That he may recal their souls from corruption, and
enlighten
them with the light of the living.
St Gregory - Moralia - Job
Nor do they look at the conduct of those to whom they may humbly consider themselves inferior, but of those to whom they may proudly prefer themselves.
For they look at those who are worse than themselves, to whom they boast that they are preferable, and therefore they cannot advance to better things, because they consider it sufficient for them that they surpass the very worst.
Wretched men!
they go on in their way, and yet look backward.
In their hope indeed they do as it were put a foot before; but in looking to evil examples they turn their eyes behind them.
They are anxious to appear upright, but take a crooked standard by which to find that they are such.
For if they wish to know themselves as they really are, they should look at the examples, not of those who
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are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at ‘men. ’ For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness, it is well said,
Ver. 27. He will look on men, and will say, I have sinned, and have truly done wrong, and I have not received as I deserved.
[ix]
22. Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself [E. V. He that is first in his own cause seemeth just. ], [Prov. 18, 17] he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and have not received as I deserved.
23. For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved. It follows, Ver. 28. For he hath delivered his soul from going onwards
to destruction.
[x]
24. Because when Divine Grace goes before us in good works, our free will follows it, we, who yield our consent to God Who delivers us, are said to deliver ourselves; and hence Paul when saying, I laboured more abundantly than they all, [1 Cor. 15, 1] for fear he should seem to ascribe his labours to himself, immediately added, Yet not I, but the grace of God which was with me. For since he had followed with his free will the preventing grace of God in him, he properly adds, with me, that he might neither be unthankful for the Divine gift, nor yet remain a stranger to the merit of
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free-will. But of him, who by gaining a knowledge of himself consented to Him Who set him free, he rightly says [al. ‘it is rightly said. ’], He hath delivered his soul from going onwards to destruction. It follows,
But that it should live, and see the light.
That is to say, the light of truth, which he could not see when dead in heart. Or certainly, because the Lord has said, I am the Light of the world, [John 8, 12] even the dead also shall behold the light, when all the ungodly shall have seen Him coming to judgment in the form of Manhood. But he lives, or beholds the light at that time, who has the eyes of his heart set free, and beholds Him in the form of the Godhead. It follows,
Ver. 29. All these things God worketh three times with every man.
[xi]
25. Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption, and his life to the destroyers. [ver. 22] But it was subsequently added, He shall pray unto God, and He will be favourable unto him, and he will see His face with joy; and he hath delivered his soul from going onward to destruction, but that it should live, and behold the light. [ver. 26] In these expressions, then, now collected and accumulated together, the bitterness of sorrow precedes, the joy of security comes after. And it is presently added, All these things God worketh three times with every man. As if he were to say, What I have said once of one person only, takes place three times in every person. But we must carefully consider what are these three times, wherein each man is affected with anxiety and sorrow, and is immediately after sorrow called back to the security of joy. For, as I before said, he had stated above, that grievous sorrow first depresses [‘afficit’] us, and that great delight raises us up afterwards. If we watch then attentively, we find that these three stages of sorrow and joy succeed each other, in the mind of each of the Elect, in these following ways, that is to say, in his conversion, his temptation, and his death.
26. For in that first occasion of conversion, which we have mentioned, great is the sorrow of a man, when, from considering his own sins, he wishes to burst the fetters of worldly cares, and to walk in the way of God along the course of a secure conversation, to cast aside the heavy burden of temporal anxieties, and to bear the light yoke of the Lord, in a bondage akin to freedom. For as he thinks on these things, there occurs to his mind that old familiar carnal pleasure, which, from having become inveterate, binds him the closer, the longer it has held him; and is the more loath to permit him to escape. And then what pain is there, and what anxiety of heart, when the Spirit calls him on one side, the flesh calls him back on the other, his love for his new life invites him on the one hand, his old depraved habits assail him on the other: on the one side he glows with longings for his heavenly country, and on the other has to bear in himself that desire of the flesh, which pleases him to a certain degree, even against his will? Of a man thus embittered it is rightly said, His bread becomes abominable to him in his life, and his soul hath drawn near to corruption, and his life to the destroyers. But because Divine Grace does not suffer us to be long exposed to these difficulties, it bursts the chains of our sins, and leads us quickly by its consolation to the liberty of our new life; and the joy which succeeds makes up for the former sorrow. And thus the mind of every one when converted rejoices the more on attaining its wishes, the more it remembers the pain it has endured in its endeavours after them. Unbounded is the joy of the heart: because in its hope
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of security it now draws near to Him, Whom it desires; so that it can rightly be said of it, He shall pray unto God, and He will be favourable unto him, and he shall see His face with joy. Or without question, He hath delivered his soul from going onwards to destruction, but that it should live, and see the light.
27. But for fear a man should believe himself holy immediately on his conversion, and security should overthrow him, whom the contest with pain could not overpower, he is permitted, in the dispensation of God, after his conversion, to be wearied with the assaults of temptations. The Red sea was already crossed by his conversion, but enemies still oppose him to the face while in the wilderness of this present life. We leave already our past sins behind us, as the Egyptians dead on the shore. But destructive vices still assail us, as fresh enemies to obstruct the way on which we have entered to the land of promise. Our former offences, as enemies who were pursuing us, have been already laid low by the power of God alone. But the assaults of temptations meet us to our face like fresh enemies, to be overcome with our own endeavours also. Conversion in truth produces security: but security is commonly the parent of negligence. To keep security from generating carelessness, it is written, My son, in coming to the service of God, stand in justice and fear, and prepare thy soul for temptation. [Ecclus. 2, 1] For he says, not for rest, but for temptation, because our enemy is the more eager to conquer us as long as we are in this life, the more he discerns that we are rebelling against him. He cares not to buffet those, of whom he perceives that he can hold quiet possession. But he is excited the more vehemently against us, inasmuch as he is expelled from our hearts, as if from the rightful possession of his own habitation. It was this, which the Lord, in a kind of economy, typified in His own person. For he did not permit the devil to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign of our own future conversion, [Matt. 4, 1] that His members would have to endure more severely the wiles of temptation, after they were beginning to advance Godwards. After the first occasion then of sorrow and joy, which every one feels in his endeavour after conversion, does this second time succeed. Because a man is assaulted with the attack of temptations, in order that he may not become relaxed by the carelessness of security. And he is generally welcomed with great sweetness of consolation, at the beginning of his conversion, but he experiences afterwards the severe labour of probation.
28. There are in truth three states of the converted; the beginning, the middle, and the perfection. But in this commencement they experience the charms of sweetness, in the mid-time the contests of temptations, but in the close the plenitude of perfection. Sweets then are first their portion, to comfort, afterwards bitternesses to exercise, and at last transcendent delights to confirm them. For every man too first soothes his bride with sweet blandishments, though he tries her when now united to him, with sharp reproofs, and possesses her, when she is proved, with thoughts of security. And hence also the people of Israel, on being summoned out of Egypt, when God betrothed Himself to the sacred marriage of the soul, was vouchsafed at first, in the place of pledges, the allurement of miracles; but, after marriage, is exercised with trials in the wilderness, and after trial, is confirmed in the land of promise with the plenitude of virtue. It first then tasted in the miracles that which it was to seek for; afterwards it was tried by hard trial, to prove whether it could keep safely what it had tasted; and at the last it also deserved to obtain a fuller enjoyment of that, which it had kept safe when put to the test of suffering. A gentle commencement therefore thus soothes the life of every convert, a rugged course proves it in the way, and afterwards full perfection gives it strength.
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29. For converts are frequently granted either the most perfect tranquillity in the flesh, or the gifts of prophecy, or the preaching of doctrine, or signs and wonders, or the grace of healing, immediately on their first commencement. But after this they are harassed by the severe trials of temptations, from which, when they first began, they believed themselves entirely free. And it is thus ordained in the dispensation of Divine Grace, to keep them from being assailed with sharp temptations at their first beginning. For, if bitter temptations were to befal them at the first, they would fall back with ease on the sins they bad abandoned, as having removed but a little distance from them. For they would be again involved from their very nearness, in the sins they first despised. Whence it is also written, When Pharaoh had let the people go, the Lord led them not through the way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they had seen war rising up against them, and might return to Egypt. [Ex. 13, 17] War [read ‘bella’] then is removed out of the way of those who were coming out of Egypt: because, to those who leave the world, there is presented at first a kind of tranquillity, lest from being alarmed in the tenderness of their first beginning, they should return, through fear, to that world from which they have escaped. They feel, then, first the sweetness of security, they are first nurtured in quietness and peace. But having tasted this sweetness, they endure more patiently the contests with temptations, as they have found in God a higher object of affection. Whence also Peter is first led up into the mountain, first beholds the brightness of the Lord’s transfiguration, [Mat. 17, 1] and then is afterwards suffered to be tempted by a maid who questioned him; [Mat. 26, 69] in order that, having become conscious of his state by his weakness under trial, he might recur with sorrow and love to the sight which he had beheld; and that, when the wave of fear was sweeping him onwards to the ocean of guilt, there might be an anchor of former sweetness, to keep him back. But the struggles with temptations frequently last as long, as the allurements on the first commencement. But frequently there is greater pleasure given at first, and less trial in the season of labour: and frequently again less pleasure at first, and greater trial in the time of labour. But a disproportionate perfection of strength never succeeds the labour of temptation: because every one is rewarded with the plenitude of perfection, according to the result of the contest. But a convert commonly fails, from believing that he has received the confirmation of perfection, when he is welcomed with certain gifts of grace, in the sweetness of his first beginning: and, from not knowing that they are only the comforts given to beginners, he regards them as the consummation of fulness. Whence it happens, that if assailed by any sudden storm of temptation, he suspects that he is overlooked by God, and lost for ever. But if he were not to place such full reliance on his first commencement, he would, when still prosperous, be preparing his mind for adversity, and would afterwards resist the assaults of sin with the more firmness, as having also foreseen them with greater sagacity. For, by foreseeing these evils, he bears them with greater calmness. But though he foresees, he does not at all decline the contest with them, for the course of our journey is not brought to a close without going through the dust of temptation.
30. But every convert is generally assailed with such temptations, as he never remembers to have been attacked with, before the grace of conversion: not because this same root of temptation did not then exist, but because it did not shew itself. For the mind of man, when engaged with numberless thoughts, frequently remains in a manner unknown to itself, so as to be quite ignorant of what it is suffering: for while it is distracted with many matters, it is diverted from the inward knowledge of itself. But if it desires to have leisure for thinking upon God, and lops off the branches of distracting thought, it then beholds without obstruction, that which springs forth from the inmost depths of the flesh. For if a thistle is growing in the road, it is crushed by the feet of those who
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journey along it, and its surface is worn away by the constant passing of travellers, so as not to appear. But though the thorns do not shew themselves above and bear fruit, yet the root still remains concealed beneath. But if the feel of travellers have ceased to bruise and tread it down, whatever living power remained buried in the root soon rises to the surface, and shews itself. It advances in its growth, and comes into view by the thorns that it bears. So also in the heart of the worldly minded, some secret root of temptations seems to grow up with difficulty; for placed as it were in the pathway of daily life, it is crushed by the feet of thoughts which pass over it, and is so trodden down by countless cares, as if by many travellers, as not to be seen. But if the crowd of anxieties is removed by the grace of conversion from the pathway of the heart, so that no importunity of business wears, nor any tumultuous thoughts oppress it, then that which was before concealed is discerned, then the thorn of temptation, springing from the root of sin, freely inflicts its wound. But the hand of the righteous so acts against it, that, as far as may be, it is not covered and concealed, but torn up by the very roots. But till this is done, this thorn so troubles the mind of every convert, that he frequently feels as if nearly overwhelmed by sudden temptation, and fears that its wound has been inflicted with fatal effect to the very quick.
31. But these assaults of temptation are frequently prolonged when they become common, and become, not sharper, but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that he stumbles, as it were, when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired; [ver. 22] or without question, His soul hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by our temptations [‘probari reprobari’], not to be cast away, (as it is written, But God is faithful, who does not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, [1 Cor. 10, 13]) He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. So that of this man tempted and delivered it may be justly said, He shall see His face with joy; and, He hath delivered his soul from going onward to destruction, but that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain.
32. For after the struggle of conversion, after the pain of probation, there still remains a hard temptation; because he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will
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have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful thoughts. And yet it is written, Woe to you who think on that which is unprofitable. [Mic. 2, 1] And again, In the day when the Lord shall Judge the secrets of men, [Rom. 2, 16] after having said before, Their thoughts mutually accusing or excusing one another. [ib. 15] And again, Crafty lips in heart, and in heart they have spoken evil. [Ps. 12, 2] And again, For in your heart ye work iniquity on the earth. [Ps. 58, 2] But when the soul has once forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, they think of themselves only, and of Him, Whom they are approaching. Their fear increases, as the retribution of righteousness approaches nearer. And as the dissolution of the flesh is hastening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death, He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man’s mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever.
33. For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings [‘pietate’] of the fathers who have gone before us? And yet David says, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. [Ps. 143, 2] Paul when saying, I am conscious of nothing to myself, cautiously added, Yet am I not hereby justified. [1 Cor. 4, 4] James says, For in many things we offend all. [James 3, 2] John says, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] What will then the planks do, when the columns tremble? Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear? The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have lasted some tranquillity in this life, it is staggered when the instant of its death comes on; so that it may be
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rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired. Or certainly, on account of the punishment of fear, that which is there subjoined, His soul hath drawn near to corruption, and his life to the destroyers.
34. But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recompense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with joy. Or certainly, He hath delivered his soul from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity. And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afflicted and thus delivered, All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, it is appropriately added,
Ver. 30.
That he may recal their souls from corruption, and enlighten them with the light of the living.
[xii]
35. For that is the light of the dying which we behold with our bodily eyes. But they who still live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us within, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid.
36. Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as through haughtiness of pride he goes back from what is inward. For, because he seeks to be approved of outwardly as a man of learning, he loses inwardly the fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and
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wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling soon vents itself in empty words. For he subjoined, saying,
Ver. 31—33. Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to say, answer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace, and I will teach thee wisdom.
[xiii]
37. He shews what opinion he has of himself by this expression in which he says, Attend, O Job, and hearken unto me, and hold thy peace while I speak. For it is enormous pride to exact respect from one’s elder, and to impose silence on one better than one’s self. But because holy preachers, when reproving others, frequently turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification of those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying, But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately, But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered, but immediately burst forth with that, of which he was full within, and shewed how he stood in his own eyes, by saying, Hold thy peace, and I will teach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu, when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he added immediately. Hold thy peace, and I will teach thee wisdom. But because haughty men are puffed up by swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons, a verse is rightly inserted by the writer of this history, in order to observe,
Chap, xxxiv. 1. Eliu also pronounced and said these things likewise.
[xiv]
38. For what is meant by this word “pronounced” but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they
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bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows,
Ver. 2, 3. Hear my words, O ye wise men, and listen to me, ye learned. For the ear trieth words, and the throat discerneth meats by the taste.
[xv]
39. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. But the true preacher of wisdom says, I am a debtor both to the wise, and to the unwise. [Rom. 1, 14] But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality; saying,
Ver. 4. Let us choose to us judgment, and let us see among ourselves what is the best. [xvi]
40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows,
Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin.
He complains that Job had spoken these things, [See chap. 27, 2] which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. For it follows, Ver. 7, 8. What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men?
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Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked. For he says, What man is like Job? That we may be sure to understand, No one. And he subjoins, Who drinketh up scorning like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one’s thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil, Hast thou considered My servant Job, that there is none like him on the earth? [Job 1, 8] Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written, In the mouth of the, foolish is a rod of pride, [Prov. 14, 3] because in truth he knows how to smite sharply, but not to sympathize with humility.
41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. [Eccles. 12, 11] But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come’? [Matt. 3, 7] Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? [Acts 7, 51] Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? [Gal 3, 1] and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by saying, I thank my God always on your behalf, for the grace of God, which is given you in Christ Jesus, that in every thing ye are enriched by Him. [l Cor. l, 4, 5] He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies
his soothing expressions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. [1 Cor. 5, 6] He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing up their praises, So that nothing is wanting to you in any grace, waiting for the revelation of our Lord Jesus Christ. [1 Cor. 1, 7] I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly after, But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. [l Cor. l, 10. 11. ] Of which contentions he afterwards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] See with what praises he comes down to plain
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words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers. For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cherish what is right, and cut off with punishment what is wrong.
42. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, I beseech you, brethren, by the mercy of God, that ye all speak the same thing, and that there be no schisms among you. [1 Cor. 1, 10] Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. [2 Cor. 12, 11] Yet in this humility he did not give up discipline, since he immediately ‘added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Christ. [2 Cor. 4, 5] But he lost not in this humility the justness of discipline, for he says to the same, offending, What will ye? shall I come to you with a rod? [1 Cor. 4, 21] and so on. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying, What man is like Job, who drinketh up scorning as water, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying,
Ver. 9. For he hath said, A man will not please God, even though he run with Him.
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[xvii]
43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to “truth in his words of reproof, whom pride of mind within removes far away from the same truth? It follows,
Ver. 10. Therefore hearken unto me, Ye men of understanding.
Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying,
Ver. 10, 11. Let unmercifulness [‘impietas’] be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man.
[xviii]
44. He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means always the case in this life, namely, that He renders to each man according to his work, and according to his own ways. [see Rev. 22, 12. 2 Cor. 5, 10. ] For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. [Eccles. 8, 14] God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, Eliu rightly subjoins,
Ver. 12. For truly God will not condemn without cause, nor will the Almighty subvert judgment. [xix]
45. The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some respect without cause, since sin was not
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blotted out, but merit increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. It follows,
Ver. 13. Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made?
[xx]
46.
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are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at ‘men. ’ For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness, it is well said,
Ver. 27. He will look on men, and will say, I have sinned, and have truly done wrong, and I have not received as I deserved.
[ix]
22. Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself [E. V. He that is first in his own cause seemeth just. ], [Prov. 18, 17] he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and have not received as I deserved.
23. For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved. It follows, Ver. 28. For he hath delivered his soul from going onwards
to destruction.
[x]
24. Because when Divine Grace goes before us in good works, our free will follows it, we, who yield our consent to God Who delivers us, are said to deliver ourselves; and hence Paul when saying, I laboured more abundantly than they all, [1 Cor. 15, 1] for fear he should seem to ascribe his labours to himself, immediately added, Yet not I, but the grace of God which was with me. For since he had followed with his free will the preventing grace of God in him, he properly adds, with me, that he might neither be unthankful for the Divine gift, nor yet remain a stranger to the merit of
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free-will. But of him, who by gaining a knowledge of himself consented to Him Who set him free, he rightly says [al. ‘it is rightly said. ’], He hath delivered his soul from going onwards to destruction. It follows,
But that it should live, and see the light.
That is to say, the light of truth, which he could not see when dead in heart. Or certainly, because the Lord has said, I am the Light of the world, [John 8, 12] even the dead also shall behold the light, when all the ungodly shall have seen Him coming to judgment in the form of Manhood. But he lives, or beholds the light at that time, who has the eyes of his heart set free, and beholds Him in the form of the Godhead. It follows,
Ver. 29. All these things God worketh three times with every man.
[xi]
25. Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption, and his life to the destroyers. [ver. 22] But it was subsequently added, He shall pray unto God, and He will be favourable unto him, and he will see His face with joy; and he hath delivered his soul from going onward to destruction, but that it should live, and behold the light. [ver. 26] In these expressions, then, now collected and accumulated together, the bitterness of sorrow precedes, the joy of security comes after. And it is presently added, All these things God worketh three times with every man. As if he were to say, What I have said once of one person only, takes place three times in every person. But we must carefully consider what are these three times, wherein each man is affected with anxiety and sorrow, and is immediately after sorrow called back to the security of joy. For, as I before said, he had stated above, that grievous sorrow first depresses [‘afficit’] us, and that great delight raises us up afterwards. If we watch then attentively, we find that these three stages of sorrow and joy succeed each other, in the mind of each of the Elect, in these following ways, that is to say, in his conversion, his temptation, and his death.
26. For in that first occasion of conversion, which we have mentioned, great is the sorrow of a man, when, from considering his own sins, he wishes to burst the fetters of worldly cares, and to walk in the way of God along the course of a secure conversation, to cast aside the heavy burden of temporal anxieties, and to bear the light yoke of the Lord, in a bondage akin to freedom. For as he thinks on these things, there occurs to his mind that old familiar carnal pleasure, which, from having become inveterate, binds him the closer, the longer it has held him; and is the more loath to permit him to escape. And then what pain is there, and what anxiety of heart, when the Spirit calls him on one side, the flesh calls him back on the other, his love for his new life invites him on the one hand, his old depraved habits assail him on the other: on the one side he glows with longings for his heavenly country, and on the other has to bear in himself that desire of the flesh, which pleases him to a certain degree, even against his will? Of a man thus embittered it is rightly said, His bread becomes abominable to him in his life, and his soul hath drawn near to corruption, and his life to the destroyers. But because Divine Grace does not suffer us to be long exposed to these difficulties, it bursts the chains of our sins, and leads us quickly by its consolation to the liberty of our new life; and the joy which succeeds makes up for the former sorrow. And thus the mind of every one when converted rejoices the more on attaining its wishes, the more it remembers the pain it has endured in its endeavours after them. Unbounded is the joy of the heart: because in its hope
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of security it now draws near to Him, Whom it desires; so that it can rightly be said of it, He shall pray unto God, and He will be favourable unto him, and he shall see His face with joy. Or without question, He hath delivered his soul from going onwards to destruction, but that it should live, and see the light.
27. But for fear a man should believe himself holy immediately on his conversion, and security should overthrow him, whom the contest with pain could not overpower, he is permitted, in the dispensation of God, after his conversion, to be wearied with the assaults of temptations. The Red sea was already crossed by his conversion, but enemies still oppose him to the face while in the wilderness of this present life. We leave already our past sins behind us, as the Egyptians dead on the shore. But destructive vices still assail us, as fresh enemies to obstruct the way on which we have entered to the land of promise. Our former offences, as enemies who were pursuing us, have been already laid low by the power of God alone. But the assaults of temptations meet us to our face like fresh enemies, to be overcome with our own endeavours also. Conversion in truth produces security: but security is commonly the parent of negligence. To keep security from generating carelessness, it is written, My son, in coming to the service of God, stand in justice and fear, and prepare thy soul for temptation. [Ecclus. 2, 1] For he says, not for rest, but for temptation, because our enemy is the more eager to conquer us as long as we are in this life, the more he discerns that we are rebelling against him. He cares not to buffet those, of whom he perceives that he can hold quiet possession. But he is excited the more vehemently against us, inasmuch as he is expelled from our hearts, as if from the rightful possession of his own habitation. It was this, which the Lord, in a kind of economy, typified in His own person. For he did not permit the devil to tempt Him till after His Baptism: suggesting to us thereby as a kind of sign of our own future conversion, [Matt. 4, 1] that His members would have to endure more severely the wiles of temptation, after they were beginning to advance Godwards. After the first occasion then of sorrow and joy, which every one feels in his endeavour after conversion, does this second time succeed. Because a man is assaulted with the attack of temptations, in order that he may not become relaxed by the carelessness of security. And he is generally welcomed with great sweetness of consolation, at the beginning of his conversion, but he experiences afterwards the severe labour of probation.
28. There are in truth three states of the converted; the beginning, the middle, and the perfection. But in this commencement they experience the charms of sweetness, in the mid-time the contests of temptations, but in the close the plenitude of perfection. Sweets then are first their portion, to comfort, afterwards bitternesses to exercise, and at last transcendent delights to confirm them. For every man too first soothes his bride with sweet blandishments, though he tries her when now united to him, with sharp reproofs, and possesses her, when she is proved, with thoughts of security. And hence also the people of Israel, on being summoned out of Egypt, when God betrothed Himself to the sacred marriage of the soul, was vouchsafed at first, in the place of pledges, the allurement of miracles; but, after marriage, is exercised with trials in the wilderness, and after trial, is confirmed in the land of promise with the plenitude of virtue. It first then tasted in the miracles that which it was to seek for; afterwards it was tried by hard trial, to prove whether it could keep safely what it had tasted; and at the last it also deserved to obtain a fuller enjoyment of that, which it had kept safe when put to the test of suffering. A gentle commencement therefore thus soothes the life of every convert, a rugged course proves it in the way, and afterwards full perfection gives it strength.
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29. For converts are frequently granted either the most perfect tranquillity in the flesh, or the gifts of prophecy, or the preaching of doctrine, or signs and wonders, or the grace of healing, immediately on their first commencement. But after this they are harassed by the severe trials of temptations, from which, when they first began, they believed themselves entirely free. And it is thus ordained in the dispensation of Divine Grace, to keep them from being assailed with sharp temptations at their first beginning. For, if bitter temptations were to befal them at the first, they would fall back with ease on the sins they bad abandoned, as having removed but a little distance from them. For they would be again involved from their very nearness, in the sins they first despised. Whence it is also written, When Pharaoh had let the people go, the Lord led them not through the way of the land of the Philistines, which is near, thinking lest perhaps they would repent, if they had seen war rising up against them, and might return to Egypt. [Ex. 13, 17] War [read ‘bella’] then is removed out of the way of those who were coming out of Egypt: because, to those who leave the world, there is presented at first a kind of tranquillity, lest from being alarmed in the tenderness of their first beginning, they should return, through fear, to that world from which they have escaped. They feel, then, first the sweetness of security, they are first nurtured in quietness and peace. But having tasted this sweetness, they endure more patiently the contests with temptations, as they have found in God a higher object of affection. Whence also Peter is first led up into the mountain, first beholds the brightness of the Lord’s transfiguration, [Mat. 17, 1] and then is afterwards suffered to be tempted by a maid who questioned him; [Mat. 26, 69] in order that, having become conscious of his state by his weakness under trial, he might recur with sorrow and love to the sight which he had beheld; and that, when the wave of fear was sweeping him onwards to the ocean of guilt, there might be an anchor of former sweetness, to keep him back. But the struggles with temptations frequently last as long, as the allurements on the first commencement. But frequently there is greater pleasure given at first, and less trial in the season of labour: and frequently again less pleasure at first, and greater trial in the time of labour. But a disproportionate perfection of strength never succeeds the labour of temptation: because every one is rewarded with the plenitude of perfection, according to the result of the contest. But a convert commonly fails, from believing that he has received the confirmation of perfection, when he is welcomed with certain gifts of grace, in the sweetness of his first beginning: and, from not knowing that they are only the comforts given to beginners, he regards them as the consummation of fulness. Whence it happens, that if assailed by any sudden storm of temptation, he suspects that he is overlooked by God, and lost for ever. But if he were not to place such full reliance on his first commencement, he would, when still prosperous, be preparing his mind for adversity, and would afterwards resist the assaults of sin with the more firmness, as having also foreseen them with greater sagacity. For, by foreseeing these evils, he bears them with greater calmness. But though he foresees, he does not at all decline the contest with them, for the course of our journey is not brought to a close without going through the dust of temptation.
30. But every convert is generally assailed with such temptations, as he never remembers to have been attacked with, before the grace of conversion: not because this same root of temptation did not then exist, but because it did not shew itself. For the mind of man, when engaged with numberless thoughts, frequently remains in a manner unknown to itself, so as to be quite ignorant of what it is suffering: for while it is distracted with many matters, it is diverted from the inward knowledge of itself. But if it desires to have leisure for thinking upon God, and lops off the branches of distracting thought, it then beholds without obstruction, that which springs forth from the inmost depths of the flesh. For if a thistle is growing in the road, it is crushed by the feet of those who
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journey along it, and its surface is worn away by the constant passing of travellers, so as not to appear. But though the thorns do not shew themselves above and bear fruit, yet the root still remains concealed beneath. But if the feel of travellers have ceased to bruise and tread it down, whatever living power remained buried in the root soon rises to the surface, and shews itself. It advances in its growth, and comes into view by the thorns that it bears. So also in the heart of the worldly minded, some secret root of temptations seems to grow up with difficulty; for placed as it were in the pathway of daily life, it is crushed by the feet of thoughts which pass over it, and is so trodden down by countless cares, as if by many travellers, as not to be seen. But if the crowd of anxieties is removed by the grace of conversion from the pathway of the heart, so that no importunity of business wears, nor any tumultuous thoughts oppress it, then that which was before concealed is discerned, then the thorn of temptation, springing from the root of sin, freely inflicts its wound. But the hand of the righteous so acts against it, that, as far as may be, it is not covered and concealed, but torn up by the very roots. But till this is done, this thorn so troubles the mind of every convert, that he frequently feels as if nearly overwhelmed by sudden temptation, and fears that its wound has been inflicted with fatal effect to the very quick.
31. But these assaults of temptation are frequently prolonged when they become common, and become, not sharper, but of longer duration. And then they cause less pain, but do more hurt: for the longer they keep hold of the mind, the less terrible do they become, the more usual they are. The mind therefore, when involved in these trials, is distracted here and there, and is confused by the manifold assaults of temptations, and frequently, when summoned from one point to another, it knows not which assailing sin to oppose, or which first to assault itself. It is hence frequently the case that, while rebellious sins severely torture, while they drive to the very brink of desperation the mind of the person who withstands them, a convert is afraid of this very heavenward path, which he chooses as a remedy, and that he stumbles, as it were, when brought to the summit, who used to stand more firmly at the bottom. But he is so hard pressed by the movements of temptations, which rage around him, that it may be rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired; [ver. 22] or without question, His soul hath drawn near to corruption, and his life to the destroyers. But because God in His mercy suffers us to be proved by our temptations [‘probari reprobari’], not to be cast away, (as it is written, But God is faithful, who does not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, [1 Cor. 10, 13]) He speedily succours us with the aid of consolation, assuages the rising pangs of temptations, and calms with inward peace the emotions of the thoughts which rise up against Him. And then the mind soon derives great delight from its hope of heaven, on beholding the evil, which she had endured, overpowered. So that of this man tempted and delivered it may be justly said, He shall see His face with joy; and, He hath delivered his soul from going onward to destruction, but that it should live and behold the light. When these two stages then, that is of conversion and probation, have been passed in sorrow and in joy, there yet remains the third, whose sorrow he has still to fear, and whose pleasures he has to obtain.
32. For after the struggle of conversion, after the pain of probation, there still remains a hard temptation; because he cannot arrive at the joys of perfect liberty, without the debt of human nature is first paid. But every convert, being careful and anxious for himself, ceases not to consider secretly with himself, with what strictness the eternal Judge is coming, and he daily looks forward to his own end, and before the approach of such severity of justice, considers what account he will
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have to render for his conduct. For though he has avoided all evil deeds, which he could tell to be such, yet as having to come before a strict Judge, he is the more afraid of those faults, of which he is not conscious in himself. For who can understand how many evils we commit every instant, by the irregular motions of our thoughts? For it is easy enough to avoid deeds of wickedness, but very difficult to cleanse the heart from unlawful thoughts. And yet it is written, Woe to you who think on that which is unprofitable. [Mic. 2, 1] And again, In the day when the Lord shall Judge the secrets of men, [Rom. 2, 16] after having said before, Their thoughts mutually accusing or excusing one another. [ib. 15] And again, Crafty lips in heart, and in heart they have spoken evil. [Ps. 12, 2] And again, For in your heart ye work iniquity on the earth. [Ps. 58, 2] But when the soul has once forsaken the stability of eternity, and has sunk down to the instability of temporal things, it is obliged against its will to endure, in endeavouring to rise, that fluctuation of alternating emotions, which it sought of its own accord when willing to fall. And thus it is punished by its former pleasures, because it endures, as converted, the labour of the contest, in the very same things in which it sought while perverted the delight of pleasure. And frequently that very sin, which they skilfully detect in themselves, and of whose grievous guilt they are conscious in the sight of God, steals into the thoughts of the Elect against their will. And though they are ever afraid of a strict judgment for all these things, they then especially dread it, when on coming to pay the debt of nature, they see that they are drawing near the severe Judge. And their fear is the more acute, the nearer their eternal retribution approaches. But no empty imagination from the fancy of the thought flits at that time before the eyes of the heart: because when every thing else has been removed, they think of themselves only, and of Him, Whom they are approaching. Their fear increases, as the retribution of righteousness approaches nearer. And as the dissolution of the flesh is hastening on, the more the strict judgment comes, as it were, within their reach, the more mightily is it dreaded by them. And though they never remember to have passed over the things they know, they are yet afraid of those sins of which they are ignorant. Because, namely, they are unable fully to understand, and pass sentence on themselves, and, as their end draws nigh, they are harassed by more subtle fear. Whence our Redeemer, approaching His dissolution, and maintaining a resemblance to His members, fell into an agony, and began to pray at greater length. For what could He be asking for Himself when in agony, Who used, when on earth, to confer heavenly gifts with power? But on the approach of death, He represented in His own person the struggle which exists in our minds; who suffer a violent fear and dread, on approaching, through the dissolution of the flesh, to the eternal judgment. Nor is a man’s mind at that time unseasonably alarmed, when it finds, after this brief state of being, that it must remain unchanged for ever.
33. For we consider, that we have by no means been able to pass through the course of this present life without guilt. We consider also, that even what we have done creditably, is not exempt from a degree of guilt, if we are judged without mercy. For who of us can surpass or even equal the doings [‘pietate’] of the fathers who have gone before us? And yet David says, Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified. [Ps. 143, 2] Paul when saying, I am conscious of nothing to myself, cautiously added, Yet am I not hereby justified. [1 Cor. 4, 4] James says, For in many things we offend all. [James 3, 2] John says, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] What will then the planks do, when the columns tremble? Or how will the shrubs remain unmoved, if even the cedars are shaken with the whirlwind of this fear? The soul then even of the righteous is frequently disturbed with the dread of punishment, as it approaches the dissolution of the flesh. And though it may have lasted some tranquillity in this life, it is staggered when the instant of its death comes on; so that it may be
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rightly said of him, His bread becomes abominable to him in his life, and to his soul the food which before it desired. Or certainly, on account of the punishment of fear, that which is there subjoined, His soul hath drawn near to corruption, and his life to the destroyers.
34. But because the souls of the righteous are frequently purified, through the mere fear of death, from every trifling pollution, and enjoy the pleasures of eternal recompense from the very moment of the dissolution of the flesh; nay very often they rejoice at the sight of the inward recompense, even before they are stripped of the flesh; and because even while paying the debt of their old nature, they enjoy the satisfaction of the new gift, it is therefore rightly said, He shall see His face with joy. Or certainly, He hath delivered his soul from going onward to destruction, but that it should live and see the light. The soul of the righteous beholds the face of God with joy, because it feels so much of inward happiness, as it can scarce contain even when taken up to God. It therefore lives there and beholds the light, because it fixes its spiritual gaze on the rays of the eternal sun. It lives there and beholds the light, because having trampled under foot all the vicissitudes and shadows of mutability, it clings to the reality of eternity. And by clinging thus to Him Whom it beholds, it attains to a resemblance of His unchangeableness, and as it gazes at the unalterable nature of Him Who made it, it assumes it to itself. For that which has fallen through its own act into a state of change, is transformed to an unchangeable condition by beholding the Unchangeable. Eliu therefore, because he first spoke of the bitterness of sorrow, and afterwards of the joy of consolation, fitly added of this man thus afflicted and thus delivered, All these things God worketh three times in every man, that is to say, in conversion, in probation, and in death. For in these three states, a man first suffers under sharp pangs of sorrow, and is afterwards comforted by great pleasures of security. But because the mind of each of the Elect suffers in each of these three stages, that is, in the pain of conversion, the trial of probation, or the dread of dissolution, and is purified and set free by this very suffering, it is appropriately added,
Ver. 30.
That he may recal their souls from corruption, and enlighten them with the light of the living.
[xii]
35. For that is the light of the dying which we behold with our bodily eyes. But they who still live for this world, are in darkness in the light of the dying. But they are enlightened with the light of the living, who despising the light of the world, return to the splendor of the inward brightness, that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other, but where the light itself is life also; where the light so encircles us from without as to fill us within; and so fills us within, as, being itself uncircumscribed, to circumscribe us without. They are enlightened therefore with this light of the living, which they behold at that time the more clearly, the more purely they now live by its aid.
36. Eliu has uttered great and very powerful words. But it is a characteristic of every boastful person, that, while giving utterance to truths and mysteries, he suddenly blends with them, through pride of heart, some foolish and proud expressions. For he endeavours to please the world without, in that which he thinks with truth; and is soon despoiled of the truth, just as through haughtiness of pride he goes back from what is inward. For, because he seeks to be approved of outwardly as a man of learning, he loses inwardly the fulness of wisdom, in which he was instructed. Whence also Eliu, (who, as we have often said, represents the arrogant,) having put forth many profound and
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wise sayings, as soon as he has uttered these sentiments of truth and mystery, is elated by being puffed up with pride at his wisdom. And as his pride rightly deserved, his feeling soon vents itself in empty words. For he subjoined, saying,
Ver. 31—33. Attend, O Job, and hearken unto me, and hold thy peace while I speak. But if thou hast any thing to say, answer me; speak: for I wish thee to appear just. But if thou hast not, hearken unto me; hold thy peace, and I will teach thee wisdom.
[xiii]
37. He shews what opinion he has of himself by this expression in which he says, Attend, O Job, and hearken unto me, and hold thy peace while I speak. For it is enormous pride to exact respect from one’s elder, and to impose silence on one better than one’s self. But because holy preachers, when reproving others, frequently turn back to their own inmost thoughts, through the grace of humility, and seek to ascertain if perchance they are mistaken, in the very thing which they reprove, and give those, whom they reprove, the liberty of stating, in their own behalf, whatever they think more just, haughty men also sometimes wish to imitate this plan. For putting aside, for a while, their pride in words, they seek for a justification of those whom they reprove, if perchance they are able to find one. Not because it is their real feeling, but they wish to set themselves off by a show of humility. For they are afraid of appearing to be proud and haughty, because they are so. Whence Eliu immediately subjoined, saying, But if thou hast any thing to say, answer me; speak, for I wish thee to appear just. But because he did not say this sincerely, he did not wait to hear that which he had asked for. For he added immediately, But if thou hast not, hear me; hold thy peace, and I will teach thee wisdom. For those who sincerely seek to hear what is just, patiently wait to hear what they seek for. But Eliu, because he did not sincerely put forth the words of request, did not allow his question to be answered, but immediately burst forth with that, of which he was full within, and shewed how he stood in his own eyes, by saying, Hold thy peace, and I will teach thee wisdom. For when proud men say any thing which has a humble sound, they do not long remain in the semblance of this same humility. If they perchance ask to have an answer, they immediately avoid being instructed, by beginning to speak; because the desire of display which springs up from its root in the heart soon checks the words which they had spoken superficially. And they soon prove that this form of humility, which they have assumed in appearance only, is foreign to their character, by being unable any longer to maintain it. Behold how Eliu, when he seeks to learn righteousness, offers to teach it. Behold how his tongue, in seeming to enquire for what is just, had spoken in humble strain. But it was soon unable to restrain his swelling consciousness of pride. For he added immediately. Hold thy peace, and I will teach thee wisdom. But because haughty men are puffed up by swelling pride in what they say, and placed, as it were, on high, assume the appearance of learned men, just as if their words were poured forth from heaven by a kind of condescension, over undeserving persons, a verse is rightly inserted by the writer of this history, in order to observe,
Chap, xxxiv. 1. Eliu also pronounced and said these things likewise.
[xiv]
38. For what is meant by this word “pronounced” but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they
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bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows,
Ver. 2, 3. Hear my words, O ye wise men, and listen to me, ye learned. For the ear trieth words, and the throat discerneth meats by the taste.
[xv]
39. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitly heard only by the wise. But the true preacher of wisdom says, I am a debtor both to the wise, and to the unwise. [Rom. 1, 14] But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw in some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality; saying,
Ver. 4. Let us choose to us judgment, and let us see among ourselves what is the best. [xvi]
40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows,
Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin.
He complains that Job had spoken these things, [See chap. 27, 2] which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of his own invention. For it follows, Ver. 7, 8. What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men?
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Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked. For he says, What man is like Job? That we may be sure to understand, No one. And he subjoins, Who drinketh up scorning like water. For water, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one’s thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil, Hast thou considered My servant Job, that there is none like him on the earth? [Job 1, 8] Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their hearers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written, In the mouth of the, foolish is a rod of pride, [Prov. 14, 3] because in truth he knows how to smite sharply, but not to sympathize with humility.
41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. [Eccles. 12, 11] But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come’? [Matt. 3, 7] Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? [Acts 7, 51] Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? [Gal 3, 1] and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But it is necessary for us to look carefully: for when righteous preachers observe on the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by saying, I thank my God always on your behalf, for the grace of God, which is given you in Christ Jesus, that in every thing ye are enriched by Him. [l Cor. l, 4, 5] He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies
his soothing expressions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. [1 Cor. 5, 6] He said, the testimony of Christ was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing up their praises, So that nothing is wanting to you in any grace, waiting for the revelation of our Lord Jesus Christ. [1 Cor. 1, 7] I pray thee, O Paul, inform us what art thou aiming at by these numerous words of favour? And, lo! it follows shortly after, But I beseech you, brethren, by the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified unto me of you, my brethren, by them which are of Chloe, that there are contentions among you. [l Cor. l, 10. 11. ] Of which contentions he afterwards added, saying, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] See with what praises he comes down to plain
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words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers. For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cherish what is right, and cut off with punishment what is wrong.
42. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within with the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink back the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outwardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man? [1 Cor. 3, 3] But even when maintaining discipline he lost not his humility; because he began by deprecation, saying, I beseech you, brethren, by the mercy of God, that ye all speak the same thing, and that there be no schisms among you. [1 Cor. 1, 10] Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. [2 Cor. 12, 11] Yet in this humility he did not give up discipline, since he immediately ‘added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples, For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Christ. [2 Cor. 4, 5] But he lost not in this humility the justness of discipline, for he says to the same, offending, What will ye? shall I come to you with a rod? [1 Cor. 4, 21] and so on. Holy preachers therefore well know how to regulate their skill in teaching by moderation on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying, What man is like Job, who drinketh up scorning as water, who goeth with the workers of iniquity, and walketh with wicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying,
Ver. 9. For he hath said, A man will not please God, even though he run with Him.
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[xvii]
43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person? For how can he adhere to “truth in his words of reproof, whom pride of mind within removes far away from the same truth? It follows,
Ver. 10. Therefore hearken unto me, Ye men of understanding.
Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying,
Ver. 10, 11. Let unmercifulness [‘impietas’] be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man.
[xviii]
44. He well said, that iniquity or unmercifulness is not in Almighty God. But that which he added is by no means always the case in this life, namely, that He renders to each man according to his work, and according to his own ways. [see Rev. 22, 12. 2 Cor. 5, 10. ] For both many who commit unlawful and wicked deeds He prevents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying, There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just. [Eccles. 8, 14] God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge Himself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said, That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that which we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, Eliu rightly subjoins,
Ver. 12. For truly God will not condemn without cause, nor will the Almighty subvert judgment. [xix]
45. The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some respect without cause, since sin was not
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blotted out, but merit increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the ungodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. It follows,
Ver. 13. Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made?
[xx]
46.
