No More Learning

By Anger, harmony is interrupted; as it is written, A wrathful man stirreth up strife, and an angry man diggeth up sins. [Prov. 15, 18. not as V. or LXX] For ‘an angry man diggeth up sins,’ since even bad men, whom he rashly provokes to strife, he makes worse than they were. By Anger the light of truth is lost; as it is written, Let not the sun go down upon your wrath. [Eph. 4, 26] For when wrath brings into the mind the darkness of perturbation, God hides therefrom the ray of the knowledge of Himself. By Anger the brightness of the Holy Spirit is shut out. Contrary whereunto, it is written according to the old translation, Upon whom shall My Spirit rest, saving upon him that is humble and peaceful, and that trembleth at My words? [Is. 66, 2] For when He mentioned the humble man, He forthwith subjoined the word ‘peaceful;’ if then Anger steals away peace of mind, it shuts its dwelling place against the Holy Spirit, and the soul being left void by Its departure, is immediately carried into open frenzy, and is scattered away to the very surface from the inmost foundation of the thoughts.
79. For the heart that is inflamed with the stings of its own Anger beats quick, the body trembles, the tongue stammers, the countenance takes fire, the eyes grow fierce, and they that are well known are not recognised. With the mouth, indeed, he shapes a sound, but the understanding knows nothing what it says. Wherein, then, is he far removed from brain-struck [arreptitiis] persons, who is not conscious of his own doings? Whence it very often comes to pass that anger springs forth even to the hands, and as reason is gone the further, it lifts itself the bolder. And the mind has no strength to keep itself in, for that it is made over into the power of another. And frenzy employs the limbs without in dealing blows, in proportion as it holds captive within the very mind, that is the mistress of the limbs. But sometimes it does not put out the hands, but it turns the tongue into a dart of cursing. For it implores with entreaty for a brother's destruction, and demands of God to do that, which the wicked man himself is either afraid or ashamed to do. And it comes to pass that both by wish and words he commits a murder, even when he forbears the hurting of his neighbour with the hands. Sometimes when the mind is disturbed, anger as if in judgment commands silence, and in proportion as it does not vent itself outwardly by the lips, inwardly it burns the worse, so the angry man withholds from converse with his neighbour, and in saying nothing, says how he abhors him. And sometimes this rigorousness of silence is used in the economy of discipline, yet only if the rule of discretion be diligently retained in the interior. But sometimes whilst the incensed mind foregoes the wonted converse, in the progress of time it is wholly severed from the love of our neighbour, and sharper stings arise to the mind, and occasions too spring up which aggravate her irritation, and the mote in the eye of the angry man is turned into a beam, whilst anger is changed into hatred. It often happens that the anger, which is pent up within the heart from silence, burns the more fiercely, and silently frames clamorous speeches, presents to itself words, by which to have its wrath exasperated, and as if set in judgment on the case, answers in exasperation exceeding cruelly: as Solomon implies in few words, saying, But the
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expectation of the wicked is wrath. [Prov. 11, 23] And thus it is brought to pass that the troubled Spirit finds louder riot in its silence, and the flame of pent-up anger preys upon it the more grievously. Hence a certain wise man said well before us, The thoughts of the angry man are a generation of vipers, they devour the mind which is their mother. [d]
80. But we are to know that there be some, whom anger is somewhat prompt in inflaming, but quickly leaves them; while there are others whom it is slow in exciting, but the longer in retaining possession of. For some, like kindled reeds, while they clamour with their voices, give out something like a crackle at their kindling: those indeed speedily rise into a flame, but then they forth with cool down into their ashes; while others, like the heavier and harder kinds of wood, are slow in taking fire, but being once kindled, are with difficulty put out; and as they slowly stir themselves into heat of passion, retain the longer the fire of their rage. Others again, and their conduct is the worst, are both quick in catching the flames of anger, and slow in letting them go; and others both catch them slowly, and part with them quickly. In which same four sorts, the reader sees clearly that the last rather than the first approaches to the excellence of peace of mind, and in evil the third is worse than the second. But what good does it do to declare how anger usurps possession of the mind, if we neglect to set forth at the same time, how it should be checked?
81. For there are two ways whereby anger being broken comes to relax its hold upon the mind.
The first method is that the heedful mind, before it begins to do any thing, set before itself all the insults which it is liable to undergo, so that by thinking on the opprobrious treatment of its Redeemer, it may brace itself to meet with contradiction. Which same, on coming, it receives with the greater courage, in proportion as by foresight it armed itself the more heedfully. For he, that is caught by adversity unprovided for it, is as if he were found by his enemy sleeping, and his foe dispatches him the sooner, that he stabs one who offers no resistance. For he, that forecasts impending ills in a spirit of earnest heedfulness, as it were watching in ambush awaits the assault of his enemy. And he arrays himself in strength for the victory in the very point wherein he was expected to be caught in entire ignorance. Therefore, before the outset of any action, the mind ought to forecast all contrarieties, and that with anxious heed, that by taking account of these at all times, and being at all times armed against them with the breastplate of patience, it may both in foresight obtain the mastery, whatever may take place, and whatever may not take place, it may account gain. But the second method of preserving mildness is that, when we regard the transgression of others, we have an eye to our own offences, by which we have done wrong in the case of others. For our own frailty, being considered makes excuse for the ills done us by others. Since that man bears with patience an injury that is offered him, who with right feeling remembers that perchance there may still be somewhat, in which he himself has need to be borne with. And it is as if fire were extinguished by water, when upon rage rising up in the mind each person recalls his own misdoings to his recollection; for he is ashamed not to spare offences, who recollects that he has himself often committed offences, whether against God or against his neighbour, which need to be spared.
82. But herein we must bear in mind with nice discernment that the anger, which hastiness of temper stirs is one thing, and that which zeal gives its character to is another. The first is engendered of evil, the second of good. For if there was no anger originating in virtue, Phinees would never have allayed the fierceness of God's visitation by his sword. Because Eli lacked such
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anger, he quickened against himself the stirrings of the vengeance of the Most High to an implacable force. For in proportion as he was lukewarm towards the evil practices of those under his charge, the severity of the Eternal Ruler waxed hot against himself. Of this it is said by the Psalmist, Be ye angry, and sin not. [Ps. 4, 5 Vulg. ] Which doubtless they fail to interpret aright, who would only have us angry with ourselves, and not with others likewise, when they sin. For if we are bidden to love our neighbours as ourselves, it follows that we should be as angry with their erring ways as with our own evil practices. Of this it is said by Solomon, Anger [so Vulg. ] is better than laughter; for by the sadness of the countenance the heart is made better. [Ecc. 7, 3] Of this the Psalmist saith again, Mine eye is [V. thus] disturbed because of anger [prae ira. Vulg. a furore]. [Ps. 6, 8] For anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it. Since necessarily in whatever degree he is moved by a jealousy for virtue, the world of contemplation, which cannot be known saving by a heart in tranquillity, is broken up. For zeal for the cause of virtue in itself, in that it fills the mind with disquietude and agitation, presently bedims the eye thereof, so that in its troubled state it can no longer see those objects far up above, which it aforetime clearly beheld in a state of tranquillity. But it is brought back on high with a more penetrating ken by the same means, whereby it is thrown back for a while so as to be incapable of seeing. For the same jealousy in behalf of what is right after a short space opens wider the scenes of eternity in a state of tranquillity, which in the mean season it closes from the effects of perturbation. And from the same quarter whence the mind is confounded so as to prevent its seeing, it gains ground, so as to be made clear for seeing in a more genuine way; just as when ointment is applied to the diseased eye, light is wholly withheld, but after a little space it recovers this in truth and reality by the same means, by which it lost the same for its healing. But to perturbation contemplation is never joined, nor is the mind when disturbed enabled to behold that, which even when in a tranquil state it scarcely has power to gaze on; for neither is the sun's ray discerned, when driving clouds cover the face of the heavens; nor does a troubled fountain give back the image of the beholder, which when calm it shews with a proper likeness; for in proportion as the water thereof quivers, it bedims the appearance of a likeness within it.
83. But when the spirit is stirred by zeal, it is needful to take good heed, that that same anger, which we adopt as an instrument of virtue, never gain dominion over the mind, nor take the lead as mistress, but like a handmaid, prompt to render service, never depart from following in the rear of reason. For it is then lifted up more vigorously against evil, when it does service in subjection to reason; since how much soever our anger may originate in zeal for the right, if from being in excess it has mastered our minds, it thereupon scorns to pay obedience to reason, and spreads itself the more shamelessly, in proportion as it takes the evil of a hot temper for a good quality; whence it is necessary that he who is influenced by zeal for right should above all things look to this, that his anger should never overleap the mind's control, but, in avenging sin, looking to the time and the manner, should check the rising agitation of his mind by regulating it with nicety of skill, should restrain heat of temper, and control his passionate emotions in subjection to the rule of equity, that the punisher of another man may be made more just, in proportion as he has first proved the conqueror of himself; so that he should correct the faults of transgressors in such away, that he that corrects should himself first make advancement by self-restraint, and pass judgment on his own vehemency, in getting above it, lest by being immoderately stirred by his very zeal for right, he go far astray from the right. But as we have said, forasmuch as even a commendable jealousy for virtue troubles the eye of the mind, it is rightly said in this place, For wrath killeth the foolish man; as if it were in plain terms, ‘Anger from zeal disturbs the wise, but anger from sin destroys the
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fool;’ for the first is kept in under the control of reason, but the other lords it over the prostrate mind in opposition to reason. And it is well added,
And envy slayeth the little I one.
[xlvi]
84. For it is impossible for us to envy any but those, whom we think to be better than ourselves in some respect. And so he is ‘a little one,’ who is slain by jealousy. For he bears witness against his very own self, that he is less than him, by envy of whom he is tormented. It is hence that our crafty foe, in envying of the first man, despoiled him, in that having lost his estate of bliss, he knew himself to be inferior to his immortality. It is hence that Cain was brought down to commit the murder of his brother; in that when his sacrifice was disregarded, he was maddened that he, whose offering God accepted, was preferred to himself; and him, whose being better than himself was his aversion, he cut off, that he might not be at all. Hence, Esau was fired to the persecution of his brother; for, the blessing of the firstborn being lost, which, for that matter, he had himself parted with for a mess of pottage, he bewailed his inferiority to him, whom he surpassed by his birth. Hence his own brethren sold Joseph to Ishmaelites, that were passing by, in that upon the mystery of the revelation being disclosed, they set themselves to resist his advancement, that he might never become superior to themselves. Hence Saul persecutes his servant David by throwing a lance at him, for he dreaded that man growing beyond his own measure, whom he perceived to be daily waxing bigger by his great achievements in the virtues. Thus he is a ‘little one,’ who is slain by envy; in that except he himself proved less, he would not grieve for the goodness of another.
85. But herein we must bear in mind, that though in every evil thing that is done, the venom of our old enemy is infused into the heart of man, yet in this wickedness, the serpent stirs his whole bowels, and discharges the bane of spite fitted to enter deep into the mind. Of whom also it is written, Nevertheless, through envy of the devil came death into the world. For when the foul sore of envy corrupts the vanquished heart, the very exterior itself shews, how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed down, the spirit is inflamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth, and while the growing hate is buried in the depths of the heart, the pent wound works into the conscience with a blind grief. Nought of its own that is prosperous gives satisfaction, in that a self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another: and in proportion as the structure of another's works is reared on high, the foundations of the jealous mind are deeper undermined, that in proportion as others hasten onward to better things, his own ruin should be the worse; by which same downfall even that is brought to the ground, which was believed to have been raised in other doings with perfect workmanship. For when envy has made the mind corrupt, it consumes all that it may have found done aright. Whence it is well said by Solomon, A sound heart is the life of the flesh: but envy the rottenness of the bones. [Prov. 14, 30] For what is denoted by ‘the flesh,’ saving weak and tender things? and what by the ‘bones,’ saving strong deeds? And it is most common that some with real innocency of heart should appear to be weak in some points of their practice, whilst some now perform deeds of strength before the eyes of men, but yet towards the excellences of others they are inwardly consumed with the plague of envy; and so it is well said, A sound heart is the life of the flesh. In that where inward innocency is preserved, even if there be some points weak without, yet they are sometime made strong and fast. And it is rightly added, But envy the rottenness of the bones. For by the bad quality of envy even strong deeds of
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virtue go for nought before the eyes of God. Since the rotting of the bones from envy is the spoiling of the strong things even.
86. But why do we say such things concerning envy, unless we likewise point out in what manner it may be rooted out? For it is a hard thing for one man not to envy another that, which he earnestly desires to obtain; since whatever we receive that is of time becomes less to each in proportion as there are many to divide it amongst. And for this reason envy wrings the longing mind, because that, which it desires, another man getting either takes away altogether, or curtails in quantity. Let him, then, who longs to be wholly and entirely void of the bane of envy, set his affections on that inheritance, which no number of fellowheirs serves to stint or shorten, which is both one to all and whole to each, which is shewn so much the larger, as the number of those that are vouchsafed it is enlarged for its reception. And so the lessening of envy is the feeling of inward sweetness arising, and the utter death of it is the perfect love of Eternity. For when the mind is withdrawn from the desire of that object, which is divided among a multitude of participators, the love of our neighbour is increased, in proportion as the fear of injury to self from his advancement is lessened. And if the soul be wholly ravished in love of the heavenly land, it is also thoroughly rooted in the love of our neighbour, and that without any mixture of envy. For whereas it desires no earthly objects, there is nothing to withstand the love it has for its fellow. And what else is this same charity but the eye of the mind, which if it be reached by the dust of earthly love, is forthwith beaten back with injury from its gaze at the inward light? But whereas he is ‘a little one,’ who loves earthly things, and a great one that longs after the things of eternity, it may be suitably enough rendered in this sense likewise, And envy slayeth the foolish one; in that no man perishes by the sickness of this plague, except him that is still unhealthy in his desires.
THE SECOND PART. __________________________
BOOK VI.
The whole of the fifth chapter, beginning at the third verse, is explained first in a spiritual sense, a few parts in an allegorical, and a great many in a moral sense.
[MYSTICAL INTERPRETATION]
[i]
SAVING the historical verity, I proposed to myself to make out the sayings of blessed Job and of his friends by the mystical mode of interpretation: for it is plain to all that are acquainted with the truth, that Holy Writ takes care to hold out in promise the Redeemer of the world in all its statements, and that it has aimed to represent Him by all the Elect as by His members. And hence blessed Job is in the Latin tongue rendered ‘grieving,’ that both by his name and by his wounds the
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Passion of our Redeemer might be signified, of Whom the Prophet saith, Surely He hath borne our griefs, and carried our sorrows. [Is. 53, 4] And the Tempter, having robbed him of every thing, slew both his servants and his children; in that at the time of His Passion he smote with the weapon of faithlessness not only the Jewish people, that served Him out of fear, but the very Apostles also themselves, that were regenerated in His love. The body of blessed Job is mangled with wounding, for our Redeemer does not disdain to be pierced with nails upon the stock of the Cross. And he received wounds, from the sole of the foot to the very crown of his head, in that not only in her last and lowest members, but even up to the very highest, Holy Church, which is His Body, is harassed with persecution by the raging Tempter. Hence also Paul said, And fill up that which is behind of the afflictions of Christ. [Col. 1, 24] And his wife strives to persuade him to curse, in that all the carnal minds within the pale of Holy Church prove abettors of the cunning Tempter. For she, who prompts him to cursing, represents the life of the carnal sort; since, as we have already said above, all persons of unchastened habits within the pale of Holy Church, in proportion as they are brought nigh to the good by their faith, pinch them harder by their life. For because they cannot be avoided, as being of the number of the faithful, they are borne by the faithful as the greater harm, in proportion [see Preface, § 14] as it is nearer home. But his friends, who come as if to administer consolation, but run out into words of bitter upbraiding, bear the likeness of heretics, who, in striving to defend God against the righteous, only offend Him.
2. These things then, which have been more fully delivered above, I have endeavoured to gather into a small compass after their mystical representation, that by this very repetition it might be recalled to the recollection of my reader, that I minister to the spiritual understanding. And yet, when occasion of usefulness demands, I also busy myself to make out with minute exactness the letter of the history, but when it is needed I embrace both at the same time, that the allegory may put forth spiritual fruit, which same nevertheless is produced by the historical verity as from the root. Now the friends of blessed Job, who, we have said, bear the likeness of heretics, we by no means condemn for their words throughout; for whereas it is delivered against them by the sentence from above, For ye have not spoken before Me the thing that is right; [Job 42, 7] and it is thereupon added, Like My servant Job; it is plainly manifest that that is not altogether set at nought, which is only disapproved by comparison with what is better. For they incautiously slip into censure of him, but yet, as they are the friends of so great a man, from familiar intercourse with him they learnt many mystical truths. Whence, as we have also said above, Paul uses their very words, and by taking these in aid of his statement, he testifies that they were delivered from a source of truth. Which same nevertheless Truth does rightly censure, in that no sentence, however full of force, should be delivered against a holy man. Accordingly the words of Eliphaz may be considered in a mystical sense, whereby he addresses blessed Job, saying,
Ver. 3. I have seen the foolish taking root; but suddenly I cursed his beauty. [so V. ] [ii]
3. For the Jewish people shewed itself to be ‘foolish,’ in that it slightly regarded the very Presence of Eternal Wisdom in the flesh. And it waxed strong, as it were, by taking root, in that it had power
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over the life of the Elect to the extinction thereof in time. And Eliphaz despises such an one, cursing him, in that all heretics, whom we have said the friends of blessed Job bear a figure of, while they boast themselves in the name of Christ, censure in a way of authority the unbelief of the Jews. Concerning which same foolish one it is forthwith added,
Ver. 4. His children are far from safety, and they are crushed in the gate, neither shall there be any to deliver them.
4. They all are ‘the children’ of this foolish man, who are generated by the preaching of that unbelief, and these ‘are far from safety,’ for though they enjoy the temporal life without trouble, they are stricken the worse with eternal vengeance, as the Lord says concerning these same sons of such an one, Woe unto you, Scribes and Pharisees, hypocrites, for ye compass sea and land to make one proselyte, and when he is made ye make him twofold more the child of hell than, yourselves. [Matt. 23, 15] It follows, And they are crushed in the gate, neither shall there be any to deliver them. Who else is to be understood by the name of gate, but the Mediator between God and Man, Who saith, I am the door; by Me if any man enter in, he shall be saved. [John 10, 9] The sons, then, of this foolish man advance without the gate, and they are ‘crushed in the gate,’ for the evil offspring of the Jews, before the Mediator's coming, prospered in the observance of the Law, but in the presence of our Redeemer itself they fell away from the service of the Divine Being, proving outcasts by the deserts of their faithlessness. And verily there is none ‘to rescue them,’ for while they strive by their persecution to kill the Redeemer Himself, they cut themselves off from the proffered means of their rescue. And it is well added concerning him,
Ver. 5. Whose harvest the hungry eateth up, and the armed one shall seize him.
[iv]
5. Now ‘the harvest’ of this foolish man was the crop of Sacred Writ. For the words of the Prophets are like so many grains of the ears, which the foolish man had, but did not eat. For the Jewish people indeed held the Law as far as the letter, but, from an infatuated pride, as to the sense thereof, they went hungering. But ‘the hungry eateth the harvest’ of this foolish one, in that the Gentile folk eats by taking in the words of the Law, in which the Jewish people toiled and laboured without taking them in. These hungry ones of faith the Lord foresaw, when He had said by the Evangelist, Blessed are they that hunger and thirst after righteousness, for they shall be filled. [Matt. 5, 6] Of these hungry ones Hannah saith prophesying, They that were full, have hired out themselves for bread, and they that were hungry were satisfied. [1 Sam. 2, 5] And as he lost the harvest, it is rightly added how the foolish man himself too perishes, where it is said, And himself shall the armed one seize. The old enemy, being ‘armed,’ seized the Jewish people, for he extinguished in them the life of faith by the darts of deceitful counsel, that in the very point, wherein they imagined themselves to be rooted in God, they might resist His dispensation. And Truth forewarns the Disciples of this, saying, Yea, the time cometh that whosoever killeth you will think that he doeth God service. [John 16, 2] It follows.
And the thirsty shall drink his riches.
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[v]
6. The riches of this ‘foolish’ one ‘the thirsty drink,’ in that by the streams of Sacred Writ, which the Jewish people possessed in the display of pride, the converted minds of the Gentiles are watered. And hence it is said to those same persons by the Prophet, Ho, every one that thirsteth, come ye to the waters; and he that hath no silver, come ye. [Is. 55, 1] For that the divine oracles are denoted by the word ‘silver,’ is testified by the Psalmist in these words, The words of the Lord are pure words, as silver tried in the fire. [Ps. 12, 6] They then that ‘have no silver,’ are bidden to the ‘waters,’ in that the Gentile world which had never received the precepts of Holy Writ, is satisfied with the outpouring of Divine Revelation, which they now drink of the more eagerly, in proportion as they thirsted for it long time in a state of drought. Thus the very same Divine oracles are called at once ‘harvests’ and ‘riches;’ ‘harvests,’ because they refresh the hungering soul; ‘riches,’ because they array us in a rare richness of moral excellences. The same things are said both to be ‘eaten,’ and to be ‘drunk,’ for this reason, that whereas there are certain things therein that are obscure, which we understand not without they be interpreted, these same we in a manner swallow eating; and whereas certain other things indeed, that are easy to be understood, we so take as we find them, these we drink as if unchewed, in that we swallow them unbroken. These things we have run through in brief mode under their mystical signification, lest perchance we might seem to have passed over any thing; but because they could not be the friends of blessed Job, except in some points they also shone conspicuous for high moral worth, it remains that in their words we examine the force of their import in a moral sense, that, whilst the weight and substance of their speech is made out, it may be shewn what sort of teaching they were masters of.
Ver. 3. I have seen the foolish taking root, but suddenly I cursed his beauty. [vi] [MORAL INTERPRETATION]
7. ‘The foolish’ is as it were made fast in the earth by ‘taking root,’ in that he is fixed in the love of earth with all his heart's desire. And hence Cain is recorded to have been the first that builded a city in the earth, that it might be plainly shewn, that that same man laid a foundation in the earth, who was turned adrift from the firm hold of our heavenly country. The foolish man as it were lifts himself up by ‘taking root,’ when he is buoyed up in this world with temporal good fortune, so that he obtains whatsoever he desires, is subject to no crosses, prevails against the weak without meeting with resistance, gainsays those that do well with authority, is ever attaining to better circumstances by means of worse practices, so that from the very cause that he is forsaking the path of life, he lives for the time the happier. But when the weak see that the wicked flourish, they are alarmed, and being troubled in their own breasts by the prosperity of sinners, they inwardly falter in the mind's footsteps. It was the likeness of these same that the Psalmist took when he declared, But as for me, my feet were almost gone, my step, had well nigh slipped; for I was envious at the sinner, when I saw the prosperity of the wicked. [Ps. 73, 2. 3. ]
8. But when the strong see their glory, they forthwith fix their minds upon the punishment which is to follow after that glory, and with deep thought of heart within they contemn that, which swells the
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proud without with the bigness of empty inflation. It is then well said, I have seen the foolish taking root, but suddenly I cursed his beauty. For to ‘curse the beauty’ of the fool is to condemn his glory by an advised sentence, for he is the more frightfully drowned in torments, the higher he
is lifted up in sins; for the being lifted up is transient, but the being punished is perpetual; for he, that meets with honour on his road, will meet with condemnation on his arrival; and he is as it were coming to a prison through pleasant meadows, who is going on to ruin through this world's prosperity. But it is to be observed, that, when he says that he ‘cursed the beauty of the fool,’ he directly adds, suddenly; for it is the way with man's weak mind to vary according to the modification of the objects which it beholds. Thus it often happens that his judgment is led by the mere appearance of the object presented, and his bias and feeling are framed according to the thing which is before his eyes.
For often persons, while they see the glory of certain individuals, are charmed with the appearances thereof, and account it something great, and heartily wish they might themselves obtain the like; but when they see the children of glory severally either overthrown of a sudden, or perchance even brought to death, they acknowledge with a sigh that human glory is altogether nought, so as to exclaim at once, ‘See what a nothing is man! ’ Which indeed they would say with more propriety, if when they saw man in possession of glory, then thinking of his destruction, they had felt that transitory power is nought. For it is then that we are to reflect what a nothing human exaltation is, when by its successes it mounts above others; then we ought to reflect with what speed happiness will flee away, when it flourishes, as if for ever, before the eyes of men. For that the glory of a perishable being is nothing in the actual hour of death, any of the weak sort can presently consider. For then even they hold it cheap, who even until death follow after it with affection. So that it is well said, I have seen the foolish taking root, but suddenly I cursed his beauty. As if he said plainly; ‘Against the beauty of the foolish I admitted no delay in my cursing, for as soon as I discerned it, I saw along with it the punishment that comes after; for I should not have cursed suddenly, if any delight in that glory had kept hold of me, but I cursed without tardiness, for beholding his punishments which are destined to endure, I condemned his power without hesitating. ’ But because in every case the more the wicked make way in this world, the greater numbers they drag to destruction, it is rightly subjoined, Let his children be [al. his children shall be] far from safety. For the children of the foolish one are they, that after his copy are brought forth in this world's ambition; who truly are so much the further from safety, in proportion as in the practice of iniquity they are stricken by no infirmity. Of these it is well added,
Ver. 4. And they shall be crushed in the gate; neither shall there be any to deliver them.
[vii]
9. For as the entrance of a city is called the ‘gate,’ so is the day of Judgment the gate of the Kingdom, since all the Elect go in thereby to the glory of their heavenly country. And hence when Solomon saw this day approaching for the recompensing of Holy Church, he said, Her husband is known in the gates, when he sitteth among the elders of the land. [Prov. 31, 23] For the Redeemer of mankind is the ‘husband’ of Holy Church, Who shews Himself ‘renowned’ in the gates. Who [A. B. C. D. ‘because he’] first came to sight in degradation and in mockings, but shall appear on high at the entering in of His kingdom: and ‘He sitteth among the elders of the land,’ for that He
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shall decree sentence of condemnation together with the holy preachers of that same Church, as Himself declares in the Gospel, Verily I say unto you, Ye which leave followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] Which same Isaiah also foretelling long before uses these words, The Lord will enter into judgment with the ancients of His people. [Is. 3, 14] Of these gates Solomon says again, Give her of the fruit if her hands, and her own works shall praise her in the gates. [Prov. 31, 31] For Holy Church then receives of ‘the fruit of her hands,’ when the recompensing of her labours lifts her up to the entertainment of heavenly blessings, for her ‘works then praise her in the gates,’ when the words are spoken to her members in the very entrance to His kingdom; For I was an hungred, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me. [Matt. 25, 35] The children then of this foolish man are lifted up before ‘the gate,’ but ‘in the gate they shall be crushed;’ in that the followers of this world carry themselves proudly in the present life, but in the very entrance of the kingdom they are struck with an everlasting visitation. And it is well added, Neither is there any to deliver them. For ‘Truth’ delivers from eternal woe those whom in temporal weal She straitens by discipline. He, then, that now refuses to be straightened, is left then without the means to be ‘delivered,’ For Him, Whom they care not to have as a Father in training, the wicked in the season of their calamity never find a deliverer in succouring. It proceeds;
Whose harvest the hungry one shall eat up.
[viii]
10. Even the foolish man has a ‘harvest,’ when any wicked man is vouchsafed the gift of a right understanding, is instructed in the sentences of Holy Writ, speaks good words, yet never in any wise does the thing that he says; gives forth the words of God, yet does not love them; by his praise magnifies them, by his practice tramples on them. Thus because this foolish man both understands and speaks that, which is right, yet does not love this in his doings, while he has a harvest, he goes starving. Which same ‘the hungry eateth up,’ in that he, who pants after God with holy desires, learns what he hears, and practises what he has learnt. And, whilst he is invigorated by the right preaching of a wrong teacher, what else is this than that he is filled with the produce of the foolish? Did not ‘Truth’ charge His ‘hungry ones’ to eat up the ‘harvest’ of the foolish, when, they being inflamed by holy desires, He charged them concerning the Pharisees, saying, All therefore whatsoever they bid you observe, observe and do; but do not ye after their works. [Matt. 23, 3] As though He said plainly; ‘By speaking they rear the harvest of the word, but by evil living they touch it not. Let this harvest then be the refreshment for your hunger, for it is for you that they reserve it in their own infatuated loathing. ’ And it is well added,
Ver. 5. And the armed man shall seize him. [ix]
11. For our old enemy is conquered as an unarmed man, when, by openly prompting evil things to the mind of man, he aims to destroy all the good together. But he comes ‘armed,’ when, leaving
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some good things untouched, he covertly works the ruin of others. For often he does not tempt some people in the understanding, nor oppose them in their meditation on Holy Writ, yet he undoes the life of those in practice, who, while they are praised for the excellence of knowledge, neglect to have regard to the shortcomings of their works, and while the mind is decoyed in the delightfulness of good esteem, no remedy is applied to the wounds of the life; and thus the ‘armed’ enemy has swallowed up this man, whom under the cloak of deceit, whilst leaving on one side, he has got the better of on another. It goes on,
And the thirsty shall drink [so. V. ] his riches.
[x]
12. Often the foolish man has a fountain of inward liquid, but he does not drink thereof; in that he is vouchsafed parts to understand, yet he disdains to acquaint himself with the sentences of Holy Writ by the reading of them; he knows that he has ability to understand by studying, yet he gives over in disdain all study of the lessons of truth. ‘The riches’ of the mind too are the words of Divine utterance, yet the foolish man regards these riches with his eyes, while he never applies them to the purpose of his own adornment. For on hearing the words of the law he sees indeed that they are great, yet he does not put himself to pains to understand them with any earnestness of love. But, reversely, another man has a thirst, but has not ability; love draws him to meditation, but the dulness of his sense withstands him, and often in the science of the Divine law, he from time to time finds out that by application, which the man of parts remains ignorant of from carelessness. Thus ‘the thirsty drink up the riches of this foolish man,’ as often as those precepts of God, which the quickwitted know nothing of from disdaining them, the duller sort follow after with warm affection. In these verily the eye of love lights up the shades of dulness; for thirst uncloses that to the slower sort, which disdain shuts up to the quicker. And they for this reason get to the depths of understanding, because they do not scorn to practise even the very least things that they have learnt, and while they aid the understanding with the hands, they lift themselves above the level of the clever. Hence it is well said by Solomon, The lizard climbeth with his hands, and is in kings’ palaces. [Prov. 30, 28] For commonly ‘birds,’ which have a wing that lifts them up to fly, dwell in the bushes, and the ‘lizard,’ which has no wings for flying, ‘climbing with hands,’ occupies the abode of royalty, in that often any that are quickwitted, while they grow slack from carelessness, continue in bad practices, and the simple folk, which have no wing of ability to stand them in stead, the excellency of their practice bears up to attain to the walls of the eternal kingdom. Whereas then ‘the lizard climbeth with his hands,’ he ‘is in kings’ palaces;’ in that the plain man, by earnestness of right practice, reaches that point, whereunto the man of ability never mounts. But having heard this, a question occurs to our mind, wherefore either the gift of understanding is bestowed on a heedless man, or any earnest mind is hindered by its slowness? To which an answer is speedily given, in that it is forthwith added,
Ver. 6. There is nothing in the earth without cause. [so Vulg. ] [xi]
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13. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore ‘there is nothing in the earth without cause,’ since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said, There is nothing in the earth without cause, it is fitly added thereupon,
Neither doth trouble spring out of the ground.
[xii]
14. For ‘trouble springeth out of the ground,’ as it were, when man, being created after the image of God, is scourged by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that ‘trouble springeth not out of the ground,’ since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man testifies concerning God, And the world shall fight with Him against the unwise. [Wisd. 5, 20] For ‘the world fights with the Lord against the unwise,’ when even the very contrariety of the elements does service in the chastisement of offenders. Yet neither doth ‘trouble Spring out of the ground,’ for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. ‘Trouble does not spring out of the ground,’ for chastisement never a whit springs from that creature that strikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment. And hence it is justly subjoined,
Ver. 7. Man is born to labour, and the bird to flying. [xiii]
15. For ‘man is born to labour,’ in that he, who is furnished with the gift of reason, bethinks himself that it is wholly impossible for him to pass through this season of his pilgrimage without sorrowing. Hence when Paul was recounting his woes to his disciples, he justly added, For yourselves know that we are appointed thereto. [1Thess. 3, 3] But even in that the flesh is afflicted with scourges, the mind is lifted up to seek higher things, as Paul again bears witness, saying, But
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though our outward man perish, yet the inward man is renewed day by day. [2 Cor. 4, 16] So then, ‘man is born to labour, and a bird to flying,’ for the mind flies free on high for the very same reason that the flesh toils the sorer below.
16. By the designation of ‘man’ too, may be represented the life of the carnal sort. And hence Paul says, For whereas there is among you envying and strife and divisions, are ye not carnal? [1 Cor. 3, 3] Soon after which he subjoins and says, Are ye not men? [ver. 4, Vulg. ] In this life, then, ‘man is born to labour,’ for every carnal person, in seeking to obtain transitory things, is overcharging himself with the burthen of his desires. For it is sore labour to be seeking this same glory of the present life, at times to win it so sought, and to guard it with diligence when won. It is sore labour, with infinite pains to lay hold of that, which he, that shall lay hold, knows can never remain for long. But holy men, forasmuch as they have no fondness for transitory objects, are not only laid under no burthen of temporal desires, but even, if crosses on any occasion arise, in these very straits and faintings are free from trouble. For what is there more severe than scourges? and yet it is written concerning the Apostles when scourged, And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. [Acts 5, 41] What then can be labour to the minds of those, to whom even the chastisement of stripes is not labour? Man then is ‘born to labour,’ for he really feels the ills of the present state, who is agape after the good things thereof. For that mind which hangs on the attraction of things above, has beneath it whatsoever is set in motion against it from without. Therefore it is well added, and a bird to flying. For the soul withdraws itself from the painfulness of labour, in proportion as it raises itself through hope toward things on high. Was not Paul like a ‘bird born to flying,’ who in undergoing such countless crosses, said, Our conversation is in heaven? [Phil. 3, 20] And again, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. [2 Cor. 5, 1] Like a bird, then, he had mounted above the scenes below, whom, while yet lingering on earth in the body, the wing of hope was already bearing up in the heights. But forasmuch as none by his own strength can transport himself on high, so as to be raised to the invisible world, while he is borne down by visible things, it is immediately added with propriety,
Ver. 8. Wherefore I will entreat the Lord, and unto God would I make my address. [xiv]
17. As though he said in plain words, ‘Him I petition, by Whom I know that these things are bestowed. ’ For if he imagined that he had them by himself, he would not need to make his prayer to God. It goes on;
Which doeth great things and unsearchable, marvellous things without number.
[xv]
18. Who may see to the bottom of the marvellous works of Almighty God, how He made all things of nothing, how the very framework of the world is arranged with a marvellous mightiness of
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power, and the heaven hung above the atmosphere, and the earth balanced above the abyss, how this whole universe consists of things visible and invisible, how He created man, so to say, gathering together in a small compass another world, yet a world of reason; how constituting this world of soul and flesh, He mixed the breath and the clay by an unsearchable disposal of His Might? A part, then, of these things we know, and a part we even are. Yet we omit to admire them, because those things which are full of marvels for an investigation deeper than we can reach, have become cheap from custom in the eyes of men. Hence it comes to pass that, if a dead man is raised to life, all men spring up in astonishment. Yet every day one that had no being is born, and no man wonders, though it is plain to all, without doubt, that it is a greater thing for that to be created, which was without being, than for that, which had being, to be restored. Because the dry rod of Aaron budded, all men were in astonishment; every day a tree is produced from the dry earth, and the virtue residing in dust is turned into wood, and no man wonders. Because five thousand men were filled with five loaves, all men were in astonishment that the food should have multiplied in their teeth; every day the grains of seed that are sown are multiplied in a fulness of ears, and no man wonders. All men wondered to see water once turned into wine. Every day the earth's moisture being drawn into the root of the vine, is turned by the grape into wine, and no man wonders. Full of wonder then are all the things, which men never think to wonder at, because, as we have before said, they are by habit become dull to the consideration of them; but when he said, which doeth great things, he did well in immediately adding, and unsearchable. For it was but little to do great things, if the things that were done could have been searched to the bottom. And it is lightly added, marvellous things without number. As it would have been but an inferior greatness, if the things, which He created ‘unsearchable,’ He had made [a] but few in number.
19. But herein it ought to be impressed upon us, that the Divine miracles should both ever be under our consideration in earnestness of mind, and never sifted in intellectual curiosity. For it often happens that the thought of man, when, seeking the reason of certain things, it fails to find it out, plunges into a whirlpool of doubt. Hence it comes to pass that some men reflect that the bodies of the dead are reduced to dust, and while they are unable to infer the power of the Resurrection from reasoning, they despair of their being able to be brought back to their former condition. Things that are marvellous then are to be believed on a principle of faith, but not to be pried into by reason.
For, if reason set them open before our eyes, they would no longer be marvellous, But when the mind may chance to falter in these, it is needful that such things as it knows by custom, yet does not infer by reason, should be recalled to mind, that by the weight of a similar circumstance one may supply strength to the faith, which one finds to be undermined by one's own shrewdness. For, when the dust of the human flesh is thought on, the mind of some is shaken, and despairs of the time, when dust shall return to flesh, and through the lineaments of the limbs form a body restored to life, when that dryness of earth shall flush into freshness through the living limbs, and fashion itself in distinct parts by the forms and shapes of them. This indeed can never be comprehended by reason, yet it may be easily believed from example. For who would imagine that from a single grain of seed a huge tree would rise up, unless he had it as a certain fact by experience? In that extreme minuteness of a single grain, and with next to no dissimilarity within itself, where is the hardness of the wood buried, and a pith either tender or hard compared with the wood, the roughness of the
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bark, the greenness of the root, the savour of the fruits, the sweetness of the scents, the variety of the colours, the softness of the leaves? Yet because we know this by experience, we do not doubt that all these spring from a single grain of seed. Where then is the difficulty that dust shall return into limbs, when we have every day before our eyes the power of the Creator, Who in a marvellous manner, even from a grain creates wood, and in a still more marvellous manner from the wood creates fruit? Which doeth great things and unsearchable; marvellous things without number. For the greatness of the Divine works can neither be made out in respect of kind and quality, nor reckoned in respect of quantity. Hence it is still further added,
Ver. 10, 11. Who giveth rain upon the face of the earth, and sendeth waters upon all things. Who setteth up on high those that be low; and those which mourn He exalteth with safety.
[xvi] [MYSTICAL INTERPRETATION]
20. Forasmuch as we believe that the friends of blessed Job were enlightened by their intercourse with him, we must needs handle these words of Eliphaz in a mystical manner. Thus Almighty God ‘gives rain upon the earth,’ when He waters the withered hearts of the Gentiles with the grace of heavenly preaching, and He ‘sendeth waters upon all things,’ in that by the fulness of the Spirit He fashions the barrenness of lost man to fruitfulness; as ‘Truth’ says by His own lips, Whosoever drinketh of the water that I shall give him, shall never thirst. But by the title of the universe man is denoted, in that in him there is set forth a true likeness and a large participation in common with the universe. For every thing that is either is, yet does not live; or is and lives, yet does not feel; or is and lives and feels, yet neither understands nor discriminates; or is and lives and feels and understands and discriminates. For stones are, yet do not live. Trees both are and live, yet do not feel. For their verdure is called the life of herbs and of trees, as is declared by Paul concerning seeds, Thou fool! that which thou sowest is not quickened except it die. [1 Cor. 15, 36] Brute creatures both are and live and feel, yet do not understand. Angels both are and live and feel, and by understanding they exercise discernment. Man, then, in that he has it in common with stones to be, with trees to live, with animals to feel, with angels to discern, is rightly represented by the title of the ‘universe,’ in whom after some sort the ‘universe’ itself is contained. And hence ‘the Truth’ saith to His disciples, Go ye into all the world, and preach the Gospel to every creature. That is, He would have every creature to be taken for man only, in whom He created something common with all things.
21. Though in this place, ‘all things’ may be understood in another sense also. For the grace of the Holy Spirit in bringing the rich under its influence, does not keep back the poor; while it abases the strong, it does not forbid the weak to come to it; while it gathers together the noble, at the same time it lays hold of the base-born; while it takes up the wise, it disdains not the foolishness of the unskilful. God, then, ‘sendeth waters upon all things,’ Who by the gift of the Holy Spirit calleth to the knowledge of Himself from every class of men.
22. Again it may be that by the designation of ‘all things,’ the mere diversities of characters are set before us. For one is lifted up by pride, another is bent down by the weight of fear, one burns with
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lust, another pants with avarice, one lets himself sink from listlessness, another is fired with rage. But while, by the teaching of Holy Writ, humility is given to the proud man, confidence bestowed upon the fearful, the lustful cleansed from impurity by devotedness to chastity, the avaricious by moderation cooled from the heat of his covetous desires, the careless liver made erect by the uprightness of an earnest mind, the passionate man restrained from the hastiness of his headlong disposition, God ‘sendeth water upon all things,’ for He adapts the power of His Word in each severally according to the diversity of their characters, that each may find in His revelation that, whereby he may yield the produce of the virtue that he needs. Hence it is said by a wise man of the sweetness of manna, Thou didst send them from heaven bread prepared without their labour, having in itself all delight, and the sweetness of every taste. [Wisd. 16, 20] For the manna contained in itself all manner of delight and the sweetness of every taste, for this reason, that in the mouth of the spiritual sort it yielded a taste, according to the eater's will, in that the Divine Word, being at the same time suited to all minds, yet never at variance with itself, condescends to the kind and character of its hearers; and whereas every elect person understands it with profit according to his own fashion, he as it were turns the manna he received into a taste at will. And forasmuch as after the toils of good practice comes the glory of compensation, it is rightly subjoined after the sending of water, Who setteth up on high those that be low, and those which mourn He exalteth with safety.
23. ‘Those that be low are set on high,’ in that they, who are now despised for the love of God, shall then come as judges along with God, as ‘Truth’ pledges this which we have just named to the same humble ones, saying, Ye which have followed Me, in the Regeneration, when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matt. 19, 28] Then ‘those that mourn the Lord exalts with safety,’ in that they who, being inflamed with desire of Him, flee prosperity, endure crosses, undergo tortures at the hands of persecutors, chasten their own selves with grieving, are then vouchsafed a safety so much the more exalted, as they now from devout affection kill themselves to all the joys of the world. Hence it is that it is said by Solomon, The heart knoweth his own soul's bitterness, and a stranger doth not intermeddle with his joy. [Prov. 14, 10] For the human mind ‘knoweth its own soul's bitterness,’ when inflamed with aspirations after the eternal land, it learns by weeping the sorrowfulness of its pilgrimage. But the ‘stranger doth not intermeddle with his joy,’ in that he, that is now a stranger to the grief of compunction, is not then a partaker in the joy of consolation. Hence it is that ‘Truth’ saith in the Gospel, Verily, verily I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy. [John 16, 20] And again, And ye therefore now have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. [ver. 21. 22] The Lord, then, is said ‘to exalt with safety those which mourn,’ in that to all, who for His sake are stricken with grief in time, He vouchsafes true salvation for their comfort. But at the same time nothing hinders but that this may be understood of God's Elect even in this life.
24.