Thus in the
threshing
of the floor the grains are squeezed under the chaff; thus the flowers come forth between thorns, and the rose that smells grows along with the thorn that pricks.
St Gregory - Moralia - Job
But the Holy Spirit teaching to men that understand this same truth, how unutterable are the things above and the things of God, sometimes uses even those words concerning God, which amongst men are held as a fault, that from these things which seem unworthy of men, and yet are spoken concerning
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God, men should be admonished to know that neither are those things even worthy of God, which whilst they are accounted worthy among men, are thought worthy of God.
63. For God is called ‘jealous,’ as it is written, The Lord, his Name is ‘jealous. ’ [Ex. 34, 14] He is called ‘wroth,’ whence it is written, The Lord was wroth against Israel. [Numb. 32, 13. ] The Lord is called ‘repentant,’ as where it is written, It repenteth Me that I have made man upon the earth. [Gen. 6, 7] And again; It repenteth Me that I have set up Saul to be king over Israel. [1 Sam. 15, 11] He is entitled compassionate, as where it is written, Merciful and pitiful is the Lord, patient and full of compassion. [Ps. 86, 15. ] He is called ‘foreknowing,’ as the Apostle saith concerning Him, For whom He did foreknow, He did also predestinate to be conformed to the image of His Son. [Rom. 8, 29] Whereas neither ‘jealousy,’ nor ‘wrath,’ nor ‘repentance,’ nor strictly speaking ‘compassionateness,’ nor ‘foreknowledge,’ can be in God. For all these particulars are derived into Him from human qualities, while there is a descending to words expressive of infirmity, that as it were a kind of steps being made for us, and set beside us, by the things which we see close to us, we may one time be enabled to mount up to the high things of Him. For He is said to ‘feel jealous,’ who guards the chastity of his wife with torment of mind. ‘He is said to be ‘wroth,’ who is inflamed with heat of spirit against evil that deserves to be punished. He is said to ‘repent,’ to whom that which he has done is displeasing, and contrarily by changing does some other thing. He is called ‘compassionate,’ who is moved with pity towards his neighbour. Now ‘misericordia’ (‘commiseration’) is so called from ‘miserum cor,’ (‘a miserable heart,’) for this reason, because each individual sees a person wretched, and sympathizing with him, while he is affected with grief of mind, he himself makes his heart miserable, that he may free from misery the man that he is set on. He is said to ‘foreknow,’ who sees each particular event before it comes, and that which is future foresees before it becomes present. How then is God described as being ‘jealous,’ Who in watching over our chastity, is not affected by any torment of mind? How is He ‘wroth,’ Who in taking vengeance on our evil ways is not stirred by any agitation of mind? How is He ‘repentant,’ Who what He has once done is never at all sorry that He has done? How is He ‘commiserating,’ Who has not ever a heart of misery? How is He foreknowing, whereas nothing but what is future can be foreknown? And we know that to God there is nothing future, before the Eyes of Whom things past there are none, things present pass not by, things future come not; seeing that all that to us was and will be is in His sight at hand, and all that is present He is able to know rather than foreknow. And yet He is called ‘jealous,’ He is called ‘wroth,’ He is called ‘repentant,’ He is called ‘commiserating,’ He is called ‘foreknowing,’ that because He watches over the chastity of each individual soul, He should after man’s method be called ‘jealous,’ though He be not touched by torment of mind. And because He smites sins, He is said to be ‘wroth,’ though He be not affected by any agitation of the spirit. And because Himself unchangeable He changes that that He is minded, He is said to ‘repent,’ though it is the thing He changes, not His counsel. And when He succours our misery, He is called ‘commiserating,’ though He succours the miserable, and has not ever a heart of misery. And because the things which to us are future He sees, which same however to the Same Being are always at hand, He is styled ‘foreknowing,’ though He does not in any way foresee the future, which He sees as present. For even whatsoever things are, in His Eternity are not therefore seen because they are, but therefore they are because they are seen. Whilst therefore there is a coming down to the words of our changeableness, by those, as being made a kind of steps, let him, who is able, mount up to the unchangeableness of God, that he may see One shewing jealousy, without jealousy, One wroth without wrath, One repentant without sorrow or repentance, full of commiseration without a miserable heart, foreknowing without foresight. For in Him can neither
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the past nor the future be found, but all things changeable last unchangeably, and things, which in themselves cannot exist together, are all of them at once and together present to Him, and nothing that goes by passes away in Him, because in His Eternal Being, in an incomprehensible manner, all the rolls of ages whilst passing remain, whilst running a race stand still.
64. As then we understand Him ‘jealous’ without jealousy, ‘wroth’ without wrath, so He might by the holy man be also called ‘cruel’ without cruelty. Since he is called ‘cruel,’ who while smiting with severity spares not; that is to say that in this passage ‘cruel’ should be taken for one striking with severity, and not sparing the avenging of sin. Hence also Isaiah, when he saw the day of final Judgment was destined to come not henceforth with pardon but with rigour, says, Behold the day of the Lord cometh, cruel both with wrath, and fierce anger, to lay the land desolate; and to destroy the sinners thereof out of it. [Is. 13, 9] Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, ‘Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel. ’ For so God is not capable of being cruel, just as He is not in the least degree capable of being changed. But because in God there comes not either cruelty or changeableness at any time, whilst He says ‘unto me,’ he shews that he is sensible that God is in Himself neither ‘cruel’ nor ‘changeable. ’ But because as concerns ourselves things prosperous and things adverse shift to and fro, in this that we ourselves are changed, we as it were imagine as concerns ourselves His mind changed. But He the same Being remaining unchangeable in Himself, in the thought of men’s hearts comes to be felt now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own. Therefore as we before said, in saying, Thou art changed, he added unto me, that this very ‘cruelty’ and ‘changing’ might be not in the attributes of the Judge, but in the mind of the sufferer. Which he laid open by other words also, saying, And in the hardness of Thine hand Thou opposest Thyself to me. For ‘the Hand’ of the Lord is thought ‘hard,’ when being opposed to our will, that thing which displeases Him in us, it follows hard upon by striking; and He redoubles the strokes, when the soul of the sorrower looks for clemency.
[ALLEGORICAL INTERPRETATION]
Which words, howsoever, according to the mystery of the allegory, suit well the words of Holy Church speaking in the accents of the weak, who very often reckon themselves to be smitten more than they fancy they deserve, and esteem as cruelty of the Judge the severity of the lancing howsoever most just, seeing too that when the wound of the sick man is cut away by the chirurgeon’s steel, the operator is called cruel, who however by the hardness of the hand that cuts is opposed to the wound, but in concert with the health. It proceeds;
Ver. 22. Thou liftedst me up, and as it were setting me upon the wind, thou dashedst me down strongly.
[xxxiii]
65. Because the glory of the present life is seen as on high, but is not set firm by any stedfastness, one is as if he were ‘lifted up and set upon the wind,’ who rejoices in earthly prosperity, because the breath of fleeting happiness lifts him up only for this end, that it may in a moment prostrate him
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the worse below. For whereas Holy Church is high in honour with all persons, the weak ones in
her, who rejoice in transitory successes, [Some read ‘successibus,’ others ‘successionibus,’ which last may mean ‘advancements occurring in the change of things. ’] whereunto do they seem lifted up but as set upon the wind? Because in the succeeding season of persecution, when the breath of prosperity is gone by, their ‘lifting up’ is brought to the earth in a moment, if instantly they learn by falling, that, whilst lifted up before they were seated upon the wind. Which very words in a peculiar manner accord with the person of the holy man also, not as to the thing that was, but as to the thing that seemed to be. For never had fleeting prosperity ‘lifted up’ his mind, which mind in the midst of such overflowing stores of good things he ever kept down by a wonderful weight of virtue. But according to that which might have externally appeared, he who was little in his own eyes, was exalted in the eyes of others, and as it were ‘placed upon the wind,’ he was ‘dashed down strongly,’ because being buoyed up by outward goods, by the same means, whereby he was accounted to rise, he appeared to have fallen. Which same fall in the interior the holy man did not undergo, because no bad fortune throws down the man, whom no good fortune corrupts. For he who is attached to the truth, is in no degree brought under to vanity, because, whereas he has planted with a firm foot the bent of the thought within, all that is brought to pass in change without, reaches not in the least degree to the citadel of the interior. It goes on;
Ver. 23. I know that Thou wilt deliver me to death, where is the house appointed for all living.
[xxxiv]
66. In the preceding part of this work [Book xiii. §. 48 &c. ] the point was treated of, that before the Coming of the Lord even the righteous did descend to the abodes of hell, though they were kept not in woes but in rest. Which thing we omit to prove by testimonies now, because we think it is already sufficiently proved there. This, then, that is said, I know that Thou wilt deliver me to death, where is the house appointed for all living, is rightly suited to blessed Job even according to the history, whereas surely it appears that before the grace of the Redeemer even the just were carried to the caverns of hell. For the mere entering [‘admissio’] of ‘hell’ is itself called ‘the house of all living,’ because no one came hither, who before the Advent of the Mediator did not pass by thereunto by the simple constitution of his state of corruption. No one came hither, who did not go on to the death of the flesh, by the steps of that same corruption belonging to him. Of which selfsame death it is evidently said by the Psalmist; What man is he that liveth, and shall not see death? [Ps 89, 48] For though Elijah is related to have been transported to heaven, nevertheless he delayed, and did not escape death. For by the very mouth of Truth it is said; Elias truly shall first come, and restore all things. [Matt. 17, 11] For he shall come to ‘restore all things,’ since for this end surely is he restored to this world, that he may both fulfil the functions of preaching, and pay the debt of the flesh.
[ALLEGORICAL INTERPRETATION]
Which sentence however of the holy man suits the accents of Holy Church in the person of the weak sort, who hold the faith to the extent of the word of the lips, but contrary to the precepts of faith act the slave to their desires. For she says; I know that thou will deliver me to death, where is the house appointed for all living. For because she sees multitudes in her devoted to pleasures, and already foresees the destruction of those, she reflects that in the course of the present life they serve their desires indeed, but yet all are brought to the house of death, who in that same course live
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carnally. But there are some that are brought down into the pit of their gratifications, yet by the tears of repentance quickly recover the foot from below, which persons the strokes of smiting from Above cut rather for instruction than destruction. In the person of whom it is fitly subjoined;
Ver. 24. Howbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground, Thou wilt save them Thyself.
[xxxv]
[HISTORICAL INTERPRETATION]
67. In which words assuredly this ought to be perceived with penetration, that blessed Job, while he is telling his own circumstances transfers others into himself.
[ALLEGORICAL INTERPRETATION]
For he as it were in a special manner said of himself; Thou liftedst me up, and as it were setting me upon the wind dashedst me down with strength: I know that Thou wilt deliver me to death, where is the house appointed for all living; and yet he adds not concerning himself but others, Howbeit Thou dost not put forth Thine hand for the destroying of them. For whereas whilst speaking of himself in arguing, he subjoins cases applying to others, he shews how many he represents the persons of in himself. Accordingly the Lord ‘puts not forth His hand for the destroying’ of those that sin, when by striking He reforms from sins, and ‘He saves those that are falling to the ground,’ when those falling into transgression He wounds as to the health of the body; that being brought low outwardly they should arise inwardly, in order that lying prostrate in the body those should be brought back to the standing of the interior, who whilst standing outwardly lay low to the standing of the soul. It goes on;
Ver. 25. I wept of old over him that was in trouble; my soul suffered with the poor. [xxxvi]
[HISTORICAL INTERPRETATION]
68. Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well; that he should first transfer the suffering of the person sorrowing into himself, and then, to meet the sorrow of that person by the act of service render concurrence. For often, as we said before, the abundance of good things creates the bestower of a benefit, and not the excellence of compassion. For he, who perfectly compassionates the afflicted, generally even gives that to the persons in want, wherein he himself, if he gives it, is brought to shifts. And then the compassion of our heart is to the full, when we are not afraid to take upon ourselves the evil of want in behalf of a fellow creature, in order that we may set him free from suffering.
69. Which model of pitifulness in very deed the Mediator between God and Man gave to us. Who when He could have succoured us even without dying, yet was minded to come to the aid of
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mankind by dying, because plainly He would have loved us too little, except He took upon Him our wounds as well; nor would He exhibit the face of His love to us, unless the thing that He was to take away from us, He did Himself undergo for a time. For He found us subject to suffering, and mortal beings, and He, Who caused us to exist out of nothing, doubtless had the power to restore us from suffering even without death. But that He might shew how great the virtue of Compassion is, He deigned to become in our behalf what He would not have us to be, that He should take upon Him death temporally in His own Person, which death He should banish for evermore from ourselves. Could not He, while continuing invisible to us in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riches, God deigned to appear poor without. Hence also the great Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, For our sakes He became poor, when He was rich. [2 Cor. 8, 9] Who speaks in this way also; Not that to others there should be a releasing, but to you tribulation. [ib. v. 13] These things doubtless he brought in condescending to the weak, because some not having the strength to bear want, it is better borne to give less, than after one’s bounty to murmur on account of straitness of poverty. For that he might kindle the minds of those that heard him to great affections for giving, a little while after he introduced the words, saying, But this I say, He which soweth sparingly shall reap also sparingly. [2 Cor. 9, 6] But we sometimes say that it is more to sympathize in heart than it is to give; because every one who perfectly sympathizes with one in want, reckons as less all that he gives. For except that good will surpassed the hand of a person in giving, that same great Preacher would not have said to the disciple, Who have begun before not only to do, but also to be forward a year ago. [2, Cor. 8, 10] Since it is easy in good deeds to obey even against one’s will. But this great excellence had appeared in the disciples, that the good that was enjoined them, they had been forward to even before.
70. Thus because the holy man knew that with Almighty God greater sometimes is the gift of the mind than of the benefit, let him say, I wept of old over him that was in trouble, and my soul compassionated the poor man. For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.
71. Which sentence surely is well suited to the accents of Holy Church, who while she sees persons afflicted in the tears of penitence, joins her own tears thereto by continual prayer, and sympathizes with the needy person as often as by the entreaties of her intercession she helps the mind bared of virtues. Since we lament over the afflicted sympathizing with him, when we reckon the hurts of others as our own, and by our tears strive to cleanse away the sins of those guilty of transgression. In the doing which, indeed, we very often help ourselves more than we do those in whose behalf it is done, because before the Inmost Umpire, Who also breathes into us the grace of charity, he perfectly washes out his own several acts, who disinterestedly bewails those of others. Therefore let Holy Church, being seized in the time of the last persecution, recall to remembrance the good things which she has done in the time of peace, saying, I wept of old over him that was afflicted, and my soul compassionated the poor man. Who longing for the eternal delights of the interior light, yet still delayed, because she is beset with outward ills, may subjoin in the accents of the holy man;
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Ver. 26. When I looked for good, then evil came unto me; and when I waited for light, there broke
forth darkness.
[xxxvii]
72. For the faithful people ‘looks for good,’ but receives evil, and it ‘waits for light,’ and meets with ‘darkness,’ because by the grace of the recompensing it hopes to be now already admitted to the joys of the Angels, and yet being delayed for a longer time here below, it is exposed to the hands of those that persecute it; and he who calculates to enjoy as quickly as possible the recompensing of the Light Eternal, is still forced to suffer here the darkness of his persecutors. Which same ills of those persecuting them would grieve them the less, if they arose from unbelievers and adversaries. But they torture the mind of the Elect the worse in proportion as they proceed from those, upon whom they were foreassuring good. Whence it is yet further added; Ver. 27. My bowels boiled, and rested not.
Since for ‘the bowels’ of Holy Church ‘to boil’ is for her to endure in the fierceness of persecution, these very persons too, whom she had before in the love of the faith carried as ‘bowels. ’ Which same first acquainting themselves with her secrets, in the same proportion as they know where she suffers the greatest pain, to so much the worse degree never rest from the afflicting of her; which persons however even in the time of her peace she bears heavily with, because she takes thought of their ways as opposite to her own preachings. For she groans when she espies the life of those as unlike to herself. Concerning whom also it is fitly subjoined;
The days of affliction prevented me.
For the Holy Church of Elect persons knows that in the last persecution she shall suffer many ills, but ‘the days of her affliction prevent her’; because even in the time of peace she bears within herself the life of the wicked with a heavy spirit. For though in the last days there follow the open persecution of the unbelievers, yet this same even before it comes to light, those in her who are believers to the extent of the word only by bad practices forerun. It goes on;
Ver. 28. I went mourning: without rage rising up, I cried out in the crowd. [xxxviii]
[HISTORICAL INTERPRETATION]
73. I see that it is a thing to be carefully noted historically considered, that the holy man who a little before said, Thou hast lifted me up, added below, I went mourning. For by a wonderful arrangement at one and the same time there is wont to meet together in the courses of good men, at once
without, the honour of the highest pitch, and within, the mourning of afflicted abasement. Hence the holy man likewise, whilst lifted to a height by substance and by honours; ‘went mourning’; for though this man the high credit of power displayed advanced above his fellow-creatures, yet inwardly he offered to the Lord by his mourning the secret sacrifice of a contrite heart. Since the sacrifice of God is a troubled spirit. [Ps. 51, 17] Now all the Elect are taught by inward reflecting to fight against the temptations of outward superiority. Which persons, if they set their heart to their outward good fortune assuredly would cease to be righteous. But because it cannot be that upon the mere grounds of the successes of fortune alone the heart of man should never be at all tempted with
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however slight a degree of pride, holy men strive hard within against their very good fortune itself; I do not say, lest in self exaltation, but lest in the love of that prosperity at all events they should be brought to the ground. And it is most effectually to have been brought under this, to have surrendered the mind in a state of captivity to the desires thereof. But who that has a taste for earthly things, who that embraces temporal objects, would not look upon blessed Job as happy amidst so many circumstances of prosperity, when the health of the body, the life of his children, the preservation of his household, the completeness of his flocks, were all vouchsafed to him? But that in all these circumstances he did not take delight, he is his own witness, in that he says, I went mourning. For to the holy man still placed in this state of pilgrimage, all that is full of abundance, without the Vision of God, is destitution; because when the Elect see that all things are theirs, they lament that they do not see the Author of all things, and to them all this is too little, because there is still wanting the appearance of One. And in such sort does the grace of Heavenly Appointment exalt them without, that nevertheless, within, the sorrow of the instructress charity holds them under discipline. By which same they learn, that for the things which they receive outwardly, they should ever be the more humbled to themselves, should keep the mind under the yoke of discipline, should never by the liberty of power be made to break out into impatience. Whence also it is fitly subjoined, Without rage rising in the crowd, I cried out. For it often happens that the tumults of seditious men provoke the spirit of their rulers, and by disorderly emotions they transgress the limit of their orderliness.
74. And very often they who are set at the head, except in the mouth of the heart they be held in with the bridle of the Holy Spirit, leap forth into the fierceness of enraged retribution, and as much as they are able to do, reckon themselves to be at liberty to do with those under them. For impatience is almost always the friend of power, and that power when evil it even rules over as subject to it. For what that same feels, power executes. But holy men bow down themselves much more to the yoke of patience inwardly, than they are above others outwardly, and they exhibit without the truer governance, in proportion as they maintain within more lowly servitude to God: and they for this reason often endure persons the more fully, the more they have it in their power to revenge themselves upon them, and lest they should ever pass over into things unlawful, they very often will not put in execution in their own behalf even what is lawful; they are subject to the clamours of those under their charge, they rebuke in love those, whom they bear in mildness. Whence it is rightly said now, Without rage rising up in the crowd, I cried out; in this way, because against the clamours of the unruly the good have ‘crying out,’ but they have not ‘rage,’ because those whom they bear with gently they do not cease to teach.
[ALLEGORICAL INTERPRETATION]
But these particulars which after the historical view we have delivered concerning one individual, it remains that we understand after the allegorical view concerning diverse Elect ones of Holy Church. For she too in her Elect ‘goes mourning,’ even in prosperous circumstances. For she accounts nothing truly prosperous to her, until the good, which she is preeminently seeking after, she may lay hold of. Since her faithful ones enjoy temporal peace indeed, but sigh evermore; they are honoured, and afflicted: because very often they are seen at the highest pitch there, where they are not citizens. She too ‘rises in the crowd without rage, and cries out,’ because she presses upon the life of the evil doers with the eagerness of right jealousy, not with the frenzy of rage. She is
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angry and loving, she deals wrathfully and is tranquil, that so her weak members she may reform by zealousness, and cherish in pitifulness. It goes on;
Ver. 29. I was a brother to dragons, and a companion to ostriches.
[xxxix]
75. What is there denoted by the title of ‘dragons,’ but the life of evil minded men? Of whom also it is said by the prophet, They drew up the wind like dragons. [Jer. 14, 6] For all wicked men ‘draw in wind like dragons,’ when they are swoln with evil minded pride. But who are used to be understood by the designation of ‘ostriches,’ saving pretenders? For the ostrich has wings, but has not flight; because all pretenders have an appearance of sanctity, but the goodness of sanctity they have not. For those persons the appearance of good conduct adorns, but the wing of virtue never lifts them from the earth. So let the Elect people of Holy Church, because in the time of its peace it suffers within itself persons that are evil minded and pretenders, say the words, I was a brother to dragons, and a companion to ostriches. Which too in a special manner accords with the words of blessed Job, who to the highest pitch of great fortitude was a good man amongst bad. For no one is perfect who amidst his neighbours’ evil things is not patient. For he who does not bear others’ evil with composure, is by his impatience witness to himself that he is very far removed from the plenitude of goodness. For he refuses to be Abel, whom the malice of Cain does not exercise.
76.
Thus in the threshing of the floor the grains are squeezed under the chaff; thus the flowers come forth between thorns, and the rose that smells grows along with the thorn that pricks. Thus the first man had two sons, but one was elect, the other refuse. The three sons of Noah too did the ark contain, but while two continued in humility, one went headlong into the mocking of his father. Two sons Abraham had; but one was innocent, the other the persecutor of his brother. Two sons also Isaac had, one saved in humility, while the other even before that he was born was cast away. Twelve sons Jacob begat, but of these one was sold in innocency, while the rest were through wickedness the sellers of their brother. Twelve Apostles too were chosen in Holy Church; but that they might not remain untried, one is mixed with them, who by persecuting should try them. For to a just man there is joined a sinner together with wickedness, just as in the furnace to the gold there is added chaff along with fire, that in proportion as the chaff burns the gold may be purified. So then those are truly good men, who are enabled to hold on in goodness even in the midst of bad men; herein too it is said to Holy Church by the voice of the Spouse; As a lily among thorns, so is my love among the daughters. [Cant. 2, 2] Hence the Lord saith to Ezekiel And thou, son of man, unbelievers and overturners are with thee, and thou dwellest among scorpions. [Ez. 2, 6] Hence Peter magnifies the life of blessed Lot, saying, And delivered righteous Lot, when oppressed, from the wrongful conversation of the wicked. For to be seen and to be heard he was righteous, living among, those, who from day to day vexed the soul of the righteous man by wicked works. [2 Pet. 2, 7. &c. ] Hence Paul magnifies the life of his disciples, and in magnifying strengthens it, saying, In the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding the word of life. [Phil. 2, 15. 16. ] Hence by John, the Angel of the Church of Pergamus is borne witness to in the words, I know where thou dwellest, even where Satan’s seat is; and thou holdest fast My name, and hast not denied My faith. [Rev. 2, 15] So then let blessed Job, that he may evince what firmness he is of, tell with whom he lived, saying, I was a brother to dragons, and a companion to ostriches. Because it would have been but little that he himself did good things,
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except that for the heightening of his goodness he likewise sustained what was evil at the hands of others. It goes on;
Ver. 30. My skin is black upon me, and my bones are burned with heat.
[xl]
77. This we forbear to take account of after the history, for this reason, that the force of the speech appears from the pain of the suffering. But because, as we have already often said, blessed Job very frequently so relates things done, as to foretell things to be done, this excellently agrees with the accents of Holy Church, who in her weak members grievously feels the pain of the last persecution. And when others die off from her, all the stronger ones are wrung with sorrow. For her outward concern is earthly dispensing, but the interior is a heavenly charge. And so by the name of the ‘skin’ the weak are denoted, who now do service in her to exterior usefulness. While by the bones the strong are represented, in that in them the whole jointing of her body is cemented. And therefore because either being invited by bribes, or distressed by persecutions, many weak persons in her fall from the standing of faith, and themselves after they have fallen persecute her, what is it but that she suffers a ‘blackness of her skin,’ that in those very ones she should afterwards appear foul, in whom she before shewed fair. For whilst they who had been before accustomed to manage outward things aright, afterwards rage against the Elect of God, as it were ‘the skin’ of the Church has lost the hue of foregoing righteousness, in that it has come to the blackness of iniquity. Which Jeremiah also bewails under the likeness of the principal metal, saying, How is the gold become dim; how is the fine colour changed? [Lam. 4, 1] The froward, therefore, when they go forth from her sacraments, very often take a place of honour amongst the children of perdition, so that the very persons should rage against Holy Church with authority, who as it were in knowing despise this Church more cruelly. And hence when he said, My skin is black, he added, upon me; because those whom she before had as it were white as to the beautifulness of righteousness, she afterwards carries ‘black’ the worse. But when ‘the skin’ is turned to ‘blackness,’ the strong that are in her are consumed with jealousy of the faith. And hence he fitly subjoins; And my bones are dried up with heat. For in this way in the time before too that strongest bone of Holy Church, Paul, burned with a certain dryness of weariness, when he said to some persons on their falling; Who is weak, and I am not weak? Who is offended, and I burn not? [2 Cor. 11, 29] And so ‘the skin is made black, and the bones are dried up with heat;’ because while the weak leap forth to iniquity, all the strong are tortured with the fire of their zeal. It goes on;
Ver. 31. My harp also is turned to mourning, and my organ into the voice of them that weep. [xli]
78. Whereas the organ gives its sounds by means of pipes, and the harp by chords; it may be that by the ‘harp’ right practising is denoted, and by the ‘organ’ holy preaching. For by the pipes of an organ we not unsuitably understand the mouths of persons preaching, and by the chords of the harps the bent of those living aright. Which whilst it is stretched to another life by the afflicting of the flesh, it is as if the thin drawn chord in the harp sounded in the admiration of those beholding. For the chord is dried that it may give a suitable note on the harp; because holy men also chasten their body, and subject it to service, and are stretched from things below to those above. Moreover it is to be considered that the chord in the harp, if it be strung too little, does not sound, if too much, it sounds harsh; because doubtless the virtue of abstinence is altogether nothing if a man does not
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tame his body as much as he is able; or it is very ill ordered if he wears it down more than he is able. For by abstinence the imperfections of the flesh are to be done away, and not the flesh, and every one ought to rule himself with such great control, that both the flesh may not carry itself high for sin, and yet that it may be upheld in practice for the carrying out of righteousness. It is a satisfaction herein to look at the great preacher, with what great skill of preceptorship the souls of believers like chords strung on the harp, one set by stretching the more, he draws fine, another by loosening from their stretch he preserves. For to some he says; Not in rioting and drunkenness, not in chambering and wantonness. [Rom. 13, 13] And again he says; Mortify therefore your members which are upon the earth. [Col. 3, 5] And yet to the most beloved preacher he writes, saying, Drink no longer water, but use a little wine, for thy stomach’s sake, and for thine often infirmities. [1 Tim. 5, 23] Thus those chords by drawing thin he stretches, lest by not being stretched they altogether give no sound. But this chord he abates of its stretching, lest whilst it is stretched more, the less it should sound.
79. But whether it be the holy preachers in the Church, or the simpleminded and temperate generally, as far as they are vouchsafed powers, they render to their neighbours in her the song of goodly exhortation. For both the wise sort severally keep discreetly on the watch to the fruit of preaching, and that they may draw others to life they ply themselves with a sound of mighty persuading; and they that appear to be of slower wit within her, by the mere merit of their lives, to the extent that they see that they are able, take upon them authority of exhortation towards others, and cease not to draw to the heavenly Country those whom they are able. But Holy Church being borne down by the last persecutions, when she sees her words to be set at nought by the children of perdition, shapes the goodness of her love to lamentations alone, because surely she bewails those whom she is not able by exhorting to draw. Let her say then, My harp also is turned to mourning, and mine organ into the voice of them that weep. As though she avowed in plain words, saying, ‘In the season of my peace, indeed, by some I preached little things after the manner of a harp, whilst by others things great and sounding after the manner of an organ; but now ‘my harp is turned into mourning and mine organ into the voice of them that weep,’ because whilst I see myself to be despised I mourn over those who hear not the song of preaching. ’ Such things is Holy Church to do by certain persons in the end, these things has she already done by certain in her beginnings. For the first martyr Stephen endeavoured by preaching to benefit the Jews that persecuted him, which persons when he saw, notwithstanding, after the words of preaching to have flocked together to throwing stones, he prayed with his knees set fast, saying, Lord Jesus, lay not this sin to their charge. [Acts. 7, 60] How then was it to him who for long had told things both small and great, but that the melody of his ‘harp and of his organ’ was already mute, and they were ‘turned into mourning,’ because those whom he had not drawn in preaching, he wept for in loving? Which same Holy Church ceases not daily to do, because she already sees that the word of preaching is almost every where become mute. For some close their mouths from speaking, others scorn to hear right things. But the mind of the Elect whilst it sees the song of preaching to be stilled, returns groaning and in silence to lamentations. Therefore let her say, My harp is turned into mourning, and mine organ into the voice of them that weep, because every elect person in proportion as the voice of holy preaching has been stilled, so much the more sorely does he bewail the woes of the Church.
Thus far blessed Job has described the evils that he underwent; but from this place he begins to relate with more particularity the good things that he did. Now the words of grief we have run through by an historical and allegorical explanation: but the deeds of virtuous qualities we in great
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measure hold according to the text of the history alone, lest if we draw these to the exploring of mysteries, we should perchance appear to be making void the verity of the deed.
BOOK XXI.
The thirty-first chapter of the Book of Job is explained to verse twenty-four, exclusive, and chastity, humility, and mercifulness being first commended, many particulars are especially taught relative to the avoiding of the occasion of sin.
[i]
1. The sense of Sacred Revelation requires to be weighed with so exact a balancing between the text and the mystery, that the scale of either side being adjusted, this latter [‘hune,’ which seems to agree with ‘intellectus’ referred to ‘mysterium. ’] neither the weight of over-curious scrutinizing should sink down, nor again the deadness of unconcern leave void. For many sentences thereof are pregnant with such a conception of allegories, that any one who strives to hold them after the history alone, is deprived of the knowledge of them by his indifference. But there are some that are so made subordinate to external precepts, that if a man desires to penetrate them with greater particularity, within indeed he finds nothing, whilst even that too which they tell of without, he hides from himself.
2. Whence it is well said also in historical relation by a method of representing; And Jacob took him rods of green poplar, and of the almond and plane-trees, and pilled them in strakes, and when the bark was off, where they were
stripped, the white appeared, and the parts that were whole remained green; and after this manner the colour was made variegated. [Gen. 30, 37-39] When it is further added, And he set them in the gutters in the watering-troughs, that when the flocks came to drink they should have the rods before their eyes, and should conceive in looking on them. And the flocks when they conceived looked on the rods, and brought forth cattle ringstraked, spotted, and speckled. For what is it to set before the eyes of the cattle ‘rods of green poplar, and of the almond and plane-trees,’ but through the course Holy Scripture to furnish for an example to the people the lives and sentences of the Ancient Fathers, which same because by the testing of reason they are in a right line, are styled ‘rods. ’ From which he ‘peels the bark’ in part, that in those which are stripped the inward whiteness may appear, and in part he keeps the bark, that just as they were outwardly, they should remain in greenness. And the colour of the rods is made pied, whereas the bark is in part stripped off, in part retained. Since before the eyes of our reflection the sentences of the foregoing Fathers are placed, like pied rods, in which whereas we very often avoid the sense of the letter, we are as it were withdrawing the bark, and whereas we very often follow the meaning of the letter, we as it were preserve the bark. And when from those same the bark of the letter is removed, the interior whiteness of the allegory is brought to view, and when the bark is left, the green grown examples of the outward meaning are shewn. Which Jacob did well to ‘set in the watering-troughs,’ because our Redeemer set them in the books of the Sacred Lore by which we are inwardly watered. ‘The rams mix with the sheep looking at these,’ because our reasoning spirits when they are fixed in the earnest minding of those mingle themselves with the several particular actings, that they should begot such a progeny of works as they see examples of precepts going before in words, and the progeny of
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good practice may have a different colour, because both sometimes, the bark of the letter being removed, it sees what is within with acuteness, and sometimes, the covering of the history being preserved, it moulds itself well in the outward.
3. For because the Divine sentences require sometimes to be explored internally, and sometimes to be viewed externally, it is said by Solomon also, He that strongly presseth the udder for the drawing forth milk squeezeth out butter, and he that wringeth [‘emungit,’ al. ‘emulget. ’] violently draweth out blood. For we ‘press the udder strongly,’ when we weigh with minute understanding the word of Sacred Revelation, by which way of ‘pressing whilst we seek ‘milk,’ we find ‘butter,’ because whilst we seek to be fed with but a little insight, we are anointed with the abundance of interior richness. Which, nevertheless, we ought neither to do too much nor at all times, lest while milk is sought for from the udder there should follow blood. For very often persons whilst they sift the words of Sacred Revelation more than they ought, fall into a carnal apprehension. For ‘he draws forth blood, who wringeth violently. ’ Since that is rendered carnal which is perceived by an over-great sifting of the spirit. Whence it is requisite that the deeds of blessed Job, which he for this reason relates amidst the words of upbraiding friends, that his afflicted soul might not fall away in despair, we should examine into according to the weight of the history, lest if the mind explain these in a spiritual sense above what is necessary, from the udder of his words there be blood answering us instead of milk. But if he does sometimes relate some things mystical in the relation of his works, it is necessary that the mind with quickened speed return to these considerations, whereunto as is given to be understood the very order of the person speaking itself bids that mind. For the holy man, after he had told the things that had been inflicted on him by the scourge of God, now by enumerating in order his own virtues makes it known what sort of person he was before the scourge, so constructing the history of his life, as to insert therein a something very rare which might be understood in an allegorical way, that both in a large proportion they should be historical facts that he records, and yet occasionally, by means of these same, he should rise up to a spiritual meaning. Thus with what strength he had bound up his exterior conduct from all falling by the training of inward safe-keeping, he tells, saying,
Ver. 1. I made a covenant with mine eyes that I should not even think upon a maid. [ii]
[HISTORICAL INTERPRETATION]
4. Whereas the soul is invisible, it is in no degree affected by the delightfulness of things corporeal, except that, being closely attached to the body, it has the senses of that body as a kind of opening for going forth. For seeing, hearing, tasting, smelling, and touching, are a kind of ways of the mind, by which it should come forth without, and go a lusting after the things that are without the limits of its substance. For by these senses of the body as by a kind of windows the soul takes a view of the several exterior objects, and on viewing longs after them. For hence Jeremiah saith; For death is come up through our windows, and is entered into our palaces; [Jer. 9, 21] for ‘death comes up by the windows and enters into the palace,’ when concupiscence coming through the senses of the body enters the dwelling-place of the mind. Contrary whereunto that which we have often already said touching the righteous is spoken by Isaiah; Who are they that fly as clouds, and as the doves at their windows? [Is. 60, 8] For the righteous are said to fly as clouds, because they are lifted up from the defilements of earth, and they are ‘as doves at their windows,’ because
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through the senses of the body they do not regard the several objects without with the bent of rapacity, and carnal concupiscence does not carry those persons off without. But he who through those windows of the body heedlessly looks without, very often falls even against his will into the delightfulness of sin, and being fast bound by desires, he begins to will what he willed not. For the precipitate soul, whilst it does not forecast beforehand, that it should not incautiously see what it might lust after, begins afterwards with blinded eyes to desire the thing that it saw. And hence the mind of the Prophet, which being uplifted was often admitted to interior mysteries, because he beheld the wife of another without heed, being darkened afterwards joined her to him without right. But the holy man, who as a kind of judge of greatest equity is set over the senses granted him in the body, as over subject officers, sees offences before they come, and closes the windows of the body as against a plotting enemy, saying, I made a covenant with mine eyes that I should not even think upon a maid. For that he might preserve the thoughts of the heart with chastity, he ‘made a covenant with his eyes,’ lest he should first see without caution what he might afterwards love against his will. For it is very greatly that the flesh drags downwards, and the image of a shape once bound on the heart by means of the eye is with difficulty unloosed by the hand of great struggling. So then that we may not deal with things lascivious in thought we have need to take precaution because it is not befitting to look at what is not lawful to be lusted after. For that the mind may be preserved pure in thought, the eyes must be forced away from the wantonness of their pleasure, like a kind of ravishing unto sin. For neither would Eve have touched the forbidden free, except she had looked on it first without taking heed; since it is written, And the woman saw that the tree was good for food and that it was pleasant to the eyes, and a tree delightful to look upon, and she took of the fruit thereof and did eat. [Gen. 3, 6] Hence, therefore, it is to be estimated with, what great control we who are living a mortal life ought to restrain our sight towards forbidden objects; if the very mother of the living came to death through means of the eyes. Hence too under the voice of Judaea, who, whereas by seeing she coveted external things, parted with interior blessings, the Prophet says; Mine eye hath robbed mine heart. [Lam. 3, 51] For by lusting after things visible, she lost the invisible virtues. She, then, who lost the interior fruits by the exterior sight, did by the eye of the body endure the ‘robbing of the heart. ’ Hence by ourselves, for safely keeping purity of heart, there ought also to be preserved the disciplining of the exterior senses. For with whatever degree of excellency the mind may be enriched, with whatever amount of gravity it may be invigorated, yet the carnal senses ring outwardly with a something childish, and except they were restrained by the weight of interior gravity, and as it were by a sort of manly energy, they drag the soul unstrung to things loose and light.
5. Let us then see in what manner blessed Job kept in by a manly [‘juvenili. ’] vigour of wisdom all that the flesh might breathe of in him of loose and childish. For he says, I made a covenant with mine eyes, and because he quenched not only the doing but also the thinking of lust in himself, going on he added; that I should not even think on a maid. For he knew that lust has need to be checked in the heart, he knew by the gift of the Holy Spirit that our Redeemer on His coming would go beyond the precepts of the Law, and put away from His Elect not only lustful indulgence of the flesh, but also of the heart, saying, It hath been written, Thou shall not commit adultery? But I say unto you, that whosoever looketh on a woman to lust after her, hath already committed adultery with her in his heart. [Matt. 5, 27. 28. ] For by Moses lust perpetrated, buy by the Author of purity lust imagined, is condemned. For hence it is that the first Pastor of the Church says to the disciples; Wherefore gird up the loins of your mind, be sober, and hope perfectly in the grace that is offered to you. [1 Pet. 1, 13] For to ‘gird up the loins’ of the flesh is to withhold lust from
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accomplishment, but ‘to gird up the loins of the mind,’ is to restrain it from the imagining thereof as well. Hence it is that the Angel who addresses John is described as being ‘girt above the paps with a golden girdle. ’ [Rev. 1, 13] For because the purity of the New Testament puts restraint upon lust of the heart likewise, the Angel who appeared therein, came ‘girt’ in the breast. Whom a golden girdle rightly binds, because whoever is a citizen of the country Above does not now forsake impurity from dread of punishment, but from the love of charity. Now the wickedness of lust is committed either in thought or deed. For our crafty enemy when he is driven away from the carrying out of the deed, makes it his business to defile by secret thought. Hence too it is said to the serpent by the Lord, Thou shall creep on the breast and belly. That is, ‘the serpent creeps with his belly,’ when the gliding enemy by the human members subject to him calls lust into exercise even to the fulfilling of the deed; but ‘the serpent creeps with the breast,’ when those whom he cannot pollute in the deed of lust, he does pollute in the thought. Thus one man now perpetrates lust in act of doing, to this man the serpent creeps by the belly. But another man entertains it in the mind as to be committed, and to him the serpent ‘creeps by the breast. ’ But because through the thought we are brought to the fulfilling deeds, the serpent is rightly described first as ‘creeping upon the breast,’ and afterwards ‘upon the belly. ’ Hence blessed Job because he maintained discipline even in the thought, by a single guarding mastered both ‘the breast and belly of the serpent,’ saying, I made a covenant with mine eyes, that I should not even, think on a maid. Which same purity of heart whoever does not aim at acquiring, what else does he but drive away from himself the Author of that purity? whence blessed Job too directly adds;
Ver. 2. For what portion would God have in me from above, and what inheritance would the Almighty have from on high?
[iii]
6. As though he said in plain words; ‘If I defile, my mind in thought, I can never be the ‘inheritance’ of Him, Who is the Author of purity. ’ For the rest are no good things at all, if to the eyes of the secret Judge they be not approved by the testimony of chastity. For all the virtues lift themselves up in the sight of the Creator by reciprocal aid, that because one virtue without another is either none at all or the very least one, they should be mutually supported by their alliance together. For if either humility forsake chastity, or chastity abandon humility, before the Author of humility and chastity, what does either a proud chastity, or a polluted humility avail to benefit us? And so that the holy man might obtain to be owned by his Maker in the remaining particulars of good, keeping purity of the heart, let him say, I made a covenant with mine eyes, that I should not even think on a maid. For what portion would God have in me from above, and what inheritance would the Almighty have from on high? As though he made the confession in plain words, saying, The Creator of the things on high refuses to own me for his possession, if in His sight my mind rots in the lowest desires.
7. But herein it should be known that that is one thing which the mind meets with from the tempting of the flesh, and another thing, when by consent it is tied and bound with gratifications. For very often it is struck by wrong thinking and resists, but very often when it conceives any thing wrong, it revolves this within itself even in the way of desire. And certainly impure thought never in the least defiles the mind when it strikes it, but when it subdues the same to itself by the taking delight. Thus it is hence the great Preacher says, There hath no temptation taken you but such as is common to man. [1 Cor. 10, 13] For that is ‘temptation common to man,’ by which we are very
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often reached in the thought of the heart even against our will, because this, viz. that even things forbidden sometimes occur to the mind, this assuredly we have in our own selves derived from the burthen of human nature as subject to corruption. But henceforth it is devilish and not ‘human’ temptation, when to that which the corruptibility of the flesh prompts, the mind attaches itself by the consent. Hence again he says, Let not sin reign in your mortal body. [Rom. 6, 12] For he forbad not that sin should ‘be’ in our mortal body, but that it should ‘reign in our mortal body. ’ Because in flesh subject to corruption it may not ‘reign,’ but cannot help but ‘be. ’ For this very thing to be tempted touching sin, is sin to it, which same because so long as we live, we are not perfectly and altogether without, holy preaching seeing that it could not wholly banish the same, took away from it its ‘reign’ from the dwelling-place of our heart, that the unlawful longing, though it very often secretly insinuate itself as a thief in our good thoughts, at all events should not, if it should even win an entrance, exercise dominion. Accordingly the holy man in saying, I made a covenant with mine eyes, that I should not even think upon a maid, would not at all be understood, that sin did not touch his mind in thought, but that it never mastered him by the consent. For he defends his soul as the most entire possession of God against the adversary’s making a prey of it, who directly subjoins, For what portion would God have in me from above, or what inheritance would the Almighty have from on high? As though he said in plain words; ‘In my mortal flesh indeed I am subject to the constitution of corruption; but wherein do I serve the Maker, if to Him I do not defend my mind whole and entire from the consent to sin? It goes on;
Ver. 3. Is not destruction to the wicked? and estrangement to the workers of iniquity? [iv]
8.
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God, men should be admonished to know that neither are those things even worthy of God, which whilst they are accounted worthy among men, are thought worthy of God.
63. For God is called ‘jealous,’ as it is written, The Lord, his Name is ‘jealous. ’ [Ex. 34, 14] He is called ‘wroth,’ whence it is written, The Lord was wroth against Israel. [Numb. 32, 13. ] The Lord is called ‘repentant,’ as where it is written, It repenteth Me that I have made man upon the earth. [Gen. 6, 7] And again; It repenteth Me that I have set up Saul to be king over Israel. [1 Sam. 15, 11] He is entitled compassionate, as where it is written, Merciful and pitiful is the Lord, patient and full of compassion. [Ps. 86, 15. ] He is called ‘foreknowing,’ as the Apostle saith concerning Him, For whom He did foreknow, He did also predestinate to be conformed to the image of His Son. [Rom. 8, 29] Whereas neither ‘jealousy,’ nor ‘wrath,’ nor ‘repentance,’ nor strictly speaking ‘compassionateness,’ nor ‘foreknowledge,’ can be in God. For all these particulars are derived into Him from human qualities, while there is a descending to words expressive of infirmity, that as it were a kind of steps being made for us, and set beside us, by the things which we see close to us, we may one time be enabled to mount up to the high things of Him. For He is said to ‘feel jealous,’ who guards the chastity of his wife with torment of mind. ‘He is said to be ‘wroth,’ who is inflamed with heat of spirit against evil that deserves to be punished. He is said to ‘repent,’ to whom that which he has done is displeasing, and contrarily by changing does some other thing. He is called ‘compassionate,’ who is moved with pity towards his neighbour. Now ‘misericordia’ (‘commiseration’) is so called from ‘miserum cor,’ (‘a miserable heart,’) for this reason, because each individual sees a person wretched, and sympathizing with him, while he is affected with grief of mind, he himself makes his heart miserable, that he may free from misery the man that he is set on. He is said to ‘foreknow,’ who sees each particular event before it comes, and that which is future foresees before it becomes present. How then is God described as being ‘jealous,’ Who in watching over our chastity, is not affected by any torment of mind? How is He ‘wroth,’ Who in taking vengeance on our evil ways is not stirred by any agitation of mind? How is He ‘repentant,’ Who what He has once done is never at all sorry that He has done? How is He ‘commiserating,’ Who has not ever a heart of misery? How is He foreknowing, whereas nothing but what is future can be foreknown? And we know that to God there is nothing future, before the Eyes of Whom things past there are none, things present pass not by, things future come not; seeing that all that to us was and will be is in His sight at hand, and all that is present He is able to know rather than foreknow. And yet He is called ‘jealous,’ He is called ‘wroth,’ He is called ‘repentant,’ He is called ‘commiserating,’ He is called ‘foreknowing,’ that because He watches over the chastity of each individual soul, He should after man’s method be called ‘jealous,’ though He be not touched by torment of mind. And because He smites sins, He is said to be ‘wroth,’ though He be not affected by any agitation of the spirit. And because Himself unchangeable He changes that that He is minded, He is said to ‘repent,’ though it is the thing He changes, not His counsel. And when He succours our misery, He is called ‘commiserating,’ though He succours the miserable, and has not ever a heart of misery. And because the things which to us are future He sees, which same however to the Same Being are always at hand, He is styled ‘foreknowing,’ though He does not in any way foresee the future, which He sees as present. For even whatsoever things are, in His Eternity are not therefore seen because they are, but therefore they are because they are seen. Whilst therefore there is a coming down to the words of our changeableness, by those, as being made a kind of steps, let him, who is able, mount up to the unchangeableness of God, that he may see One shewing jealousy, without jealousy, One wroth without wrath, One repentant without sorrow or repentance, full of commiseration without a miserable heart, foreknowing without foresight. For in Him can neither
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the past nor the future be found, but all things changeable last unchangeably, and things, which in themselves cannot exist together, are all of them at once and together present to Him, and nothing that goes by passes away in Him, because in His Eternal Being, in an incomprehensible manner, all the rolls of ages whilst passing remain, whilst running a race stand still.
64. As then we understand Him ‘jealous’ without jealousy, ‘wroth’ without wrath, so He might by the holy man be also called ‘cruel’ without cruelty. Since he is called ‘cruel,’ who while smiting with severity spares not; that is to say that in this passage ‘cruel’ should be taken for one striking with severity, and not sparing the avenging of sin. Hence also Isaiah, when he saw the day of final Judgment was destined to come not henceforth with pardon but with rigour, says, Behold the day of the Lord cometh, cruel both with wrath, and fierce anger, to lay the land desolate; and to destroy the sinners thereof out of it. [Is. 13, 9] Therefore the holy man, that he might declare that this same cruelty is more suited to himself than to God, says, Thou art changed to cruel unto me. As though he said in plain terms, ‘Thou, Who hast in Thine own Self nought of cruelty, to me, whom Thou sufferest not to draw breath from persecution, Thou seemest cruel. ’ For so God is not capable of being cruel, just as He is not in the least degree capable of being changed. But because in God there comes not either cruelty or changeableness at any time, whilst He says ‘unto me,’ he shews that he is sensible that God is in Himself neither ‘cruel’ nor ‘changeable. ’ But because as concerns ourselves things prosperous and things adverse shift to and fro, in this that we ourselves are changed, we as it were imagine as concerns ourselves His mind changed. But He the same Being remaining unchangeable in Himself, in the thought of men’s hearts comes to be felt now one way and now another, according to the character of their minds. For the light of the sun too, whereas it is not at all unlike to itself, seems to weak eyes harsh, but to sound eyes gentle; that is to say, by their changing, not by its own. Therefore as we before said, in saying, Thou art changed, he added unto me, that this very ‘cruelty’ and ‘changing’ might be not in the attributes of the Judge, but in the mind of the sufferer. Which he laid open by other words also, saying, And in the hardness of Thine hand Thou opposest Thyself to me. For ‘the Hand’ of the Lord is thought ‘hard,’ when being opposed to our will, that thing which displeases Him in us, it follows hard upon by striking; and He redoubles the strokes, when the soul of the sorrower looks for clemency.
[ALLEGORICAL INTERPRETATION]
Which words, howsoever, according to the mystery of the allegory, suit well the words of Holy Church speaking in the accents of the weak, who very often reckon themselves to be smitten more than they fancy they deserve, and esteem as cruelty of the Judge the severity of the lancing howsoever most just, seeing too that when the wound of the sick man is cut away by the chirurgeon’s steel, the operator is called cruel, who however by the hardness of the hand that cuts is opposed to the wound, but in concert with the health. It proceeds;
Ver. 22. Thou liftedst me up, and as it were setting me upon the wind, thou dashedst me down strongly.
[xxxiii]
65. Because the glory of the present life is seen as on high, but is not set firm by any stedfastness, one is as if he were ‘lifted up and set upon the wind,’ who rejoices in earthly prosperity, because the breath of fleeting happiness lifts him up only for this end, that it may in a moment prostrate him
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the worse below. For whereas Holy Church is high in honour with all persons, the weak ones in
her, who rejoice in transitory successes, [Some read ‘successibus,’ others ‘successionibus,’ which last may mean ‘advancements occurring in the change of things. ’] whereunto do they seem lifted up but as set upon the wind? Because in the succeeding season of persecution, when the breath of prosperity is gone by, their ‘lifting up’ is brought to the earth in a moment, if instantly they learn by falling, that, whilst lifted up before they were seated upon the wind. Which very words in a peculiar manner accord with the person of the holy man also, not as to the thing that was, but as to the thing that seemed to be. For never had fleeting prosperity ‘lifted up’ his mind, which mind in the midst of such overflowing stores of good things he ever kept down by a wonderful weight of virtue. But according to that which might have externally appeared, he who was little in his own eyes, was exalted in the eyes of others, and as it were ‘placed upon the wind,’ he was ‘dashed down strongly,’ because being buoyed up by outward goods, by the same means, whereby he was accounted to rise, he appeared to have fallen. Which same fall in the interior the holy man did not undergo, because no bad fortune throws down the man, whom no good fortune corrupts. For he who is attached to the truth, is in no degree brought under to vanity, because, whereas he has planted with a firm foot the bent of the thought within, all that is brought to pass in change without, reaches not in the least degree to the citadel of the interior. It goes on;
Ver. 23. I know that Thou wilt deliver me to death, where is the house appointed for all living.
[xxxiv]
66. In the preceding part of this work [Book xiii. §. 48 &c. ] the point was treated of, that before the Coming of the Lord even the righteous did descend to the abodes of hell, though they were kept not in woes but in rest. Which thing we omit to prove by testimonies now, because we think it is already sufficiently proved there. This, then, that is said, I know that Thou wilt deliver me to death, where is the house appointed for all living, is rightly suited to blessed Job even according to the history, whereas surely it appears that before the grace of the Redeemer even the just were carried to the caverns of hell. For the mere entering [‘admissio’] of ‘hell’ is itself called ‘the house of all living,’ because no one came hither, who before the Advent of the Mediator did not pass by thereunto by the simple constitution of his state of corruption. No one came hither, who did not go on to the death of the flesh, by the steps of that same corruption belonging to him. Of which selfsame death it is evidently said by the Psalmist; What man is he that liveth, and shall not see death? [Ps 89, 48] For though Elijah is related to have been transported to heaven, nevertheless he delayed, and did not escape death. For by the very mouth of Truth it is said; Elias truly shall first come, and restore all things. [Matt. 17, 11] For he shall come to ‘restore all things,’ since for this end surely is he restored to this world, that he may both fulfil the functions of preaching, and pay the debt of the flesh.
[ALLEGORICAL INTERPRETATION]
Which sentence however of the holy man suits the accents of Holy Church in the person of the weak sort, who hold the faith to the extent of the word of the lips, but contrary to the precepts of faith act the slave to their desires. For she says; I know that thou will deliver me to death, where is the house appointed for all living. For because she sees multitudes in her devoted to pleasures, and already foresees the destruction of those, she reflects that in the course of the present life they serve their desires indeed, but yet all are brought to the house of death, who in that same course live
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carnally. But there are some that are brought down into the pit of their gratifications, yet by the tears of repentance quickly recover the foot from below, which persons the strokes of smiting from Above cut rather for instruction than destruction. In the person of whom it is fitly subjoined;
Ver. 24. Howbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground, Thou wilt save them Thyself.
[xxxv]
[HISTORICAL INTERPRETATION]
67. In which words assuredly this ought to be perceived with penetration, that blessed Job, while he is telling his own circumstances transfers others into himself.
[ALLEGORICAL INTERPRETATION]
For he as it were in a special manner said of himself; Thou liftedst me up, and as it were setting me upon the wind dashedst me down with strength: I know that Thou wilt deliver me to death, where is the house appointed for all living; and yet he adds not concerning himself but others, Howbeit Thou dost not put forth Thine hand for the destroying of them. For whereas whilst speaking of himself in arguing, he subjoins cases applying to others, he shews how many he represents the persons of in himself. Accordingly the Lord ‘puts not forth His hand for the destroying’ of those that sin, when by striking He reforms from sins, and ‘He saves those that are falling to the ground,’ when those falling into transgression He wounds as to the health of the body; that being brought low outwardly they should arise inwardly, in order that lying prostrate in the body those should be brought back to the standing of the interior, who whilst standing outwardly lay low to the standing of the soul. It goes on;
Ver. 25. I wept of old over him that was in trouble; my soul suffered with the poor. [xxxvi]
[HISTORICAL INTERPRETATION]
68. Though it is true compassion to concur with the suffering of a fellow creature by bountifulness, yet sometimes when the several outward things are abundantly provided for us to bestow, the hand of him that gives finds the act of giving more quickly than the feeling does sorrow. Hence it is necessary for us to know that he gives in a perfect way, who together with that, which he reaches forth to the afflicted, takes in himself the feeling of the afflicted as well; that he should first transfer the suffering of the person sorrowing into himself, and then, to meet the sorrow of that person by the act of service render concurrence. For often, as we said before, the abundance of good things creates the bestower of a benefit, and not the excellence of compassion. For he, who perfectly compassionates the afflicted, generally even gives that to the persons in want, wherein he himself, if he gives it, is brought to shifts. And then the compassion of our heart is to the full, when we are not afraid to take upon ourselves the evil of want in behalf of a fellow creature, in order that we may set him free from suffering.
69. Which model of pitifulness in very deed the Mediator between God and Man gave to us. Who when He could have succoured us even without dying, yet was minded to come to the aid of
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mankind by dying, because plainly He would have loved us too little, except He took upon Him our wounds as well; nor would He exhibit the face of His love to us, unless the thing that He was to take away from us, He did Himself undergo for a time. For He found us subject to suffering, and mortal beings, and He, Who caused us to exist out of nothing, doubtless had the power to restore us from suffering even without death. But that He might shew how great the virtue of Compassion is, He deigned to become in our behalf what He would not have us to be, that He should take upon Him death temporally in His own Person, which death He should banish for evermore from ourselves. Could not He, while continuing invisible to us in the riches of His own Godhead, have been able to enrich us with wonderful powers? But that man might be brought back to the interior riches, God deigned to appear poor without. Hence also the great Preacher, that he might kindle to the kindness of bounty the bowels of our compassion, said, For our sakes He became poor, when He was rich. [2 Cor. 8, 9] Who speaks in this way also; Not that to others there should be a releasing, but to you tribulation. [ib. v. 13] These things doubtless he brought in condescending to the weak, because some not having the strength to bear want, it is better borne to give less, than after one’s bounty to murmur on account of straitness of poverty. For that he might kindle the minds of those that heard him to great affections for giving, a little while after he introduced the words, saying, But this I say, He which soweth sparingly shall reap also sparingly. [2 Cor. 9, 6] But we sometimes say that it is more to sympathize in heart than it is to give; because every one who perfectly sympathizes with one in want, reckons as less all that he gives. For except that good will surpassed the hand of a person in giving, that same great Preacher would not have said to the disciple, Who have begun before not only to do, but also to be forward a year ago. [2, Cor. 8, 10] Since it is easy in good deeds to obey even against one’s will. But this great excellence had appeared in the disciples, that the good that was enjoined them, they had been forward to even before.
70. Thus because the holy man knew that with Almighty God greater sometimes is the gift of the mind than of the benefit, let him say, I wept of old over him that was in trouble, and my soul compassionated the poor man. For in bestowing outward things, he rendered an object without himself. But he who bestowed upon his neighbour weeping and compassion, gave him something even from his very self. But on this account we say that compassion is more than the gift, because for the most part some sort of thing even he gives who does not entertain compassion, but never does he, who feels true compassion, withhold that which he sees to be necessary for his neighbour.
71. Which sentence surely is well suited to the accents of Holy Church, who while she sees persons afflicted in the tears of penitence, joins her own tears thereto by continual prayer, and sympathizes with the needy person as often as by the entreaties of her intercession she helps the mind bared of virtues. Since we lament over the afflicted sympathizing with him, when we reckon the hurts of others as our own, and by our tears strive to cleanse away the sins of those guilty of transgression. In the doing which, indeed, we very often help ourselves more than we do those in whose behalf it is done, because before the Inmost Umpire, Who also breathes into us the grace of charity, he perfectly washes out his own several acts, who disinterestedly bewails those of others. Therefore let Holy Church, being seized in the time of the last persecution, recall to remembrance the good things which she has done in the time of peace, saying, I wept of old over him that was afflicted, and my soul compassionated the poor man. Who longing for the eternal delights of the interior light, yet still delayed, because she is beset with outward ills, may subjoin in the accents of the holy man;
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Ver. 26. When I looked for good, then evil came unto me; and when I waited for light, there broke
forth darkness.
[xxxvii]
72. For the faithful people ‘looks for good,’ but receives evil, and it ‘waits for light,’ and meets with ‘darkness,’ because by the grace of the recompensing it hopes to be now already admitted to the joys of the Angels, and yet being delayed for a longer time here below, it is exposed to the hands of those that persecute it; and he who calculates to enjoy as quickly as possible the recompensing of the Light Eternal, is still forced to suffer here the darkness of his persecutors. Which same ills of those persecuting them would grieve them the less, if they arose from unbelievers and adversaries. But they torture the mind of the Elect the worse in proportion as they proceed from those, upon whom they were foreassuring good. Whence it is yet further added; Ver. 27. My bowels boiled, and rested not.
Since for ‘the bowels’ of Holy Church ‘to boil’ is for her to endure in the fierceness of persecution, these very persons too, whom she had before in the love of the faith carried as ‘bowels. ’ Which same first acquainting themselves with her secrets, in the same proportion as they know where she suffers the greatest pain, to so much the worse degree never rest from the afflicting of her; which persons however even in the time of her peace she bears heavily with, because she takes thought of their ways as opposite to her own preachings. For she groans when she espies the life of those as unlike to herself. Concerning whom also it is fitly subjoined;
The days of affliction prevented me.
For the Holy Church of Elect persons knows that in the last persecution she shall suffer many ills, but ‘the days of her affliction prevent her’; because even in the time of peace she bears within herself the life of the wicked with a heavy spirit. For though in the last days there follow the open persecution of the unbelievers, yet this same even before it comes to light, those in her who are believers to the extent of the word only by bad practices forerun. It goes on;
Ver. 28. I went mourning: without rage rising up, I cried out in the crowd. [xxxviii]
[HISTORICAL INTERPRETATION]
73. I see that it is a thing to be carefully noted historically considered, that the holy man who a little before said, Thou hast lifted me up, added below, I went mourning. For by a wonderful arrangement at one and the same time there is wont to meet together in the courses of good men, at once
without, the honour of the highest pitch, and within, the mourning of afflicted abasement. Hence the holy man likewise, whilst lifted to a height by substance and by honours; ‘went mourning’; for though this man the high credit of power displayed advanced above his fellow-creatures, yet inwardly he offered to the Lord by his mourning the secret sacrifice of a contrite heart. Since the sacrifice of God is a troubled spirit. [Ps. 51, 17] Now all the Elect are taught by inward reflecting to fight against the temptations of outward superiority. Which persons, if they set their heart to their outward good fortune assuredly would cease to be righteous. But because it cannot be that upon the mere grounds of the successes of fortune alone the heart of man should never be at all tempted with
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however slight a degree of pride, holy men strive hard within against their very good fortune itself; I do not say, lest in self exaltation, but lest in the love of that prosperity at all events they should be brought to the ground. And it is most effectually to have been brought under this, to have surrendered the mind in a state of captivity to the desires thereof. But who that has a taste for earthly things, who that embraces temporal objects, would not look upon blessed Job as happy amidst so many circumstances of prosperity, when the health of the body, the life of his children, the preservation of his household, the completeness of his flocks, were all vouchsafed to him? But that in all these circumstances he did not take delight, he is his own witness, in that he says, I went mourning. For to the holy man still placed in this state of pilgrimage, all that is full of abundance, without the Vision of God, is destitution; because when the Elect see that all things are theirs, they lament that they do not see the Author of all things, and to them all this is too little, because there is still wanting the appearance of One. And in such sort does the grace of Heavenly Appointment exalt them without, that nevertheless, within, the sorrow of the instructress charity holds them under discipline. By which same they learn, that for the things which they receive outwardly, they should ever be the more humbled to themselves, should keep the mind under the yoke of discipline, should never by the liberty of power be made to break out into impatience. Whence also it is fitly subjoined, Without rage rising in the crowd, I cried out. For it often happens that the tumults of seditious men provoke the spirit of their rulers, and by disorderly emotions they transgress the limit of their orderliness.
74. And very often they who are set at the head, except in the mouth of the heart they be held in with the bridle of the Holy Spirit, leap forth into the fierceness of enraged retribution, and as much as they are able to do, reckon themselves to be at liberty to do with those under them. For impatience is almost always the friend of power, and that power when evil it even rules over as subject to it. For what that same feels, power executes. But holy men bow down themselves much more to the yoke of patience inwardly, than they are above others outwardly, and they exhibit without the truer governance, in proportion as they maintain within more lowly servitude to God: and they for this reason often endure persons the more fully, the more they have it in their power to revenge themselves upon them, and lest they should ever pass over into things unlawful, they very often will not put in execution in their own behalf even what is lawful; they are subject to the clamours of those under their charge, they rebuke in love those, whom they bear in mildness. Whence it is rightly said now, Without rage rising up in the crowd, I cried out; in this way, because against the clamours of the unruly the good have ‘crying out,’ but they have not ‘rage,’ because those whom they bear with gently they do not cease to teach.
[ALLEGORICAL INTERPRETATION]
But these particulars which after the historical view we have delivered concerning one individual, it remains that we understand after the allegorical view concerning diverse Elect ones of Holy Church. For she too in her Elect ‘goes mourning,’ even in prosperous circumstances. For she accounts nothing truly prosperous to her, until the good, which she is preeminently seeking after, she may lay hold of. Since her faithful ones enjoy temporal peace indeed, but sigh evermore; they are honoured, and afflicted: because very often they are seen at the highest pitch there, where they are not citizens. She too ‘rises in the crowd without rage, and cries out,’ because she presses upon the life of the evil doers with the eagerness of right jealousy, not with the frenzy of rage. She is
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angry and loving, she deals wrathfully and is tranquil, that so her weak members she may reform by zealousness, and cherish in pitifulness. It goes on;
Ver. 29. I was a brother to dragons, and a companion to ostriches.
[xxxix]
75. What is there denoted by the title of ‘dragons,’ but the life of evil minded men? Of whom also it is said by the prophet, They drew up the wind like dragons. [Jer. 14, 6] For all wicked men ‘draw in wind like dragons,’ when they are swoln with evil minded pride. But who are used to be understood by the designation of ‘ostriches,’ saving pretenders? For the ostrich has wings, but has not flight; because all pretenders have an appearance of sanctity, but the goodness of sanctity they have not. For those persons the appearance of good conduct adorns, but the wing of virtue never lifts them from the earth. So let the Elect people of Holy Church, because in the time of its peace it suffers within itself persons that are evil minded and pretenders, say the words, I was a brother to dragons, and a companion to ostriches. Which too in a special manner accords with the words of blessed Job, who to the highest pitch of great fortitude was a good man amongst bad. For no one is perfect who amidst his neighbours’ evil things is not patient. For he who does not bear others’ evil with composure, is by his impatience witness to himself that he is very far removed from the plenitude of goodness. For he refuses to be Abel, whom the malice of Cain does not exercise.
76.
Thus in the threshing of the floor the grains are squeezed under the chaff; thus the flowers come forth between thorns, and the rose that smells grows along with the thorn that pricks. Thus the first man had two sons, but one was elect, the other refuse. The three sons of Noah too did the ark contain, but while two continued in humility, one went headlong into the mocking of his father. Two sons Abraham had; but one was innocent, the other the persecutor of his brother. Two sons also Isaac had, one saved in humility, while the other even before that he was born was cast away. Twelve sons Jacob begat, but of these one was sold in innocency, while the rest were through wickedness the sellers of their brother. Twelve Apostles too were chosen in Holy Church; but that they might not remain untried, one is mixed with them, who by persecuting should try them. For to a just man there is joined a sinner together with wickedness, just as in the furnace to the gold there is added chaff along with fire, that in proportion as the chaff burns the gold may be purified. So then those are truly good men, who are enabled to hold on in goodness even in the midst of bad men; herein too it is said to Holy Church by the voice of the Spouse; As a lily among thorns, so is my love among the daughters. [Cant. 2, 2] Hence the Lord saith to Ezekiel And thou, son of man, unbelievers and overturners are with thee, and thou dwellest among scorpions. [Ez. 2, 6] Hence Peter magnifies the life of blessed Lot, saying, And delivered righteous Lot, when oppressed, from the wrongful conversation of the wicked. For to be seen and to be heard he was righteous, living among, those, who from day to day vexed the soul of the righteous man by wicked works. [2 Pet. 2, 7. &c. ] Hence Paul magnifies the life of his disciples, and in magnifying strengthens it, saying, In the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding the word of life. [Phil. 2, 15. 16. ] Hence by John, the Angel of the Church of Pergamus is borne witness to in the words, I know where thou dwellest, even where Satan’s seat is; and thou holdest fast My name, and hast not denied My faith. [Rev. 2, 15] So then let blessed Job, that he may evince what firmness he is of, tell with whom he lived, saying, I was a brother to dragons, and a companion to ostriches. Because it would have been but little that he himself did good things,
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except that for the heightening of his goodness he likewise sustained what was evil at the hands of others. It goes on;
Ver. 30. My skin is black upon me, and my bones are burned with heat.
[xl]
77. This we forbear to take account of after the history, for this reason, that the force of the speech appears from the pain of the suffering. But because, as we have already often said, blessed Job very frequently so relates things done, as to foretell things to be done, this excellently agrees with the accents of Holy Church, who in her weak members grievously feels the pain of the last persecution. And when others die off from her, all the stronger ones are wrung with sorrow. For her outward concern is earthly dispensing, but the interior is a heavenly charge. And so by the name of the ‘skin’ the weak are denoted, who now do service in her to exterior usefulness. While by the bones the strong are represented, in that in them the whole jointing of her body is cemented. And therefore because either being invited by bribes, or distressed by persecutions, many weak persons in her fall from the standing of faith, and themselves after they have fallen persecute her, what is it but that she suffers a ‘blackness of her skin,’ that in those very ones she should afterwards appear foul, in whom she before shewed fair. For whilst they who had been before accustomed to manage outward things aright, afterwards rage against the Elect of God, as it were ‘the skin’ of the Church has lost the hue of foregoing righteousness, in that it has come to the blackness of iniquity. Which Jeremiah also bewails under the likeness of the principal metal, saying, How is the gold become dim; how is the fine colour changed? [Lam. 4, 1] The froward, therefore, when they go forth from her sacraments, very often take a place of honour amongst the children of perdition, so that the very persons should rage against Holy Church with authority, who as it were in knowing despise this Church more cruelly. And hence when he said, My skin is black, he added, upon me; because those whom she before had as it were white as to the beautifulness of righteousness, she afterwards carries ‘black’ the worse. But when ‘the skin’ is turned to ‘blackness,’ the strong that are in her are consumed with jealousy of the faith. And hence he fitly subjoins; And my bones are dried up with heat. For in this way in the time before too that strongest bone of Holy Church, Paul, burned with a certain dryness of weariness, when he said to some persons on their falling; Who is weak, and I am not weak? Who is offended, and I burn not? [2 Cor. 11, 29] And so ‘the skin is made black, and the bones are dried up with heat;’ because while the weak leap forth to iniquity, all the strong are tortured with the fire of their zeal. It goes on;
Ver. 31. My harp also is turned to mourning, and my organ into the voice of them that weep. [xli]
78. Whereas the organ gives its sounds by means of pipes, and the harp by chords; it may be that by the ‘harp’ right practising is denoted, and by the ‘organ’ holy preaching. For by the pipes of an organ we not unsuitably understand the mouths of persons preaching, and by the chords of the harps the bent of those living aright. Which whilst it is stretched to another life by the afflicting of the flesh, it is as if the thin drawn chord in the harp sounded in the admiration of those beholding. For the chord is dried that it may give a suitable note on the harp; because holy men also chasten their body, and subject it to service, and are stretched from things below to those above. Moreover it is to be considered that the chord in the harp, if it be strung too little, does not sound, if too much, it sounds harsh; because doubtless the virtue of abstinence is altogether nothing if a man does not
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tame his body as much as he is able; or it is very ill ordered if he wears it down more than he is able. For by abstinence the imperfections of the flesh are to be done away, and not the flesh, and every one ought to rule himself with such great control, that both the flesh may not carry itself high for sin, and yet that it may be upheld in practice for the carrying out of righteousness. It is a satisfaction herein to look at the great preacher, with what great skill of preceptorship the souls of believers like chords strung on the harp, one set by stretching the more, he draws fine, another by loosening from their stretch he preserves. For to some he says; Not in rioting and drunkenness, not in chambering and wantonness. [Rom. 13, 13] And again he says; Mortify therefore your members which are upon the earth. [Col. 3, 5] And yet to the most beloved preacher he writes, saying, Drink no longer water, but use a little wine, for thy stomach’s sake, and for thine often infirmities. [1 Tim. 5, 23] Thus those chords by drawing thin he stretches, lest by not being stretched they altogether give no sound. But this chord he abates of its stretching, lest whilst it is stretched more, the less it should sound.
79. But whether it be the holy preachers in the Church, or the simpleminded and temperate generally, as far as they are vouchsafed powers, they render to their neighbours in her the song of goodly exhortation. For both the wise sort severally keep discreetly on the watch to the fruit of preaching, and that they may draw others to life they ply themselves with a sound of mighty persuading; and they that appear to be of slower wit within her, by the mere merit of their lives, to the extent that they see that they are able, take upon them authority of exhortation towards others, and cease not to draw to the heavenly Country those whom they are able. But Holy Church being borne down by the last persecutions, when she sees her words to be set at nought by the children of perdition, shapes the goodness of her love to lamentations alone, because surely she bewails those whom she is not able by exhorting to draw. Let her say then, My harp also is turned to mourning, and mine organ into the voice of them that weep. As though she avowed in plain words, saying, ‘In the season of my peace, indeed, by some I preached little things after the manner of a harp, whilst by others things great and sounding after the manner of an organ; but now ‘my harp is turned into mourning and mine organ into the voice of them that weep,’ because whilst I see myself to be despised I mourn over those who hear not the song of preaching. ’ Such things is Holy Church to do by certain persons in the end, these things has she already done by certain in her beginnings. For the first martyr Stephen endeavoured by preaching to benefit the Jews that persecuted him, which persons when he saw, notwithstanding, after the words of preaching to have flocked together to throwing stones, he prayed with his knees set fast, saying, Lord Jesus, lay not this sin to their charge. [Acts. 7, 60] How then was it to him who for long had told things both small and great, but that the melody of his ‘harp and of his organ’ was already mute, and they were ‘turned into mourning,’ because those whom he had not drawn in preaching, he wept for in loving? Which same Holy Church ceases not daily to do, because she already sees that the word of preaching is almost every where become mute. For some close their mouths from speaking, others scorn to hear right things. But the mind of the Elect whilst it sees the song of preaching to be stilled, returns groaning and in silence to lamentations. Therefore let her say, My harp is turned into mourning, and mine organ into the voice of them that weep, because every elect person in proportion as the voice of holy preaching has been stilled, so much the more sorely does he bewail the woes of the Church.
Thus far blessed Job has described the evils that he underwent; but from this place he begins to relate with more particularity the good things that he did. Now the words of grief we have run through by an historical and allegorical explanation: but the deeds of virtuous qualities we in great
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measure hold according to the text of the history alone, lest if we draw these to the exploring of mysteries, we should perchance appear to be making void the verity of the deed.
BOOK XXI.
The thirty-first chapter of the Book of Job is explained to verse twenty-four, exclusive, and chastity, humility, and mercifulness being first commended, many particulars are especially taught relative to the avoiding of the occasion of sin.
[i]
1. The sense of Sacred Revelation requires to be weighed with so exact a balancing between the text and the mystery, that the scale of either side being adjusted, this latter [‘hune,’ which seems to agree with ‘intellectus’ referred to ‘mysterium. ’] neither the weight of over-curious scrutinizing should sink down, nor again the deadness of unconcern leave void. For many sentences thereof are pregnant with such a conception of allegories, that any one who strives to hold them after the history alone, is deprived of the knowledge of them by his indifference. But there are some that are so made subordinate to external precepts, that if a man desires to penetrate them with greater particularity, within indeed he finds nothing, whilst even that too which they tell of without, he hides from himself.
2. Whence it is well said also in historical relation by a method of representing; And Jacob took him rods of green poplar, and of the almond and plane-trees, and pilled them in strakes, and when the bark was off, where they were
stripped, the white appeared, and the parts that were whole remained green; and after this manner the colour was made variegated. [Gen. 30, 37-39] When it is further added, And he set them in the gutters in the watering-troughs, that when the flocks came to drink they should have the rods before their eyes, and should conceive in looking on them. And the flocks when they conceived looked on the rods, and brought forth cattle ringstraked, spotted, and speckled. For what is it to set before the eyes of the cattle ‘rods of green poplar, and of the almond and plane-trees,’ but through the course Holy Scripture to furnish for an example to the people the lives and sentences of the Ancient Fathers, which same because by the testing of reason they are in a right line, are styled ‘rods. ’ From which he ‘peels the bark’ in part, that in those which are stripped the inward whiteness may appear, and in part he keeps the bark, that just as they were outwardly, they should remain in greenness. And the colour of the rods is made pied, whereas the bark is in part stripped off, in part retained. Since before the eyes of our reflection the sentences of the foregoing Fathers are placed, like pied rods, in which whereas we very often avoid the sense of the letter, we are as it were withdrawing the bark, and whereas we very often follow the meaning of the letter, we as it were preserve the bark. And when from those same the bark of the letter is removed, the interior whiteness of the allegory is brought to view, and when the bark is left, the green grown examples of the outward meaning are shewn. Which Jacob did well to ‘set in the watering-troughs,’ because our Redeemer set them in the books of the Sacred Lore by which we are inwardly watered. ‘The rams mix with the sheep looking at these,’ because our reasoning spirits when they are fixed in the earnest minding of those mingle themselves with the several particular actings, that they should begot such a progeny of works as they see examples of precepts going before in words, and the progeny of
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good practice may have a different colour, because both sometimes, the bark of the letter being removed, it sees what is within with acuteness, and sometimes, the covering of the history being preserved, it moulds itself well in the outward.
3. For because the Divine sentences require sometimes to be explored internally, and sometimes to be viewed externally, it is said by Solomon also, He that strongly presseth the udder for the drawing forth milk squeezeth out butter, and he that wringeth [‘emungit,’ al. ‘emulget. ’] violently draweth out blood. For we ‘press the udder strongly,’ when we weigh with minute understanding the word of Sacred Revelation, by which way of ‘pressing whilst we seek ‘milk,’ we find ‘butter,’ because whilst we seek to be fed with but a little insight, we are anointed with the abundance of interior richness. Which, nevertheless, we ought neither to do too much nor at all times, lest while milk is sought for from the udder there should follow blood. For very often persons whilst they sift the words of Sacred Revelation more than they ought, fall into a carnal apprehension. For ‘he draws forth blood, who wringeth violently. ’ Since that is rendered carnal which is perceived by an over-great sifting of the spirit. Whence it is requisite that the deeds of blessed Job, which he for this reason relates amidst the words of upbraiding friends, that his afflicted soul might not fall away in despair, we should examine into according to the weight of the history, lest if the mind explain these in a spiritual sense above what is necessary, from the udder of his words there be blood answering us instead of milk. But if he does sometimes relate some things mystical in the relation of his works, it is necessary that the mind with quickened speed return to these considerations, whereunto as is given to be understood the very order of the person speaking itself bids that mind. For the holy man, after he had told the things that had been inflicted on him by the scourge of God, now by enumerating in order his own virtues makes it known what sort of person he was before the scourge, so constructing the history of his life, as to insert therein a something very rare which might be understood in an allegorical way, that both in a large proportion they should be historical facts that he records, and yet occasionally, by means of these same, he should rise up to a spiritual meaning. Thus with what strength he had bound up his exterior conduct from all falling by the training of inward safe-keeping, he tells, saying,
Ver. 1. I made a covenant with mine eyes that I should not even think upon a maid. [ii]
[HISTORICAL INTERPRETATION]
4. Whereas the soul is invisible, it is in no degree affected by the delightfulness of things corporeal, except that, being closely attached to the body, it has the senses of that body as a kind of opening for going forth. For seeing, hearing, tasting, smelling, and touching, are a kind of ways of the mind, by which it should come forth without, and go a lusting after the things that are without the limits of its substance. For by these senses of the body as by a kind of windows the soul takes a view of the several exterior objects, and on viewing longs after them. For hence Jeremiah saith; For death is come up through our windows, and is entered into our palaces; [Jer. 9, 21] for ‘death comes up by the windows and enters into the palace,’ when concupiscence coming through the senses of the body enters the dwelling-place of the mind. Contrary whereunto that which we have often already said touching the righteous is spoken by Isaiah; Who are they that fly as clouds, and as the doves at their windows? [Is. 60, 8] For the righteous are said to fly as clouds, because they are lifted up from the defilements of earth, and they are ‘as doves at their windows,’ because
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through the senses of the body they do not regard the several objects without with the bent of rapacity, and carnal concupiscence does not carry those persons off without. But he who through those windows of the body heedlessly looks without, very often falls even against his will into the delightfulness of sin, and being fast bound by desires, he begins to will what he willed not. For the precipitate soul, whilst it does not forecast beforehand, that it should not incautiously see what it might lust after, begins afterwards with blinded eyes to desire the thing that it saw. And hence the mind of the Prophet, which being uplifted was often admitted to interior mysteries, because he beheld the wife of another without heed, being darkened afterwards joined her to him without right. But the holy man, who as a kind of judge of greatest equity is set over the senses granted him in the body, as over subject officers, sees offences before they come, and closes the windows of the body as against a plotting enemy, saying, I made a covenant with mine eyes that I should not even think upon a maid. For that he might preserve the thoughts of the heart with chastity, he ‘made a covenant with his eyes,’ lest he should first see without caution what he might afterwards love against his will. For it is very greatly that the flesh drags downwards, and the image of a shape once bound on the heart by means of the eye is with difficulty unloosed by the hand of great struggling. So then that we may not deal with things lascivious in thought we have need to take precaution because it is not befitting to look at what is not lawful to be lusted after. For that the mind may be preserved pure in thought, the eyes must be forced away from the wantonness of their pleasure, like a kind of ravishing unto sin. For neither would Eve have touched the forbidden free, except she had looked on it first without taking heed; since it is written, And the woman saw that the tree was good for food and that it was pleasant to the eyes, and a tree delightful to look upon, and she took of the fruit thereof and did eat. [Gen. 3, 6] Hence, therefore, it is to be estimated with, what great control we who are living a mortal life ought to restrain our sight towards forbidden objects; if the very mother of the living came to death through means of the eyes. Hence too under the voice of Judaea, who, whereas by seeing she coveted external things, parted with interior blessings, the Prophet says; Mine eye hath robbed mine heart. [Lam. 3, 51] For by lusting after things visible, she lost the invisible virtues. She, then, who lost the interior fruits by the exterior sight, did by the eye of the body endure the ‘robbing of the heart. ’ Hence by ourselves, for safely keeping purity of heart, there ought also to be preserved the disciplining of the exterior senses. For with whatever degree of excellency the mind may be enriched, with whatever amount of gravity it may be invigorated, yet the carnal senses ring outwardly with a something childish, and except they were restrained by the weight of interior gravity, and as it were by a sort of manly energy, they drag the soul unstrung to things loose and light.
5. Let us then see in what manner blessed Job kept in by a manly [‘juvenili. ’] vigour of wisdom all that the flesh might breathe of in him of loose and childish. For he says, I made a covenant with mine eyes, and because he quenched not only the doing but also the thinking of lust in himself, going on he added; that I should not even think on a maid. For he knew that lust has need to be checked in the heart, he knew by the gift of the Holy Spirit that our Redeemer on His coming would go beyond the precepts of the Law, and put away from His Elect not only lustful indulgence of the flesh, but also of the heart, saying, It hath been written, Thou shall not commit adultery? But I say unto you, that whosoever looketh on a woman to lust after her, hath already committed adultery with her in his heart. [Matt. 5, 27. 28. ] For by Moses lust perpetrated, buy by the Author of purity lust imagined, is condemned. For hence it is that the first Pastor of the Church says to the disciples; Wherefore gird up the loins of your mind, be sober, and hope perfectly in the grace that is offered to you. [1 Pet. 1, 13] For to ‘gird up the loins’ of the flesh is to withhold lust from
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accomplishment, but ‘to gird up the loins of the mind,’ is to restrain it from the imagining thereof as well. Hence it is that the Angel who addresses John is described as being ‘girt above the paps with a golden girdle. ’ [Rev. 1, 13] For because the purity of the New Testament puts restraint upon lust of the heart likewise, the Angel who appeared therein, came ‘girt’ in the breast. Whom a golden girdle rightly binds, because whoever is a citizen of the country Above does not now forsake impurity from dread of punishment, but from the love of charity. Now the wickedness of lust is committed either in thought or deed. For our crafty enemy when he is driven away from the carrying out of the deed, makes it his business to defile by secret thought. Hence too it is said to the serpent by the Lord, Thou shall creep on the breast and belly. That is, ‘the serpent creeps with his belly,’ when the gliding enemy by the human members subject to him calls lust into exercise even to the fulfilling of the deed; but ‘the serpent creeps with the breast,’ when those whom he cannot pollute in the deed of lust, he does pollute in the thought. Thus one man now perpetrates lust in act of doing, to this man the serpent creeps by the belly. But another man entertains it in the mind as to be committed, and to him the serpent ‘creeps by the breast. ’ But because through the thought we are brought to the fulfilling deeds, the serpent is rightly described first as ‘creeping upon the breast,’ and afterwards ‘upon the belly. ’ Hence blessed Job because he maintained discipline even in the thought, by a single guarding mastered both ‘the breast and belly of the serpent,’ saying, I made a covenant with mine eyes, that I should not even, think on a maid. Which same purity of heart whoever does not aim at acquiring, what else does he but drive away from himself the Author of that purity? whence blessed Job too directly adds;
Ver. 2. For what portion would God have in me from above, and what inheritance would the Almighty have from on high?
[iii]
6. As though he said in plain words; ‘If I defile, my mind in thought, I can never be the ‘inheritance’ of Him, Who is the Author of purity. ’ For the rest are no good things at all, if to the eyes of the secret Judge they be not approved by the testimony of chastity. For all the virtues lift themselves up in the sight of the Creator by reciprocal aid, that because one virtue without another is either none at all or the very least one, they should be mutually supported by their alliance together. For if either humility forsake chastity, or chastity abandon humility, before the Author of humility and chastity, what does either a proud chastity, or a polluted humility avail to benefit us? And so that the holy man might obtain to be owned by his Maker in the remaining particulars of good, keeping purity of the heart, let him say, I made a covenant with mine eyes, that I should not even think on a maid. For what portion would God have in me from above, and what inheritance would the Almighty have from on high? As though he made the confession in plain words, saying, The Creator of the things on high refuses to own me for his possession, if in His sight my mind rots in the lowest desires.
7. But herein it should be known that that is one thing which the mind meets with from the tempting of the flesh, and another thing, when by consent it is tied and bound with gratifications. For very often it is struck by wrong thinking and resists, but very often when it conceives any thing wrong, it revolves this within itself even in the way of desire. And certainly impure thought never in the least defiles the mind when it strikes it, but when it subdues the same to itself by the taking delight. Thus it is hence the great Preacher says, There hath no temptation taken you but such as is common to man. [1 Cor. 10, 13] For that is ‘temptation common to man,’ by which we are very
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often reached in the thought of the heart even against our will, because this, viz. that even things forbidden sometimes occur to the mind, this assuredly we have in our own selves derived from the burthen of human nature as subject to corruption. But henceforth it is devilish and not ‘human’ temptation, when to that which the corruptibility of the flesh prompts, the mind attaches itself by the consent. Hence again he says, Let not sin reign in your mortal body. [Rom. 6, 12] For he forbad not that sin should ‘be’ in our mortal body, but that it should ‘reign in our mortal body. ’ Because in flesh subject to corruption it may not ‘reign,’ but cannot help but ‘be. ’ For this very thing to be tempted touching sin, is sin to it, which same because so long as we live, we are not perfectly and altogether without, holy preaching seeing that it could not wholly banish the same, took away from it its ‘reign’ from the dwelling-place of our heart, that the unlawful longing, though it very often secretly insinuate itself as a thief in our good thoughts, at all events should not, if it should even win an entrance, exercise dominion. Accordingly the holy man in saying, I made a covenant with mine eyes, that I should not even think upon a maid, would not at all be understood, that sin did not touch his mind in thought, but that it never mastered him by the consent. For he defends his soul as the most entire possession of God against the adversary’s making a prey of it, who directly subjoins, For what portion would God have in me from above, or what inheritance would the Almighty have from on high? As though he said in plain words; ‘In my mortal flesh indeed I am subject to the constitution of corruption; but wherein do I serve the Maker, if to Him I do not defend my mind whole and entire from the consent to sin? It goes on;
Ver. 3. Is not destruction to the wicked? and estrangement to the workers of iniquity? [iv]
8.
