But because we
ourselves
never strike unless when moved, the stroke of God itself is called the ‘moving’ Him.
St Gregory - Moralia - Job
And the mind is so much the longer detained from necessary concerns, as it thinks on trifles to a wider extent.
Forasmuch therefore as the evil spirits one while deal a blow against the charges of our stewardship by a slothful or a headlong mode of action, at another time throw them into disorder by a backward or an unchecked use of speech, and are almost always burthening them with excessive loads of care, the Chaldeans in three bands carry off the camels.
For it is as it were to make three bands against the camels, to spread confusion amidst the business of earthly stewardship, now by unwarranted deed, now by overmuch speech, now by unregulated thought, so that while the mind is striving to direct itself effectually to outward ministrations, it should be cut off from the consideration of itself, and know nothing of the injuries which it sustains in itself, in the same proportion that it exerts itself in the affairs of others with a zeal above what is befitting.
But when a right mind undertakes any charge of stewardship, it considers what is due to self and what to neighbours, and neither by excess of concern for others overlooks its own interests, nor by attention to its own welfare, puts behind the affairs of others.
But yet it very often happens that while the mind is discreetly intent upon both, while it keeps itself clear for the utmost precautions, both as regards itself and the things which have been entrusted to it, still being thrown into confusion by some unexpected point in any case that arises, it is so hurried away headlong, that all its precautions are overwhelmed thereby in a moment.
And hence the Chaldeans strike with the sword the servants that were the keepers of the camels.
Yet one returns; for amidst all this the rational thought of discretion meets the eyes of our mind, and the soul, taking heed to herself, is led to comprehend what she has lost within by the sudden onset of temptation.
It follows;
Ver. 18, 19. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
[xlix]
76. As we have before said, ‘the wilderness’ is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house; in that strong temptation seizes us [n] from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat of carnal desires. Yet sometimes when idleness steals on [o] the mind, prudence waxes cold; for when it is weary and turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on [p] the mind, our temperance decays [q]. For in whatever degree we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret
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declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus ‘a strong wind smites the four corners of the house,’ in that strong temptation, by hidden impulses, shakes the four virtues; and the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscience is brought to trouble.
77. Now it is within these four corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness, Understanding, against rashness, Counsel, against fear, Courage, against ignorance, Knowledge, against hardness of heart, Piety, against pride, Fear.
78. But sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets from what source it has them, and imagines that it derives that from itself, which it sees to be never wanting to it. Hence it is that this same grace sometimes withdraws itself for our good, and shews the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are threatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed; forasmuch as from whatever cause it turns to folly for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtuseness in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried off with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to our own powers; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm. But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood firm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror came upon her. Sometimes whilst we are congratulating ourselves that we know great things, we are stunned with a blindness of instantaneous ignorance [q]. But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by the stroke of its blindness, it may know also from whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when
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we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a firmer footing, in proportion as it has felt the weight of this virtue by seeming to let it go.
79. When the house, then, is overthrown, the sons perish; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live inwardly by the Spirit, though they perish outwardly in the flesh; because, forsooth, although our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind; and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are we thus dealt with, so that our conscience is at times struck with the smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the depth of his mind felt the failure of them [see S. Macarius, Hom. xv. ]. But when the mind is shaken by the assaults of temptation, and is as it were more than enough disheartened, there is shewn to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when anyone awearied relaxes himself at his ease, he abandons his mind without restraint to the corrupter. But if, by the dispensations of mercy from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight. And hence it is rightly subjoined,
Ver. 20. Then Job arose. [l]
80. For sitting betokens one at ease, but rising, one in a conflict. His rising, then, when he heard the evil tidings, is setting the mind more resolutely for conflicts, after the experience of
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temptations, by which very temptations even the power of discernment is the gainer, in that it learns the more perfectly to distinguish good from evil. And therefore it is well added,
And rent his mantle.
[li]
81. We ‘rend our mantle,’ whenever we review with a discriminating eye our past deeds; for unless with God our deeds were as a cloak that covered us, it would never have been declared by the voice of an Angel, Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame [Rev. 16, 15]; for ‘our shame’ is then ‘seen,’ when our life, appearing worthy of condemnation in the eyes of the righteous in judgment, has not the covering of after good practice. But because, as often as we are tempted with guilt, we are prompted to mourning, and being stirred by our own lamentations, open the eyes of the mind to the more perfect perception of the light of righteousness, we as it were rend our mantle in grief, in that in consequence of our weeping discretion being strengthened, we chastise [r] all that we do with greater strictness, and with wrathful hand. Then all our high-mindedness comes down, then all our overcunningness is dropped from our thoughts; and hence it is added,
And shaved his head, and fell down upon the ground, and worshipped.
[lii]
82. For what do we understand in a moral sense by hair, but the wandering thoughts of the mind? and hence it is elsewhere said to the Church, Thy lips are like a thread of scarlet; and thy speech is comely; [Cant. 4, 3] for a thread [vitta Vulg. ] binds the hairs of the head. So the lips of the Spouse are like a thread, in that by the exhortations of Holy Church all dissipated thoughts in the minds of her hearers are put in bands, that they may not roam at large, and be spread abroad amongst forbidden objects, and thus spread abroad, lie heavy on the eyes of the mind, but may as it were gather themselves to one direction, in that the thread of holy preaching binds them. Which also is well represented to be of scarlet; for the preaching of the Saints glows only with charity. And what is signified by the head, but that very mind, which is principal in every action? Whence it is elsewhere said, And let thy head lack no ointment [Eccl. 9, 8]; for ointment upon the head is charity in the heart; and there is lack of ointment upon the head, when there is a withdrawal of charity from the heart. The shaving of the head then is the cutting off all superfluous thoughts from the mind. And he shaveth his head and falls upon the earth, who, restraining thoughts of self-presumption, humbly acknowledges how weak he is in himself.
83. For it is hard for a man to do great things, and not to harbour confident thoughts in his own mind on the score of his great doings. For from this very fact, that we are living in strenuous opposition to our vices, presumptuous imaginations are engendered in the heart; and while the mind valorously beats down the evil habits without her, she is very often inwardly swoln within herself; and now she accounts herself to have some special merits, nor ever imagines that she sins in the conceits of self-esteem. But in the eyes of the severe Judge she is so much the worse delinquent, as the sin committed, in proportion as it is the more concealed, is well nigh incorrigible; and the pit is opened the wider to devour, the more proudly the life we lead glories in itself. Hence, as we have often said before, it is brought to pass by the merciful dispensations of our Creator, that the soul that places confidence in itself is struck down by a providential temptation; that being brought low
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it may find out what it is, and may lay aside the haughtiness of self-presumption. For as soon as the mind feels the blow of temptation, all the presumption and swelling of our thoughts abates.
84. For when the mind is lifted up in pride, it breaks out as it were into usurpation [s]. And it has for the attendants of its tyrannical power, its own imaginations that flatter it. But if an enemy assaults the tyrant, the favour of those attendants is speedily at an end. For when the adversary finds entrance the attendants fly, and fall away from him in fear, whom in time of peace they extolled with cunning flattery. But, when the attendants are withdrawn, he remains alone in the face of the enemy; for when high thoughts are gone, the troubled mind sees itself only and the temptation, and thus upon healing of evil tidings, the head is shaved, whensoever under the violent assault of temptation the mind is bared of the thoughts of self-assurance. For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain ground? And what does it signify, that, the act of devotion over, the Nazarite is commanded to shave his head, and cast the hair into the sacrificial fire, but that we then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous? To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love; that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion. And observe that he fell upon the earth and worshipped; for he sets forth to God the true worship, who in humility sees that he is dust, who attributes no goodness to himself, who owns that the good that he does is from the mercy of the Creator; and hence he says well and fitly,
Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither. [liii]
85. As if the mind when tempted and taken in the powerlessness of its weak condition were to say, ‘Naked I was by grace first begotten in the faith, and naked I shall be saved by the same grace in being taken up into heaven [in assumptione]. ’ For it is a great consolation to a troubled mind, when, smitten with the assaults of sin, it sees itself as it were stripped of all virtue, to fly to the hope of Mercy alone, and prevent itself being stripped naked in proportion as it humbly thinks itself to be naked and bare of virtue, and though it be perchance bereaved of some virtue in the hour of temptation, yet acknowledging its own weakness, it is the better clad with humility itself, and is stronger as it is laid low than as it was standing, in that it ceases to ascribe to itself without the aid of God whatever it has. And hence it also at once owns with humility the hand of Him Who is both Giver and Judge, saying,
The Lord gave, and the Lord hath taken away.
[liv]
86. Observe how he grew great by the discipline of temptations, who both in the possession of the virtue acknowledges the bounty of the Giver, and in the disorderment of his fortitude, the power of the Withdrawer; which fortitude nevertheless is not withdrawn, but is confounded and loses heart, that the assaulted mind, while it dreads every instant to lose the quality as it seems, being alway made humble, may never lose it.
As it hath pleased the Lord, so is it done; Blessed be the Name of the Lord.
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[lv]
87. In this circumstance, viz. that we are assaulted with inward trouble, it is meet that we refer the thing to the judgment of our Creator, that our heart may resound the louder the praises of its Maker, from the very cause that makes it, on being smitten, the more thoroughly to consider the impotency of its frail condition. Now it is justly said,
Ver. 22. In all this Job sinned not, nor charged God foolishly:
[lvi]
88. In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may turn it to the ashes of mere chaff.
89. Now nothing hinders that all that we have said concerning virtues, be understood of those gifts of the Holy Spirit which are vouchsafed in [vid. chap. 91. ] manifestation of virtue, for to one is given the gift of Prophecy, to another different kinds of tongues, to another the gifts of healing.
But forasmuch as these gifts are not always present in the mind in the same degree, it is clearly shewn that it is for our good that they are sometimes withdrawn, lest the mind should be lifted up in pride. For if the Spirit of Prophecy had always been with the Prophets, plainly the Prophet Elisha would never have said, Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told me. [2 Kings 4, 27] If the Spirit of Prophecy had been always present to the Prophets, the Prophet Amos when asked would never have said, I am [so Vulg. ] no Prophet; where he also adds, neither a Prophet's son, but I am an herdsman and a gatherer of sycamore fruit. [Amos 7, 14. ] How then was he no Prophet, who foretold so many true things concerning the future? or in what way was he a Prophet, if he at the time disowned the truth concerning himself? Why, because, at the moment that he was called in question [requisitus], he felt that the Spirit of Prophecy was not with him, he bore true testimony concerning himself, in saying; I am not a Prophet. Yet he added afterwards, Now therefore hear thou the word of the Lord. Therefore thus said the Lord, Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land. [ver. 16, 17. ] By these words of the Prophet it is plainly shewn, that while he was bearing that testimony about himself he was filled, and on the instant rewarded with the Spirit of Prophecy, because he humbly acknowledged himself to be no Prophet. And if the Spirit of Prophecy had always continued with the Prophets, the Prophet Nathan would never have allowed King David, when he consulted him about the building of the Temple, what a little while after he was to refuse him.
90. And hence, how justly is it written in the Gospel, Upon Whom thou shalt see the Spirit descending, and remaining on Him, the same is He Which baptizeth with the Holy Ghost. For the Spirit descends into all the faithful, but remains in the Mediator alone, in a special manner. For He has never left the Human Nature of Him, from Whose Divine Nature He proceedeth. He remains therefore in Him, Who only can both do all things and at all times. Now the faithful, who receive Him, since they cannot always retain the gifts of miracles, as they desire, testify that they have received Him as it were in a passing manifestation. But whereas on the other hand it is said by the
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mouth of Truth concerning the same Spirit to the Disciples, For He dwelleth with you, and shall be in you, [John 14, 17] how is it, that this same abiding of the Holy Spirit is by the voice of God declared to be the sign of the Mediator, where it is said, Upon Whom thou shalt see the Spirit descending, and abiding on Him? If then according to the words of the Master He abideth in the disciples also, how will it be any longer a special sign, that He abides in the Mediator? Now this we shall learn the sooner, if we discriminate between the gifts of the same Spirit.
91. Now there are some of His gifts, without which life is never attained; and there are others whereby holiness of life is made known for the good of other men. For meekness, humility, faith, hope, charity, are gifts that come from Him, and they are such as man can never reach to life without. And the gift of Prophecy, healing, different kinds of tongues, the interpretation of tongues [sermonum], are His gifts; yet such as shew forth the presence of His power for the improvement of all beholders. In the case of these gifts then, without which we can never attain to life, the Holy Spirit for ever abides, whether in His preachers, or in all the Elect; but in those gifts whereof the object is not the preservation of our own life, but of the lives of others through the manifestation of Him, He by no means always abides in the Preachers. For He is indeed always ruling their hearts to the end of good living, yet does not always exhibit the signs of miraculous powers by them, but sometimes, for all manifestation of miracles, He withdraws Himself from them, in order that those powers, which belong to Him, may be had with greater humility, in the same degree that being in possession they cannot be retained.
92. But the Mediator of God and men, the Man Christ Jesus, in all things hath Him both always and continually present. For the same Spirit even in Substance proceeds from Him. And thus, though He abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends. For as our body is cognizant of the sense of touch only, but the head of the body has the use of all the five senses at once, so that it sees, hears, tastes, smells, and touches; so the members of the Supreme Head shine forth in some of the powers, but the Head Itself blazes forth in all of them. The Spirit then abides in Him in another sort, from Whom He never departs by reason of His Nature. Now those of His gifts, by which life is attained, can never without danger be lost, but the gifts, whereby holiness of life is made evident, are very often withdrawn, as we have said, without detriment. So then the first are to be kept for our own edification, the latter to be sought for the improvement of others. In the case of the one let the fear alarm us, lest they perish, but in the other, when they are withdrawn for a season, let humility be our consolation, for that they may chance to lift up the mind to entertain pride. Accordingly when the power of miracles which had been vouchsafed is withdrawn, let us exclaim as is right, The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. For then, and only then, we really shew that we have held in a right spirit all that we had given us, when we bear with patience the momentary withdrawal thereof.
BOOK III.
The whole of the second chapter of the Book of Job is explained after the manner of the former Books, historically, allegorically, and morally.
[i]
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HISTORICAL INTERPRETATION
1. BLESSED Job, though aimed at for death in his temptation, gained growth unto life by the stroke. And our old enemy grieved to find that he had only multiplied his excellences by the very means, by which he had thought to do away with them, but whereas he sees that he has been worsted in the first struggle, he prepares himself for fresh assaults of temptations, and still has the boldness to augur evil of that holy man; for one that is evil can never believe goodness to exist, though proved by his experience. Now those circumstances, which were promised in the first infliction, are again subjoined, when it is said,
Ver. 1, 2, 3. Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Because we have discussed these particulars very fully above, we the rather pass them over in silence, lest, whilst we often repeat points once gone into, we delay too long in coming to such as are untouched; although what is said to Satan by the Lord's voice, Whence comest thou? I cannot consider to be addressed to him just as it was before; for whereas he returns defeated from that contest upon which he had been let loose, and yet is asked ‘whence he comes,’ when it is known from whence he comes, what else is this but that the impotency of his pride is chidden? As though the voice of God openly said, ‘See, thou art overcome by a single man, and him too beset with the infirmities of the flesh; thou, that strivest to set thyself up against Me, the Maker of all things! ’ Hence when the Lord immediately went on to declare the excellences of Job, as He did before, it is together with the triumphs of his victory that He enumerates this, and adds,
And still he holdeth fast his integrity.
[ii]
2. As if He said explicitly, ‘Thou indeed hast wrought thy malice, but he has not lost his innocence; and thou art forced to serve to his advancement by the very means whence thou thoughtest to lessen his advancement. For that inward innocency, which he honourably maintained when at rest, he has more honourably preserved under the rod. It follows;
Although thou movedst Me against him, to destroy him without cause.
[iii]
3. Whereas God is a just and a true God, it is important to enquire how and in what sense He shews that He had afflicted Job without cause. For because He is just, He could not afflict him without cause, and again, because He is true, He could not have spoken other than what He did. So then that both particulars may concur in Him that is just and true, so that He should both speak truth, and not act unjustly, let us know, that blessed Job was both in one sense smitten without cause, and again in another sense, that he was smitten not without cause. For as He that is just and true, says
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the thing of Himself, let us prove both that what He said was true, and that what He did was righteous. For it was necessary that the holy man, who was known to God alone and to his own conscience, should make known to all as a pattern for their imitation with what preeminent virtue he was enriched. For he could not visibly give to others examples of virtue, if he remained himself without temptation. Accordingly it was brought to pass, both that the very force of the infliction should exhibit his stores of virtue for the imitation of all men, and that the strokes inflicted upon him should bring to light what in time of tranquillity lay hidden. Now by means of the same blows the virtue of patience gained increase, and the gloriousness of his reward was augmented by the pains of the scourge. Thus, that we may uphold the truth of God in word, and His equity in deed, the blessed Job is at one and the same time not afflicted without cause, seeing that his merits are increased, and yet he is afflicted without cause, in that he is not punished for any offence committed by him. For that man is stricken without cause, who has no fault to be cut away; and he is not stricken without cause, the merit of whose virtue is made to accumulate.
4. But what is meant when it is said, Thou movedst Me against him? Is ‘the Truth’ then inflamed by the words of Satan, so that at his instigation He falls to torturing His servants? Who could imagine those things of God which he even accounts unworthy of a good man?
But because we ourselves never strike unless when moved, the stroke of God itself is called the ‘moving’ Him. And the voice of God condescends to our speech, that His doings may in one way or another be reached by man's understanding. For that Power which without compulsion created all things, and which without oversight rules all things, and without labour sustains all, and governs without being busied, corrects also without emotion. And by stripes He forms the minds of men to whatsoever He will, in such sort still that He never passeth into the darkness of change from the light of His Unchangeable Being. It follows;
Ver. 4, 5. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face.
[iv]
5. The old enemy derives from outward things the charge which he urges against the blessed man's soul. For he affirms that ‘skin is given for skin;’ as it often happens that when we see a blow directed against the face, we put our hands before our eyelids to guard the eyes from the stroke, and we present our bodies to be wounded, lest they be wounded in a tenderer part. Satan then, who knew that such things are customarily done, exclaims, Skin for skin, and all that a man hath will he give in exchange for his life. As if he said in plain words, ‘It is for this reason that Job bears with composure so many strokes falling without, because he fears lest he should be smitten himself, and so it is care of the flesh that makes him unmoved by hurt done to the feelings of the flesh; for while he fears for his own person, he feels the less the hurt of what belongs to him.
And hence he immediately requires his flesh to be smitten, in these words;
But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face.
He had said above, Touch all that he hath, and he will curse Thee to Thy face. [Job 1, 11] Now, as if forgetting his former proposal, being beaten upon one point, he demands another. And this is
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justly allowed him by God's dispensation, that the audacious disputer, by being over and over again overcome, may be made to keep silence. It proceeds;
Ver. 6. And the Lord said unto Satan, Behold, he is in thine hand; but save his life.
[v]
6. Here again, the safeguard of protection goes along with the permission to smite, and the dispensation of God both while guarding, forsakes his elect servant, and while forsaking, guards him. A portion of him He gives over, a portion He protects. For if he had left Job wholly in the hand of so dire a foe, what could have become of a mere man? And so with the very justice of the permission there is mixed a certain measure of pity, that in one and the same contest, both His lowly servant might rise by oppression, and the towering enemy be brought down by the permission. Thus the holy man is given over to the adversary's hand, but yet in his inmost soul he is held fast by the hand of his Helper. For he was of the number of those sheep, concerning whom Truth itself said in the Gospel, Neither shall any man pluck them out of My hand. [John 10, 28] And yet it is said to the enemy, when he demands him, Behold, he is in thine hand. The same man then is at the same time in the hand of God, and in the hand of the devil. For by saying, he is in thine hand, and straightway adding, but save his life, the pitiful Helper openly shewed that His hand was upon him whom He yielded up, and that in giving He did not give him, whom, while He cast him forth, He at the same time hid from the darts of his adversary.
7. But how is that it is said to Satan, but save his life [animam]? For how does he keep safe, who is ever longing to break in upon things under safe keeping? But Satan's saving is spoken of his not daring to break in, just as, conversely, we petition The Father in prayer, saying, Lead us not into temptation; [Matt. 6, 13] for neither does the Lord lead us into temptation, Who is ever mercifully shielding His servants there from. Yet it is as it were for Him ‘to lead us into temptation,’ not to protect us from the allurements of temptation. And He then as it were ‘leads us not into the snare of temptation,’ when He does not let us be tempted beyond what we are able to bear. In like manner then as God is said to ‘lead us into temptation,’ if He suffers our adversary to lead us thereinto, so our adversary is said to ‘save our soul [animum, same as above],’ when he is stayed from overcoming it by his temptations.
Ver. 7. So Satan went forth from the presence of the Lord.
How ‘Satan goes forth from the presence of the Lord,’ is shewn by the remarks which have been already [some Mss. add ‘often’] made above. It goes on;
And smote Job with sore boils, from the sole of his foot unto his crown.
[vi]
8. Strokes are to be estimated in two ways, viz. to consider either of what kind, or how great. For being many they are often made right by their quality, and being heavy by their quantity, i. e. when, if they be many, they be not heavy, and if they be heavy, they be not many; in order to shew, then, how by the sharpness of the stroke the adversary flamed against the holy man, not only in the badness of the kind, but also in the heaviness of the amount: to prove the quality, it is said, And smote Job with sore boils; and to teach the quantity, from the sole of his foot unto his crown.
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Plainly, that nothing might be void of glory in his soul, in whose body there is no part void of pain. It goes on;
Ver. 8. And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
[vii]
9. What is a potsherd made from, excepting mud? and what is the humour of the body, but mud? Accordingly he is said ‘to scrape the humour with a potsherd,’ as if it were plainly said, ‘he wiped away mud with mud. ’ For the holy man reflected, whence that which he carried about him had been taken, and with the broken piece of a vessel of clay he scraped his broken vessel of clay. By which act we have it openly shewn us, in what manner he subdued under him that body of his when sound, which even when stricken he tended with such slight regard; how softly he dealt with his flesh in its sound state, who applied neither clothing, nor fingers, but only a potsherd to its very wounds. And thus he scraped the humour with a potsherd, that seeing himself in the very broken piece, he might even by the cleansing of the wound be taking a remedy for his soul.
10. But because it often happens that the mind is swelled by the circumstances that surround the body, and by the way men behave toward us the frailty of the body is removed from before the eyes of the mind, (as there are some of those that are of the world, who while they are buoyed up with temporal honours, whilst they rule in elevated stations, whilst they see the obedience of multitudes yielded to them at will, neglect to consider their own frailty, and altogether forget, nor ever take heed, how speedily that vessel of clay which they bear, is liable to be shattered,) so blessed Job, that he might take thought of his own frailty from the things about him, and increase the intensity of his self-contempt in his own eyes, is described to have seated himself not any where on the earth, which at most in every place is found clean, but upon a dunghill. He set his body on a dunghill, that the mind might to its great profit consider thoroughly what was that substance of the flesh, which was taken from the ground. [Gen. 3, 23] He set his body on a dunghill, that even from the stench of the place he might apprehend how rapidly the body returneth to stench.
11. But see, while blessed Job is undergoing such losses in his substance, and grieving over the death of so many children whereby he is smitten, while he is suffering such numberless wounds, while he scrapes the running humour with a potsherd, whilst, running down in a state of corruption, he sat himself upon a dunghill, it is good to consider how it is that Almighty God, as though in unconcern, afflicts so grievously those, whom He looks upon as so dear to Him for all eternity. But, now, while I view the wounds and the torments of blessed Job, I suddenly call back my mind's eye to John, and I reflect not without the greatest astonishment, that he, being filled with the Spirit of prophecy within his mother's womb, and who, if I may say so, before his birth, was born again, he that was the friend of the Bridegroom, [John 3, 29] he than whom none hath arisen greater among those born of women, [Matt. 11, 11] he that was so great a Prophet, that he was even more than a Prophet, he is cast into prison by wicked men, and beheaded, for the dancing of a damsel, and a man of such severe virtue dies for the merriment of the vile! Do we imagine there was aught in his life which that most contemptible death was to wipe off? When, then, did he sin even in meat, whose food was but locusts and wild honey? How did he offend even by the quality of his clothing, the covering of whose body was of camel's hair? How could he transgress in his behaviour, who never went out from the desert? How did the guilt of a talkative tongue defile him, who was parted far from mankind? When did even a fault of silence attach to him, who so
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vehemently charged those that came to him? O generation, of vipers, who hath warned you to flee from the wrath to come? [Matt. 3, 7] How is it then, that Job is distinguished above other men by the testimony of God, and yet by his plagues is brought down even to a dunghill? How is it that John is commended by the voice of God, and yet for the words of a drunkard suffers death as the prize of dancing? How is it, that Almighty God so utterly disregards in this present state of being those whom He chose so exaltedly before the worlds, saving this, which is plain to the religious sense of the faithful, that it is for this reason He thus presses them below, because He sees how to recompense them on high? And He casts them down without to the level of things contemptible, because He leads them on within to the height of things incomprehensible. From hence then let everyone collect what those will have to suffer There, that are condemned by Him, if here He thus torments those whom He loves, or how they shall be smitten, who are destined to be convicted at the Judgment, if their life is sunk so low, who are commended by witness of the Judge Himself. It proceeds;
Ver. 9. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. [viii]
12. The old adversary is wont to tempt mankind in two ways; viz. so as either to break the hearts of the stedfast by tribulation, or to melt them by persuasion. Against blessed Job then he strenuously exerted himself in both; for first upon the householder he brought loss of substance; the father he bereaved by the death of his children; the man that was in health he smote with putrid sores. But forasmuch as him, that was outwardly corrupt, he saw still to hold on sound within, and because he grudged him, whom he had stripped naked outwardly, to be inwardly enriched by the setting forth of his Maker's praise, in his cunning he reflects and considers, that the champion of God is only raised up against him by the very means whereby he is pressed down, and being defeated he betakes himself to subtle appliances of temptations. For he has recourse again to his arts of ancient contrivance, and because he knows by what means Adam is prone to be deceived, he has recourse to Eve. For he saw that blessed Job amidst the repeated loss of his goods, the countless wounds of his strokes, stood unconquered, as it were, in a kind of fortress of virtues. For he had set his mind on high, and therefore the machinations of the enemy were unable to force an entrance on it. The adversary then seeks by what steps he may mount up to this well-fenced fortress. Now the woman is close to the man and joined to him. Therefore he fixed his hold on the heart of the woman, and as it were found in it a ladder whereby he might be able to mount up to the heart of the man. He seized the mind of the wife, which was the ladder to the husband. But he could do nothing by this artifice. For the holy man minded that the woman was set under and not over him, and by speaking aright, he instructed her, whom the serpent set on to speak wrongly. For it was meet that manly reproof should hold in that looser mind; since indeed he knew even by the first fall of man, that the woman was unskilled to teach aright. And hence it is well said by Paul, I permit not a woman to teach. [1 Tim. 2, 12] Doubtless for that, when she once taught, she cast us off from an eternity of wisdom. And so the old enemy was beaten by [perdidit ab] Adam on a dunghill, he that conquered Adam in Paradise; and whereas he inflamed the wife, whom he took to his aid, to utter words of mispersuasion, he sent her to the school of holy instruction; and she that had been set on that she might destroy, was instructed that she should not ruin herself. Yes, the enemy is so stricken by those resolute men of our part, that his very own weapons are seized out of his hand. For by the same means, whereby he reckons to increase the pain of the wound, he is helping them to arms of virtue to use against himself.
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13. Now from the words of his wife, thus persuading him amiss, we ought to mark with attention, that the old enemy goes about to bend the upright state of our mind, not only by means of himself, but by means of those that are attached to us. For when he cannot undermine our heart by his own persuading, then indeed he creeps to the thing by the tongues of those that belong to us. For hence it is written; Beware of thine own children, and take heed to thyself from thy servants. [Ecclus. 32, 22. Vulg. ] Hence it is said by the Prophet; Take ye heed every one of his neighbour, and trust ye not in any brother. [Jer. 9, 4] Hence it, is again written; And a man's foes shall be they of his own household. [Matt. 10, 36] For when the crafty adversary sees himself driven back from the hearts of the good, he seeks out those that they very much love, and he speaks sweetly to them by the words of such as are beloved by them above others, that whilst the force of love penetrates the heart, the sword of his persuading may easily force a way in to the defences of inward uprightness. Thus after the losses of his goods, after the death of his children, after the wounding and rending of his limbs, the old foe put in motion the tongue of his wife.
14. And observe the time when he aimed to corrupt the mind of the man with poisoned talk. For it was after the wounds that the words were brought in by him; doubtless that, as the force of the pain waxed greater, the froward dictates of his persuasions might easily prevail. But if we minutely consider the order itself of his temptation, we see with what craft he worketh his cruelty. For he first directed against him the losses of his goods, which should be at once, as they were, out of the province of nature, and without the body. He withdrew from him his children, a thing now no longer indeed without the province of nature, but still in some degree beyond his own body. Lastly, he smote even his body. But because, by these wounds of the flesh, he could not attain to wound the soul, he sought out the tongue of the woman that was joined to him. For because it sorely grieved him to be overcome in open fight, he flung a javelin from the mouth of the wife, as if from a place of ambush: as she said, Dost thou still retain thine integrity? Bless God and die. Mark how in trying him, he took away every thing, and again in trying him, left him his wife, and shewed craftiness in stripping him of every thing, but infinitely greater cunning, in keeping the woman as his abettor, to say, Dost thou still retain thine integrity? Eve repeats her own words. For what is it to say, ‘give over thine integrity,’ but ‘disregard obedience by eating the forbidden thing? ’ And what is it to say, Bless [see Book I, 31. ] God and die, but ‘live by mounting above the commandment, above what thou wast created to be? ’ But our Adam lay low upon a dunghill in strength, who once stood up in Paradise in weakness. For thereupon he replied to the words of his evil counsellor, saying,
Ver. 10. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?
[ix]
15. See the enemy is every where broken, every where overcome, in all his appliances of temptation he has been brought to the ground, in that he has even lost that accustomed consolation which he derived from the woman. Amid these circumstances it is good to contemplate the holy man, without, void of goods, within, filled with God. When Paul viewed in himself the riches of internal wisdom, yet saw himself outwardly a corruptible body, he says, We have this treasure in earthen vessels. [2 Cor. 4, 7] You see, the earthen vessel in blessed Job felt those gaping sores without, but this treasure remained entire within. For without he cracked in his wounds, but the
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treasure of wisdom unfailingly springing up within issued forth in words of holy instruction, saying, If we have received good at the hand of the Lord, shall we not receive evil? meaning by the good, either the temporal or the eternal gifts of God, and by the evil, denoting the strokes of the present time, of which the Lord saith by the Prophet, I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil. [Is. 45, 6. 7. ] Not that evil, which does not subsist by its own nature, is created by the Lord, but the Lord shews Himself as creating evil, when He turns into a scourge the things that have been created good for us, upon our doing evil, that the very same things should at the same time both by the pain which they inflict be to transgressors evil, and yet good by the nature whereby they have their being. And hence poison is to man indeed death, but life to the serpent. For we by the love of things present have been led away from the love of our Creator; and whereas the froward mind submitted itself to fondness for the creature, it parted from the Creator's communion, and so it was to be smitten by its Maker by means of the things which it had erringly preferred to its Maker, that by the same means whereby man in his pride was not afraid to commit sin, he might find a punishment to his correction, and might the sooner recover himself to all that he had lost, the more he perceived that the things which he aimed at were full of pain. And hence it is rightly said, I form the light, and create darkness. For when the darkness of pain is created by strokes without, the light of the mind is kindled by instruction within. I make peace, and create evil. For peace with God is restored to us then, when the things which, though rightly created, are not rightly coveted, are turned into such sort of scourges as are evil to us. For we are become at variance with God by sin. Therefore it is meet that we should be brought back to peace with Him by the scourge, that whereas every being created good turns to pain for us, the mind of the chastened man may be renewed in a humbled state to peace with the Creator. These scourges, then, blessed Job names evil, because he considers with what violence they smite the good estate of health and tranquillity.
16. But this we ought especially to regard in his words, viz. with what a skilful turn of reflection he gathers himself up to meet the persuading of his wife, saying, If we have received good at the hand of the Lord, shall we not receive evil? For it is a mighty solace of our tribulation, if, when we suffer afflictions, we recall to remembrance our Maker's gifts to us, Nor does that break down our force, which falls upon us in the smart, if that quickly comes to mind, which lifts us up in the gift. For it is hence written, In the day of prosperity be not unmindful of affliction, and in the day of affliction, be not unmindful of prosperity. [Ecclus. 11, 25] For whosoever receives God's gifts, but in the season of gifts has no fear of strokes, is brought to a fall by joy in his elation of mind. And whoever is bruised with scourges, yet, in the season of the scourges, neglects to take comfort to himself from the gifts, which it has been his lot to receive, is thrown down from the stedfastness of his mind by despair on every hand. Thus then both must be united, that each may always have the other's support, so that both remembrance of the gift may moderate the pain of the stroke, and misgiving and dread of the stroke may bite down the joyousness of the gift. And thus the holy man, to soothe the depression of his mind amidst his wounds, in the pains of the strokes weighs the sweetness of the gifts, saying, If we have received good at the hand of the Lord, shall we not receive evil? And he does well in saying first, Thou hast spoken like one of the foolish women. For because it is the sense of a bad woman, and not her sex, that is in fault, he never says, ‘Thou hast spoken like one of the women,’ but ‘of the foolish women,’ clearly that it might be shewn, that whatsoever is of ill sense cometh of superadded folly, and not of nature so formed. The account goes on;
In all this did not Job sin with his lips.
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[x]
17. We sin with our lips in two ways; either when we say unjust things, or withhold the just. For if it were not sometimes a sin also to be silent, the Prophet would never say, Woe is me, that I held my peace. [Is. 6, 5. Vulg. ] Blessed Job, then, in all that he did, sinned no wise with his lips; in that he neither spake proudly against the smiter, nor withheld the right answer to the adviser. Neither by speech, therefore, nor by silence did he offend, who both gave thanks to the Father that smote him, and administered wisdom of instruction to the ill-advising wife. For because he knew what he owed to God, what to his neighbour, viz. resignation to his Creator, wisdom to his wife, therefore he both instructed her by his uttering reproof, and magnified Him by giving thanks. But which is there of us, who, if he were to receive any single wound of such severe infliction, would not at once be laid low in the interior? See, that when outwardly prostrated by the wounds of the flesh, he abides inwardly erect in the fences of the mind, and beneath him he sees every dart fly past wherewith the raging enemy transfixes him outwardly with unsparing hand; watchfully he catches the javelins, now cast, in wounds, against him in front, and now, in words, as it were from the side. And our champion encompassed with the rage of the besetting fight, at all points presents his shield of patience, meets the darts coming in on every hand, and on all virtue's sides wheels round the guarded mind to front the assailing blows.
18. But the more valiantly our old enemy is overcome, the more hotly is he provoked to further arts of malice. For whereas the wife when chidden was silent, he forthwith set on others to rise up in insults till they must be chidden. For as he essayed to make his blows felt, by the often repeated tidings of the losses of his substance, so he now busies himself to penetrate that firm heart by dealing reiterated strokes with the insults of the lips. It proceeds;
Ver. 11. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
[xi]
19. We have it proved to us how great a love they entertained both for each other, and for the smitten man, in that they came by agreement to administer consolation to him when afflicted. Though even by this circumstance, viz. that Scripture bears witness they were the friends of so great a man, it is made appear that they were men of a good spirit and right intention; though this very intention of mind, when they break forth into words, upon indiscretion arising, becomes clouded in the sight of the strict Judge.
Ver. 18, 19. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house: And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
[xlix]
76. As we have before said, ‘the wilderness’ is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house; in that strong temptation seizes us [n] from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat of carnal desires. Yet sometimes when idleness steals on [o] the mind, prudence waxes cold; for when it is weary and turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on [p] the mind, our temperance decays [q]. For in whatever degree we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret
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declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus ‘a strong wind smites the four corners of the house,’ in that strong temptation, by hidden impulses, shakes the four virtues; and the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscience is brought to trouble.
77. Now it is within these four corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness, Understanding, against rashness, Counsel, against fear, Courage, against ignorance, Knowledge, against hardness of heart, Piety, against pride, Fear.
78. But sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets from what source it has them, and imagines that it derives that from itself, which it sees to be never wanting to it. Hence it is that this same grace sometimes withdraws itself for our good, and shews the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are threatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed; forasmuch as from whatever cause it turns to folly for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtuseness in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried off with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to our own powers; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm. But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood firm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror came upon her. Sometimes whilst we are congratulating ourselves that we know great things, we are stunned with a blindness of instantaneous ignorance [q]. But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by the stroke of its blindness, it may know also from whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when
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we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a firmer footing, in proportion as it has felt the weight of this virtue by seeming to let it go.
79. When the house, then, is overthrown, the sons perish; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live inwardly by the Spirit, though they perish outwardly in the flesh; because, forsooth, although our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind; and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are we thus dealt with, so that our conscience is at times struck with the smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the depth of his mind felt the failure of them [see S. Macarius, Hom. xv. ]. But when the mind is shaken by the assaults of temptation, and is as it were more than enough disheartened, there is shewn to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when anyone awearied relaxes himself at his ease, he abandons his mind without restraint to the corrupter. But if, by the dispensations of mercy from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight. And hence it is rightly subjoined,
Ver. 20. Then Job arose. [l]
80. For sitting betokens one at ease, but rising, one in a conflict. His rising, then, when he heard the evil tidings, is setting the mind more resolutely for conflicts, after the experience of
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temptations, by which very temptations even the power of discernment is the gainer, in that it learns the more perfectly to distinguish good from evil. And therefore it is well added,
And rent his mantle.
[li]
81. We ‘rend our mantle,’ whenever we review with a discriminating eye our past deeds; for unless with God our deeds were as a cloak that covered us, it would never have been declared by the voice of an Angel, Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame [Rev. 16, 15]; for ‘our shame’ is then ‘seen,’ when our life, appearing worthy of condemnation in the eyes of the righteous in judgment, has not the covering of after good practice. But because, as often as we are tempted with guilt, we are prompted to mourning, and being stirred by our own lamentations, open the eyes of the mind to the more perfect perception of the light of righteousness, we as it were rend our mantle in grief, in that in consequence of our weeping discretion being strengthened, we chastise [r] all that we do with greater strictness, and with wrathful hand. Then all our high-mindedness comes down, then all our overcunningness is dropped from our thoughts; and hence it is added,
And shaved his head, and fell down upon the ground, and worshipped.
[lii]
82. For what do we understand in a moral sense by hair, but the wandering thoughts of the mind? and hence it is elsewhere said to the Church, Thy lips are like a thread of scarlet; and thy speech is comely; [Cant. 4, 3] for a thread [vitta Vulg. ] binds the hairs of the head. So the lips of the Spouse are like a thread, in that by the exhortations of Holy Church all dissipated thoughts in the minds of her hearers are put in bands, that they may not roam at large, and be spread abroad amongst forbidden objects, and thus spread abroad, lie heavy on the eyes of the mind, but may as it were gather themselves to one direction, in that the thread of holy preaching binds them. Which also is well represented to be of scarlet; for the preaching of the Saints glows only with charity. And what is signified by the head, but that very mind, which is principal in every action? Whence it is elsewhere said, And let thy head lack no ointment [Eccl. 9, 8]; for ointment upon the head is charity in the heart; and there is lack of ointment upon the head, when there is a withdrawal of charity from the heart. The shaving of the head then is the cutting off all superfluous thoughts from the mind. And he shaveth his head and falls upon the earth, who, restraining thoughts of self-presumption, humbly acknowledges how weak he is in himself.
83. For it is hard for a man to do great things, and not to harbour confident thoughts in his own mind on the score of his great doings. For from this very fact, that we are living in strenuous opposition to our vices, presumptuous imaginations are engendered in the heart; and while the mind valorously beats down the evil habits without her, she is very often inwardly swoln within herself; and now she accounts herself to have some special merits, nor ever imagines that she sins in the conceits of self-esteem. But in the eyes of the severe Judge she is so much the worse delinquent, as the sin committed, in proportion as it is the more concealed, is well nigh incorrigible; and the pit is opened the wider to devour, the more proudly the life we lead glories in itself. Hence, as we have often said before, it is brought to pass by the merciful dispensations of our Creator, that the soul that places confidence in itself is struck down by a providential temptation; that being brought low
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it may find out what it is, and may lay aside the haughtiness of self-presumption. For as soon as the mind feels the blow of temptation, all the presumption and swelling of our thoughts abates.
84. For when the mind is lifted up in pride, it breaks out as it were into usurpation [s]. And it has for the attendants of its tyrannical power, its own imaginations that flatter it. But if an enemy assaults the tyrant, the favour of those attendants is speedily at an end. For when the adversary finds entrance the attendants fly, and fall away from him in fear, whom in time of peace they extolled with cunning flattery. But, when the attendants are withdrawn, he remains alone in the face of the enemy; for when high thoughts are gone, the troubled mind sees itself only and the temptation, and thus upon healing of evil tidings, the head is shaved, whensoever under the violent assault of temptation the mind is bared of the thoughts of self-assurance. For what does it mean that the Nazarites let their hair grow long, saving that by a life of special continency proud thoughts gain ground? And what does it signify, that, the act of devotion over, the Nazarite is commanded to shave his head, and cast the hair into the sacrificial fire, but that we then reach the height of perfection, when we so overcome our external evil habits, as to discard from the mind even thoughts that are superfluous? To consume these in the sacrificial fire is, plainly, to set them on fire with the flame of divine love; that the whole heart should glow with the love of God, and burning up every superfluous thought, should as it were consume the hair of the Nazarite in completing his devotion. And observe that he fell upon the earth and worshipped; for he sets forth to God the true worship, who in humility sees that he is dust, who attributes no goodness to himself, who owns that the good that he does is from the mercy of the Creator; and hence he says well and fitly,
Ver. 21. Naked came I out of my mother's womb, and naked shall I return thither. [liii]
85. As if the mind when tempted and taken in the powerlessness of its weak condition were to say, ‘Naked I was by grace first begotten in the faith, and naked I shall be saved by the same grace in being taken up into heaven [in assumptione]. ’ For it is a great consolation to a troubled mind, when, smitten with the assaults of sin, it sees itself as it were stripped of all virtue, to fly to the hope of Mercy alone, and prevent itself being stripped naked in proportion as it humbly thinks itself to be naked and bare of virtue, and though it be perchance bereaved of some virtue in the hour of temptation, yet acknowledging its own weakness, it is the better clad with humility itself, and is stronger as it is laid low than as it was standing, in that it ceases to ascribe to itself without the aid of God whatever it has. And hence it also at once owns with humility the hand of Him Who is both Giver and Judge, saying,
The Lord gave, and the Lord hath taken away.
[liv]
86. Observe how he grew great by the discipline of temptations, who both in the possession of the virtue acknowledges the bounty of the Giver, and in the disorderment of his fortitude, the power of the Withdrawer; which fortitude nevertheless is not withdrawn, but is confounded and loses heart, that the assaulted mind, while it dreads every instant to lose the quality as it seems, being alway made humble, may never lose it.
As it hath pleased the Lord, so is it done; Blessed be the Name of the Lord.
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[lv]
87. In this circumstance, viz. that we are assaulted with inward trouble, it is meet that we refer the thing to the judgment of our Creator, that our heart may resound the louder the praises of its Maker, from the very cause that makes it, on being smitten, the more thoroughly to consider the impotency of its frail condition. Now it is justly said,
Ver. 22. In all this Job sinned not, nor charged God foolishly:
[lvi]
88. In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may turn it to the ashes of mere chaff.
89. Now nothing hinders that all that we have said concerning virtues, be understood of those gifts of the Holy Spirit which are vouchsafed in [vid. chap. 91. ] manifestation of virtue, for to one is given the gift of Prophecy, to another different kinds of tongues, to another the gifts of healing.
But forasmuch as these gifts are not always present in the mind in the same degree, it is clearly shewn that it is for our good that they are sometimes withdrawn, lest the mind should be lifted up in pride. For if the Spirit of Prophecy had always been with the Prophets, plainly the Prophet Elisha would never have said, Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told me. [2 Kings 4, 27] If the Spirit of Prophecy had been always present to the Prophets, the Prophet Amos when asked would never have said, I am [so Vulg. ] no Prophet; where he also adds, neither a Prophet's son, but I am an herdsman and a gatherer of sycamore fruit. [Amos 7, 14. ] How then was he no Prophet, who foretold so many true things concerning the future? or in what way was he a Prophet, if he at the time disowned the truth concerning himself? Why, because, at the moment that he was called in question [requisitus], he felt that the Spirit of Prophecy was not with him, he bore true testimony concerning himself, in saying; I am not a Prophet. Yet he added afterwards, Now therefore hear thou the word of the Lord. Therefore thus said the Lord, Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land. [ver. 16, 17. ] By these words of the Prophet it is plainly shewn, that while he was bearing that testimony about himself he was filled, and on the instant rewarded with the Spirit of Prophecy, because he humbly acknowledged himself to be no Prophet. And if the Spirit of Prophecy had always continued with the Prophets, the Prophet Nathan would never have allowed King David, when he consulted him about the building of the Temple, what a little while after he was to refuse him.
90. And hence, how justly is it written in the Gospel, Upon Whom thou shalt see the Spirit descending, and remaining on Him, the same is He Which baptizeth with the Holy Ghost. For the Spirit descends into all the faithful, but remains in the Mediator alone, in a special manner. For He has never left the Human Nature of Him, from Whose Divine Nature He proceedeth. He remains therefore in Him, Who only can both do all things and at all times. Now the faithful, who receive Him, since they cannot always retain the gifts of miracles, as they desire, testify that they have received Him as it were in a passing manifestation. But whereas on the other hand it is said by the
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mouth of Truth concerning the same Spirit to the Disciples, For He dwelleth with you, and shall be in you, [John 14, 17] how is it, that this same abiding of the Holy Spirit is by the voice of God declared to be the sign of the Mediator, where it is said, Upon Whom thou shalt see the Spirit descending, and abiding on Him? If then according to the words of the Master He abideth in the disciples also, how will it be any longer a special sign, that He abides in the Mediator? Now this we shall learn the sooner, if we discriminate between the gifts of the same Spirit.
91. Now there are some of His gifts, without which life is never attained; and there are others whereby holiness of life is made known for the good of other men. For meekness, humility, faith, hope, charity, are gifts that come from Him, and they are such as man can never reach to life without. And the gift of Prophecy, healing, different kinds of tongues, the interpretation of tongues [sermonum], are His gifts; yet such as shew forth the presence of His power for the improvement of all beholders. In the case of these gifts then, without which we can never attain to life, the Holy Spirit for ever abides, whether in His preachers, or in all the Elect; but in those gifts whereof the object is not the preservation of our own life, but of the lives of others through the manifestation of Him, He by no means always abides in the Preachers. For He is indeed always ruling their hearts to the end of good living, yet does not always exhibit the signs of miraculous powers by them, but sometimes, for all manifestation of miracles, He withdraws Himself from them, in order that those powers, which belong to Him, may be had with greater humility, in the same degree that being in possession they cannot be retained.
92. But the Mediator of God and men, the Man Christ Jesus, in all things hath Him both always and continually present. For the same Spirit even in Substance proceeds from Him. And thus, though He abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends. For as our body is cognizant of the sense of touch only, but the head of the body has the use of all the five senses at once, so that it sees, hears, tastes, smells, and touches; so the members of the Supreme Head shine forth in some of the powers, but the Head Itself blazes forth in all of them. The Spirit then abides in Him in another sort, from Whom He never departs by reason of His Nature. Now those of His gifts, by which life is attained, can never without danger be lost, but the gifts, whereby holiness of life is made evident, are very often withdrawn, as we have said, without detriment. So then the first are to be kept for our own edification, the latter to be sought for the improvement of others. In the case of the one let the fear alarm us, lest they perish, but in the other, when they are withdrawn for a season, let humility be our consolation, for that they may chance to lift up the mind to entertain pride. Accordingly when the power of miracles which had been vouchsafed is withdrawn, let us exclaim as is right, The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. For then, and only then, we really shew that we have held in a right spirit all that we had given us, when we bear with patience the momentary withdrawal thereof.
BOOK III.
The whole of the second chapter of the Book of Job is explained after the manner of the former Books, historically, allegorically, and morally.
[i]
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HISTORICAL INTERPRETATION
1. BLESSED Job, though aimed at for death in his temptation, gained growth unto life by the stroke. And our old enemy grieved to find that he had only multiplied his excellences by the very means, by which he had thought to do away with them, but whereas he sees that he has been worsted in the first struggle, he prepares himself for fresh assaults of temptations, and still has the boldness to augur evil of that holy man; for one that is evil can never believe goodness to exist, though proved by his experience. Now those circumstances, which were promised in the first infliction, are again subjoined, when it is said,
Ver. 1, 2, 3. Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Because we have discussed these particulars very fully above, we the rather pass them over in silence, lest, whilst we often repeat points once gone into, we delay too long in coming to such as are untouched; although what is said to Satan by the Lord's voice, Whence comest thou? I cannot consider to be addressed to him just as it was before; for whereas he returns defeated from that contest upon which he had been let loose, and yet is asked ‘whence he comes,’ when it is known from whence he comes, what else is this but that the impotency of his pride is chidden? As though the voice of God openly said, ‘See, thou art overcome by a single man, and him too beset with the infirmities of the flesh; thou, that strivest to set thyself up against Me, the Maker of all things! ’ Hence when the Lord immediately went on to declare the excellences of Job, as He did before, it is together with the triumphs of his victory that He enumerates this, and adds,
And still he holdeth fast his integrity.
[ii]
2. As if He said explicitly, ‘Thou indeed hast wrought thy malice, but he has not lost his innocence; and thou art forced to serve to his advancement by the very means whence thou thoughtest to lessen his advancement. For that inward innocency, which he honourably maintained when at rest, he has more honourably preserved under the rod. It follows;
Although thou movedst Me against him, to destroy him without cause.
[iii]
3. Whereas God is a just and a true God, it is important to enquire how and in what sense He shews that He had afflicted Job without cause. For because He is just, He could not afflict him without cause, and again, because He is true, He could not have spoken other than what He did. So then that both particulars may concur in Him that is just and true, so that He should both speak truth, and not act unjustly, let us know, that blessed Job was both in one sense smitten without cause, and again in another sense, that he was smitten not without cause. For as He that is just and true, says
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the thing of Himself, let us prove both that what He said was true, and that what He did was righteous. For it was necessary that the holy man, who was known to God alone and to his own conscience, should make known to all as a pattern for their imitation with what preeminent virtue he was enriched. For he could not visibly give to others examples of virtue, if he remained himself without temptation. Accordingly it was brought to pass, both that the very force of the infliction should exhibit his stores of virtue for the imitation of all men, and that the strokes inflicted upon him should bring to light what in time of tranquillity lay hidden. Now by means of the same blows the virtue of patience gained increase, and the gloriousness of his reward was augmented by the pains of the scourge. Thus, that we may uphold the truth of God in word, and His equity in deed, the blessed Job is at one and the same time not afflicted without cause, seeing that his merits are increased, and yet he is afflicted without cause, in that he is not punished for any offence committed by him. For that man is stricken without cause, who has no fault to be cut away; and he is not stricken without cause, the merit of whose virtue is made to accumulate.
4. But what is meant when it is said, Thou movedst Me against him? Is ‘the Truth’ then inflamed by the words of Satan, so that at his instigation He falls to torturing His servants? Who could imagine those things of God which he even accounts unworthy of a good man?
But because we ourselves never strike unless when moved, the stroke of God itself is called the ‘moving’ Him. And the voice of God condescends to our speech, that His doings may in one way or another be reached by man's understanding. For that Power which without compulsion created all things, and which without oversight rules all things, and without labour sustains all, and governs without being busied, corrects also without emotion. And by stripes He forms the minds of men to whatsoever He will, in such sort still that He never passeth into the darkness of change from the light of His Unchangeable Being. It follows;
Ver. 4, 5. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face.
[iv]
5. The old enemy derives from outward things the charge which he urges against the blessed man's soul. For he affirms that ‘skin is given for skin;’ as it often happens that when we see a blow directed against the face, we put our hands before our eyelids to guard the eyes from the stroke, and we present our bodies to be wounded, lest they be wounded in a tenderer part. Satan then, who knew that such things are customarily done, exclaims, Skin for skin, and all that a man hath will he give in exchange for his life. As if he said in plain words, ‘It is for this reason that Job bears with composure so many strokes falling without, because he fears lest he should be smitten himself, and so it is care of the flesh that makes him unmoved by hurt done to the feelings of the flesh; for while he fears for his own person, he feels the less the hurt of what belongs to him.
And hence he immediately requires his flesh to be smitten, in these words;
But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face.
He had said above, Touch all that he hath, and he will curse Thee to Thy face. [Job 1, 11] Now, as if forgetting his former proposal, being beaten upon one point, he demands another. And this is
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justly allowed him by God's dispensation, that the audacious disputer, by being over and over again overcome, may be made to keep silence. It proceeds;
Ver. 6. And the Lord said unto Satan, Behold, he is in thine hand; but save his life.
[v]
6. Here again, the safeguard of protection goes along with the permission to smite, and the dispensation of God both while guarding, forsakes his elect servant, and while forsaking, guards him. A portion of him He gives over, a portion He protects. For if he had left Job wholly in the hand of so dire a foe, what could have become of a mere man? And so with the very justice of the permission there is mixed a certain measure of pity, that in one and the same contest, both His lowly servant might rise by oppression, and the towering enemy be brought down by the permission. Thus the holy man is given over to the adversary's hand, but yet in his inmost soul he is held fast by the hand of his Helper. For he was of the number of those sheep, concerning whom Truth itself said in the Gospel, Neither shall any man pluck them out of My hand. [John 10, 28] And yet it is said to the enemy, when he demands him, Behold, he is in thine hand. The same man then is at the same time in the hand of God, and in the hand of the devil. For by saying, he is in thine hand, and straightway adding, but save his life, the pitiful Helper openly shewed that His hand was upon him whom He yielded up, and that in giving He did not give him, whom, while He cast him forth, He at the same time hid from the darts of his adversary.
7. But how is that it is said to Satan, but save his life [animam]? For how does he keep safe, who is ever longing to break in upon things under safe keeping? But Satan's saving is spoken of his not daring to break in, just as, conversely, we petition The Father in prayer, saying, Lead us not into temptation; [Matt. 6, 13] for neither does the Lord lead us into temptation, Who is ever mercifully shielding His servants there from. Yet it is as it were for Him ‘to lead us into temptation,’ not to protect us from the allurements of temptation. And He then as it were ‘leads us not into the snare of temptation,’ when He does not let us be tempted beyond what we are able to bear. In like manner then as God is said to ‘lead us into temptation,’ if He suffers our adversary to lead us thereinto, so our adversary is said to ‘save our soul [animum, same as above],’ when he is stayed from overcoming it by his temptations.
Ver. 7. So Satan went forth from the presence of the Lord.
How ‘Satan goes forth from the presence of the Lord,’ is shewn by the remarks which have been already [some Mss. add ‘often’] made above. It goes on;
And smote Job with sore boils, from the sole of his foot unto his crown.
[vi]
8. Strokes are to be estimated in two ways, viz. to consider either of what kind, or how great. For being many they are often made right by their quality, and being heavy by their quantity, i. e. when, if they be many, they be not heavy, and if they be heavy, they be not many; in order to shew, then, how by the sharpness of the stroke the adversary flamed against the holy man, not only in the badness of the kind, but also in the heaviness of the amount: to prove the quality, it is said, And smote Job with sore boils; and to teach the quantity, from the sole of his foot unto his crown.
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Plainly, that nothing might be void of glory in his soul, in whose body there is no part void of pain. It goes on;
Ver. 8. And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
[vii]
9. What is a potsherd made from, excepting mud? and what is the humour of the body, but mud? Accordingly he is said ‘to scrape the humour with a potsherd,’ as if it were plainly said, ‘he wiped away mud with mud. ’ For the holy man reflected, whence that which he carried about him had been taken, and with the broken piece of a vessel of clay he scraped his broken vessel of clay. By which act we have it openly shewn us, in what manner he subdued under him that body of his when sound, which even when stricken he tended with such slight regard; how softly he dealt with his flesh in its sound state, who applied neither clothing, nor fingers, but only a potsherd to its very wounds. And thus he scraped the humour with a potsherd, that seeing himself in the very broken piece, he might even by the cleansing of the wound be taking a remedy for his soul.
10. But because it often happens that the mind is swelled by the circumstances that surround the body, and by the way men behave toward us the frailty of the body is removed from before the eyes of the mind, (as there are some of those that are of the world, who while they are buoyed up with temporal honours, whilst they rule in elevated stations, whilst they see the obedience of multitudes yielded to them at will, neglect to consider their own frailty, and altogether forget, nor ever take heed, how speedily that vessel of clay which they bear, is liable to be shattered,) so blessed Job, that he might take thought of his own frailty from the things about him, and increase the intensity of his self-contempt in his own eyes, is described to have seated himself not any where on the earth, which at most in every place is found clean, but upon a dunghill. He set his body on a dunghill, that the mind might to its great profit consider thoroughly what was that substance of the flesh, which was taken from the ground. [Gen. 3, 23] He set his body on a dunghill, that even from the stench of the place he might apprehend how rapidly the body returneth to stench.
11. But see, while blessed Job is undergoing such losses in his substance, and grieving over the death of so many children whereby he is smitten, while he is suffering such numberless wounds, while he scrapes the running humour with a potsherd, whilst, running down in a state of corruption, he sat himself upon a dunghill, it is good to consider how it is that Almighty God, as though in unconcern, afflicts so grievously those, whom He looks upon as so dear to Him for all eternity. But, now, while I view the wounds and the torments of blessed Job, I suddenly call back my mind's eye to John, and I reflect not without the greatest astonishment, that he, being filled with the Spirit of prophecy within his mother's womb, and who, if I may say so, before his birth, was born again, he that was the friend of the Bridegroom, [John 3, 29] he than whom none hath arisen greater among those born of women, [Matt. 11, 11] he that was so great a Prophet, that he was even more than a Prophet, he is cast into prison by wicked men, and beheaded, for the dancing of a damsel, and a man of such severe virtue dies for the merriment of the vile! Do we imagine there was aught in his life which that most contemptible death was to wipe off? When, then, did he sin even in meat, whose food was but locusts and wild honey? How did he offend even by the quality of his clothing, the covering of whose body was of camel's hair? How could he transgress in his behaviour, who never went out from the desert? How did the guilt of a talkative tongue defile him, who was parted far from mankind? When did even a fault of silence attach to him, who so
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vehemently charged those that came to him? O generation, of vipers, who hath warned you to flee from the wrath to come? [Matt. 3, 7] How is it then, that Job is distinguished above other men by the testimony of God, and yet by his plagues is brought down even to a dunghill? How is it that John is commended by the voice of God, and yet for the words of a drunkard suffers death as the prize of dancing? How is it, that Almighty God so utterly disregards in this present state of being those whom He chose so exaltedly before the worlds, saving this, which is plain to the religious sense of the faithful, that it is for this reason He thus presses them below, because He sees how to recompense them on high? And He casts them down without to the level of things contemptible, because He leads them on within to the height of things incomprehensible. From hence then let everyone collect what those will have to suffer There, that are condemned by Him, if here He thus torments those whom He loves, or how they shall be smitten, who are destined to be convicted at the Judgment, if their life is sunk so low, who are commended by witness of the Judge Himself. It proceeds;
Ver. 9. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. [viii]
12. The old adversary is wont to tempt mankind in two ways; viz. so as either to break the hearts of the stedfast by tribulation, or to melt them by persuasion. Against blessed Job then he strenuously exerted himself in both; for first upon the householder he brought loss of substance; the father he bereaved by the death of his children; the man that was in health he smote with putrid sores. But forasmuch as him, that was outwardly corrupt, he saw still to hold on sound within, and because he grudged him, whom he had stripped naked outwardly, to be inwardly enriched by the setting forth of his Maker's praise, in his cunning he reflects and considers, that the champion of God is only raised up against him by the very means whereby he is pressed down, and being defeated he betakes himself to subtle appliances of temptations. For he has recourse again to his arts of ancient contrivance, and because he knows by what means Adam is prone to be deceived, he has recourse to Eve. For he saw that blessed Job amidst the repeated loss of his goods, the countless wounds of his strokes, stood unconquered, as it were, in a kind of fortress of virtues. For he had set his mind on high, and therefore the machinations of the enemy were unable to force an entrance on it. The adversary then seeks by what steps he may mount up to this well-fenced fortress. Now the woman is close to the man and joined to him. Therefore he fixed his hold on the heart of the woman, and as it were found in it a ladder whereby he might be able to mount up to the heart of the man. He seized the mind of the wife, which was the ladder to the husband. But he could do nothing by this artifice. For the holy man minded that the woman was set under and not over him, and by speaking aright, he instructed her, whom the serpent set on to speak wrongly. For it was meet that manly reproof should hold in that looser mind; since indeed he knew even by the first fall of man, that the woman was unskilled to teach aright. And hence it is well said by Paul, I permit not a woman to teach. [1 Tim. 2, 12] Doubtless for that, when she once taught, she cast us off from an eternity of wisdom. And so the old enemy was beaten by [perdidit ab] Adam on a dunghill, he that conquered Adam in Paradise; and whereas he inflamed the wife, whom he took to his aid, to utter words of mispersuasion, he sent her to the school of holy instruction; and she that had been set on that she might destroy, was instructed that she should not ruin herself. Yes, the enemy is so stricken by those resolute men of our part, that his very own weapons are seized out of his hand. For by the same means, whereby he reckons to increase the pain of the wound, he is helping them to arms of virtue to use against himself.
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13. Now from the words of his wife, thus persuading him amiss, we ought to mark with attention, that the old enemy goes about to bend the upright state of our mind, not only by means of himself, but by means of those that are attached to us. For when he cannot undermine our heart by his own persuading, then indeed he creeps to the thing by the tongues of those that belong to us. For hence it is written; Beware of thine own children, and take heed to thyself from thy servants. [Ecclus. 32, 22. Vulg. ] Hence it is said by the Prophet; Take ye heed every one of his neighbour, and trust ye not in any brother. [Jer. 9, 4] Hence it, is again written; And a man's foes shall be they of his own household. [Matt. 10, 36] For when the crafty adversary sees himself driven back from the hearts of the good, he seeks out those that they very much love, and he speaks sweetly to them by the words of such as are beloved by them above others, that whilst the force of love penetrates the heart, the sword of his persuading may easily force a way in to the defences of inward uprightness. Thus after the losses of his goods, after the death of his children, after the wounding and rending of his limbs, the old foe put in motion the tongue of his wife.
14. And observe the time when he aimed to corrupt the mind of the man with poisoned talk. For it was after the wounds that the words were brought in by him; doubtless that, as the force of the pain waxed greater, the froward dictates of his persuasions might easily prevail. But if we minutely consider the order itself of his temptation, we see with what craft he worketh his cruelty. For he first directed against him the losses of his goods, which should be at once, as they were, out of the province of nature, and without the body. He withdrew from him his children, a thing now no longer indeed without the province of nature, but still in some degree beyond his own body. Lastly, he smote even his body. But because, by these wounds of the flesh, he could not attain to wound the soul, he sought out the tongue of the woman that was joined to him. For because it sorely grieved him to be overcome in open fight, he flung a javelin from the mouth of the wife, as if from a place of ambush: as she said, Dost thou still retain thine integrity? Bless God and die. Mark how in trying him, he took away every thing, and again in trying him, left him his wife, and shewed craftiness in stripping him of every thing, but infinitely greater cunning, in keeping the woman as his abettor, to say, Dost thou still retain thine integrity? Eve repeats her own words. For what is it to say, ‘give over thine integrity,’ but ‘disregard obedience by eating the forbidden thing? ’ And what is it to say, Bless [see Book I, 31. ] God and die, but ‘live by mounting above the commandment, above what thou wast created to be? ’ But our Adam lay low upon a dunghill in strength, who once stood up in Paradise in weakness. For thereupon he replied to the words of his evil counsellor, saying,
Ver. 10. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?
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15. See the enemy is every where broken, every where overcome, in all his appliances of temptation he has been brought to the ground, in that he has even lost that accustomed consolation which he derived from the woman. Amid these circumstances it is good to contemplate the holy man, without, void of goods, within, filled with God. When Paul viewed in himself the riches of internal wisdom, yet saw himself outwardly a corruptible body, he says, We have this treasure in earthen vessels. [2 Cor. 4, 7] You see, the earthen vessel in blessed Job felt those gaping sores without, but this treasure remained entire within. For without he cracked in his wounds, but the
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treasure of wisdom unfailingly springing up within issued forth in words of holy instruction, saying, If we have received good at the hand of the Lord, shall we not receive evil? meaning by the good, either the temporal or the eternal gifts of God, and by the evil, denoting the strokes of the present time, of which the Lord saith by the Prophet, I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil. [Is. 45, 6. 7. ] Not that evil, which does not subsist by its own nature, is created by the Lord, but the Lord shews Himself as creating evil, when He turns into a scourge the things that have been created good for us, upon our doing evil, that the very same things should at the same time both by the pain which they inflict be to transgressors evil, and yet good by the nature whereby they have their being. And hence poison is to man indeed death, but life to the serpent. For we by the love of things present have been led away from the love of our Creator; and whereas the froward mind submitted itself to fondness for the creature, it parted from the Creator's communion, and so it was to be smitten by its Maker by means of the things which it had erringly preferred to its Maker, that by the same means whereby man in his pride was not afraid to commit sin, he might find a punishment to his correction, and might the sooner recover himself to all that he had lost, the more he perceived that the things which he aimed at were full of pain. And hence it is rightly said, I form the light, and create darkness. For when the darkness of pain is created by strokes without, the light of the mind is kindled by instruction within. I make peace, and create evil. For peace with God is restored to us then, when the things which, though rightly created, are not rightly coveted, are turned into such sort of scourges as are evil to us. For we are become at variance with God by sin. Therefore it is meet that we should be brought back to peace with Him by the scourge, that whereas every being created good turns to pain for us, the mind of the chastened man may be renewed in a humbled state to peace with the Creator. These scourges, then, blessed Job names evil, because he considers with what violence they smite the good estate of health and tranquillity.
16. But this we ought especially to regard in his words, viz. with what a skilful turn of reflection he gathers himself up to meet the persuading of his wife, saying, If we have received good at the hand of the Lord, shall we not receive evil? For it is a mighty solace of our tribulation, if, when we suffer afflictions, we recall to remembrance our Maker's gifts to us, Nor does that break down our force, which falls upon us in the smart, if that quickly comes to mind, which lifts us up in the gift. For it is hence written, In the day of prosperity be not unmindful of affliction, and in the day of affliction, be not unmindful of prosperity. [Ecclus. 11, 25] For whosoever receives God's gifts, but in the season of gifts has no fear of strokes, is brought to a fall by joy in his elation of mind. And whoever is bruised with scourges, yet, in the season of the scourges, neglects to take comfort to himself from the gifts, which it has been his lot to receive, is thrown down from the stedfastness of his mind by despair on every hand. Thus then both must be united, that each may always have the other's support, so that both remembrance of the gift may moderate the pain of the stroke, and misgiving and dread of the stroke may bite down the joyousness of the gift. And thus the holy man, to soothe the depression of his mind amidst his wounds, in the pains of the strokes weighs the sweetness of the gifts, saying, If we have received good at the hand of the Lord, shall we not receive evil? And he does well in saying first, Thou hast spoken like one of the foolish women. For because it is the sense of a bad woman, and not her sex, that is in fault, he never says, ‘Thou hast spoken like one of the women,’ but ‘of the foolish women,’ clearly that it might be shewn, that whatsoever is of ill sense cometh of superadded folly, and not of nature so formed. The account goes on;
In all this did not Job sin with his lips.
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17. We sin with our lips in two ways; either when we say unjust things, or withhold the just. For if it were not sometimes a sin also to be silent, the Prophet would never say, Woe is me, that I held my peace. [Is. 6, 5. Vulg. ] Blessed Job, then, in all that he did, sinned no wise with his lips; in that he neither spake proudly against the smiter, nor withheld the right answer to the adviser. Neither by speech, therefore, nor by silence did he offend, who both gave thanks to the Father that smote him, and administered wisdom of instruction to the ill-advising wife. For because he knew what he owed to God, what to his neighbour, viz. resignation to his Creator, wisdom to his wife, therefore he both instructed her by his uttering reproof, and magnified Him by giving thanks. But which is there of us, who, if he were to receive any single wound of such severe infliction, would not at once be laid low in the interior? See, that when outwardly prostrated by the wounds of the flesh, he abides inwardly erect in the fences of the mind, and beneath him he sees every dart fly past wherewith the raging enemy transfixes him outwardly with unsparing hand; watchfully he catches the javelins, now cast, in wounds, against him in front, and now, in words, as it were from the side. And our champion encompassed with the rage of the besetting fight, at all points presents his shield of patience, meets the darts coming in on every hand, and on all virtue's sides wheels round the guarded mind to front the assailing blows.
18. But the more valiantly our old enemy is overcome, the more hotly is he provoked to further arts of malice. For whereas the wife when chidden was silent, he forthwith set on others to rise up in insults till they must be chidden. For as he essayed to make his blows felt, by the often repeated tidings of the losses of his substance, so he now busies himself to penetrate that firm heart by dealing reiterated strokes with the insults of the lips. It proceeds;
Ver. 11. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
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19. We have it proved to us how great a love they entertained both for each other, and for the smitten man, in that they came by agreement to administer consolation to him when afflicted. Though even by this circumstance, viz. that Scripture bears witness they were the friends of so great a man, it is made appear that they were men of a good spirit and right intention; though this very intention of mind, when they break forth into words, upon indiscretion arising, becomes clouded in the sight of the strict Judge.
