He is subject to the adversities of the present life, but he bethinks himself that all that passes away is as nought. For the more vigorously he makes his way into the interior joys, he is the less sensible of pains without. Whence Zophar, not being afraid with boldfaced hardihood to instruct one better than himself, exhorts to righteousness, and shews how little chastening appears in the eyes of the righteous man. As if it were in plain words; ‘If thou hast a taste of the joy which remains within, all that gives pain without forthwith becomes light. ’ Now he does well in likening the miseries of the present life to ‘waters that pass away,’ for passing calamity never overwhelms the mind of the Elect with the force of a shock, yet it does tinge it with the touch of sorrow. For it drops indeed with the bleeding of the
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wound, though it is not dashed from the certainty of its salvation. But it often happens that not only stripes inflict bruises, but that in the mind of each one of the righteous the temptings of evil spirits come in force, so that he is grieved by the stroke without, and is in some sort chilled within by temptation. Yet grace never forsakes him, which same the more severely it smites us in the dealings of Providence, so much the more does it watch over us in pity; for when it has begun to grow dark through temptation, the inward light kindles itself again. Whence too it is added;
Ver. 17. And the noonday splendour shall rise to thee at eventide. [xvii]
[HISTORICAL INTERPRETATION]
33. For ‘the noonday splendour at eventide’ is the renewing of virtue in the season of temptation, that the soul should be reinvigorated by the sudden heat of charity, which but now was full of fear, that the light of grace had sunk to it; which Zophar further unfolds with more exactness, when he subjoins,
Ver. 18. And when thou thinkest thyself consumed, thou shalt arise like the morning star.
[xviii]
34. For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation. Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come. Therefore when the righteous man ‘thinks himself consumed, he arises like the morning star,’ in that so soon as he has begun to be benighted with the blackness of temptations, he is restored anew to the light of grace, and he in himself manifests the day of righteousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the ‘morning star. ’ For the morning star, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the ‘morning star’ arises bright to us heralding the sun.
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35. But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noonday splendour shall arise to thee at eventide. For the sinner’s light in the daytime is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamity at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso feareth the Lord, it shall go well with him at the last. [Ecclus. 1, 13] Hence it is declared by the Psalmist; When He giveth His beloved sleep, this is [hoec est, V. ecce] the heritage of the Lord. [Ps. 127, 2. 3. ] He, while he is still set in the strife of this present life as well, ‘when he thinketh himself consumed, ariseth like the morning star;’ because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the light of his virtues within, as Paul testifies, who saith, Though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. [2 Cor. 4, 16] And it ought to be observed, that he never says, ‘when thou art consumed,’ but, ‘when thou thinkest thyself consumed,’ in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone bright like the morning star, saying, As dying, and, behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich. [3 Cor. 6, 9. 10. ] And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity. Whence too it is justly added;
Ver. 18, And thou shalt have confidence, because hope is set before thee, [xix]
36. For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorrowing, Hence the Psalmist saith, They went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves with them. [Ps. 126, 6] Hence Paul saith, If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. [2 Tim. 2, 11. 12. ] Hence he warns his disciples, saying, And that we must through much tribulation enter into the kingdom of God. [Acts 14, 22] Hence the Angel, shewing the glory of the Saints to John, saith, These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. [Rev. 7, 14] Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added,
Yea, being dug to the bottom [V. defossus], thou shalt rest secure. [xx]
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37. For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his ‘to rest secure after he had been dug to the bottom,’ who said, For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course: I have kept the faith Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. [2 Tim. 4, 6. 8. ] For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys.
38. Not but that the expression, ‘been dug to the bottom,’ may be understood in another sense also: for oftentimes being busied with transitory matters, we neglect to consider in what great things we go wrong; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight within is disclosed to view; whence holy men never cease to explore the secret hiding places of their souls; minutely searching themselves, they throw off the cares of earthly things, and their thoughts being thoroughly dug up from the bottom [effossis], when they find that they are not cankered in any wise by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart from the courses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore ‘having been dug to the bottom they rest secure,’ in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose. And hence it is yet further added,
Ver. 19. Also thou shalt lie down, and there shall be none to make thee afraid. [xxi]
39. Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. [Prov. 12, 21] Hence he says again, The righteous as a bold lion shall be without alarm. [Prov. 28, 1] Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength [So Vulg. ], nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. [Rom. 8, 39] The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. [Cant. 8, 6] For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. But herein it is to be known, that when bad men deliver right sentiments, it is very hard for them not to let themselves out upon that, which they are going after in secret within. Hence Zophar forthwith adds;
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Yea, many shall make suit unto thee.
[xxii]
40. For the righteous do not keep themselves in the narrow paths of innocency with this view, that they may be implored by others, but whether heretics or any that be perverse, all of them, in that they live with an appearance of innocency among men, have the desire to shew themselves as intercessors in behalf of men, and when in talk they convey holy truths, what they themselves are hankering after, they promise to others as something great; and whilst they tell of heavenly things, they soon shew by their pledges what their hearts are bent on. But lest by long continuing to promise earthly things, they may be made appear what they are, they quickly return to words of uprightness. Whence it is immediately added;
But the eyes if the wicked shall fail and refuge shall perish from them.
[xxiii]
41. That by the designation of ‘eyes’ the energy of the intention is set forth to us, ‘Truth’ testifies in the Gospel, saying, If thine eye shall be single, thy whole body shall be full of light. [Matt. 6, 22] Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure. Therefore the ‘eyes’ of the wicked are the intentions of carnal desires in them, and these fail for this reason, that they are careless of their eternal interests, and are ever looking for transitory advantages alone. For they aim to get themselves an earthly name, they wish above all things to grow and increase in temporal goods, they are daily advancing with the tide of transient things to the goal of death; but they think not to take account of the things of mortality upon the principles of their mortal nature.
The life of the flesh is failing minute by minute, and yet the desire of the flesh is growing; property gotten is snatched off by an instant end, yet the eagerness in getting is not ended the more; but when death withdraws the wicked, then indeed their desires are ended with their life. And the eyes of these fail them through the Avenging of the Most High, for that they would not fail here by their own determination to earthly gratification. These same eyes of such persons the Psalmist had seen closed to their former enjoyment, when he said, In that day all their thoughts perish. [Ps. 146, 4] For they meet at once with eternal woes they had never thought on, and on a sudden lose the temporal goods, they had long while held and dealt with. And for these ‘all refuge shall perish,’ in that their iniquity finds not where to hide itself from the visitation of the searching Judge. For now, when the wicked undergo some slight mishaps or evil chances, they find a hiding-place for refuge, in that they forthwith have recourse to the enjoyment of earthly objects of desire. For that poverty torment them not, they beguile the spirit with riches. Or lest the contempt of their neighbours sink them, they exalt themselves with titles. If the body is cloyed with satiety, it is pampered with the variety of viands set before it. If the mind is weighed down by any impulse to sadness, it is immediately relieved by the beguilements of sportiveness being introduced. Here therefore they have as many places of refuge as they make for themselves entertainments of delight; but one time ‘refuge shall perish from them,’ in that their soul, when all these are gone, sees only itself and the Judge. Then the pleasure is withdrawn, but the guilt of pleasure is preserved; and ere long the miserable wretches learn by their perishing that they were perishable things they had possession of. Yet these as long as they live in the body never cease to seek after things of a nature to do them harm. Whence it is still further added,
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And their hope shall be the abomination of the soul.
[xxiv]
42. What does the sinner hope for here in all his thoughts saving to surpass others in power, to go beyond all men in the abundance of his stores, to bow down his rivals in lording it over them, to display himself as an object of admiration to his followers, to gratify anger at will, to make himself known as kind and gracious when he is commended, whatever the appetite longs for to offer to it, to acquiesce in all that pleasure dictates by the fulfilling of the thing? Well then is their hope said to be ‘the abomination of the soul,’ for the very same objects which carnal men go after, all spiritual persons abominate, according to the sentence of righteousness. For that which sinners account pleasure, the righteous, surely, hold for pain. Therefore the hope of the wicked is the abomination of the soul, for the spirit is wasted while the body is at ease. For as the flesh is sustained by soft treatment, so is the soul by hard dealing; soothing appliances cherish the first, harsh methods exercise the last. The one is fed with enjoyment, the last thrives on bitterness. And as hardships wound the flesh, so softness kills the spirit, as things laborious kill the one, so things delightful destroy the other. Therefore the hope of carnal men is said to be the abomination of the soul; in that the spirit perishes for ever by the same means whereby the flesh lives pleasantly for a while.
43. Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly. But whereas he sets himself to give an holier man admonition concerning the way of living, and to instruct one more skilled than himself with the tutorage of wisdom, he by his own act makes the weight of his words light, in that by letting in indiscreetness he undoes all that he says; in that he is pouring on the liquid element of knowledge into a full vessel. For the treasures of knowledge are possessed by the indiscreet just as treasures of corporal substance are often in the possession of fools. For some that are sustained by a full measure of earthly goods at times give largely even to those that have, that they may themselves seem to have them in fuller measure than all men. So the wicked, since they are imbued with truth, speak in some respects right even to those that are more light than they are, not that they may instruct others that hear them, but that they may make it appear with what a fund of instruction they are furnished. For they hold that they excel all men in wisdom, therefore they imagine that there is nothing that they can say to any man beyond the measure of their greatness. Thus all the wicked, thus all heretics are not afraid to instruct their betters with a high tone, in that they look upon all as inferior to themselves. But Holy Church recalls everyone that is high minded from the height of his self esteem, and fashions him anew by the hand of discretion in the jointing of equality. Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered, thereupon answered, saying,
Chap. xii. 2. No doubt but ye are the only men, and wisdom shall die with you. [xxv]
44. Whosoever reckons himself to excel all men in the faculty of reason, what else does such a man but exult that he is the ‘only Man? ’ And it often happens that when the mind is borne on high through pride, it is uplifted in contempt of all men, and in admiration of self. For self-applause springs up in the imagination, and folly is itself its own flatterer for singularity of wisdom. It
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ponders all that it has heard, and considers the words that it utters; and it admires its own, and scoffs at those of others. He then, who thinks that he only is wise, what else is this but that he believes that that same ‘wisdom dies with him? ’ For what he denies to be with others, ascribing to himself alone, he doth, in truth, confine within the period of his brief span. But we are to consider what exact discretion the holy man employs, in order that the arrogance of his friends in the fulness of pride might be brought within bounds, in that he adds forthwith,
Ver. 3. But I have understanding as well as you; I am not inferior to you.
[xxvi]
45. For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends have? Now in order to correct their pride, he asserts that he is ‘not inferior’ to them, and lest he should transgress the limits of his own humility, he keeps to himself that he is superior to them; not by setting himself above, but by equalling himself to them, he points out what they should learn concerning themselves, who are far unlike to him; that whereas that wisdom which is high is voluntarily bowed down, the knowledge which lies grovelling may never erect itself against the nature of its powers, and he does well that he immediately recalls these to a sense of their equal condition, reflecting that they are swoln to excess as if for singurality in greatness, when he afterwards proceeds,
Yea, who knoweth not such things as these that ye know?
[xxvii]
46. As though he said in plain words; Since what ye say is known to all men, wherefore are ye puffed up by the knowledge contained in your sayings, as of singular merit? Therefore whereas in bringing back the pride of the self-conceited to a common level of equality, he has reproved with a full correction, he now breaks out into statements of instruction; that his friends having been humbled first might learn the weightiness of Truth, and how reverently they should hear it. It proceeds,
Ver. 4. He that is mocked of his neighbour as I am, calleth upon God, and He answereth him.
[xxviii]
47. Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights, so that it lays aside what it inwardly desires, and willingly lies all loosely in that which it gives ear to without. So that it does not so much delight to become as to be called blessed; and whereas it gapes after the words of applause, it gives over what it had begun to be; and so it is severed from God by the same means by which it appeared to be commendable in God. But sometimes it presses forward in good practice with a constant heart, and yet is pushed hard by the scoffs of men; it does admirable deeds, and gets only abuse; and he that might have been made to go forth without by commendations, being repulsed by insults, returns back again into himself; and stablishes himself the more firmly in God, that he findeth no place without when he may rest in peace: for all his hope is fixed in his Creator. And amidst scoffs and revilings, the interior Witness is alone implored. And his soul in his distress becomes God’s neighbour, in proportion as he is a stranger to the favour of man’s esteem. He forthwith pours himself out in prayer, and being pressed without, he is refined with a more perfect purity to
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penetrate into all within. Therefore it is well said at this time, He that is mocked of his neighbour as I am, will call upon God, and He will hear him. For whilst the wicked reproach the soul of the good, they are shewing them Whom to seek as the Witness of their actions. And while their soul in compunction braces itself in prayer, it is united within itself to the hearing of the Most High, by the same act whereby it is severed from the applause of man without itself. But we ought to note how thoughtfully the words are inserted, as I am. For there be some men whom both the scoffings of their fellow-creatures sink to the ground, and yet they are not such as to be heard by the ears of God. For when mocking issues against sin, surely no virtuous merit is begotten in that mocking. For the priests of Baal, when they called upon him with clamorous voices, were mocked by Elijah, when he said, Cry aloud; for he is a god either he is talking, or he is staying on a journey. [1 Kings 18, 27] But this mocking was conducive to the service of virtue, in that it came by the deserts of sin. So that it is advisedly said now, He that is mocked of his friend, as I am, calleth upon God, and He heareth him. For the mockery of his fellow-creatures makes Him God's neighbour, whom innocency of life keeps a stranger to his fellow-creatures’ wickednesses. It proceeds,
For the upright man’s simplicity is laughed to scorn.
[Missing pages 614 and 615 of the original text. ]
with proud scornings; for they mark that that is wholly wanting to them without, which they pant after themselves with their best endeavours. Therefore they look down upon them as fools, who are without those things, by the having or merely loving of which they themselves in truth are perishing; and they take those for dead, whom they observe in no sort to live with themselves after the flesh. For he that dies from the desires of this world, is of course held by earthly minds to be utterly dead. Which is well represented by the miracle of our Redeemer when He frees a man from an unclean spirit, concerning which same it is written: And the spirit cried and rent him sore, and came out of him, and he was as one dead; insomuch that many said, he is dead. But Jesus took him by the hand, and lifted him up, and he arose: [Mark 9, 26. 27. ] for he looks like one dead that is set free from the power of an evil spirit. For whosoever has already got the better of earthly desires, makes the life of carnal conversation extinct in himself; and he seems dead to the world, in that he lacks the wicked one that possessed him, who urged him by impure desires; and many call him dead, in that they who know not how to live spiritually, look upon him who does not follow carnal good to be wholly lifeless.
51. But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him
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a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever
sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; ‘a lamp’ because he is bright within, ‘despised’ because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel, He, when he had brought cut seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. [1 Sam. 16, 10. &c. ] Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used
this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. [1 Thess. 2, 6. 7. ] But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. [2 Cor. 10, 10] For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving ‘a lamp despised in the thought of the rich,’ who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he ‘a lamp despised,’ who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this ‘lamp despised? ’ Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the ‘lamp is despised in the thought of the rich,’ it is therefore added,
Prepared for an appointed time. [xxxi]
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52. For the ‘appointed time’ for ‘the despised lamp’ is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for
God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Mat. 19, 28] Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless
attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. [Prov. 31, 23] Hence Isaiah says, The Lord will come to judgment, with the elders of His people. [Is. 3, 14] Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. [John 15, 15] And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. [Ps. 139, 17] And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high.
[ALLEGORICAL INTERPRETATION]
53. Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly ‘a lamp’ to us, Who by dying upon the Cross for our redemption, poured light through the wood into our
benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. [John 1, 9] Yet he saw it ‘despised in the thought of the rich,’ when he soon after brought in, He came unto His own, and His own received Him not. [ver. 11] Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. [Luke 23, 8] But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this ‘Lamp’ is straightway ‘despised,’ according to what is
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there added, And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him
in a gorgeous robe. [Luke 23, 11]
54. Yet the ‘despised lamp,’ which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. [Ps. 75, 2] Hence in the Gospel ‘Truth’ declareth, saying, My time is not yet come. [John 7, 6] Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. [Acts 3, 21] Therefore the ‘Lamp’ which is now ‘despised’ is ‘prepared’ for its coming ‘at the appointed season. ’ For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke. Which same truth he conveys by the Prophet in few words, saying, I have long time holden my peace, I have been still and refrained myself; now will I cry like a travailing woman. [Is. 42, 14] For as we have already before said, a woman in travail with pain gives forth that which she bore for long in her inner parts, He then that for long time held his peace, ‘crieth like a travailing woman,’ in that the Judge that shall come, who for long bore with the deeds of men without taking vengeance, sooner or later brings to light with hotness of examination, as if with pain of mind, the sentence of direful visiting which He kept within. Therefore let none despise this Lamp, when it is out of sight, lest He burn up His despisers when He shineth from heaven. For to whomsoever He does not now burn to give pardon, He shall then assuredly burn to award punishment. Therefore because by grace from above we are vouchsafed the season of our calling, whilst there is still the room left, let us by altering our ways for the better flee from the wrath of Him, Who is every where present. For him alone that visitation fails to find, whom correction keeps in hiding.
55. Let it suffice for us by the Lord's bounty to have now run through these particulars in two volumes [corporibus]. For because we cannot embrace in a brief exposition the following parts of the sacred book, drawn out in the stream of mysteries, we must of necessity reserve them for other sheets, that the reader may return the more ardent to the task of reading, in proportion as he has breathing given him by the interruption of what is read.
PART III. BOOK XI.
In which the twelfth chapter, from the sixth verse, the thirteenth, and the first four verses of the fourteenth, are explained, a different style being adopted for the time.
[i] [HISTORICAL INTERPRETATION]
1. THOUGH in a long work variableness of style ought not to be a matter of blame, yet lest any should censure me for change in my way of expressing myself, in the Epistle which was prefixed to these books, I gave the reasons 1 why I never brought the third part of this Work up to a likeness and accordance with the others by amending it. And while these are omitted, there is this added
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further, that the interpretation of this same part begins from the verse in which it is said, The tabernacles of robbers have plenty, &c. and reaches down in the handling thereof to that which is written, Their sweetness shall be through the worm, &c. which in fact includes so much, that it is impossible all should be comprised in one volume, except it be reduced to great brevity; and so let anyone that is free from other employments read the other parts that are given in a multiplied form, but for him, who has no time to read with diligent application, the shortness of this part may be to his mind, wherein we do not so much deliver what we have in our mind, as mark what there is to deliver. Therefore, whereas I have herein left many things such as they were received from me by word of mouth, take kindly, reader, this change of style, in that to people eating often the same meats, a difference in the mode of cooking is acceptable. But as you take the several parts to read, make it your business ever to recall to mind that original of the case which I have set forth; how that both by blessed Job, who is called ‘Grieving,’ are denoted the sufferings of our Lord and of His Body, i. e. the holy Church, and that his friends bear the likeness of heretics, who, as we have often said already, whilst they strive to defend, only offend God; and these, whilst they falsely abet, forcibly wound the souls of Saints. Yet not that in all which they say they are void of understanding in knowledge of the truth, but for the most part they blend what is wise with what is foolish, and the true with the false; that while they first propose somewhat on the side of truth, they may easily draw aside into falsehood. And hence too, what the friends of blessed Job utter is one while worthy of contempt, and at another time deserves admiration, which same the holy man whilst sometimes discarding he condemns it, sometimes approving admits, and turns to the account of righteousness even the very things, which, though right, are not by them rightly delivered; and so he scorns them, when they scorn his destitution, and, placed upon a dunghill in the body, he shews on how high a summit of virtue he is seated within, when he records that this life’s riches are nought, which he describes to be abundantly bestowed even on the sons of perdition, saying;
Ver. 6. The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand.
[ii]
2. It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them. Hence it is clearly shewn, how great a contempt of earthly things was lodged in the breast of blessed Job, who then declares that all is nought which the lost enjoy in plenty, at the time when he had lost every thing. Thus he says, The tabernacles of robbers have plenty, and they provoke God with boldness; for it very commonly happens that bad men set themselves up the more against God, even the more they are enriched by His bounty contrary to their desert, and they that ought to be impelled by good gifts to better conduct, are rendered worse men by the blessings.
3. But we have to make out how they are called ‘robbers,’ whereas it is thereupon added, When He hath given all into their hands. For if they are robbers, then they took by force, and there is no doubt that God is no abettor of those that use force. In what sense then does He Himself bestow what they that are robbers carry off by wicked means? We are to know then that what Almighty God in His mercy vouchsafes is one thing, and another thing what in His wrath He suffers men to have; for that which robbers do contrary to right the Equal Dispenser no otherwise than justly permits to be done by them, that both the man who is let to rob being blinded in mind may increase his guilt, and that he who suffers from his robbing, may now in the mischief thereof be chastised
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for some sin, which he had been guilty of before. For look, a man taking post in the pass of a mountain lies in wait for travellers passing by; now he that is taking his journey perchance has done some wickedness at one time or another, and Almighty God requiting him his evil-doing in the present life, and giving him into the hands of the lier-in-wait, suffers him either to be spoiled of his goods, or even to be killed. And so what the robber unjustly aimed at, the same the Equitable Judge justly permitted to be done, that both the one might be repaid what he had done contrary to justice, and the other might one time or another receive the worse chastisement, by whose voluntary deed of atrocity Almighty God brought just vengeance for sin upon the head of another. He is cleansed that suffers the wrong: in the case of him that does the wrong guilt is accumulated; that either from the very depth of wickedness he may one day be brought back to repentance, or else be visited with eternal damnation, aggravated in proportion as he was borne with for long in his sin. With the first He deals in mercy that he may bring his sins to an end, with the other in severity that he may greatly add thereto, unless he betake himself to repentance; in the one evil deeds are wiped away while he suffers violence, in the other they are accumulated while he offers it. Therefore it is meet and right that Almighty God suffer that to be done which He forbids to be done, that by the very same act, whereby He now awaits and bears with the unconverted for long, He may one day smite them the worse. Therefore it is rightly said, The tabernacles of robbers are in plenty, and they provoke God with boldness; when He giveth all into their hand; for what the wicked take away, He does Himself give them, Who might have withstood them in their rapine, if He had been minded to pity them.
[MORAL INTERPRETATION]
4. Yet this may likewise be understood of spiritual things. For it very often happens that some have gifts of teaching vouchsafed them, yet they are swoln with the same, and have a desire to appear great by comparison with others. And to ‘provoke’ Almighty God is to be lifted up amongst our neighbours on the score of His gifts. Which same also are not unjustly called ‘robbers,’ in that whilst they speak what they never do, they take away the words of the righteous to serve the turn of their own speech. But because those very words heavenly Grace vouchsafes to some persons, whose lives notwithstanding it leaves in a course of wickedness, in themselves they are ‘robbers;’ but yet the good that is theirs they have gotten from above.