No More Learning

[Ps. 140, 7] Therefore, whereas the reprobate, whilst their strength fails from a ‘famine’ of the word of God, are furthermore pierced with ‘the sword of war,’ the Lord both ‘in famine redeems’ His Elect ‘from death,’ and ‘in war’ He hides them ‘from the sword. ’ For while He refreshes their souls with the food of His word, He makes them strong to resist the temptations of the body. Yet there be some, who, though they recruit themselves, out of the store of the word of God, from the famine of the interior, though they be already stayed up against the temptations of the body by the virtue of continency, yet still fear to be stricken with the slanders of their fellow-creatures, and oftentimes, whilst they dread the arrows of the tongue, they strangle themselves with the noose of sin. And hence it is fitly added,
Ver. 21, Thou shalt be hid from the scourge of the tongue. [xxviii]
45. ‘The scourge of the tongue’ is the taunting of insults offered. They strike the righteous ‘with the scourge of the tongue,’ who pursue their deeds with mockery. For oftentimes the tongue, while it utters jibes, recalls from a good deed, and puts itself out like a scourge, in that it cuts the back of the cowardly soul. Which ‘scourge of the tongue,’ the Prophet had seen plotting against the elect soul, when He said, promising the aid that is above, Surely He shall deliver thee from the snare of the hunter, and from the rough word. [Ps. 91, 3. Vulg. ] For ‘hunters’ seek nothing else than flesh, but we are ‘delivered from the snare of the hunters and from the rough word,’ when we overcome both the snare of carnal persons, and the reproaches of sneers, by setting them at nought. For their words are ‘rough,’ which are arrayed against our righteous ways. And to ‘escape the roughness of words,’ is to trample down the mockings of calumniators by shutting our eyes to them, the holy soul then is hidden from ‘the scourge of tongues,’ in that whilst in this world it never seeks the honour of applause, neither does it feel the insults of calumny. But there be some that already set at nought the words of the scornful, already care nothing for their jeers, yet they still stand in dread of the pains and tortures of the body. For our old adversary, in order to withdraw us from a right bent of mind, assaults us in diverse modes, and prosecutes the tempting of us one while by a famine of the word, another while by the conflict of the flesh, now by the scourge of talk, now by the distress of persecution. But because every perfect person, when once he has overcome the evil habits in himself, straightway goes on to brace his mind to meet the inflictions of suffering, it is properly subjoined,
Neither shalt thou be afraid of calamity when it cometh.
[xix]
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46. For holy men, for that they see that they are engaged with an adversary of manifold form, equip themselves variously in their conflict. For against a famine, they have the sustenance of God's word; against the sword of war, they have the shield of continency; against the scourge of the tongue, the defence of patience; against the hurt of outward misfortune, they have the aid of inward love. Hence in a marvellous method it is brought to pass, that the more manifold the temptations which the craft of the enemy brings upon them, so much the richer in virtues are the wary soldiers of God rendered. And forasmuch as all the Elect severally, whilst they bear with courageous hearts the conflicts of the present life, are providing for themselves security under the terrors of the future Judgment, it is rightly subjoined;
Ver. 22. In destruction and famine thou shalt laugh.
[xxx]
47. For the lost shall then suffer ‘destruction and famine,’ when, being condemned in the last Judgment, they are parted asunder from the sight of ‘the Bread’ eternal. For it is written, Let the wicked be taken away, that he see not the glory of God. [Is. 26, 10. lxx. ] And the Lord declares by His own lips, I am the living Bread, Which came down from heaven. [John 6, 51] Thus at one and the same time both ‘destruction and famine’ combine to torture those, who not only feel torments without, but farther suffer death within by the plague of starvation. Hell ‘destroys,’ in that it burns, famine kills, in that the Redeemer hides His face from them. For well and justly they have their recompense both within and without, in that the wretched people both by thought and by deed did commit offence. Whence it is well said by the Psalmist, Thou shalt make them as a fiery oven in the time of Thine anger: the Lord shall confound them in His wrath, and the fire shall devour them. [Ps. 21, 9] For that, which is ‘devoured’ by fire, is kindled from the outside. But an oven is set on fire within. And so in the time of God's anger all the unrighteous are both ‘made as a fiery oven,’ and also ‘devoured by the fire,’ in that at the appearing of the Judge, when all the multitude of them is banished from the sight of Him, both within the conscience is set on fire from the misery of want [‘Desiderium’], and without hell torments the flesh.
48. ‘The scourge of the tongue’ too may be understood to mean the sentence of the final doom, whereby the Just Judge saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [Matt. 25, 41] The righteous man then is ‘hidden from the scourge of the tongue,’ and from the coming woe, because in that exceeding strictness of doom, he is then comforted with the, mild voice of the Judge, when it is said, 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: I was sick, and ye visited Me: I was in prison, and ye came unto Me. [ver. 35, 36. ] Before which it is premised; Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. [ver. 34. ] Therefore ‘in destruction and famine’ the righteous man ‘shall laugh;’ for, when the final vengeance smites all the wicked, he himself joys in the glory of a meet reward. Nor does he at that time any longer compassionate the damned by virtue of his human nature. For, incorporated into the Divine Justice by resemblance [per speciem], he is, by the unshaken force of interior strictness, made thoroughly firm. For the souls of the Elect, being reared
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up in the clear light of the Righteousness above, are touched by no sense of compassion, in that the height of their bliss makes them strangers to misery. Hence also it is well said by the Psalmist; The righteous also shall see this, and shall fear, and shall laugh at him, and shall say, Lo, this is the man that made not God his helper. [Ps. 52, 6. 7. ] For now the righteous see the wicked and fear, then they shall see and laugh. For because they may now fall in imitation of them, here they are holden of fear, but because they cannot then advantage the damned, there they entertain no sympathy. Therefore, that they should not commiserate those that are doomed to eternal woe, they read in that very justice of the Judge wherein they exist in bliss. For, a thing which it is not right to imagine of them, they lower the character of the happiness vouchsafed them, if, when placed in the kingdom, they wish for something which they never can accomplish. But whosoever orders himself after the precepts of life, already tastes here below the first-fruits of that secure estate which shall last for ever, so that he has no fear of our old enemy; nor at the coming on of the crisis of death in any degree dreads his violent assault. For to the righteous the beginning of their recompense is most commonly nothing else than the very security of their minds in dying. Hence it is rightly added,
Neither shalt thou be afraid of the beast of the earth.
[xxxi]
49. For our crafty foe is called ‘a beast of the earth,’ in that he ravins with the violence of his savage nature, to seize upon the souls of sinners at the hour of their death. For those whom he deludes by flattery during their lifetime, he seizes with cruelty when they are dying. Contrary whereunto the Lord gives a promise concerning the Church of the Elect through the Prophet, The evil beast shall not go up thereon. They then in dying fear the ‘beast of the earth,’ who when living fear not the power of their Maker. For good men, because they submit themselves from the core of their heart to the dread of God, put away every weight of fear arising from the adversary's coming. For it is hence that the Psalmist beseeches the Lord, in these words, Lest he tear my soul as a lion. [Ps. 7, 2] Hence again he says, Hear my voice, O God, in my prayer, preserve my soul from fear of the enemy. [Ps. 64, 1. 2. ] For while they live they perfectly fear the Judge, that when they die they may not dread the accuser. Well then is it said, Neither shalt thou be afraid of the beast of the earth. As if it were in plain words, ‘Forasmuch as thou art not now overcome by the enemy in his alluring address, thou shalt not hereafter fear him in his rage. But when we live well, it is very needful to be on our guard, that the mind, looking down upon others, be not lifted up by the pride of standing alone. Hence it is that the blessing of fellowship is fitly called to mind, where the words are immediately introduced thereupon,
But with the stones of the countries shall be thy covenant.
[xxxii]
50. The Churches of the nations are like separate countries in the world, which, while they be planted in one faith, are separated by a diversity of customs and of tongues. What then do we take the stones of the countries to mean but the Elect ones of the Church, to whom it is declared by the
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voice of him who was the first among the teachers, Ye also as lively stones are built up a spiritual house? [1 Pet. 2, 5] Concerning whom the Lord by His Prophet promises Holy Church, saying, Behold, I will lay thy stones in order. [Is. 54, 11] Whoso then lives aright, joins himself in covenant ‘with the stones of the countries. ’ For herein, that he conquers the desires of the world, without doubt he ties his life to an imitation of the Saints that have gone before. But when he is departing from the practice of the world, the assaults of malicious spirits increase, which nevertheless, the more they afflict a man in sorrow of heart, bow him the more humbly to his Creator. And hence it is added,
And the beasts of the earth shall be peacemakers to thee.
[xxxiii]
51. First it is to be observed, that he does not say, ‘made peaceful,’ but, ‘peacemakers,’ that is to say, not that they are at peace, but that they make peace; for the crafty foes in making plots distress, but the distressed soul delights the more in her return to the heavenly home, the more she lives toiling in this woful place of exile, and most truly abases herself to the gracious regard of her Helper, when she considers the most violent plots of the enemy against her. The beasts of the earth then are rendered ‘peacemakers’ to the Elect, in that the malignant spirits, when they bear down the hearts of the good by their hostility, drive them to the love of God against their will. Thus there arises a firmer peace with God, from the same source, whence a tougher fight is occasioned us by our adversaries.
52. By the ‘beasts of the earth’ too may be understood the motions of the flesh, which, while they gall the mind by prompting conduct which is contrary to reason, rise up against us like beasts. But when the heart is bowed down under the Divine Law, even the incitements of the flesh are reduced, so that, though in tempting us they give a low muttering, yet they never mount so high as to the execution of the deeds, as to the madness of open biting. For who that still subsists in this corruptible flesh, completely tames these beasts of the earth, when that preeminent Preacher that was caught up to the third heaven, says, But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is my members. [Rom. 7, 21] But it is one thing to see these beasts raging in the field of practice, and another to hold them ravening within the door of the heart. For when they be forced back within the bars of continence, though they still roar by tempting, yet, as we have said, they go not such lengths as the bite of unlawful practice. The beasts of the field then are peacemakers, in that though the motions of the flesh beat high in the desire, yet they never assail us with the open resistance of deeds, (though by this same circumstance, that they are called ‘peacemakers,’ even this same that we have said of malicious spirits is not unsuitably understood. ) For the motions of the flesh ‘make peace’ for us with God, when they offer opposition by tempting us. For the mind of the righteous man, in that his way is directed to the realms above, is sore bestead by a grievous war arising from the corruptible body. And if at any time it be hindered in heavenly aspirations by any enjoyment of this world however slight, by that very war of temptation, which it undergoes, it is urged on to set all its affections in that, which is disturbed by no opposition. Whence it comes to pass that it
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recalls to mind the interior repose, and fleeing from the enticements of the flesh, sighs after it with a full affection. For temptation constrains every man to mark from whence and whereunto he is fallen, who after he has forsaken the peace of God, feels a strife rise up against him from out of himself, and then he more truly sees what he has lost of the assured love of God, who having fallen down to himself, finds his own self insulted within himself. The beasts of the earth then make peace for us, in that the motions of the flesh, whilst by offering temptation they irritate us, urge us forwards to the love of the interior repose. Now it is rightly added,
Ver. 24. And thou shalt know that thy tabernacle shall be in peace.
[xxxiv]
53. In holy Scripture full peace is described in one way, and peace in its beginning in another. For ‘Truth’ gave to His Disciples peace in its beginning, when He said, Peace I leave with you; My peace I give unto you. [John 14, 27] And Simeon desired to have perfect peace, when he besought saying, Now lettest Thou Thy servant depart in peace, according to Thy word. [Luke 2, 29] For our peace begins in longing for the Creator, but it is perfected by a clear vision. For it will then be perfect, when our mind is neither blinded by ignorance, nor moved by the assaults of its fleshly part. But forasmuch as we touch upon its first beginnings, when we either subject the soul to God or the flesh to the soul, the ‘tabernacle’ of the righteous man is said to ‘have peace,’ in that his body, which he inhabits by his mind, is held in from the froward motions of its desires under the controlling hand of righteousness. But what advantage is it to restrain the flesh by continence, if the mind is uninstructed to expand itself by compassion in the love of our neighbour? For that chasteness of the flesh is as nothing, which is not recommended by sweetness of spirit. Whence after the ‘peace of the tabernacle’ it is fitly subjoined,
And thou shalt visit thy likeness, and shalt not sin.
[xxxv]
54. For the likeness of man is another man. For a fellow-creature is rightly called our ‘likeness,’ in that in him we discern what we ourselves are. Now in the visiting of the body we go to our neighbour by the accession of steps, but in the spiritual visiting, we are led not by the footstep but by affection. He then ‘visits his likeness,’ whoever direct his way to one, whom he sees to be like to himself in nature, by the footsteps of love, so that by seeing his own case in another, he may collect from himself how to condescend to another's weakness. He ‘visits his likeness,’ who, that he may remodel another in himself, takes account of himself in another. For hence ‘Truth,’ in telling by the mouth of Moses what had been done, denoted what was to be done, saying, And the earth brought forth grass and herb yielding seed after his kind, and the tree yielding fruit, each one bearing seed after his kind. [gen. 1, 12] For ‘the tree produces seed after its kind’ when our mind gathers from itself thought for another, and produces the fructification of well doing. Hence the wise man saith, Do not that to any, which thou wouldest not have done to thyself. [Tob. 4, 15] Hence the Lord saith in the Gospel, Therefore all things whatsoever ye would that men should do to you, do ye even to them. [Matt. 7, 12] As if He said in plain words, ‘Visit your likeness in another
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man, and from your own selves learn what conduct it behoves you to exhibit to others. ’ Hence Paul says, And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ. ) [1 Cor. 9, 20. 21. ] And soon after, I am made all things to all men, that I might save all. [ib. 22] Not indeed that the great Preacher, to become like a Jew, broke away into faithlessness; nor, that he might become ‘as one under the law,’ did he turn back to the fleshly sacrifice; nor, that he might become ‘all things to all men,’ did he change his singleness of mind into variety of deceit; but by lowering himself, not by falling, he drew near to the unbelievers, to this end, that by taking each one into himself and transforming himself into each one, by sympathizing with them, he might gather what it was, that, if he himself were like them, he would justly have desired should be bestowed upon him by others; and might go along with every erring person so much the more to the purpose, in proportion as he had learnt the method of his salvation by the consideration of his own case. Well then is it said, And thou shalt visit thy likeness, and shalt not sin. For sin is then perfectly conquered, when everyone sees from the likeness of himself, how to expand in the love of his neighbour. But when the flesh is kept in check from evil practices, when the mind is exercised in virtuous habits, it remains that every one should by word of mouth reach the life, which in his own ways he observes. For he gathers abundant fruits of his preaching, who sows before the seeds of welldoing. Whence after the ‘peace of the tabernacle’ and the ‘visiting of our likeness,’ it is rightly subjoined,
Ver. 25. Thou shalt know also that thy seed shall be manifold, and thine offspring as the grass of the earth.
[xxxvi]
55. For after the ‘peace of his tabernacle,’ after ‘the visiting of our likeness,’ the manifold seed of the righteous man ariseth, in that after the macerating of the members and the fulness of the moral virtues, the word of preaching is bestowed upon him so much the more productive, in proportion as it is anticipated in his breast by the tillage of perfect practice. For he receives eloquence to speak well, who expands the bosom of his heart by the exercises of right living. Nor does the conscience hinder the speaker, when the life goes before the tongue. It is hence that the Egyptians, who, by Joseph's management, were subjected to a state of public servitude, when they humble themselves by submitting their persons to the king's power, carry away corn even for seed. For we receive, even when free, fruit to eat, when we are at the same time fed by the sacred word, and yet in the gratification of our pleasures roam after different objects, which we seek after in this world. But when we become slaves, we receive corn for seed too, in that while we are made wholly subject to God, we are replenished further with the word of preaching. And since a vast progeny of faithful souls succeeds, when holy preaching is first bestowed, after the multiplying of the seed, it is rightly subjoined, And thine offspring as the grass of the earth. The progeny of the righteous is compared to the grass of the earth, in that he who is born in a copy of him, while he quits the decaying glory of the present life, comes out green with hope in the things of eternity. Or truly, the progeny of the righteous springeth up like ‘the grass,’ in that while he shews forth by his living what he declares by his preaching, an innumerable multitude of followers arises. But whosoever already looks down
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upon all earthly objects of desire, whoever spreads himself out in the labours of an active life, finds it by no means suffice him to do great things without, unless by contemplation he also have power to penetrate into interior mysteries. Hence too the words are thereupon fitly introduced,
Ver. 26. Thou shalt come to thy grave in fulness, like as a shock of corn cometh in in his season.
[xxxvii]
56. For what is denoted by the name of the grave, saving a life of contemplation? which as it were buries us, dead to this world, in that it hides us in the interior world away from all earthly desires. For they being dead to the exterior life, were also buried by contemplation, to whom Paul said, For ye are dead, and your life is hid with Christ in God. An active life also is a grave, in that it covers us, as dead, from evil works; but the contemplative life more perfectly buries us, in that it wholly severs us from all worldly courses. Whoever then has already subdued the insolencies of the flesh in himself, has this task left him, to discipline his mind by the exercises of holy practice. And whosoever opens his mind in holy works, has over and above to extend it to the secret pursuits of inward contemplation. For he is no perfect preacher, who either, from devotion to contemplation, neglects works that ought to be done, or, from urgency in business, puts aside the duties of contemplation. For it is hence that Abraham buries his wife after death in a double [in spelunca agri duplici Vulg. ] sepulchre, in that every perfect preacher buries his soul, dead to the desires of the present life, under the covering of good practice and of contemplation, that the soul which aforetime, sensible of the desires of the world, was living in death, may as it were, without being obnoxious to sense, lie buried from carnal concupiscence under an active and contemplative life. It is hence that the Redeemer of mankind in the day time exhibits His miracles in cities, and spends the night in devotion to prayer upon the mountain, namely, that He may teach all perfect preachers, that they should neither entirely leave the active life, from love of the speculative, nor wholly slight the joys of contemplation from excess in working, but in quiet imbibe by contemplation, what in employment they may pour back to their neighbours by word of mouth. For by contemplation they rise into the love of God, but by preaching they return back to the service of their neighbour.
Hence with Moses, whilst a heifer is slaughtered in sacrifice, scarlet wool twice dyed is enjoined to be offered together with hyssop and cedar wood. For we slay a heifer, when we kill our flesh to its lust of gratification; and this we offer with hyssop and cedar and scarlet wool, in that together with the mortifying of the flesh, we burn the incense of faith, hope, and charity. The hyssop is of use to purify our inward parts; and Peter says, purifying their hearts by faith. [1 Pet. 1, 3] Cedar wood never decays by rotting, in that no end finishes the hope of heavenly things. Whence too Peter saith, He hath begotten us again by a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, undefiled, and that fadeth not away. Scarlet wool flames with the redness of its hue, in that charity sets on fire the heart she fills. Whence also ‘Truth’ saith in the Gospel, I am come to send fire on the earth. But scarlet wool twice dyed is ordered to be offered, that in the sight of the internal Judge our charity may be coloured with the love both of God and of our neighbour, that the converted soul may neither so delight in repose for the sake of the love of God, as to put aside the care and service of our neighbour, nor busying itself for the love of our neighbour, be so wedded, thereto, that entirely forsaking quiet, it extinguish in itself the fire of love
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of the Most High. Whosoever then has already offered himself as a sacrifice to God, if he desires perfection, must needs take care that he not only stretch himself out to breadth of practice, but likewise up to the heights of contemplation.
57. But herein it is above all things necessary to know, that the compositions [‘conspersio,’
dough, paste. ] of souls are infinitely varied one with another, for there are some of such inactivity of mind, that, if the labours of business fall upon them, they give way at the very beginning of their work, and there be some so restless, that if they have cessation from labour, they have only the worse labour, in that they are subject to worse tumults of mind, in proportion as they have more time and liberty for their thoughts. Whence it behoves that neither the tranquil mind should open itself wide in the immoderate exercising of works, nor the restless mind stint itself in devotion to contemplation. For often they, who might have contemplated God in quiet, have fallen, being overcharged with business; and often they, who might live advantageously occupied with the service of their fellow-creatures, are killed by the sword of their quiescence. It is hence that some restless spirits, whilst by contemplation they hunt out more than their wits compass, launch out even to the length of wrong doctrines, and, whilst they have no mind to be the disciples of Truth in a spirit of humility, they become the masters of falsities. It is hence that ‘Truth’ saith by His own lips, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee to enter into life with one eye, rather than having two eyes be cast into hell fire. For the two lives, the active and the contemplative, when they be preserved in the soul, are accounted as two eyes in the face. Thus the right eye is the contemplative life, and the left the active life. But, as we have said, there be some, who are quite unable to behold the world above, and spiritual things, with the eye of discernment, yet enter upon the, heights of contemplation, and therefore, by the mistake of a perverted understanding, they fall away into the pit of misbelieve. These then the contemplative life, adopted to an extent beyond their powers, obliges to fall from the truth, which same persons the active life by itself might have kept safe in lowliness of mind in the firm seat of their uprightness. To these ‘Truth’ rightly addresses the warning which we said before, And if thy right eye offend thee, pluck it out, and cast it from thee; for it is good for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
As if He said in plain words; ‘When thou art not qualified for the contemplative life by a fitting degree of discretion, keep more safely the active life alone, and when thou failest in that which thou choosest as great, be content with that which thou heedest as very little, that if by the contemplative life thou art forced to fall from the knowledge of the truth, thou mayest by the active life alone be able to enter into the kingdom of heaven at least with one eye. ’ Hence He says again, But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. [Matt. 18, 6] What is denoted by ‘the sea,’ but this present state of being? what by ‘the millstone,’ but earthly practice, which while it binds down the neck of the soul by foolish desires, sends it out into the round of labour. Thus there are some, who, while they quit earthly courses and rise beyond the powers of their understanding in pursuance of the exercises of contemplation, having laid aside humility, not only cast themselves into error, but separate any that be weak from the bosom of unity; and thus ‘it would be better for him, that offends one of the least, with a millstone fastened to his neck, to be cast into the sea,’ in that indeed
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it would have been more expedient for the froward mind, if, busied with the world, it were employed in earthly matters, than, in the exercises of contemplation, to be free to work the destruction of numbers. On the other hand, if it were not that the contemplative life suited some minds more than the active life, the Lord would never say by the voice of the Psalmist, Be still, and know that I am God. [Ps. 46, 10]
58. But herein it is necessary to know, that often at one and the same time love stimulates inactive souls to work, and fear keeps back restless souls in the exercise of contemplation. For a weight of fear is an anchor of the heart, and very often it is tossed by the stormy sea of thoughts, but is held fast by the moorings of its self-control; nor does the tempest of its disquietude make shipwreck of it, in that perfect charity holds it fast on the shore of the love of God [d]. Whence it is necessary that whoever eagerly prosecutes the exercises of contemplation, first question himself with particularity, how much he loves. For the force of love is an engine of the soul, which, while it draws it out of the world, lifts it on high. Let him then first examine whether in searching after the highest things he loves, whether in loving he fears, whether he knows either how to apprehend unknown truths, while he loves them, or not being apprehended to reverence them in cherishing fear. For in contemplation, if love does not stimulate the mind, the dulness of its tepidity stupefies it. If fear does not weigh on it, sense lifts it by vain objects to the mist of error, and when the door of secret things, being closed against it, is slow in being opened, merely by its own presumption alone it is forced the farther off there-from, for it strives to force a way to that which it seeks after without finding, and when the proud mind takes falsehood for truth, in proportion as it is advancing the step as if inwards, it is directing it without. Thus it is for this reason that the Lord, when about to give the Law, came down in fire and in smoke; in that He both enlightens the lowly by the clearness of His manifestation of Himself, and darkens the eyes of the highminded by the dimness of error. First then the soul must be cleansed from all affection for earthly glory, and from the gratification of carnal concupiscence, and next it is to be lifted up in the ken of contemplation. Hence too, when the Law is given to them, the people are forbidden the Mount, namely, that they who, by the frailty of their minds, still have their affections set upon earthly objects, may not venture to take cognizance of things above. And hence it is rightly said, And if a beast touch the mountain, it shall he stoned. For ‘a beast touches the mountain,’ when the mind, which is bowed down to irrational desires, lifts itself to the heights of contemplation. But it is ‘smitten with stones,’ in that being unable to bear the highest things, it is killed by the mere blows of the weight on high.
59. Let all then that strive to lay hold of the summit of perfection, when they desire to occupy the citadel of contemplation, first try themselves, by exercising, in the field of practice, that they may heedfully acquaint themselves, if they now no longer bring mischiefs upon their neighbours, if when brought upon them by their neighbours, they bear them with composure of mind, if when temporal advantages are put in their way, the mind is never dissipated by joy, if, when they are withdrawn, it is not stung by overmuch regret, and then let them reflect, if, when they return inwardly to themselves, in this work of theirs of exploring spiritual things, they never draw along with them the shadows of corporeal objects, or when drawn along, as they may be, if they drive them off with the hand of discretion [al. districtionis, severity]; if, when they long to behold the
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unencompassed light, they put down all images of their own compass, or in that which they seek to reach unto above themselves, conquer that which they are. Hence it is rightly said here, Thou shalt come to thy grave in abundance. For the perfect man does ‘come to the grave in abundance,’ in that he first gathers together the works of an active life, and then by contemplation wholly hides from this world his fleshly sense, which is now dead. Hence too it is fitly subjoined,
Like as a shock of corn cometh in in his season.
60. For the season for action comes first, for contemplation last. Whence it is needful that every perfect man first discipline his mind in virtuous habits, and afterwards lay it up in the granary of rest. For it is hence that he, who was left of the legion of devils at the bidding of our Lord, seats himself at His Saviour's feet, receives the words of instruction, and eagerly desires to leave his country in company with the Author of his recovery, but That very ‘Truth’ Himself, Who vouchsafed to him recovery, tells him, Return first unto thine own house, and shew what great things God hath done unto thee. [Luke 8, 39. &c. ] For when we have the least particle imparted to us of the knowledge of God, we are no longer inclined to return to our human affairs, and we shrink from burthening ourselves with the wants of our neighbours. We seek the rest of contemplation, and love only that which refreshes without toil. But after we are cured, the Lord sends us home.
He bids us relate the things that have been done with us, so as that in fact the soul should first spend itself in labour, and that afterwards it may be refreshed by contemplation.
61. It is hence that Jacob serves for Rachel, and gets Leah, and that it is said to him, It is not the custom in our country to give the youngest before the first-born. For Rachel is rendered ‘the beginning seen [c],’ but ‘Leah,’ ‘laborious. ’ And what is denoted by Rachel but the contemplative life? What by Leah, but the active life? For in contemplation ‘the Beginning,’ which is God, is the object we seek, but in action we labour under a weighty bundle of wants. Whence on the one hand Rachel is beautiful but barren, Leah weak eyed, but fruitful, truly in that when the mind seeks the ease of contemplation, it sees more, but it is less productive in children to God. But when it betakes itself to the laborious work of preaching, it sees less, but it bears more largely.
Accordingly after the embrace of Leah, Jacob attains to Rachel, in that every one that is perfect is first joined to an active life in productiveness, and afterwards united to a contemplative life in rest. For that the life of contemplation is less indeed in time [i. e. age], but greater in value [merito] than the active, we are shewn by the words of the Holy Gospel, wherein two women are described to have acted in different ways. For Mary sat at our Redeemer's feet, hearing His words, but Martha eagerly prosecuted bodily services; and when Martha made complaint against Mary's inactivity, she heard the words, Martha, Martha, thou art careful and troubled about many things; but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. [Luke 10, 41. 42. ] For what is set forth by Mary, who sitting down gave ear to the words of our Lord, saving the life of contemplation? and what by Martha, so busied with outward services, saving the life of action? Now Martha's concern is not reproved, but that of Mary is even commended. For the merits of the active life are great, but of the contemplative, far better. Whence Mary's part is said to be ‘never taken away from her,’ in that the works of the active life pass away together with the body, while the joys of the contemplative life are made more lively at the end. Which is well and
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briefly set forth by the Prophet Ezekiel, when, beholding the flying creatures, he says, And the likeness of the hands of a man were under their wings. [Ezek. 10, 21] For what can we suppose meant by the wings of the creatures, saving the contemplations of the Saints, by which they soar aloft, and quitting earthly scenes, poise themselves in the regions of heaven? What do we understand by the ‘hands,’ saving deeds? For whereas they open themselves in the love of their neighbour, the good things, which abound to them, they administer even by bodily ministration; but ‘the hands are under the wings,’ in that they surpass the deeds of their action, by the excellence of contemplation.
62. Moreover by ‘the grave’ it may be that not only our contemplation in this life is understood, but the rest of our eternal and interior reward, wherein we more thoroughly rest, the more perfectly is killed in us the life of corrupt existence. He then ‘goes down to the grave in abundance,’ who, after he has stored up the works of the present life, being perfectly dead to his mutable condition of existence, is buried in the depth of the true light. Whence also it is said by the Psalmist, Thou shalt hide them in the secret of Thy presence, from the provoking of men. [Ps. 31, 20] And the comparison that is added brings this home to us with effect, where it is subjoined, Like as a shock of corn cometh in in his season. For corn in the field is touched by the sun, in that in this life the soul of man is illumined by the regard of the light above. It receives the showers, in that it is enriched by the word of Truth; it is shaken by the winds, in that it is tried with temptations; and it bears the chaff ‘growing’ along with it, in that it bears the life of daily increasing wickedness in sinners, directed against itself; and after it has been carried away to the barn, it is squeezed by the threshing weight, that it may be parted from the bold of the chaff, in that our mind, being subjected to heavenly discipline, whilst it receives the stripes of correction, is parted from the society of the carnal sort in a cleaner state; and it is carried to the granary with the chaff left behind, in that while the lost remain without, the Elect soul is transported to the eternal joys of the mansion above. Well then is it said, Thou shalt come to thy grave in abundance, like as a shock of corn cometh in in his season; in that, whereas the righteous after sufferings meet with the rewards of the heavenly land, it is like as if the grains after pressing and squeezing were carried away to the granary. And it is in another's season indeed that they feel the strokes, but in their own that they rest from being struck. For to the Elect the present life is another's season, whence to some that were yet unbelievers ‘Truth’ saith, My time is not yet come, but your time is alway ready. [John 7, 6. ] And again, But this is your hour, and the power of darkness. [Luke 22, 53. ] Thus ‘he cometh to his grave in abundance, like as a shock of corn cometh in in his season,’ in that he receives the rest eternal, who, that he may be set free of the chaff, which is destined to be burnt, first feels here below the pressure of discipline. But whereas Eliphaz in the course of his address mentioned ‘the tabernacle,’ ‘the stones,’ ‘the beasts,’ ‘the seed,’ ‘the herbs,’ and ‘the grave,’ he himself intimates that he did not speak of these according to the letter, in that after all of them he thereupon subjoins;
Ver. 21. Lo this, as we have searched it, so it is.
[xxxviii]
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63. Assuredly it is clear, that in these words he says nothing upon a view of the surface, in that a thing, that is ‘searched,’ is not set before the face. He then, who shews that he had ‘searched’ these things, proves that in outward words inward things were what he had in view. And after the whole he is brought to the foolishness of boasting, in that he thereupon adds;
And now thou hast heard it, turn it in thy mind.
[xxxix]
64. With whatever lessons of instruction the mind may be furnished, it argues great want of skill to wish to instruct one that is superior, whence the very things which are rightly delivered by the friends, are not pronounced right by the interior Judge. For they lose the efficacy of their rightness herein, that they are not suited to the hearer. For even medicines lose their efficacious properties when they be administered to sound limbs. In all, then, that is said, it is necessary that the occasion, the time, and the individual, be taken into account, whether the truth of the sentiment confirms the words delivered, whether the fitting time calls for it, whether the character of the person does not impugn both the truth of the sentiment, and the suitableness of the time. For he launches his darts in a manner to deserve praise, who first looks at the enemy that he is to strike. For he masters the horns of the strong bow amiss, who in sending the arrow with force, strikes a fellowcountryman.
BOOK VII.
He explains the whole of the sixth chapter, except the three last verses, part allegorically and in part morally.
[i] [LITERAL INTERPRETATION]
1. Some men's minds are more tormented by scourges than reproaches, but some are more wounded by reproaches than by scourges. For oftentimes the tortures of speech assail us worse than any pains, and while they make us rise up in our vindication, they lay us low in impatience. Whence, that no temptation whatever might be lacking to blessed Job, not only scourges strike him from above, but the sayings of his friends in talk gall him, being sorer than scourges, that the soul of the holy man, being driven hither and thither, might, burst forth in the emotion of wrath and haughtiness, and that all the purity he had lived in might be defiled by head-strong pride of speech. But when touched by the scourges, he gave thanks, when galled with words, he answered aright, and being smitten he makes it appear how little he esteemed the well-being of the body. In speaking too he shews how, wisely he held his peace. But there were a few things mixed with his words, which, in the judgment of men, might seem to transgress the limits of patience; of which we shall take a true view, if in the examination of them we weigh well the sentence of the Most High Judge. For it was He, Who both in the first instance gave blessed Job the first place in opposition to the adversary, saying, Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? [Job 1, 8] It was He, Who after the trial rebuked his friends, saying, For ye have not spoken before Me the thing that is right, as My servant Job hath. It remains then, that when the mind wavers with uncertainty in the
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discoursings of blessed Job, it estimate their weight from the beginning, and ending of that same account. For one who was to fall could never have been commended by the Eternal Judge, nor could one who had fallen be awarded the first place. If then, when we be caught in the tempest of embarrasment, we have regard to the first and last points in this history, the vessel of the soul is as it were held fast at prow and stern by the rope of its reflections, that it be not forced on the rocks of error, and so we are not overwhelmed by any storms arising from our ignorance, if we hold to the tranquil shore of the sentence of the Most High. For, mark, he says a thing which might urge the reader's mind with no slight questioning. Yet who could dare to pronounce that not right, which sounds right in God's ears?
Chap. vi. 2, 3. Oh that my sins [so Vulg. ] were throughly weighed, whereby I have deserted wrath, and the calamity that I suffer laid in the balances. It should be found heavier even as the sand of the sea.
[MYSTICAL INTERPRETATION]
2. Who else is set forth by the title of ‘the balances,’ but the Mediator between God and man, Who came to weigh the merit of our life, and brought down with Him both justice and loving-kindness together? But putting the greater weight in the scale of mercy, He lightened our transgressions in pardoning them. For in the hand of the Father having been made like scales of a marvellous balancing, in the one scale He hung our woe in His own Person, and in the other our sins. Now by dying He proved the woe to be of heavy weight, and by releasing it shewed the sin to be light in mercy's scale [a], Who vouchsafed this instance of grace first, that He made our punishment to be known to us. For man, being created for the contemplation of his Maker, but banished from the interior joys in justice to his deserts, gone headlong into the wofulness of a corrupt condition, undergoing the darkness of his exile, was at once subject to the punishment of his sin, and knew it not; so that he imagined his place of exile to be his home, and so rejoiced under the weight of his corrupt condition as in the liberty of a state of salvation. But He Whom man had forsaken within, having assumed a fleshly nature, came forth God without; and when He presented Himself outwardly, He restored man, who was cast forth without, to the interior life, that He might henceforth perceive his losses, that he might henceforth lament the sorrows of his blind state. Man’s woe then was found to be heavy in the balance, in that the ill, which he was laid under, he only knew in his Redeemer's appearing presence. For not knowing the right, he bore with delight the darkness of his state of condemnation. But after he saw a thing for him to delight in, he likewise perceived a thing to grieve over, and what he underwent he felt was grievous, in that what he had lost was made known as sweet. Let then the holy man, thrown out of the barriers of silence by the sayings of his friend in discourse, and filled with the overflowing of the prophetic spirit, exclaim with his own voice, yea, with the voice of mankind, Oh that my sins were thoroughly weighed, whereby I have deserved wrath, and the calamity that I suffer laid in the balances together! It should be found heavier even as the sand of the sea. As if it were in plain words, ‘The evil of our condition under the curse is thought light, in that it is weighed without the Redeemer's equity [aequitate] being as yet known, but oh that He would come, and hang in the scale of His Mercy the wofulness of this dismal exile, and instruct us what to seek back for after that exile. For if He makes known what we have lost, He shews that to be grievous which we endure. ’ But this same misery of our pilgrimage is fitly compared to the sand of the sea, (for the sand of the sea is forced without by the chafing of the waters,) in that man too in transgressing, because he bore the billows of temptation unsteadily, was carried out of himself from within. Now of great weight is
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the sand of the sea, but the calamity of man is said to be ‘heavier than the sand of the sea,’ for his punishment is shewn to have been hard, at the time when the sin is lightened by the merciful Judge. And because every man that owns the grace of the Redeemer, everyone that longs for a return to his Country, now that he is instructed, groans beneath the burthen of his pilgrimage; after the longing for the balances, the words are rightly subjoined;
Therefore my words are full of grief.
[iii]
3. He that loves sojourn abroad instead of his own country, knows not how to grieve even in the midst of griefs. But the words of the righteous man are full of grief, for so long as he is subject to present ills, he sighs after something else in his speech; all that he brought upon himself by sinning is set before his eyes, and that he may return to the state of blessedness, he weighs carefully the judgments whereby he is afflicted. Whence it is added,
Ver. 4. For the arrows of the Almighty are in me. [iv]
4. For by the epithet of ‘arrows’ sometimes the utterances of preaching, sometimes the arrows of visitation are denoted. Now the utterances of preaching are represented by ‘arrows;’ for in this, that they smite men's vices, they pierce the hearts of evil doers. Concerning which arrows it is said to the Redeemer at His coming, Thine arrows are sharp, O Thou Most Mighty; the people shall fall under Thee in the heart. [Ps. 45, 5. lxx. ] Of Him Isaiah saith, I will send those that escape of them to the nations, into the sea, into Africa, and into Lydia, holding the arrow, into Italy, and into Greece. [Is. 66, 19] Again by ‘arrows’ is represented the stroke of visitation, as where Elisha bids king Joash, ‘shoot an arrow,’ and when he shoots, says, For thou shalt smite the Syrians, till thou hast consumed them. [2 Kings 13, 17] Whereas then the holy man surveys the sorrows of his pilgrimage, because he groans under the strokes of the visitation of the Lord, let him say, Therefore my words are filled with grief. For the arrows of the Almighty are within me. As though he said in plain words, ‘I being under curse of exile have no joy, but as laid under the Judgment, I am full of pain, for I see and know the force of the stroke. ’ But there are a great number that are chastised with tortures, but not amended. Contrary to which it is fitly subjoined,
The indignation whereof drinketh up my spirit.
[v]
5. For what else is the ‘spirit of man,’ but the spirit of pride? Now ‘the arrows of the Lord drink up the spirit of man,’ when the awards of heavenly visitation keep back the chastened soul from self-elation. ‘The arrows of the Lord drink up the spirit of man,’ in that, when he is intent upon outward things, they draw him within. For the spirit of David was drunk up when he said, When my spirit failed within me, Thou knewest my ways. [Ps. 142, 3] And again, My soul refused to be comforted, I remembered God and was troubled, I complained and my spirit failed. Therefore ‘the indignation of the arrows drinketh up the spirit’ of the righteous, for the decrees from above, in wounding, work a change in the Elect, whom they find in any sins; so that the soul being pierced, quits its hardness or heart, and the blood of confession runs down from the wound that brings health. For they consider whence and whereunto they have been cast down, they consider from
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how high bliss they have fallen, and to what miseries of their corrupt condition, and they not only groan in the midst of the things which they are suffering, but furthermore dread that which the strict Judge threatens sinners with concerning the fires of hell. Whence the words are rightly subjoined; And the terrors of God do set themselves in array against me.
[vi]
6. The mind of the righteous not only considers well what it is now undergoing, but also dreads what is in store. It sees all that it suffers in this life, and fears lest hereafter it suffer still worse things. It mourns that it has fallen into the exile of this blind state away from the joys of Paradise; it fears, lest, when this exile is quitted, eternal death succeed. And thus it already undergoes sentence in suffering chastisement, yet still dreads the threats of the Judge to come as the consequence of sin. Hence the Psalmist says, Thy fierce wrath goeth over me; Thy terrors cut me off. [Ps. 88, 16] For after that ‘the fierce wrath of the Internal Judge goeth over, His terrors still do cut us off,’ in that we already suffer one evil by condemnation, and still dread another from everlasting vengeance. Let the holy man then, weighing well the ills that he is subject to, exclaim, The arrows of the Lord are within me, the indignation whereof drinketh up my spirit. But being in dread of worse things to last for ever, let him add, The terrors of God do set themselves in array against me. As if he said in plain words, ‘Being stricken indeed I feel grief for my present circumstances, but this is the worst feature in my grief, that even in the midst of punishment I still fear eternal woes. ’ But forasmuch as he already longs for the bringing in of the balances, he already weighs the evils into which the human race has fallen, though he was placed among a Gentile people, yet because he was full of the gift of prophetic inspiration, in the following words he shews with what ardent desire the coming of the Redeemer is thirsted for, whether by the Gentile world or by Judaea, saying,
Ver. 5. Doth the wild ass bray when he hath grass? or loweth the ox at his full manger? [vii] [ALLEGORICAL INTERPRETATION]
7. For what is denoted by ‘the onager,’ that is, the wild ass, saving the Gentile people, which, as nature has produced it without the stalls of training, so has continued roaming abroad in the field of its pleasures? What is represented by ‘the ox,’ saving the Jewish people, which being bowed down to the yoke of the dominion above, in gathering together proselytes unto hope, drew the ploughshare of the Law through all the hearts that it was able? But we learn from the witness of blessed Job's life to believe, that many even of the Gentiles looked for the coming of the Redeemer. And at the birth of the Lord, we have learnt by Simeon's coming in the spirit into the Temple, with what longing desire holy men of the Israelitish people coveted to behold the mystery of His Incarnation. Whence too the same Redeemer saith to His Disciples, For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them. [Luke 10, 24] The ‘grass’ of the wild ass then, and the ox's ‘fodder,’ is this very Incarnation of the Mediator, by which both the Gentile world and Judaea are together filled to the full. For because it is said by the Prophet, All flesh is grass [Is. 40, 6]; the Creator of the universe taking flesh of our substance, willed to be made ‘grass,’ that our flesh might not remain grass for ever; and so ‘the wild ass’ then found ‘grass,’ when the Gentile people received the grace of the Divine Incarnation. Then ‘the ox’ had not an empty manger, when to the Jewish people, looking for His Flesh, the Law shewed Him forth, Whom it prophesied to them whilst long kept in expectation of Him. Whence
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too the Lord, when He was born, is placed in a manger, that it might be signified, that the holy animals, which under the Law had long been found an hungred, are filled with ‘the fodder’ of His Incarnation. For at His birth He filled a manger, Who gave Himself for food to the souls of mortal beings, saying, He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him. [John 5, 56] But because both the longings of the Elect from among the Gentiles were for long deferred, and the holy men severally of the Hebrew people groaned long while in expectation of their redemption, blessed Job, in giving forth the mysteries of prophecy, rightly implies the causes of distress in the case of either people, by saying, Will the wild ass bray while he hath grass? Or will the ox low over his full manger? As though it were in plain speech, ‘The Gentile world for this reason groans, because the grace of the Redeemer does not yet yield it refreshment, and Judaea on this account draws out her lowings, for that in holding the Law, but not seeing the author of the Law, standing before the manger she goes hungering. And because this same Law, before the coming of our Mediator, was held not in a spiritual but in a carnal manner, it is rightly added,
Ver. 6. Can that which is unsavoury be eaten without salt? [viii]
8. In the Law, the virtue of the hidden meaning is the salt of the letter. Whosoever, then, being intent upon carnal observances, refused to understand it in a spiritual sense, what else did he but eat ‘unsavoury food? ’ But this ‘salt,’ ‘Truth,’ on being known, put into the food, when He taught that the savour of a hidden sense lay at the bottom of the Law, saying, For had ye believed Moses, ye might [Vulg. forsitan] have believed Me, for he wrote of Me. [John 5, 46] And again, Have salt in yourselves, and have peace one with another.